A treatise of the divine essence and attributes. By Thomas Iackson Doctor in Divinitie, chaplaine to his Majestie in ordinary, and vicar of S. Nicolas Church in the towne of Newcastle upon Tyne. The first part
         Commentaries upon the Apostles Creed. Book 6
         Jackson, Thomas, 1579-1640.
      
       
         
           1629
        
      
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             A treatise of the divine essence and attributes. By Thomas Iackson Doctor in Divinitie, chaplaine to his Majestie in ordinary, and vicar of S. Nicolas Church in the towne of Newcastle upon Tyne. The first part
             Commentaries upon the Apostles Creed. Book 6
             Jackson, Thomas, 1579-1640.
          
           [12], 236; [8], 405, [1] p.
           
             Printed by M[iles] F[lesher] for Iohn Clarke, and are to be sold at his shop under St. Peters Church in Cornhill,
             London :
             1628 [i.e. 1629]
          
           
             The second part has separate pagination, register, and title page with imprint date 1629.
             The two parts comprise book 6 of the author's "Commentaries upon the Apostles Creed".
             Printer's name from STC.
             In this edition of part 1, B1r has catchword "others.". Part 2 is in the same setting as STC 14318.5.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           Apostles' Creed -- Commentaries.
           Providence and government of God -- Early works to 1800.
           God -- Attributes -- Early works to 1800.
        
      
    
     
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               A
               TREATISE
               OF
               THE
               DIVINE
               ESSENCE
               AND
               ATTRIBVTES
               .
            
             
               BY
               THOMAS
               IACKSON
               Doctor
               in
               Divinitie
               ,
               Chaplaine
               to
               his
               Majestie
               in
               ordinary
               ,
               and
               Vicar
               of
               S.
               Nicolas
               Church
               in
               the
               Towne
               of
               Newcastle
               upon
               Tyne
               .
            
             
               The
               first
               part
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 M.
                 F.
              
               for
               
                 Iohn
                 Clarke
              
               ,
               and
               are
               to
               be
               sold
               at
               his
               shop
               under
               St.
               Peters
               Church
               in
               Cornhill
               .
               1628.
               
            
          
           
             
             
             
               TO
               THE
               RIGHT
               HONOVRABLE
               AND
               TRVLY
               noble
               WILLIAM
               Earle
               of
               Penbrooke
               ,
               Lord
               high
               Steward
               of
               his
               Majesties
               Houshold
               ,
               Knight
               of
               the
               most
               noble
               Order
               of
               the
               Ga●ter
               ,
               and
               Chancellor
               of
               the
               Vniversity
               of
               Oxon
               ;
               The
               blessings
               of
               this
               life
               ,
               and
               of
               the
               life
               to
               come
               be
               multiplied
               .
            
             
               HAd
               the
               consciousnesse
               of
               my
               weaknesse
               left
               any
               place
               for
               expectation
               that
               my
               poore
               Labours
               should
               have
               found
               such
               benigne
               acceptāce
               with
               men
               of
               higher
               place
               and
               judgement
               ,
               as
               by
               the
               report
               of
               Honourable
               personages
               ,
               and
               mine
               owne
               late
               experience
               of
               your
               noble
               favours
               ,
               some
               of
               them
               I
               now
               perceive
               have
               found
               with
               your
               Honour
               ,
               
               these
               present
               papers
               had
               come
               to
               crave
               your
               patronage
               in
               a
               better
               dresse
               than
               now
               they
               doe
               .
               Besides
               the
               consciousnesse
               of
               my
               inabilities
               to
               please
               the
               acurate
               judgements
               of
               this
               age
               ,
               want
               of
               opportunities
               for
               these
               many
               yeares
               to
               give
               my selfe
               that
               contentment
               ,
               which
               I
               was
               once
               bold
               to
               promise
               unto
               my selfe
               ,
               had
               almost
               deterred
               me
               from
               publishing
               any
               part
               of
               my
               former
               labours
               ,
               which
               were
               not
               popular
               ,
               and
               for
               the
               Pulpit
               ,
               of
               which
               ranke
               this
               present
               Treatise
               is
               not
               .
               The
               subject
               or
               matter
               of
               it
               is
               Academicall
               ,
               and
               was
               conceived
               in
               that
               famous
               Nurserie
               of
               all
               good
               literature
               ,
               which
               for
               these
               many
               yeares
               hath
               flourished
               ,
               and
               many
               more
               may
               it
               flourish
               under
               your
               Honorable
               patronage
               .
               If
               either
               these
               ,
               or
               other
               of
               my
               Labours
               of
               the
               like
               argument
               ,
               which
               tooke
               their
               first
               being
               from
               the
               benignity
               of
               that
               soile
               ,
               may
               finde
               acceptance
               with
               your
               Lordship
               ,
               I
               shall
               need
               no
               other
               Apologie
               for
               publishing
               them
               beside
               my
               unfaigned
               desire
               to
               leave
               the
               Christian
               world
               a
               testimonie
               of
               that
               high
               esteeme
               which
               I
               have
               ever
               made
               of
               your
               Honourable
               favours
               to
               
               that
               renowned
               Vniversity
               ,
               and
               of
               my
               thankfulnesse
               for
               my
               particular
               interest
               in
               your
               generall
               goodnesse
               .
               If
               this
               manifestation
               of
               my
               weaknesse
               may
               occasion
               other
               Academickes
               to
               shew
               their
               strength
               in
               this
               and
               like
               Arguments
               ,
               it
               shall
               be
               a
               great
               part
               of
               my
               joy
               and
               comfort
               to
               see
               better
               fruits
               of
               your
               Lordships
               favour
               brought
               forth
               by
               others
               ,
               than
               I
               can
               present
               unto
               you
               .
               But
               if
               these
               may
               finde
               that
               acceptance
               which
               I
               most
               desire
               ,
               your
               Lordship
               will
               haply
               bee
               deemed
               by
               some
               ,
               to
               patronize
               not
               my
               weaknesse
               onely
               ,
               but
               mine
               errors
               .
               It
               is
               not
               so
               unusuall
               ,
               nor
               so
               much
               for
               mee
               to
               be
               censured
               for
               an
               Arminian
               ,
               as
               it
               will
               be
               for
               your
               Lordship
               to
               be
               thought
               to
               patronize
               Arminianisme
               .
               To
               give
               your
               Lordship
               that
               satisfaction
               therefore
               in
               this
               point
               ,
               which
               I
               am
               not
               bound
               to
               give
               unto
               others
               ;
               If
               the
               man
               which
               most
               mislikes
               the
               Arminian
               or
               Lutheran
               doctrine
               in
               the
               points
               most
               controverted
               through
               reformed
               Churches
               ,
               will
               but
               agree
               with
               me
               in
               these
               two
               ,
               
                 That
                 the
                 Almighty
                 Creator
                 hath
                 a
                 true
                 freedome
                 in
                 doing
                 good
                 ;
                 and
                 Adams
                 off-spring
                 a
                 true
                 freedome
                 of
              
               
               
                 doing
                 evill
              
               ;
               I
               shall
               not
               dissent
               from
               him
               in
               any
               other
               points
               controverted
               ,
               unlesse
               it
               be
               in
               this
               one
               ,
               that
               there
               needs
               to
               be
               no
               other
               controversie
               at
               all
               betweene
               the
               Arminians
               and
               their
               opposites
               in
               point
               of
               Gods
               Providence
               and
               Predestination
               .
               In
               all
               other
               particulars
               ,
               save
               onely
               so
               farre
               as
               they
               are
               reducible
               to
               these
               two
               ,
               I
               have
               not
               yet
               the
               learning
               or
               understanding
               to
               conceive
               ,
               what
               contradiction
               there
               is
               or
               can
               bee
               ,
               betweene
               men
               not
               willing
               to
               contend
               about
               words
               .
               But
               if
               any
               in
               opposition
               to
               Arminius
               ,
               will
               maintaine
               that
               all
               things
               were
               so
               decreed
               by
               God
               before
               the
               Creation
               of
               the
               world
               ;
               that
               nothing
               since
               the
               Creation
               could
               have
               fallen
               out
               otherwise
               than
               it
               hath
               done
               ,
               or
               that
               nothing
               can
               bee
               amended
               what
               is
               amisse
               ,
               I
               must
               crave
               pardon
               of
               every
               good
               Christian
               to
               oppugne
               his
               opinion
               ,
               not
               as
               an
               errour
               onely
               in
               Divinity
               ,
               but
               as
               an
               ignorance
               which
               involveth
               enmity
               to
               the
               sweet
               disposition
               of
               the
               All-seeing
               and
               unerring
               Providence
               ;
               as
               a
               forerunner
               of
               ruine
               to
               most
               flourishing
               States
               and
               Kingdomes
               where
               it
               growes
               common
               ,
               or
               comes
               to
               full
               
               height
               .
               For
               supplanting
               or
               preventing
               the
               growth
               of
               such
               opinions
               ,
               I
               make
               bold
               to
               crave
               your
               Lordships
               patronage
               .
               Thus
               with
               my
               continuall
               praiers
               for
               your
               Lordships
               health
               ,
               with
               all
               increase
               of
               honor
               and
               happinesse
               ,
               I
               humbly
               take
               my
               leave
               .
            
             
               
                 From
                 my
                 Study
                 in
                 Newcastle
                 upon
                 Tine
                 .
                 
                   November
                   20.
                   1627.
                   
                
              
               
                 Your
                 Lordships
                 in
                 all
                 duty
                 and
                 observance
                 ,
                 THOMAS
                 IACKSON
                 .
              
            
          
           
             
             
             
               THE
               CONTENTS
               OF
               THE
               SEVERALL
               Chapters
               in
               this
               ensuing
               TREATISE
               .
            
             
               
                 SECTION
                 I.
                 OF
                 the
                 one
                 absolutely
                 infinite
                 ,
                 and
                 incomprehensible
                 Essence
                 in
                 generall
                 .
              
               
                 Chapter
                 .
                 Folio
                 .
              
               
                 1
                 How
                 farre
                 wee
                 may
                 seeke
                 to
                 expresse
                 what
                 by
                 light
                 of
                 nature
                 or
                 other
                 wayes
                 may
                 be
                 conceived
                 concerning
                 the
                 incomprehensible
                 Essence
                 ,
                 or
                 his
                 Attributes
                 .
                 3
              
               
                 2
                 Containing
                 two
                 philosophicall
                 Maximes
                 which
                 lead
                 us
                 to
                 the
                 acknowledgement
                 of
                 one
                 infinite
                 and
                 incomprehensible
                 Essence
                 .
                 9
              
               
                 3
                 Of
                 infinity
                 in
                 Beeing
                 ,
                 or
                 of
                 absolute
                 infinitie
                 :
                 and
                 the
                 right
                 definition
                 of
                 it
                 by
                 the
                 ancient
                 Philosophers
                 .
                 20
              
               
                 4
                 There
                 is
                 no
                 plurality
                 of
                 perfections
                 in
                 the
                 infinite
                 
                 Essence
                 ,
                 albeit
                 the
                 perfection
                 of
                 all
                 things
                 be
                 in
                 him
                 .
                 Of
                 the
                 absolute
                 identity
                 of
                 the
                 Divine
                 Essence
                 and
                 Attributes
                 .
                 31
              
            
             
               
                 SECTION
                 II.
                 OF
                 the
                 severall
                 branches
                 of
                 absolute
                 infinitie
                 ;
                 or
                 of
                 the
                 infinitie
                 of
                 the
                 Divine
                 Attributes
                 ,
                 as
                 they
                 are
                 severally
                 apprehended
                 by
                 us
                 .
              
               
                 Chapter
                 .
                 Folio
                 .
              
               
                 5
                 Of
                 Divine
                 Immensity
                 ,
                 or
                 of
                 that
                 branch
                 of
                 absolute
                 infinity
                 ,
                 whereof
                 infinity
                 in
                 magnitude
                 ,
                 or
                 space
                 imaginary
                 is
                 the
                 shadow
                 .
                 42
              
               
                 6
                 Of
                 Eternity
                 ,
                 or
                 of
                 that
                 branch
                 of
                 absolute
                 infinity
                 ,
                 whereof
                 successive
                 duration
                 or
                 the
                 imaginary
                 infinity
                 of
                 time
                 ,
                 is
                 the
                 modell
                 .
                 62
              
               
                 7
                 Of
                 the
                 infinity
                 of
                 Divine
                 Power
                 .
                 83
              
               
                 8
                 Of
                 the
                 infinity
                 of
                 Divine
                 Wisedome
                 .
                 That
                 it
                 is
                 as
                 impossible
                 for
                 any
                 thing
                 to
                 fall
                 out
                 without
                 Gods
                 knowledge
                 ,
                 as
                 to
                 have
                 existence
                 without
                 his
                 power
                 or
                 essentiall
                 presence
                 .
                 90
              
               
                 9
                 Of
                 Divine
                 Immutability
                 .
                 115
              
               
                 10
                 Of
                 the
                 eternall
                 and
                 immutable
                 Decree
                 .
                 120
              
               
                 11
                 Of
                 transcendentall
                 goodnesse
                 :
                 and
                 of
                 the
                 infinity
                 of
                 it
                 in
                 the
                 Divine
                 nature
                 .
                 128
              
               
                 12
                 Of
                 the
                 infinitie
                 and
                 immutability
                 of
                 Divine
                 goodnesse
                 communicative
                 ,
                 or
                 as
                 it
                 is
                 the
                 patterne
                 of
                 morall
                 goodnesse
                 in
                 the
                 creature
                 .
                 132
              
               
               
                 13
                 In
                 what
                 sense
                 ,
                 or
                 how
                 Gods
                 infinite
                 will
                 is
                 said
                 to
                 be
                 the
                 rule
                 of
                 goodnesse
                 .
                 147
              
               
                 14
                 Of
                 Gods
                 infinite
                 love
                 to
                 Mankinde
                 .
                 157
              
               
                 15
                 What
                 the
                 Church
                 of
                 England
                 doth
                 teach
                 concerning
                 the
                 extent
                 of
                 Gods
                 love
                 :
                 of
                 the
                 distinction
                 of
                 
                   singula
                   generum
                
                 ,
                 and
                 
                   genera
                   singulorum
                
                 :
                 of
                 the
                 distinction
                 of
                 
                   voluntas
                   signi
                
                 ,
                 and
                 
                   voluntas
                   beneplaciti
                
                 .
                 166
              
            
             
               
                 SECTION
                 III.
                 THat
                 Gods
                 good
                 will
                 and
                 pleasure
                 is
                 never
                 frustrated
                 ,
                 albeit
                 his
                 unspeakeable
                 love
                 take
                 no
                 effect
                 in
                 many
                 to
                 whom
                 it
                 is
                 unfeignedly
                 tendered
                 .
              
               
                 Chapter
                 .
                 Folio
                 .
              
               
                 16
                 In
                 what
                 sense
                 God
                 may
                 be
                 said
                 to
                 have
                 done
                 all
                 that
                 he
                 could
                 for
                 his
                 Vineyard
                 ,
                 or
                 for
                 such
                 as
                 perish
                 .
                 182
              
               
                 17
                 The
                 truth
                 and
                 ardency
                 of
                 Gods
                 love
                 unto
                 such
                 as
                 perish
                 ,
                 testified
                 by
                 our
                 Saviour
                 ,
                 and
                 by
                 S.
                 
                   Paul.
                   195
                
              
               
                 18
                 Want
                 of
                 consideration
                 ,
                 or
                 ignorance
                 of
                 Gods
                 unfeigned
                 love
                 to
                 such
                 as
                 perish
                 ,
                 a
                 principall
                 meanes
                 or
                 occasion
                 why
                 so
                 many
                 perish
                 .
                 200
              
               
                 19
                 How
                 God
                 of
                 a
                 most
                 loving
                 Father
                 becomes
                 a
                 severe
                 inexorable
                 Iudge
                 .
                 207
              
               
                 20
                 Whilest
                 God
                 of
                 a
                 loving
                 Father
                 becomes
                 a
                 severe
                 Iudge
                 ,
                 there
                 is
                 no
                 change
                 or
                 alteration
                 at
                 all
                 in
                 God
                 ,
                 but
                 onely
                 in
                 men
                 and
                 in
                 their
                 actions
                 .
                 Gods
                 
                 will
                 is
                 alwayes
                 exactly
                 fulfilled
                 even
                 in
                 such
                 as
                 goe
                 most
                 against
                 it
                 .
                 How
                 it
                 may
                 stand
                 with
                 the
                 Iustice
                 of
                 God
                 to
                 punish
                 transgressions
                 temporall
                 ,
                 with
                 torments
                 everlasting
                 .
                 213
              
               
                 21
                 How
                 Anger
                 ,
                 Love
                 ,
                 Compassion
                 ,
                 Mercy
                 ,
                 or
                 other
                 affections
                 are
                 in
                 the
                 Divine
                 Nature
                 .
                 226
              
            
          
        
         
           
             
             A
             TREATISE
             OF
             THE
             DIVINE
             ESSENCE
             AND
             ATTRIBVTES
             .
          
           
             
               SECTION
               I.
               
            
             
               Of
               the
               one
               absolutely
               infinite
               ,
               and
               incomprehensible
               Essence
               in
               generall
               .
            
             
               THe
               originall
               of
               Atheisme
               ,
               of
               errours
               ,
               or
               misperswasions
               ,
               concerning
               the
               Beeing
               ,
               or
               Attributes
               of
               the
               Divine
               Nature
               ,
               being
               in
               a
               former
               Treatise
               at
               large
               discussed
               ;
               the
               next
               enquiries
               ,
               which
               exact
               Method
               would
               in
               this
               Argument
               make
               ,
               are
               ,
               First
               ,
               how
               this
               truth
               of
               
                 Gods
                 being
              
               ,
               most
               certainly
               known
               ,
               by
               internall
               experience
               unto
               some
               ,
               may
               by
               force
               of
               speculative
               Argument
               bee
               made
               manifest
               unto
               
               others
               .
               Secondly
               ,
               how
               his
               nature
               and
               attributes
               may
               be
               fitliest
               resembled
               .
            
             
               My
               first
               resolution
               professed
               in
               the
               beginning
               of
               the
               discussing
               of
               the
               originall
               of
               Atheisme
               ,
               as
               yet
               restraines
               me
               for
               adventuring
               too
               farre
               in
               the
               former
               .
               For
               whilest
               I
               view
               the
               progresse
               which
               I
               have
               purposed
               ;
               to
               debate
               this
               point
               ,
               upon
               my
               first
               entry
               into
               that
               Paradise
               of
               contemplation
               ,
               (
               within
               whose
               territories
               I
               now
               encampe
               )
               by
               syllogisticall
               force
               of
               argument
               ,
               seemeth
               to
               me
               as
               great
               an
               oversight
               ,
               as
               to
               entertaine
               an
               enemy
               ,
               more
               desperate
               then
               potent
               ,
               with
               a
               pitched
               battaile
               ,
               when
               as
               all
               his
               forts
               might
               ,
               by
               constant
               prosequution
               of
               advantages
               gotten
               ,
               be
               orderly
               taken
               ,
               each
               after
               other
               ,
               without
               possibility
               of
               any
               great
               losse
               ,
               or
               apparent
               danger
               .
               Now
               the
               Atheists
               chiefe
               strength
               lying
               in
               a
               preconceived
               impossibility
               of
               a
               Creation
               and
               Resurrection
               ,
               the
               conquest
               of
               the
               whole
               truth
               will
               easily
               bee
               compassed
               ,
               after
               those
               weake
               holds
               bee
               (
               as
               in
               due
               time
               they
               shall
               be
               )
               utterly
               demolished
               .
               Or
               in
               case
               ,
               after
               their
               overthrow
               ,
               he
               be
               of
               force
               to
               bid
               us
               battaile
               ,
               we
               shall
               be
               most
               willing
               to
               try
               our
               intended
               quarrell
               with
               him
               by
               dint
               of
               argument
               ,
               in
               the
               Article
               of
               the
               last
               Iudgement
               .
               In
               the
               meane
               time
               ,
               wee
               may
               ,
               without
               danger
               of
               his
               checke
               ,
               proceed
               upon
               those
               advantages
               ,
               which
               the
               grounds
               of
               nature
               give
               us
               .
            
             
               
               
                 CHAP.
                 I.
                 
              
               
                 How
                 far
                 we
                 may
                 seeke
                 to
                 expresse
                 what
                 by
                 light
                 of
                 Nature
                 ,
                 or
                 otherwayes
                 ,
                 may
                 be
                 conceived
                 concerning
                 the
                 incomprehensible
                 Essence
                 ,
                 or
                 his
                 Attributes
                 .
              
               
                 FIrst
                 ,
                 if
                 every
                 particular
                 man
                 ,
                 or
                 bodie
                 generable
                 ,
                 have
                 precedent
                 causes
                 of
                 their
                 beings
                 ;
                 their
                 whole
                 generations
                 must
                 of
                 necessity
                 have
                 some
                 cause
                 :
                 otherwise
                 all
                 should
                 not
                 be
                 of
                 one
                 kinde
                 or
                 nature
                 .
                 Now
                 this
                 progresse
                 from
                 effects
                 unto
                 their
                 causes
                 ,
                 or
                 betwixt
                 causes
                 subordinate
                 ,
                 cannot
                 be
                 infinite
                 :
                 but
                 as
                 all
                 progressive
                 motion
                 supposeth
                 some
                 rest
                 or
                 stay
                 ,
                 whence
                 it
                 proceedeth
                 ,
                 so
                 must
                 this
                 progresse
                 ,
                 whereof
                 I
                 speake
                 ,
                 take
                 beginning
                 from
                 some
                 cause
                 ,
                 which
                 hath
                 no
                 cause
                 of
                 its
                 being
                 .
                 And
                 this
                 is
                 that
                 incomprehensible
                 Essence
                 ,
                 which
                 wee
                 seeke
                 .
              
               
                 2
                 But
                 whereunto
                 shall
                 wee
                 liken
                 him
                 ?
                 Things
                 compared
                 alwayes
                 agree
                 in
                 some
                 one
                 kind
                 ,
                 or
                 have
                 (
                 at
                 least
                 )
                 a
                 common
                 measure
                 .
                 Is
                 then
                 this
                 cause
                 of
                 causes
                 contained
                 in
                 any
                 predicamentall
                 ranck
                 of
                 being
                 ?
                 Or
                 can
                 our
                 conceipt
                 of
                 any
                 thing
                 therein
                 contained
                 ,
                 be
                 truly
                 fitted
                 unto
                 him
                 ?
                 Or
                 may
                 his
                 infinite
                 and
                 incomprehensible
                 nature
                 be
                 rightly
                 moulded
                 within
                 the
                 circumference
                 of
                 mans
                 shallow
                 braine
                 ?
                 One
                 thing
                 it
                 is
                 to
                 represent
                 the
                 infinite
                 Essence
                 ,
                 another
                 to
                 illustrate
                 this
                 truth
                 ,
                 that
                 he
                 cannot
                 be
                 represented
                 .
                 Though
                 nothing
                 can
                 exactly
                 resemble
                 him
                 ,
                 yet
                 some
                 things
                 there
                 be
                 which
                 better
                 notifie
                 how
                 farre
                 he
                 is
                 beyond
                 all
                 resemblance
                 or
                 
                 comparison
                 ,
                 then
                 others
                 can
                 doe
                 .
                 By
                 variety
                 of
                 such
                 resemblances
                 as
                 his
                 works
                 afford
                 ,
                 may
                 our
                 admiration
                 of
                 his
                 incomprehensiblenesse
                 bee
                 raised
                 higher
                 and
                 higher
                 ,
                 and
                 with
                 our
                 admiration
                 thus
                 raised
                 ,
                 will
                 our
                 longing
                 after
                 his
                 presence
                 still
                 be
                 enlarged
                 .
                 The
                 nature
                 of
                 things
                 finite
                 and
                 limited
                 ,
                 no
                 Philosopher
                 can
                 so
                 exactly
                 expresse
                 ,
                 as
                 Painters
                 may
                 their
                 outward
                 lineaments
                 .
                 But
                 as
                 some
                 sensible
                 objects
                 ,
                 besides
                 their
                 proper
                 shape
                 or
                 character
                 ,
                 imprint
                 a
                 kinde
                 of
                 dislike
                 or
                 pleasance
                 in
                 creatures
                 sensitive
                 :
                 so
                 have
                 our
                 purest
                 and
                 most
                 exact
                 conceipts
                 intellectuall
                 certaine
                 symptomaticall
                 impressions
                 annexed
                 ,
                 which
                 inwardly
                 affect
                 us
                 ;
                 though
                 we
                 cannot
                 outwardly
                 so
                 expresse
                 them
                 ,
                 as
                 they
                 may
                 imprint
                 the
                 like
                 affection
                 in
                 others
                 .
                 Hence
                 it
                 is
                 that
                 the
                 more
                 right
                 resemblances
                 we
                 make
                 to
                 our selves
                 of
                 any
                 thing
                 ,
                 the
                 greater
                 will
                 be
                 the
                 symptomaticall
                 impression
                 of
                 the
                 latent
                 truth
                 ;
                 some
                 part
                 or
                 shadow
                 whereof
                 appeareth
                 in
                 every
                 thing
                 ,
                 whereto
                 it
                 can
                 truly
                 be
                 compared
                 .
                 And
                 though
                 we
                 cannot
                 in
                 this
                 life
                 come
                 to
                 a
                 cleare
                 view
                 of
                 that
                 nature
                 ,
                 which
                 we
                 most
                 desire
                 to
                 see
                 ;
                 yet
                 is
                 it
                 a
                 worke
                 worthy
                 our
                 paines
                 ,
                 to
                 erect
                 our
                 thoughts
                 ,
                 by
                 varietie
                 of
                 resemblances
                 (
                 made
                 with
                 due
                 observance
                 of
                 decorum
                 )
                 unto
                 an
                 horizon
                 more
                 ample
                 then
                 ordinary
                 ;
                 in
                 whose
                 skirts
                 or
                 edges
                 ,
                 wee
                 may
                 behold
                 some
                 scattered
                 rayes
                 of
                 that
                 glorious
                 light
                 ,
                 which
                 is
                 utterly
                 set
                 unto
                 men
                 ,
                 whose
                 thoughts
                 soare
                 not
                 without
                 the
                 circumference
                 of
                 this
                 visible
                 world
                 ;
                 for
                 all
                 we
                 see
                 with
                 ou●
                 bodily
                 eyes
                 ,
                 is
                 but
                 an
                 hemisphere
                 of
                 midnight
                 darknesse
                 ,
                 to
                 the
                 habitation
                 of
                 Saints
                 ,
                 and
                 seat
                 o●
                 blisse
                 .
              
               
               
                 3
                 The
                 rule
                 of
                 decorum
                 in
                 all
                 resemblances
                 of
                 things
                 amiable
                 or
                 glorious
                 is
                 ,
                 that
                 as
                 well
                 the
                 simple
                 termes
                 of
                 comparison
                 be
                 sightly
                 and
                 handsome
                 ,
                 as
                 the
                 proportion
                 betweene
                 them
                 exact
                 .
                 Supposing
                 the
                 ods
                 of
                 valorous
                 strength
                 betweene
                 Aiax
                 and
                 ordinary
                 Trojanes
                 ,
                 to
                 have
                 beene
                 as
                 great
                 ,
                 as
                 Homer
                 would
                 have
                 us
                 beleeve
                 it
                 was
                 ;
                 the
                 manner
                 of
                 this
                 Champions
                 retreat
                 ,
                 being
                 overcharged
                 with
                 the
                 multitude
                 of
                 his
                 Enemies
                 ,
                 could
                 not
                 more
                 exquisitely
                 be
                 resembled
                 ,
                 than
                 by
                 a
                 company
                 of
                 children
                 ,
                 driving
                 an
                 hungry
                 hard-skinned
                 Asse
                 with
                 bats
                 or
                 staves
                 out
                 of
                 a
                 corne-field
                 or
                 meadow
                 .
                 The
                 Asse
                 cannot
                 ,
                 by
                 such
                 weaklings
                 ,
                 be
                 driven
                 so
                 hard
                 ,
                 but
                 he
                 will
                 feed
                 as
                 he
                 goes
                 ;
                 nor
                 could
                 Aiax
                 be
                 charged
                 so
                 fiercely
                 by
                 his
                 impotent
                 foes
                 ,
                 but
                 that
                 he
                 fought
                 still
                 as
                 he
                 fled
                 .
                 The
                 proportion
                 is
                 approved
                 ,
                 as
                 most
                 exact
                 ,
                 by
                 a
                 *
                 teacher
                 of
                 Poetry
                 that
                 was
                 his
                 Arts
                 Master
                 ,
                 who
                 notwithstanding
                 ,
                 with
                 the
                 same
                 breath
                 disallows
                 the
                 invention
                 ,
                 as
                 no
                 way
                 applyable
                 unto
                 Turnus
                 ,
                 at
                 least
                 in
                 the
                 courtly
                 censure
                 of
                 those
                 times
                 wherein
                 Virgil
                 wrote
                 .
                 Be
                 the
                 congruity
                 betweene
                 the
                 termes
                 never
                 so
                 exquisite
                 or
                 pleasant
                 ;
                 the
                 Asse
                 notwithstanding
                 is
                 no
                 amiable
                 creature
                 ,
                 nor
                 can
                 wisedome
                 or
                 valour
                 ,
                 for
                 his
                 many
                 base
                 properties
                 willingly
                 brook
                 comparison
                 with
                 him
                 in
                 any
                 .
                 More
                 
                 fitly
                 (
                 as
                 this
                 Author
                 thinketh
                 )
                 might
                 Turnus
                 his
                 heroicall
                 spirit
                 have
                 beene
                 paralleld
                 by
                 a
                 Lion
                 ,
                 which
                 though
                 unable
                 to
                 sustaine
                 the
                 fierce
                 pursuit
                 of
                 many
                 hunters
                 ,
                 yet
                 cannot
                 be
                 enforced
                 to
                 any
                 other
                 march
                 ,
                 then
                 
                   Passant
                   gardant
                
                 .
              
               
                 4
                 But
                 wee
                 must
                 allow
                 the
                 Poet
                 (
                 whose
                 chiefe
                 art
                 is
                 to
                 please
                 his
                 Readers
                 appetite
                 with
                 pleasant
                 sauces
                 ,
                 more
                 then
                 with
                 solid
                 meates
                 ,
                 )
                 to
                 bee
                 more
                 dainty
                 and
                 curious
                 in
                 this
                 kinde
                 ,
                 than
                 it
                 is
                 requisite
                 the
                 School-divine
                 or
                 Philosopher
                 should
                 be
                 :
                 albeit
                 neither
                 of
                 them
                 need
                 much
                 to
                 feare
                 ,
                 lest
                 their
                 discourses
                 be
                 too
                 comely
                 ,
                 so
                 solidity
                 of
                 truth
                 bee
                 the
                 ground
                 of
                 their
                 comelinesse
                 .
                 No
                 courtly
                 Poet
                 is
                 more
                 observant
                 of
                 the
                 former
                 rule
                 of
                 decorum
                 in
                 their
                 comparisons
                 ,
                 than
                 the
                 holy
                 Prophets
                 are
                 .
                 
                   Thus
                   hath
                   the
                   Lord
                   spoken
                   unto
                   mee
                
                 (
                 saith
                 
                   Esaias
                   ,
                   cap.
                   31.
                   vers
                   .
                   4.
                   )
                   Like
                   as
                   the
                   Lion
                   ,
                   and
                   the
                   young
                   Lion
                   roring
                   on
                   his
                   prey
                   ,
                   when
                   a
                   multitude
                   of
                   shepheards
                   is
                   called
                   forth
                   against
                   him
                   ,
                   hee
                   will
                   not
                   bee
                   afraid
                   of
                   their
                   voice
                   ,
                   nor
                   abase
                   himselfe
                   for
                   the
                   noise
                   of
                   them
                   :
                   so
                   shall
                   the
                   Lord
                   of
                   hosts
                   come
                   downe
                   to
                   fight
                   for
                   mount
                   Sion
                   ,
                   and
                   for
                   the
                   hill
                   thereof
                   .
                
                 Saint
                 *
                 Austin
                 hath
                 noted
                 three
                 sorts
                 of
                 errors
                 in
                 setting
                 forth
                 the
                 divine
                 nature
                 :
                 of
                 which
                 ,
                 two
                 go
                 upon
                 false
                 grounds
                 ,
                 the
                 other
                 is
                 altogether
                 groundlesse
                 .
                 Some
                 (
                 saith
                 he
                 )
                 there
                 be
                 that
                 seeke
                 to
                 measure
                 things
                 spirituall
                 by
                 the
                 best
                 knowledge
                 which
                 they
                 have
                 gotten
                 (
                 by
                 
                 sence
                 or
                 art
                 )
                 of
                 things
                 bodily
                 .
                 Others
                 doe
                 fit
                 the
                 Deity
                 with
                 the
                 nature
                 and
                 properties
                 of
                 the
                 humane
                 soule
                 ,
                 and
                 from
                 this
                 false
                 ground
                 frame
                 many
                 deceiptfull
                 and
                 crooked
                 rules
                 ,
                 whilest
                 they
                 endeavour
                 to
                 draw
                 the
                 picture
                 or
                 image
                 of
                 the
                 immutable
                 Essence
                 .
                 A
                 third
                 sort
                 there
                 be
                 ,
                 which
                 by
                 too
                 much
                 straining
                 to
                 transcend
                 every
                 mutable
                 creature
                 ,
                 patch
                 up
                 such
                 conceipts
                 ,
                 as
                 cannot
                 possibly
                 hang
                 together
                 ,
                 either
                 upon
                 created
                 or
                 increated
                 natures
                 ,
                 and
                 these
                 rove
                 further
                 from
                 the
                 truth
                 then
                 doe
                 the
                 former
                 .
                 As
                 (
                 to
                 use
                 his
                 instance
                 )
                 He
                 which
                 thinkes
                 God
                 to
                 be
                 bright
                 or
                 yellow
                 ,
                 is
                 much
                 deceived
                 ;
                 yet
                 his
                 errour
                 wants
                 not
                 a
                 cloke
                 ,
                 in
                 as
                 much
                 as
                 these
                 colours
                 have
                 some
                 being
                 (
                 from
                 God
                 )
                 in
                 bodies
                 .
                 His
                 errour
                 againe
                 is
                 as
                 great
                 ,
                 that
                 thinkes
                 God
                 sometimes
                 forgets
                 ,
                 and
                 sometimes
                 cals
                 things
                 forgotten
                 to
                 minde
                 ;
                 yet
                 this
                 vicissitude
                 of
                 memorie
                 and
                 oblivion
                 ,
                 hath
                 place
                 in
                 the
                 humane
                 soule
                 ,
                 which
                 in
                 many
                 things
                 is
                 like
                 the
                 Creator
                 .
                 But
                 hee
                 which
                 makes
                 the
                 Divine
                 nature
                 so
                 powerfull
                 ,
                 as
                 to
                 produce
                 or
                 beget
                 it selfe
                 ,
                 quite
                 misseth
                 not
                 the
                 marke
                 onely
                 ,
                 but
                 the
                 Butt
                 ,
                 and
                 shoots
                 (
                 as
                 it
                 were
                 )
                 out
                 of
                 the
                 field
                 :
                 for
                 nothing
                 possible
                 can
                 possibly
                 give
                 it selfe
                 being
                 or
                 existence
                 .
              
               
                 5
                 But
                 though
                 in
                 no
                 wise
                 wee
                 may
                 avouch
                 such
                 grosse
                 impossibilities
                 of
                 him
                 ,
                 to
                 whom
                 nothing
                 is
                 impossible
                 ;
                 yet
                 must
                 we
                 often
                 use
                 fictions
                 or
                 suppositions
                 of
                 things
                 scarce
                 possible
                 ,
                 to
                 last
                 so
                 long
                 till
                 we
                 have
                 moulded
                 conceipts
                 of
                 the
                 Essence
                 and
                 Attributes
                 incomprehensible
                 ,
                 more
                 lively
                 and
                 semblable
                 ,
                 then
                 can
                 be
                 taken
                 either
                 from
                 the
                 humane
                 soule
                 alone
                 ,
                 or
                 from
                 bodies
                 naturall
                 .
                 To
                 maintaine
                 
                 it
                 as
                 a
                 Philosophical
                 truth
                 ,
                 that
                 
                   God
                   is
                   the
                   soule
                   of
                   this
                   universe
                   ,
                
                 is
                 an
                 impious
                 errour
                 *
                 before
                 condemned
                 ,
                 as
                 a
                 grand
                 seminary
                 of
                 Idolatry
                 .
                 Yet
                 by
                 imagining
                 the
                 humane
                 soule
                 to
                 be
                 as
                 really
                 existent
                 in
                 every
                 place
                 ,
                 whereto
                 the
                 cogitations
                 of
                 it
                 can
                 reach
                 ,
                 as
                 it
                 is
                 in
                 our
                 bodies
                 ,
                 or
                 rather
                 to
                 exercise
                 the
                 same
                 motive
                 power
                 over
                 the
                 greatest
                 bodily
                 substance
                 in
                 this
                 world
                 ,
                 that
                 it
                 doth
                 over
                 our
                 fingers
                 ,
                 able
                 to
                 weild
                 the
                 Heavens
                 or
                 Elements
                 with
                 as
                 great
                 facility
                 and
                 speed
                 ,
                 as
                 we
                 doe
                 our
                 thoughts
                 or
                 breath
                 :
                 We
                 may
                 ,
                 by
                 this
                 fiction
                 ,
                 gaine
                 a
                 more
                 true
                 modell
                 or
                 shadow
                 of
                 Gods
                 infinite
                 efficacy
                 ,
                 then
                 any
                 one
                 created
                 substance
                 can
                 furnish
                 us
                 withall
                 .
                 But
                 whilest
                 we
                 thus
                 ,
                 by
                 imagination
                 ,
                 transfuse
                 our
                 conceipts
                 of
                 the
                 best
                 life
                 and
                 motion
                 ,
                 which
                 we
                 know
                 ,
                 into
                 this
                 great
                 Sphere
                 ,
                 which
                 we
                 see
                 ,
                 or
                 (
                 which
                 sute
                 better
                 to
                 the
                 immutable
                 and
                 infinite
                 essence
                 )
                 into
                 bodies
                 abstract
                 or
                 mathematicall
                 :
                 we
                 must
                 make
                 such
                 a
                 compound
                 as
                 Tacitus
                 would
                 have
                 made
                 of
                 two
                 noble
                 Romanes
                 :
                 
                   Demptis
                   utriusque
                   vitiis
                   solae
                   virtutes
                   misceantur
                   :
                   The
                   imperfections
                   of
                   both
                   being
                   sifted
                   from
                   them
                   ,
                   their
                   perfections
                   onely
                   must
                   be
                   ingredients
                   in
                   this
                   compound
                   .
                
                 Yet
                 may
                 we
                 not
                 thinke
                 ,
                 that
                 the
                 divine
                 nature
                 ,
                 which
                 we
                 seeke
                 to
                 expresse
                 by
                 them
                 ,
                 consists
                 of
                 perfections
                 infinite
                 ,
                 so
                 united
                 or
                 compounded
                 .
                 We
                 must
                 yet
                 use
                 a
                 further
                 extraction
                 of
                 our
                 conceits
                 ,
                 ere
                 wee
                 apply
                 them
                 to
                 his
                 incomprehensible
                 nature
                 .
              
            
             
               
               
                 CHAP.
                 2.
                 
              
               
                 Containing
                 two
                 philosophicall
                 Maximes
                 which
                 lead
                 us
                 to
                 the
                 acknowledgement
                 of
                 one
                 infinite
                 and
                 incompre●ensible
                 Essence
                 .
              
               
                 VNto
                 every
                 Student
                 that
                 with
                 observance
                 ordinary
                 will
                 survey
                 any
                 Philosophicall
                 tract
                 of
                 causes
                 ,
                 
                 two
                 maine
                 springs
                 or
                 fountaines
                 doe
                 in
                 a
                 manner
                 discover
                 themselves
                 :
                 which
                 were
                 they
                 as
                 well
                 opened
                 and
                 drawne
                 ,
                 as
                 some
                 others
                 of
                 lesse
                 consequence
                 are
                 ,
                 wee
                 might
                 baptize
                 most
                 Atheists
                 in
                 the
                 one
                 ,
                 and
                 confirme
                 good
                 Christians
                 in
                 the
                 other
                 .
                 The
                 naturall
                 current
                 of
                 the
                 one
                 directly
                 caries
                 us
                 to
                 an
                 independant
                 cause
                 ;
                 from
                 whose
                 illimited
                 essence
                 and
                 nature
                 ,
                 the
                 later
                 affords
                 us
                 an
                 ocular
                 or
                 visible
                 derivation
                 of
                 those
                 generall
                 attributes
                 ,
                 whereof
                 faith
                 infused
                 giveth
                 us
                 the
                 true
                 taste
                 and
                 relish
                 .
                 The
                 former
                 wee
                 may
                 draw
                 to
                 this
                 head
                 ,
                 
                   [
                   Whatsoever
                   hath
                   limits
                   or
                   bounds
                   of
                   being
                   ,
                   hath
                   some
                   distinct
                   cause
                   or
                   author
                   of
                   being
                   .
                   ]
                
                 As
                 impossible
                 it
                 is
                 ,
                 any
                 thing
                 should
                 take
                 limits
                 of
                 being
                 ,
                 as
                 beginning
                 of
                 being
                 from
                 it selfe
                 .
                 For
                 beginning
                 of
                 being
                 is
                 one
                 
                   especiall
                   limit
                
                 of
                 being
                 .
              
               
                 2
                 This
                 Maxime
                 is
                 simply
                 convertible
                 ,
                 
                   [
                   Whatsoever
                   hath
                   cause
                   of
                   being
                   hath
                   also
                   limits
                   of
                   being
                   .
                   ]
                
                 because
                 it
                 hath
                 beginning
                 of
                 being
                 :
                 for
                 
                   [
                   Omnis
                   causa
                   est
                   principium
                   ,
                   &
                   omne
                   causatum
                   est
                   principiatum
                   ,
                   ]
                
                 Every
                 cause
                 is
                 the
                 active
                 beginning
                 or
                 beginner
                 of
                 being
                 ,
                 and
                 an
                 
                   active
                   beginning
                
                 essentially
                 includes
                 
                 a
                 beginning
                 passive
                 ,
                 as
                 fashionable
                 to
                 it
                 ,
                 as
                 the
                 marke
                 or
                 impression
                 is
                 to
                 the
                 stampe
                 .
                 Or
                 in
                 plainer
                 English
                 ,
                 thus
                 ;
                 
                   Where
                   there
                   is
                   a
                   beginning
                   or
                   beginner
                   ,
                   there
                   is
                   somewhat
                   begunne
                   .
                
                 Where
                 the
                 cause
                 is
                 prae●xistent
                 in
                 time
                 ,
                 the
                 distinction
                 or
                 limits
                 of
                 things
                 caused
                 or
                 begun
                 ,
                 are
                 as
                 easily
                 seene
                 as
                 the
                 divers
                 surfaces
                 of
                 bodies
                 severed
                 in
                 place
                 .
                 But
                 where
                 the
                 cause
                 hath
                 onely
                 precedence
                 of
                 nature
                 and
                 not
                 of
                 time
                 ,
                 (
                 as
                 it
                 falleth
                 out
                 in
                 things
                 caused
                 by
                 concomitance
                 or
                 resultance
                 ,
                 )
                 the
                 limits
                 or
                 confines
                 of
                 their
                 being
                 seeme
                 confounded
                 ,
                 or
                 as
                 hardly
                 distinguishable
                 as
                 the
                 divers
                 surfaces
                 of
                 two
                 bodies
                 glued
                 together
                 .
                 Yet
                 as
                 wee
                 rightly
                 gather
                 that
                 if
                 the
                 bodies
                 be
                 of
                 severall
                 kindes
                 ,
                 each
                 hath
                 its
                 proper
                 surface
                 ,
                 though
                 the
                 point
                 of
                 distinction
                 bee
                 invisible
                 to
                 our
                 eyes
                 :
                 so
                 whatsoever
                 we
                 conceive
                 to
                 have
                 dependance
                 upon
                 another
                 ,
                 wee
                 necessarily
                 conceive
                 it
                 to
                 have
                 proper
                 limits
                 of
                 being
                 ,
                 or
                 at
                 least
                 a
                 distinct
                 beginning
                 of
                 being
                 from
                 the
                 other
                 ,
                 though
                 as
                 it
                 were
                 ingrafted
                 in
                 it
                 .
                 But
                 whether
                 we
                 conceive
                 effects
                 and
                 causes
                 distinctly
                 as
                 they
                 are
                 in
                 nature
                 ,
                 or
                 in
                 grosse
                 ,
                 so
                 long
                 as
                 wee
                 acknowledge
                 them
                 (
                 this
                 or
                 that
                 way
                 conceived
                 )
                 to
                 be
                 finite
                 and
                 limited
                 ,
                 wee
                 must
                 acknowledge
                 some
                 cause
                 of
                 their
                 limitation
                 ,
                 which
                 (
                 as
                 we
                 suppose
                 )
                 cannot
                 be
                 distinct
                 from
                 the
                 cause
                 of
                 their
                 being
                 .
              
               
                 3
                 Why
                 men
                 in
                 these
                 dayes
                 are
                 not
                 Gyants
                 ,
                 why
                 Gyants
                 ,
                 in
                 former
                 ,
                 were
                 but
                 men
                 ,
                 are
                 two
                 Problems
                 which
                 the
                 meere
                 naturalist
                 could
                 easily
                 assoyle
                 by
                 this
                 reason
                 ,
                 for
                 substance
                 one
                 and
                 the
                 same
                 .
                 The
                 vigour
                 of
                 causes
                 productive
                 or
                 conservative
                 of
                 vegetables
                 ,
                 of
                 man
                 especially
                 ,
                 from
                 which
                 
                 he
                 receiveth
                 nutrition
                 and
                 augmentation
                 ,
                 is
                 lesse
                 now
                 then
                 it
                 hath
                 beene
                 at
                 least
                 before
                 the
                 Flood
                 ;
                 though
                 but
                 finite
                 and
                 limited
                 ,
                 when
                 it
                 was
                 greatest
                 .
                 Why
                 vegetables
                 of
                 greatest
                 vigour
                 ,
                 ingrosse
                 not
                 the
                 properties
                 of
                 others
                 lesse
                 vigorous
                 ,
                 but
                 rest
                 contented
                 with
                 a
                 greater
                 numericall
                 measure
                 of
                 their
                 owne
                 specificall
                 vertues
                 ;
                 is
                 ,
                 by
                 the
                 former
                 reason
                 as
                 plaine
                 .
                 For
                 in
                 that
                 they
                 have
                 not
                 their
                 being
                 from
                 themselves
                 ,
                 they
                 can
                 take
                 no
                 more
                 then
                 is
                 given
                 ;
                 nor
                 can
                 the
                 natures
                 whence
                 they
                 are
                 propagated
                 ,
                 convey
                 them
                 a
                 better
                 title
                 of
                 being
                 ,
                 then
                 themselves
                 have
                 .
                 This
                 as
                 the
                 seale
                 communicates
                 his
                 fashion
                 to
                 the
                 waxe
                 ,
                 so
                 doth
                 the
                 limited
                 force
                 or
                 vertue
                 of
                 causes
                 ,
                 alwayes
                 imprint
                 bounds
                 and
                 limits
                 upon
                 their
                 effects
                 .
                 If
                 further
                 it
                 be
                 demanded
                 ,
                 why
                 the
                 Elements
                 having
                 the
                 opportunity
                 of
                 mutuall
                 vicinity
                 ,
                 to
                 wreake
                 their
                 naturall
                 enmities
                 or
                 hostilities
                 ,
                 doe
                 not
                 each
                 trespasse
                 more
                 grievously
                 upon
                 other
                 ;
                 as
                 why
                 the
                 restlesse
                 or
                 raging
                 water
                 swallowes
                 not
                 up
                 the
                 dull
                 earth
                 ,
                 which
                 cannot
                 flye
                 from
                 any
                 wrong
                 or
                 violence
                 offered
                 ;
                 or
                 why
                 the
                 Heavens
                 ,
                 having
                 so
                 great
                 a
                 prerogative
                 by
                 height
                 of
                 place
                 ,
                 largenesse
                 of
                 compasse
                 ,
                 and
                 indefatigable
                 motion
                 ,
                 do
                 not
                 dispossesse
                 the
                 higher
                 Elements
                 of
                 their
                 seat
                 ?
                 The
                 naturalist
                 would
                 plead
                 the
                 warrant
                 of
                 Natures
                 Charter
                 ,
                 which
                 had
                 set
                 them
                 their
                 distinct
                 bounds
                 and
                 limits
                 by
                 an
                 everlasting
                 undispensable
                 law
                 .
                 Yet
                 is
                 nature
                 in
                 his
                 language
                 alwaies
                 an
                 internall
                 or
                 essentiall
                 part
                 of
                 some
                 bodies
                 ,
                 within
                 which
                 it
                 is
                 necessarily
                 confined
                 .
                 As
                 the
                 nature
                 of
                 the
                 Heavens
                 hath
                 not
                 so
                 much
                 as
                 liberty
                 of
                 egresse
                 into
                 neighbour
                 Elements
                 ,
                 nor
                 the
                 proper
                 formes
                 
                 of
                 these
                 ,
                 (
                 upon
                 what
                 exigence
                 or
                 assaults
                 soever
                 made
                 against
                 them
                 in
                 their
                 territories
                 ,
                 )
                 so
                 much
                 as
                 right
                 of
                 removall
                 or
                 flitting
                 into
                 lower
                 Elements
                 .
                 Or
                 ,
                 in
                 case
                 it
                 be
                 pretended
                 that
                 these
                 particular
                 natures
                 ,
                 have
                 a
                 nature
                 more
                 generall
                 for
                 their
                 president
                 ;
                 yet
                 this
                 ,
                 whether
                 one
                 above
                 the
                 rest
                 ,
                 or
                 an
                 aggregation
                 onely
                 of
                 all
                 the
                 rest
                 ,
                 is
                 still
                 confined
                 to
                 this
                 visible
                 world
                 ,
                 and
                 both
                 so
                 hidebound
                 with
                 the
                 utmost
                 sphere
                 ,
                 that
                 they
                 cannot
                 grow
                 greater
                 or
                 enlarge
                 their
                 strength
                 .
                 So
                 that
                 nature
                 taken
                 in
                 what
                 sense
                 the
                 Naturalist
                 lists
                 ,
                 cannot
                 be
                 said
                 so
                 properly
                 to
                 set
                 bounds
                 or
                 limits
                 to
                 bodies
                 naturall
                 ,
                 as
                 to
                 bee
                 bounded
                 or
                 limited
                 in
                 them
                 .
                 Or
                 to
                 speake
                 more
                 properly
                 ,
                 Nature
                 her selfe
                 did
                 not
                 make
                 ,
                 but
                 is
                 that
                 very
                 domestique
                 law
                 ,
                 by
                 which
                 they
                 are
                 bounded
                 ,
                 and
                 therefore
                 ,
                 in
                 no
                 case
                 ,
                 can
                 dispense
                 with
                 it
                 .
                 And
                 in
                 that
                 she
                 is
                 a
                 law
                 ,
                 (
                 for
                 the
                 most
                 part
                 ,
                 but
                 not
                 absolutely
                 indispensable
                 )
                 shee
                 necessarily
                 supposeth
                 a
                 Lawgiver
                 ;
                 who
                 ,
                 if
                 he
                 have
                 no
                 Law
                 set
                 him
                 by
                 any
                 superiour
                 (
                 as
                 we
                 must
                 of
                 necessity
                 come
                 in
                 fine
                 to
                 some
                 one
                 in
                 this
                 kinde
                 supreame
                 )
                 hee
                 can
                 have
                 no
                 such
                 limits
                 or
                 bounds
                 ,
                 as
                 he
                 hath
                 set
                 to
                 nature
                 ,
                 and
                 things
                 naturall
                 .
                 He
                 neither
                 is
                 any
                 part
                 of
                 this
                 visible
                 frame
                 ,
                 which
                 we
                 see
                 ,
                 nor
                 can
                 he
                 be
                 inclosed
                 within
                 the
                 utmost
                 sphere
                 .
                 And
                 thus
                 by
                 following
                 the
                 issue
                 of
                 the
                 former
                 fountaine
                 ,
                 we
                 are
                 arived
                 in
                 the
                 latter
                 ,
                 which
                 fully
                 discovered
                 ,
                 opens
                 it selfe
                 into
                 a
                 boundlesse
                 Ocean
                 .
                 
                   Whatsoever
                   hath
                   no
                   cause
                   of
                   being
                   can
                   have
                   no
                   limits
                   or
                   bounds
                   of
                   being
                   .
                
              
               
                 4
                 And
                 Being
                 ,
                 may
                 bee
                 limited
                 or
                 illimited
                 two
                 wayes
                 :
                 Either
                 for
                 number
                 of
                 kindes
                 and
                 natures
                 contained
                 in
                 it
                 ,
                 or
                 for
                 quantity
                 and
                 intensive
                 perfection
                 
                 of
                 every
                 severall
                 kinde
                 .
                 Of
                 things
                 visible
                 ,
                 we
                 see
                 the
                 most
                 perfect
                 are
                 but
                 perfect
                 in
                 some
                 one
                 kinde
                 ,
                 they
                 possesse
                 not
                 the
                 entire
                 perfection
                 of
                 others
                 ;
                 and
                 that
                 perfection
                 ,
                 whereof
                 they
                 have
                 the
                 just
                 propriety
                 ,
                 is
                 not
                 actually
                 infinite
                 ,
                 〈◊〉
                 finite
                 and
                 limited
                 .
                 Whatsoever
                 thus
                 is
                 ,
                 it
                 was
                 as
                 possible
                 for
                 it
                 not
                 to
                 have
                 beene
                 ,
                 and
                 is
                 as
                 possible
                 for
                 it
                 not
                 to
                 be
                 ,
                 as
                 to
                 be
                 but
                 of
                 this
                 or
                 that
                 kinde
                 ,
                 not
                 all
                 
                   that
                   is
                
                 ,
                 or
                 hath
                 being
                 .
                 Even
                 those
                 substances
                 which
                 we
                 call
                 immortall
                 ,
                 as
                 the
                 heaven
                 of
                 heavens
                 ,
                 with
                 all
                 their
                 inhabitants
                 ,
                 be
                 they
                 Angels
                 or
                 Archangels
                 ,
                 Principalities
                 or
                 Thrones
                 ,
                 enjoy
                 the
                 perpetuall
                 tenour
                 of
                 their
                 actuall
                 existence
                 ,
                 not
                 from
                 their
                 essence
                 ,
                 but
                 from
                 the
                 decree
                 of
                 their
                 Maker
                 .
                 
                   Manent
                   cuncta
                   non
                   quia
                   aeterna
                   sunt
                   ,
                   sed
                   quia
                   defenduntur
                   curâ
                   regentis
                   .
                   Immortalia
                   tutore
                   non
                   egent
                   ,
                   haec
                   conservat
                   artifex
                   ,
                   fragilitatem
                   materiae
                   vi
                   sua
                   vincens
                   .
                
                 Seneca
                 Epist
                 .
                 58.
                 
                 
                   All
                   things
                   continue
                   in
                   being
                   ,
                   not
                   because
                   they
                   are
                   eternall
                   ,
                   but
                   because
                   they
                   are
                   defended
                   by
                   the
                   providence
                   of
                   their
                   Governour
                   .
                   Things
                   immortall
                   need
                   no
                   guardian
                   or
                   protector
                   .
                   But
                   the
                   maker
                   of
                   all
                   things
                   preserveth
                   these
                   things
                
                 (
                 which
                 we
                 see
                 continue
                 in
                 being
                 )
                 
                   overmatching
                   the
                   frailty
                   of
                   the
                   matter
                   by
                   his
                   power
                   .
                
                 In
                 this
                 mans
                 philosophy
                 nothing
                 which
                 is
                 made
                 ,
                 can
                 be
                 by
                 nature
                 immortall
                 ,
                 though
                 many
                 things
                 be
                 perpetually
                 preserved
                 from
                 perishing
                 .
                 Nothing
                 which
                 is
                 immortall
                 ,
                 can
                 bee
                 made
                 .
                 He
                 grossely
                 erred
                 ,
                 if
                 hee
                 were
                 of
                 the
                 same
                 opinion
                 with
                 some
                 others
                 of
                 the
                 *
                 Ancient
                 ,
                 that
                 God
                 had
                 a
                 
                 desire
                 to
                 make
                 things
                 immortall
                 ,
                 but
                 could
                 not
                 by
                 reason
                 of
                 the
                 frailty
                 or
                 untowardlinesse
                 of
                 the
                 matter
                 .
                 But
                 that
                 things
                 made
                 out
                 of
                 the
                 matter
                 ,
                 or
                 made
                 at
                 all
                 ,
                 could
                 be
                 immortall
                 by
                 nature
                 ,
                 he
                 rightly
                 affirmed
                 .
                 For
                 to
                 be
                 immortall
                 in
                 his
                 language
                 ,
                 is
                 to
                 be
                 without
                 beginning
                 ,
                 without
                 dependance
                 .
                 And
                 what
                 so
                 is
                 ,
                 hath
                 an
                 eternall
                 necessity
                 of
                 existence
                 .
                 Absolute
                 necessity
                 of
                 existence
                 ,
                 or
                 impossibility
                 of
                 non-existence
                 ,
                 or
                 of
                 not
                 being
                 alwayes
                 what
                 it
                 is
                 ,
                 and
                 as
                 it
                 is
                 ,
                 implies
                 an
                 absolute
                 necessity
                 of
                 being
                 or
                 of
                 existence
                 infinite
                 ;
                 which
                 cannot
                 reside
                 save
                 only
                 in
                 the
                 totality
                 or
                 absolute
                 fulnesse
                 of
                 all
                 being
                 possible
                 .
                 The
                 greatest
                 fulnesse
                 of
                 finite
                 existence
                 conceiveable
                 ,
                 cannot
                 reach
                 beyond
                 al
                 possibility
                 of
                 non-existence
                 ,
                 nor
                 can
                 possibility
                 of
                 non-existence
                 ,
                 and
                 perpetuall
                 actuall
                 existence
                 ,
                 be
                 indissolubly
                 wedded
                 in
                 any
                 finite
                 nature
                 ,
                 save
                 only
                 by
                 his
                 infinite
                 power
                 ,
                 who
                 essentially
                 is
                 ,
                 or
                 whose
                 essence
                 is
                 to
                 exist
                 ,
                 or
                 to
                 be
                 the
                 inexhaustible
                 fountaine
                 of
                 all
                 being
                 .
                 The
                 necessary
                 supposall
                 ,
                 or
                 acknowledgement
                 of
                 such
                 an
                 infinite
                 or
                 
                   essentially
                   existent
                   power
                
                 ,
                 cannot
                 more
                 strongly
                 or
                 more
                 perspicuously
                 be
                 inferred
                 ,
                 than
                 by
                 the
                 reduction
                 of
                 known
                 effects
                 unto
                 their
                 causes
                 ,
                 &
                 of
                 these
                 causative
                 entities
                 (
                 whose
                 number
                 and
                 ranks
                 are
                 finite
                 )
                 into
                 one
                 prime
                 essence
                 ,
                 whence
                 al
                 of
                 them
                 are
                 derived
                 ;
                 it self
                 being
                 underivable
                 frō
                 any
                 cause
                 ,
                 or
                 essence
                 conceivable
                 .
                 In
                 that
                 
                   this
                   prime
                   essence
                
                 hath
                 no
                 cause
                 of
                 being
                 ,
                 it
                 can
                 have
                 no
                 beginning
                 of
                 being
                 .
                 And
                 yet
                 is
                 beginning
                 of
                 being
                 ,
                 the
                 first
                 &
                 prime
                 limit
                 of
                 being
                 ,
                 without
                 whose
                 precedence
                 ,
                 other
                 bounds
                 or
                 limits
                 of
                 being
                 ,
                 cannot
                 follow
                 .
              
               
                 5
                 If
                 that
                 which
                 Philosophers
                 suppose
                 to
                 be
                 the
                 
                 root
                 of
                 incorruption
                 in
                 the
                 heavens
                 ,
                 can
                 brooke
                 no
                 limits
                 of
                 duration
                 ,
                 but
                 must
                 bee
                 imagined
                 without
                 end
                 or
                 beginning
                 ;
                 why
                 should
                 it
                 content
                 it selfe
                 with
                 limits
                 of
                 extension
                 ?
                 seeing
                 duration
                 is
                 but
                 a
                 kinde
                 of
                 extension
                 ,
                 seeing
                 motion
                 ,
                 magnitude
                 ,
                 and
                 time
                 ,
                 by
                 their
                 rules
                 in
                 other
                 cases
                 ,
                 hold
                 exact
                 proportion
                 .
                 Things
                 caused
                 (
                 as
                 induction
                 manifesteth
                 )
                 are
                 alwayes
                 limited
                 and
                 moulded
                 in
                 their
                 proper
                 causes
                 .
                 Nor
                 are
                 there
                 two
                 causes
                 (
                 much
                 lesse
                 two
                 causalities
                 ,
                 )
                 one
                 of
                 their
                 being
                 ,
                 another
                 of
                 their
                 limitation
                 or
                 restraint
                 to
                 this
                 or
                 that
                 set
                 kinde
                 of
                 being
                 .
                 For
                 whatsoever
                 gives
                 being
                 to
                 any
                 thing
                 ,
                 gives
                 it
                 the
                 beginning
                 of
                 being
                 .
                 As
                 Sophroniscus
                 was
                 the
                 true
                 cause
                 why
                 Socrates
                 was
                 in
                 that
                 age
                 wherein
                 he
                 lived
                 ,
                 not
                 before
                 or
                 after
                 ;
                 why
                 he
                 was
                 a
                 man
                 not
                 a
                 beast
                 ,
                 an
                 Athenian
                 ,
                 not
                 a
                 Barbarian
                 .
                 
                   Quicquid
                   dat
                   formam
                   ,
                   dat
                   omnia
                   consequentia
                   formam
                   :
                   whatsoever
                   gives
                   forme
                   of
                   being
                   to
                   any
                   thing
                   ,
                   gives
                   all
                   the
                   appurtenances
                   to
                   the
                   forme
                   :
                
                 is
                 a
                 Physicall
                 Maxime
                 which
                 supposeth
                 another
                 Metaphysicall
                 ,
                 
                   Quicquid
                   dat
                   esse
                   ,
                   dat
                   proprietates
                   esse
                   :
                
                 That
                 which
                 gives
                 being
                 unto
                 any
                 thing
                 ,
                 gives
                 likewise
                 the
                 properties
                 of
                 such
                 being
                 as
                 it
                 hath
                 .
                 Now
                 limits
                 of
                 being
                 ,
                 are
                 essentiall
                 properties
                 of
                 that
                 essence
                 or
                 being
                 ,
                 wherin
                 they
                 are
                 found
                 .
                 And
                 distinct
                 bounds
                 or
                 limits
                 are
                 included
                 in
                 the
                 distinct
                 forme
                 of
                 being
                 ,
                 which
                 every
                 thing
                 hath
                 from
                 its
                 cause
                 .
                 Actuall
                 essence
                 or
                 existence
                 it selfe
                 ,
                 is
                 distributed
                 to
                 every
                 thing
                 that
                 hath
                 cause
                 of
                 being
                 ,
                 as
                 it
                 were
                 sealed
                 up
                 in
                 its
                 proper
                 forme
                 or
                 kind
                 of
                 being
                 .
                 It
                 is
                 as
                 possible
                 to
                 put
                 a
                 new
                 fashion
                 upon
                 nothing
                 ,
                 as
                 for
                 any
                 thing
                 that
                 is
                 ,
                 to
                 take
                 limits
                 or
                 set
                 forme
                 of
                 being
                 from
                 nothing
                 .
                 
                 That
                 which
                 hath
                 nothing
                 to
                 give
                 it
                 being
                 ,
                 can
                 have
                 nothing
                 to
                 give
                 it
                 limits
                 or
                 bounds
                 of
                 being
                 .
                 And
                 as
                 no
                 entity
                 can
                 take
                 its
                 being
                 ,
                 or
                 beginning
                 of
                 being
                 from
                 it selfe
                 ;
                 so
                 neither
                 can
                 it
                 take
                 bounds
                 or
                 limits
                 from
                 it selfe
                 ,
                 but
                 must
                 have
                 them
                 from
                 some
                 other
                 .
                 The
                 prime
                 essence
                 or
                 first
                 cause
                 of
                 all
                 things
                 that
                 are
                 ,
                 as
                 it
                 hath
                 no
                 precedent
                 cause
                 of
                 existence
                 ,
                 nor
                 can
                 it
                 be
                 cause
                 of
                 existence
                 to
                 it self
                 ;
                 so
                 neither
                 can
                 it
                 have
                 any
                 cause
                 of
                 limits
                 without
                 it selfe
                 ,
                 nor
                 can
                 it
                 be
                 any
                 cause
                 of
                 limits
                 to
                 it selfe
                 .
                 It
                 remaines
                 then
                 ,
                 that
                 it
                 must
                 bee
                 an
                 essence
                 illimited
                 ,
                 and
                 thus
                 to
                 be
                 without
                 bounds
                 or
                 limits
                 ,
                 is
                 the
                 formall
                 effect
                 or
                 consequence
                 of
                 being
                 it
                 selfe
                 ,
                 or
                 of
                 that
                 which
                 
                   truly
                   is
                
                 ,
                 without
                 any
                 cause
                 precedent
                 to
                 give
                 it
                 being
                 ,
                 or
                 make
                 it
                 what
                 
                   it
                   is
                
                 .
              
               
                 6
                 So
                 essentially
                 is
                 the
                 conceipt
                 of
                 
                   being
                   without
                   bounds
                   or
                   limits
                
                 ,
                 included
                 in
                 our
                 conceipt
                 of
                 being
                 without
                 cause
                 precedent
                 ,
                 that
                 if
                 we
                 should
                 ,
                 by
                 way
                 of
                 supposition
                 ,
                 give
                 any
                 imaginary
                 entity
                 leave
                 to
                 take
                 beginning
                 or
                 possession
                 of
                 being
                 from
                 it selfe
                 ,
                 without
                 the
                 warrant
                 of
                 any
                 cause
                 precedent
                 to
                 appoint
                 or
                 measure
                 it
                 out
                 some
                 distinct
                 portion
                 or
                 forme
                 of
                 being
                 :
                 thus
                 much
                 being
                 once
                 by
                 imagination
                 granted
                 ,
                 wee
                 could
                 not
                 (
                 by
                 any
                 imagination
                 possible
                 )
                 debarre
                 this
                 entity
                 from
                 absolute
                 necessity
                 of
                 being
                 for
                 ever
                 after
                 whatsoever
                 it
                 listed
                 to
                 be
                 ,
                 or
                 from
                 being
                 all
                 things
                 ,
                 rather
                 than
                 any
                 one
                 thing
                 .
              
               
                 Of
                 the
                 Heathens
                 ,
                 many
                 did
                 hold
                 an
                 uncreated
                 Chaos
                 praeexistent
                 to
                 the
                 frame
                 of
                 this
                 Vniverse
                 :
                 and
                 Philosophers
                 ,
                 to
                 this
                 day
                 ,
                 maintaine
                 an
                 ingenerable
                 matter
                 ,
                 which
                 actually
                 is
                 not
                 any
                 body
                 ,
                 but
                 indifferent
                 to
                 be
                 made
                 every
                 body
                 .
                 Let
                 us
                 but
                 suppose
                 ;
                 
                 First
                 the
                 one
                 ,
                 or
                 other
                 of
                 them
                 to
                 be
                 as
                 Homogeneall
                 in
                 it selfe
                 ,
                 as
                 the
                 ayre
                 or
                 water
                 :
                 Secondly
                 ,
                 to
                 be
                 able
                 to
                 actuate
                 ,
                 or
                 Proteus-like
                 to
                 transforme
                 it selfe
                 into
                 a
                 better
                 state
                 than
                 now
                 it
                 hath
                 ,
                 without
                 the
                 helpe
                 of
                 any
                 agent
                 or
                 efficient
                 ;
                 and
                 then
                 ,
                 as
                 it
                 could
                 have
                 no
                 cause
                 ,
                 so
                 can
                 there
                 bee
                 no
                 reason
                 given
                 ,
                 to
                 restraine
                 it
                 from
                 taking
                 all
                 bodily
                 perfection
                 possible
                 to
                 it selfe
                 .
                 And
                 if
                 it
                 bee
                 true
                 ,
                 which
                 some
                 teach
                 ,
                 that
                 this
                 prime
                 matter
                 hath
                 neither
                 proper
                 quantity
                 nor
                 quality
                 ,
                 what
                 should
                 hinder
                 it
                 to
                 take
                 both
                 without
                 measure
                 ,
                 supposing
                 it
                 might
                 bee
                 its
                 one
                 carver
                 of
                 those
                 endowments
                 ?
                 Or
                 imagine
                 there
                 were
                 such
                 a
                 vacuity
                 ,
                 where
                 the
                 world
                 now
                 is
                 ,
                 as
                 we
                 Christians
                 beleeve
                 there
                 was
                 before
                 it
                 was
                 made
                 ,
                 and
                 onely
                 one
                 of
                 Democritus
                 casuall
                 Atoms
                 ,
                 or
                 some
                 meere
                 possibility
                 or
                 appetite
                 of
                 the
                 matter
                 ,
                 left
                 free
                 ,
                 
                   venire
                   in
                   vacuum
                
                 ,
                 to
                 give
                 it selfe
                 full
                 and
                 perfect
                 act
                 without
                 curbe
                 or
                 restraint
                 of
                 any
                 superiour
                 power
                 or
                 sharer
                 to
                 cry
                 
                   halfe
                   mine
                
                 with
                 it
                 ,
                 or
                 make
                 claime
                 to
                 the
                 nature
                 of
                 any
                 actuall
                 entity
                 lost
                 ;
                 it
                 being
                 supposed
                 to
                 be
                 able
                 to
                 take
                 any
                 one
                 nature
                 upon
                 it
                 ,
                 what
                 should
                 either
                 hinder
                 or
                 further
                 it
                 ,
                 to
                 assume
                 the
                 nature
                 of
                 earth
                 ,
                 rather
                 than
                 of
                 water
                 ,
                 or
                 of
                 these
                 two
                 ,
                 rather
                 than
                 of
                 any
                 other
                 Element
                 ,
                 or
                 of
                 any
                 simple
                 bodies
                 ,
                 rather
                 than
                 of
                 mixt
                 or
                 compounded
                 substances
                 ,
                 or
                 of
                 bodily
                 substances
                 ,
                 rather
                 than
                 spirituall
                 ,
                 or
                 of
                 all
                 these
                 ,
                 rather
                 than
                 of
                 their
                 metaphysicall
                 eminences
                 ,
                 and
                 perfections
                 ?
                 Or
                 whilst
                 we
                 imagine
                 it
                 ,
                 without
                 cause
                 of
                 existence
                 or
                 beginning
                 ,
                 no
                 reason
                 imaginable
                 could
                 confine
                 it
                 to
                 any
                 set
                 place
                 of
                 residence
                 or
                 extension
                 :
                 no
                 cause
                 could
                 bee
                 alledged
                 why
                 it
                 should
                 take
                 possession
                 of
                 the
                 
                 center
                 ,
                 rather
                 than
                 of
                 the
                 circumference
                 of
                 this
                 Vniverse
                 ,
                 as
                 now
                 it
                 stands
                 ,
                 or
                 of
                 both
                 these
                 rather
                 than
                 of
                 the
                 whole
                 sphere
                 ,
                 or
                 of
                 the
                 whole
                 sphere
                 rather
                 than
                 of
                 all
                 extensive
                 space
                 imaginable
                 .
                 Only
                 the
                 very
                 supposition
                 of
                 taking
                 beginning
                 though
                 without
                 cause
                 ,
                 doth
                 put
                 a
                 limit
                 to
                 its
                 duration
                 ;
                 because
                 this
                 kinde
                 of
                 beginning
                 ,
                 being
                 but
                 imaginary
                 ,
                 depends
                 upon
                 our
                 imagination
                 ,
                 as
                 upon
                 its
                 true
                 cause
                 .
                 And
                 yet
                 even
                 thus
                 considered
                 ,
                 me
                 thinks
                 it
                 should
                 extend
                 its
                 existence
                 both
                 waies
                 ,
                 and
                 draw
                 a
                 circular
                 duration
                 to
                 the
                 instant
                 where
                 it
                 beginnes
                 .
                 Or
                 (
                 not
                 imagining
                 the
                 beginning
                 )
                 let
                 us
                 imagine
                 it
                 only
                 to
                 have
                 true
                 present
                 being
                 without
                 any
                 cause
                 precedent
                 to
                 push
                 it
                 forward
                 ,
                 or
                 superiour
                 guide
                 to
                 appoint
                 it
                 a
                 set
                 course
                 ;
                 and
                 it
                 is
                 not
                 within
                 the
                 compasse
                 of
                 imagination
                 ,
                 why
                 the
                 duration
                 of
                 it
                 should
                 not
                 reach
                 as
                 farre
                 the
                 one
                 way
                 as
                 the
                 other
                 .
                 as
                 farre
                 beyond
                 all
                 imagination
                 of
                 time
                 past
                 ,
                 as
                 of
                 time
                 to
                 come
                 ,
                 why
                 it
                 should
                 not
                 comprehend
                 all
                 duration
                 imaginable
                 by
                 way
                 of
                 present
                 possession
                 ,
                 or
                 supereminent
                 permanency
                 ,
                 without
                 admission
                 of
                 any
                 deflux
                 ,
                 division
                 ,
                 or
                 succession
                 ,
                 for
                 continuation
                 of
                 its
                 existence
                 .
              
               
                 7
                 If
                 it
                 bee
                 objected
                 ,
                 that
                 any
                 thing
                 may
                 follow
                 from
                 supposition
                 or
                 imagination
                 of
                 impossibilities
                 ,
                 the
                 reply
                 is
                 easie
                 .
                 The
                 objection
                 is
                 either
                 false
                 ,
                 or
                 true
                 in
                 a
                 sense
                 ,
                 which
                 no
                 way
                 impeacheth
                 ,
                 but
                 rather
                 approves
                 that
                 kinde
                 of
                 arguing
                 .
                 True
                 it
                 is
                 ,
                 there
                 is
                 almost
                 nothing
                 in
                 nature
                 so
                 impossible
                 ,
                 as
                 it
                 may
                 not
                 be
                 the
                 possible
                 consequent
                 of
                 some
                 impossibility
                 supposed
                 or
                 granted
                 :
                 but
                 of
                 every
                 particular
                 impossibility
                 supposed
                 or
                 imagined
                 ,
                 the
                 possible
                 
                 *
                 consequences
                 are
                 not
                 infinite
                 ;
                 neither
                 such
                 nor
                 so
                 many
                 as
                 we
                 list
                 to
                 make
                 them
                 ;
                 they
                 are
                 determinate
                 by
                 nature
                 .
                 Now
                 we
                 cannot
                 conceive
                 it
                 to
                 be
                 in
                 nature
                 more
                 impossible
                 for
                 a
                 meere
                 logical
                 possibility
                 ,
                 really
                 and
                 truely
                 to
                 take
                 beginning
                 of
                 actuall
                 being
                 onely
                 from
                 it selfe
                 ,
                 then
                 it
                 is
                 for
                 that
                 which
                 is
                 supposed
                 &
                 imagined
                 thus
                 to
                 take
                 beginning
                 ,
                 to
                 be
                 restrained
                 either
                 to
                 any
                 determinat
                 kind
                 or
                 part
                 of
                 being
                 ,
                 or
                 to
                 bee
                 confined
                 to
                 any
                 set
                 place
                 or
                 residence
                 .
                 Or
                 if
                 any
                 mislike
                 these
                 imaginarie
                 models
                 ,
                 let
                 him
                 (
                 now
                 he
                 hath
                 givē
                 us
                 leave
                 to
                 make
                 them
                 ,
                 and
                 vouchsafed
                 to
                 looke
                 upon
                 them
                 )
                 utterly
                 cancell
                 or
                 deface
                 them
                 .
                 The
                 everlasting
                 edifice
                 to
                 whose
                 erection
                 they
                 are
                 destinated
                 ,
                 is
                 this
                 ;
                 
                   Such
                   as
                   we
                   cannot
                   cōceive
                   that
                   not
                   to
                   be
                   ,
                   which
                   we
                   conceive
                   to
                   take
                   beginning
                   of
                   being
                   from
                   it selfe
                   without
                   any
                   cause
                   precedent
                   ;
                   such
                   of
                   necessity
                   must
                   we
                   conceive
                   and
                   beleeve
                   him
                   to
                   bee
                   indeed
                   ,
                   who
                   neither
                   tooke
                   beginning
                   from
                   himselfe
                   ,
                   nor
                   had
                   it
                   given
                   by
                   any
                   ,
                   but
                   is
                   the
                   beginning
                   of
                   being
                   ,
                   the
                   sole
                   maker
                   of
                   all
                   things
                   that
                   bee
                   ,
                   being
                   himselfe
                   without
                   beginning
                   ,
                   without
                   dependance
                   o●
                   any
                   cause
                   ,
                   without
                   subordination
                   to
                   any
                   guide
                   ,
                   to
                   appoint
                   his
                   kinde
                   ,
                   to
                   limit
                   his
                   place
                   ,
                   or
                   prescribe
                   his
                   time
                   of
                   being
                   .
                
                 He
                 is
                 in
                 all
                 these
                 ,
                 and
                 whatsoever
                 branch
                 or
                 portion
                 of
                 being
                 imaginable
                 ,
                 truely
                 and
                 really
                 infinite
                 ,
                 the
                 quintessence
                 or
                 excellency
                 
                 of
                 all
                 perfections
                 (
                 whether
                 numericall
                 or
                 specifical
                 )
                 incident
                 to
                 al
                 sorts
                 or
                 degrees
                 of
                 Beings
                 numerable
                 .
              
            
             
               
                 CHAP.
                 1.
                 
              
               
                 Of
                 infinity
                 in
                 Beeing
                 ,
                 or
                 of
                 absolute
                 infinitie
                 :
                 and
                 the
                 right
                 definition
                 of
                 it
                 by
                 the
                 ancient
                 Philosophers
                 .
              
               
                 1
                 WEre
                 the
                 question
                 proposed
                 in
                 formall
                 termes
                 
                   [
                   An
                   inter
                   nihil
                   &
                   aliquid
                   detur
                   medium
                   ,
                   ]
                   Whether
                   something
                   or
                   nothing
                   may
                   admit
                   a
                   meane
                   or
                   middle
                   nature
                   :
                
                 few
                 answerers
                 in
                 the
                 Schools
                 would
                 make
                 choice
                 of
                 the
                 affirmative
                 :
                 If
                 any
                 did
                 ,
                 hee
                 might
                 easily
                 be
                 thus
                 opposed
                 :
                 Every
                 meane
                 betwixt
                 two
                 is
                 either
                 by
                 participation
                 of
                 both
                 extreames
                 ,
                 (
                 as
                 lukewarme
                 is
                 neither
                 hot
                 nor
                 cold
                 ,
                 but
                 a
                 mixture
                 of
                 both
                 ;
                 )
                 or
                 a
                 meane
                 by
                 abnegation
                 ,
                 as
                 being
                 capable
                 of
                 neither
                 .
                 So
                 a
                 stone
                 ,
                 though
                 in
                 it
                 be
                 not
                 blinde
                 ,
                 yet
                 cannot
                 see
                 ;
                 and
                 is
                 therefore
                 such
                 a
                 meane
                 as
                 we
                 now
                 speake
                 of
                 ,
                 (
                 i
                 )
                 
                   medium
                   abnegationis
                
                 ,
                 betwixt
                 sight
                 and
                 blindnesse
                 .
                 That
                 which
                 is
                 not
                 (
                 so
                 is
                 nothing
                 )
                 can
                 communicate
                 no
                 kinde
                 of
                 being
                 (
                 for
                 it
                 hath
                 none
                 ,
                 )
                 unto
                 any
                 thing
                 ;
                 therefore
                 it
                 is
                 impossible
                 there
                 should
                 bee
                 any
                 meane
                 of
                 participation
                 betwixt
                 nothing
                 and
                 something
                 .
                 And
                 to
                 finde
                 a
                 meane
                 betwixt
                 them
                 ,
                 by
                 abnegation
                 ,
                 that
                 is
                 ,
                 any
                 thing
                 which
                 is
                 neither
                 something
                 nor
                 nothing
                 ,
                 is
                 as
                 hard
                 ,
                 as
                 to
                 assigne
                 a
                 space
                 or
                 vacancy
                 betweene
                 a
                 line
                 and
                 the
                 point
                 that
                 terminates
                 it
                 .
                 What
                 name
                 
                 soever
                 we
                 propose
                 ,
                 unlesse
                 it
                 have
                 some
                 degree
                 or
                 portion
                 of
                 entity
                 answering
                 to
                 it
                 ,
                 we
                 may
                 justly
                 say
                 ,
                 it
                 is
                 just
                 nothing
                 .
                 These
                 reasons
                 notwithstanding
                 though
                 they
                 firmely
                 hold
                 in
                 secular
                 disputes
                 of
                 predicamentall
                 or
                 numerable
                 Entities
                 ,
                 yet
                 the
                 infinite
                 Essence
                 comes
                 not
                 within
                 the
                 lists
                 of
                 this
                 division
                 .
                 Is
                 he
                 then
                 a
                 meane
                 between
                 something
                 and
                 nothing
                 ,
                 rather
                 an
                 excellency
                 too
                 transcendent
                 ,
                 to
                 be
                 comprehended
                 under
                 the
                 name
                 of
                 something
                 ,
                 or
                 of
                 
                   any
                   thing
                
                 ;
                 for
                 this
                 were
                 to
                 make
                 him
                 a
                 *
                 numerable
                 part
                 of
                 being
                 .
                 On
                 the
                 other
                 side
                 ,
                 we
                 should
                 avouch
                 as
                 much
                 under
                 our
                 hand
                 ,
                 as
                 the
                 foole
                 said
                 in
                 his
                 heart
                 ,
                 if
                 we
                 did
                 cōprehend
                 him
                 under
                 the
                 other
                 extream
                 .
                 To
                 say
                 there
                 is
                 no
                 God
                 ,
                 or
                 that
                 God
                 is
                 nothing
                 ,
                 are
                 speeches
                 altogether
                 equivolent
                 ,
                 both
                 equally
                 false
                 ,
                 and
                 alike
                 blasphemous
                 .
                 Fully
                 contradictory
                 to
                 their
                 falshood
                 ,
                 and
                 in
                 direct
                 opposition
                 to
                 their
                 blasphemie
                 ,
                 we
                 may
                 more
                 safely
                 say
                 and
                 think
                 ,
                 that
                 God
                 is
                 one
                 ,
                 yet
                 no
                 one
                 thing
                 .
                 And
                 if
                 we
                 avouch
                 him
                 to
                 be
                 all
                 ,
                 our
                 meaning
                 is
                 ,
                 he
                 is
                 a
                 great
                 deale
                 more
                 than
                 all
                 things
                 .
                 The
                 Latine
                 ens
                 ,
                 which
                 universally
                 taken
                 ,
                 directly
                 answers
                 to
                 our
                 English
                 
                   every
                   thing
                
                 ,
                 or
                 
                   any
                   thing
                
                 ;
                 (
                 as
                 *
                 Mirandula
                 well
                 observes
                 )
                 
                   faciem
                   concreti
                   habet
                
                 ,
                 it
                 beares
                 the
                 face
                 or
                 image
                 of
                 a
                 concrete
                 .
                 And
                 every
                 concrete
                 takes
                 its
                 name
                 from
                 that
                 nature
                 ,
                 whereof
                 it
                 participates
                 ;
                 which
                 nature
                 ,
                 notwithstanding
                 by
                 reason
                 of
                 its
                 
                   simple
                   ,
                   pure
                
                 ,
                 and
                 perfect
                 essence
                 ,
                 cannot
                 brooke
                 the
                 same
                 name
                 which
                 it
                 bestowes
                 on
                 others
                 .
                 Nothing
                 is
                 truly
                 tearmed
                 hot
                 ,
                 or
                 white
                 ,
                 but
                 
                 from
                 participation
                 of
                 heat
                 or
                 whitenesse
                 ;
                 yet
                 to
                 say
                 heat
                 is
                 hot
                 ,
                 or
                 whitenesse
                 white
                 ,
                 is
                 a
                 speech
                 as
                 improper
                 and
                 unnaturall
                 ,
                 as
                 it
                 would
                 bee
                 to
                 style
                 the
                 Kings
                 Majesty
                 ,
                 Lord
                 President
                 ,
                 chiefe
                 Iustice
                 of
                 some
                 Court
                 ,
                 or
                 with
                 some
                 other
                 inferiour
                 title
                 ,
                 meerely
                 dependent
                 on
                 supreame
                 Majesty
                 .
                 Heat
                 then
                 is
                 that
                 from
                 which
                 things
                 are
                 called
                 ,
                 as
                 by
                 participation
                 of
                 it
                 ,
                 they
                 truly
                 are
                 ,
                 
                   hot
                   ;
                   Whitenesse
                
                 ,
                 that
                 ,
                 from
                 whose
                 particiration
                 ,
                 things
                 are
                 termed
                 white
                 .
                 This
                 shall
                 we
                 speake
                 of
                 God
                 ,
                 so
                 we
                 speake
                 of
                 him
                 as
                 best
                 befits
                 his
                 supreame
                 Majesty
                 ,
                 that
                 hee
                 is
                 no
                 one
                 thing
                 ,
                 but
                 rather
                 one
                 ,
                 from
                 whose
                 most
                 pure
                 &
                 perfect
                 being
                 ,
                 all
                 things
                 are
                 said
                 to
                 bee
                 ,
                 what
                 they
                 are
                 .
                 That
                 man
                 is
                 one
                 thing
                 ,
                 and
                 the
                 earth
                 another
                 ,
                 that
                 any
                 thing
                 is
                 sayd
                 to
                 be
                 ,
                 what
                 it
                 is
                 ,
                 includes
                 a
                 participation
                 of
                 his
                 being
                 ,
                 whose
                 proper
                 name
                 is
                 *
                 
                   I
                   am
                
                 :
                 whose
                 essence
                 is
                 the
                 very
                 quintessence
                 ,
                 the
                 incomprehensible
                 and
                 indiminishable
                 fulnesse
                 of
                 that
                 ,
                 without
                 which
                 ,
                 wee
                 can
                 neither
                 affirme
                 or
                 deny
                 ought
                 of
                 that
                 which
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 onely
                 foundation
                 of
                 every
                 thing
                 ,
                 that
                 can
                 bee
                 named
                 alone
                 ,
                 the
                 onely
                 bond
                 of
                 all
                 things
                 that
                 can
                 bee
                 combined
                 or
                 linckt
                 together
                 .
                 Say
                 *
                 we
                 then
                 not
                 onely
                 ,
                 that
                 
                   He
                   is
                
                 one
                 ,
                 but
                 that
                 he
                 onely
                 is
                 :
                 And
                 that
                 in
                 him
                 the
                 eminent
                 totality
                 or
                 perfection
                 of
                 every
                 thing
                 ,
                 to
                 whom
                 this
                 
                   title
                   ,
                   Is
                
                 ,
                 can
                 be
                 imparted
                 ,
                 is
                 contained
                 .
                 Angels
                 and
                 immortall
                 spirits
                 are
                 ,
                 but
                 they
                 are
                 not
                 Being
                 it selfe
                 ,
                 that
                 is
                 ,
                 they
                 are
                 what
                 they
                 are
                 ,
                 by
                 participation
                 of
                 his
                 Essence
                 ,
                 who
                 onely
                 is
                 ,
                 who
                 alone
                 comprehends
                 all
                 things
                 .
              
               
                 2
                 Of
                 the
                 greatest
                 Angell
                 which
                 he
                 hath
                 created
                 ,
                 or
                 of
                 the
                 most
                 noble
                 intelligent
                 Spirit
                 which
                 the
                 
                 Philosophers
                 imagined
                 ,
                 were
                 he
                 present
                 ,
                 or
                 did
                 we
                 know
                 the
                 place
                 of
                 his
                 residence
                 ,
                 we
                 might
                 without
                 wrong
                 say
                 ,
                 This
                 Angell
                 ,
                 or
                 
                   yonder
                   Intelligence
                
                 ;
                 or
                 speake
                 of
                 either
                 ,
                 as
                 of
                 a
                 numerable
                 part
                 ,
                 though
                 a
                 principall
                 one
                 of
                 this
                 Vniverse
                 .
                 For
                 though
                 his
                 nature
                 be
                 much
                 more
                 perfect
                 then
                 ours
                 is
                 ,
                 and
                 hee
                 according
                 to
                 the
                 perfection
                 of
                 his
                 nature
                 ,
                 much
                 more
                 excellent
                 then
                 his
                 fellow
                 Angels
                 are
                 :
                 his
                 perfections
                 neverthelesse
                 have
                 their
                 bounds
                 and
                 limits
                 ,
                 not
                 uncapable
                 of
                 these
                 demonstrative
                 signes
                 ,
                 
                   This
                   ,
                   Here
                
                 ,
                 or
                 
                   Yonder
                   ,
                   &c.
                
                 
                 He
                 neither
                 containes
                 the
                 specificall
                 perfection
                 of
                 our
                 nature
                 ,
                 nor
                 the
                 numericall
                 of
                 his
                 Fellowes
                 ,
                 within
                 the
                 measure
                 of
                 his
                 perfection
                 .
                 In
                 his
                 kind
                 then
                 he
                 is
                 most
                 perfect
                 ,
                 yet
                 is
                 he
                 not
                 that
                 perfection
                 which
                 he
                 hath
                 in
                 him
                 ,
                 but
                 the
                 receptacle
                 of
                 it
                 ;
                 And
                 if
                 he
                 have
                 perfection
                 onely
                 in
                 him
                 ,
                 without
                 being
                 himselfe
                 perfection
                 ,
                 
                   Quid
                   habet
                   quod
                   non
                   accepit
                   ?
                   All
                
                 he
                 hath
                 must
                 bee
                 
                   participated
                   or
                   borrowed
                
                 from
                 perfection
                 it selfe
                 .
                 And
                 of
                 his
                 borrowed
                 perfections
                 ,
                 one
                 neither
                 properly
                 is
                 another
                 ,
                 nor
                 are
                 all
                 or
                 any
                 of
                 them
                 ,
                 what
                 he
                 is
                 .
                 His
                 power
                 is
                 not
                 the
                 same
                 that
                 his
                 wisedome
                 is
                 ;
                 his
                 wisedome
                 is
                 not
                 his
                 goodness
                 ,
                 nor
                 his
                 goodnesse
                 his
                 life
                 .
                 Sathan
                 and
                 his
                 Angels
                 have
                 life
                 ,
                 though
                 they
                 have
                 lost
                 their
                 goodnesse
                 ;
                 and
                 their
                 power
                 to
                 practise
                 ,
                 is
                 lesse
                 than
                 their
                 wit
                 to
                 plot
                 mischiefe
                 and
                 villany
                 .
                 The
                 best
                 ,
                 the
                 wisest
                 ,
                 or
                 mightiest
                 of
                 those
                 immortall
                 Spirits
                 ,
                 which
                 kept
                 their
                 stations
                 ,
                 is
                 not
                 able
                 ,
                 either
                 by
                 his
                 meere
                 power
                 to
                 give
                 being
                 to
                 things
                 that
                 are
                 not
                 ,
                 or
                 life
                 to
                 livelesse
                 creatures
                 ;
                 his
                 wisedome
                 cannot
                 inspire
                 wisedome
                 into
                 creatures
                 indued
                 with
                 life
                 ;
                 his
                 goodnesse
                 is
                 no
                 fountaine
                 whence
                 grace
                 may
                 
                 be
                 derived
                 into
                 the
                 heart
                 of
                 man.
                 But
                 when
                 we
                 say
                 
                   God
                   is
                   one
                
                 ,
                 or
                 
                   God
                   onely
                   is
                
                 ,
                 in
                 this
                 indivisible
                 unity
                 ,
                 we
                 include
                 all
                 multiplicity
                 .
                 Nor
                 can
                 wee
                 say
                 more
                 of
                 him
                 in
                 fewer
                 words
                 than
                 Seneca
                 hath
                 done
                 ;
                 
                   Est
                   totum
                   quod
                   vides
                   ,
                   &
                   totum
                   quod
                   non
                   vides
                   :
                   Hee
                   is
                   the
                   absolute
                   totality
                   of
                   all
                   and
                   every
                   part
                   of
                   being
                   or
                   perfection
                   ,
                   which
                   we
                   see
                   in
                   things
                   visible
                   ,
                   or
                   conceive
                   in
                   substances
                   invisible
                   .
                
              
               
                 3
                 By
                 the
                 same
                 analogy
                 of
                 speech
                 that
                 wee
                 say
                 a
                 statue
                 ,
                 or
                 picture
                 ,
                 though
                 made
                 after
                 life
                 ,
                 is
                 ,
                 no
                 true
                 man
                 ;
                 we
                 are
                 bound
                 to
                 say
                 ,
                 and
                 thinke
                 ,
                 that
                 no
                 creature
                 (
                 the
                 best
                 of
                 which
                 is
                 but
                 the
                 image
                 of
                 God
                 ;
                 his
                 being
                 ,
                 at
                 the
                 best
                 ,
                 but
                 participated
                 )
                 truly
                 is
                 .
                 It
                 is
                 their
                 chiefe
                 grace
                 to
                 be
                 true
                 shadows
                 of
                 true
                 being
                 .
                 O●
                 as
                 it
                 is
                 usuall
                 with
                 Divines
                 to
                 enstyle
                 Christ
                 ,
                 the
                 
                   true
                   Samuel
                   ,
                   David
                   himselfe
                
                 ,
                 the
                 
                   right
                   Salomon
                
                 ,
                 the
                 
                   onely
                   Sampson
                
                 :
                 not
                 that
                 they
                 thinke
                 the
                 stories
                 of
                 those
                 mens
                 lives
                 ,
                 were
                 onely
                 faigned
                 legends
                 for
                 good
                 example
                 ,
                 (
                 or
                 that
                 no
                 such
                 persons
                 had
                 ever
                 truly
                 beene
                 ,
                 )
                 but
                 because
                 they
                 did
                 foreshadow
                 one
                 far
                 more
                 excellent
                 ,
                 than
                 themselves
                 ,
                 in
                 whom
                 that
                 was
                 really
                 and
                 fully
                 exhibited
                 ,
                 which
                 was
                 only
                 prefigured
                 in
                 them
                 .
                 So
                 we
                 say
                 God
                 alone
                 Is
                 ,
                 because
                 the
                 totality
                 and
                 fulnesse
                 of
                 that
                 being
                 is
                 in
                 him
                 ,
                 whose
                 representation
                 is
                 in
                 his
                 creatures
                 .
                 Thus
                 much
                 is
                 included
                 in
                 all
                 those
                 sacred
                 passages
                 ,
                 wherin
                 he
                 saith
                 of
                 himselfe
                 ,
                 
                   I
                   am
                   He
                   ,
                   I
                   am
                   God
                   ,
                   and
                   there
                   is
                   none
                   besides
                   .
                
                 Thus
                 much
                 many
                 comments
                 yet
                 extant
                 in
                 the
                 Ancient
                 Philosophy
                 of
                 the
                 Heathens
                 ,
                 being
                 compared
                 with
                 these
                 texts
                 ,
                 would
                 fully
                 informe
                 us
                 .
              
               
                 4
                 The
                 Stoicks
                 appropriate
                 the
                 name
                 of
                 essence
                 unto
                 
                 God
                 ,
                 &
                 unto
                 the
                 matter
                 ,
                 which
                 they
                 foolishly
                 conceive
                 to
                 be
                 coeternall
                 with
                 him
                 ,
                 
                 able
                 to
                 overmatch
                 the
                 benignity
                 of
                 his
                 active
                 power
                 ,
                 by
                 its
                 passive
                 untowardlinesse
                 .
                 How
                 ever
                 ,
                 they
                 held
                 nothing
                 worthy
                 the
                 title
                 of
                 Essence
                 ,
                 which
                 was
                 not
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   independently
                   everlastingly
                   .
                   Plotines
                
                 Philosophy
                 was
                 more
                 divine
                 ,
                 unlesse
                 perhaps
                 he
                 gave
                 too
                 much
                 to
                 his
                 Demoniacall
                 or
                 Angelicall
                 spirits
                 ,
                 as
                 many
                 others
                 ,
                 not
                 conceiving
                 any
                 creation
                 but
                 out
                 of
                 the
                 matter
                 praeexistent
                 ,
                 seeme
                 to
                 allot
                 a
                 kinde
                 of
                 independent
                 Being
                 to
                 immateriall
                 substances
                 .
                 An
                 error
                 easie
                 to
                 have
                 beene
                 checkt
                 ,
                 had
                 the
                 favourers
                 of
                 it
                 beene
                 put
                 in
                 mind
                 ,
                 that
                 these
                 their
                 demi-gods
                 by
                 necessary
                 consequence
                 of
                 this
                 opinion
                 ,
                 must
                 have
                 beene
                 acknowledged
                 infinite
                 in
                 Being
                 .
                 Whereas
                 the
                 true
                 notion
                 of
                 such
                 infinitie
                 ,
                 by
                 the
                 apparent
                 grounds
                 of
                 true
                 Philosophy
                 ,
                 is
                 onely
                 proper
                 ,
                 onely
                 possible
                 unto
                 One
                 ;
                 because
                 it
                 entirely
                 includeth
                 all
                 that
                 can
                 be
                 ;
                 and
                 ,
                 All
                 ,
                 absolutely
                 excludes
                 all
                 plurality
                 .
                 From
                 this
                 principle
                 rightly
                 sounded
                 ,
                 did
                 Plato
                 deny
                 things
                 sensible
                 truly
                 to
                 be
                 ,
                 or
                 (
                 as
                 Seneca
                 paraphrases
                 upon
                 his
                 Text
                 )
                 they
                 make
                 a
                 shew
                 only
                 ,
                 or
                 put
                 on
                 a
                 countenance
                 of
                 being
                 for
                 a
                 time
                 ,
                 being
                 uncapable
                 of
                 the
                 stability
                 or
                 solidity
                 of
                 true
                 being
                 .
                 So
                 far
                 was
                 this
                 divine
                 Philosopher
                 from
                 their
                 herefie
                 ,
                 which
                 acknowledged
                 an
                 independent
                 being
                 in
                 immateriall
                 substances
                 ,
                 that
                 (
                 to
                 the
                 Aristotelicall
                 Christian
                 his
                 shame
                 )
                 *
                 hee
                 derives
                 their
                 immortality
                 ,
                 not
                 from
                 the
                 immaterialitie
                 or
                 excellency
                 of
                 their
                 nature
                 ,
                 but
                 from
                 the
                 speciall
                 grant
                 or
                 Charter
                 of
                 their
                 Maker
                 ;
                 as
                 if
                 dissolution
                 or
                 finall
                 expiration
                 were
                 due
                 to
                 them
                 as
                 they
                 are
                 creatures
                 ;
                 albeit
                 the
                 
                 execution
                 of
                 it
                 were
                 everlastingly
                 differed
                 from
                 their
                 first
                 creation
                 .
                 These
                 termes
                 of
                 
                   being
                   ,
                   is
                
                 ,
                 or
                 
                   are
                   ,
                   &c.
                
                 which
                 are
                 so
                 common
                 to
                 al
                 things
                 ,
                 that
                 without
                 them
                 ,
                 we
                 can
                 neither
                 make
                 enquiry
                 after
                 any
                 thing
                 ,
                 nor
                 distinguish
                 it
                 from
                 nothing
                 ,
                 are
                 attributed
                 by
                 the
                 same
                 Philosopher
                 to
                 this
                 eternall
                 Maker
                 of
                 all
                 things
                 ,
                 after
                 such
                 an
                 eminent
                 and
                 soveraigne
                 manner
                 ,
                 as
                 may
                 not
                 be
                 communicated
                 to
                 any
                 other
                 .
                 So
                 the
                 name
                 of
                 Poet
                 (
                 to
                 use
                 *
                 Seneca
                 his
                 comment
                 upon
                 Plato
                 his
                 dialect
                 )
                 absolutely
                 or
                 demonstratively
                 taken
                 ,
                 was
                 Homers
                 peculiar
                 title
                 throughout
                 Greece
                 ,
                 albeit
                 the
                 name
                 of
                 Poet
                 was
                 common
                 in
                 that
                 time
                 to
                 all
                 versifiers
                 .
                 The
                 Poet
                 Homer
                 was
                 a
                 tautology
                 amongst
                 the
                 Graecians
                 ,
                 but
                 Poet
                 Aeschylus
                 ,
                 or
                 Poet
                 Euripides
                 none
                 .
                 A
                 greater
                 tautology
                 or
                 solaecisme
                 it
                 had
                 beene
                 in
                 Platoes
                 Divinity
                 ,
                 to
                 have
                 said
                 of
                 God
                 ,
                 as
                 we
                 doe
                 of
                 our selves
                 or
                 of
                 Angels
                 ,
                 he
                 is
                 something
                 ,
                 every
                 thing
                 ,
                 or
                 the
                 most
                 excellent
                 thing
                 .
                 Enough
                 it
                 was
                 to
                 have
                 said
                 he
                 is
                 One
                 ,
                 or
                 .
                 He
                 is
                 All
                 ,
                 although
                 he
                 should
                 have
                 hit
                 his
                 or
                 the
                 Anoient
                 Philosophers
                 meaning
                 best
                 ,
                 that
                 had
                 said
                 ,
                 he
                 is
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   He
                   that
                   is
                
                 .
                 Or
                 as
                 the
                 Apostle
                 comments
                 upon
                 Gods
                 name
                 revealed
                 to
                 
                   Moses
                   ,
                   He
                   which
                   was
                   ,
                   is
                   ,
                   and
                   which
                   is
                   to
                   come
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 5
                 Parmenides
                 much
                 more
                 ancient
                 then
                 Plato
                 ,
                 did
                 not
                 deny
                 (
                 unlesse
                 Simplicius
                 one
                 of
                 Aristotles
                 followers
                 double
                 with
                 us
                 )
                 all
                 distinction
                 ,
                 either
                 numericall
                 or
                 specificall
                 ,
                 or
                 more
                 generall
                 ,
                 betweene
                 the
                 visible
                 or
                 intelligible
                 parts
                 of
                 this
                 Vniverse
                 .
                 Any
                 member
                 of
                 which
                 division
                 ,
                 being
                 granted
                 ,
                 multitude
                 and
                 division
                 would
                 necessarily
                 follow
                 .
                 *
                 But
                 how
                 many
                 or
                 great
                 soever
                 ,
                 the
                 parts
                 of
                 multitude
                 were
                 ,
                 in
                 
                 his
                 opiniō
                 ,
                 they
                 
                   truly
                   were
                   not
                
                 ,
                 in
                 respect
                 of
                 that
                 unitie
                 ,
                 whence
                 they
                 had
                 their
                 originall
                 .
                 That
                 speech
                 of
                 this
                 sage
                 Philosopher
                 ,
                 
                   Omnia
                   unum
                   sunt
                
                 ,
                 which
                 Aristotle
                 ,
                 in
                 the
                 first
                 entry
                 into
                 his
                 new
                 Philosophy
                 ,
                 stumbles
                 at
                 as
                 a
                 Paradoxe
                 ,
                 was
                 an
                 orthodoxall
                 principle
                 of
                 true
                 Divintie
                 .
                 Parmenides
                 meant
                 the
                 same
                 that
                 Plato
                 did
                 ,
                 (
                 perhaps
                 better
                 )
                 although
                 he
                 exprest
                 his
                 meaning
                 in
                 a
                 poeticall
                 manner
                 ,
                 more
                 apt
                 to
                 bee
                 mistaken
                 ,
                 though
                 rightly
                 taken
                 ,
                 more
                 magnificent
                 and
                 much
                 apter
                 to
                 occasion
                 admiration
                 .
                 The
                 speech
                 it selfe
                 will
                 naturally
                 beare
                 this
                 construction
                 ,
                 Multitude
                 of
                 things
                 visible
                 ,
                 is
                 but
                 the
                 multiplyed
                 shadow
                 of
                 invisible
                 independent
                 unitie
                 :
                 things
                 sensible
                 ,
                 or
                 by
                 imagination
                 numerable
                 ,
                 are
                 but
                 so
                 many
                 severall
                 representations
                 of
                 his
                 incomprehensible
                 being
                 ,
                 who
                 
                   is
                   one
                
                 ;
                 not
                 as
                 one
                 is
                 part
                 of
                 multitude
                 ,
                 
                 yet
                 most
                 truly
                 One
                 ,
                 because
                 indivisible
                 and
                 unmultipliable
                 ,
                 as
                 wanting
                 nothing
                 ,
                 as
                 most
                 entirely
                 possessing
                 all
                 that
                 can
                 accrue
                 by
                 multiplication
                 :
                 most
                 truly
                 One
                 ,
                 because
                 He
                 onely
                 is
                 ,
                 and
                 unto
                 his
                 being
                 nought
                 can
                 be
                 added
                 ,
                 nought
                 detracted
                 from
                 it
                 ,
                 by
                 the
                 increase
                 or
                 diminution
                 of
                 other
                 beings
                 .
                 Or
                 in
                 Parmenides
                 meaning
                 ,
                 He
                 so
                 is
                 ,
                 that
                 if
                 al
                 things
                 numerable
                 should
                 lose
                 that
                 being
                 which
                 they
                 have
                 ,
                 or
                 be
                 annihilated
                 ,
                 all
                 might
                 be
                 found
                 againe
                 in
                 him
                 ,
                 and
                 be
                 restored
                 with
                 Iobs
                 restitution
                 ,
                 to
                 their
                 wonted
                 estate
                 ,
                 without
                 diminution
                 of
                 his
                 soveraigne
                 being
                 .
                 For
                 whatsoever
                 now
                 is
                 ,
                 heretofore
                 hath
                 bin
                 ,
                 or
                 can
                 be
                 extant
                 ,
                 besides
                 Him
                 ;
                 hath
                 a
                 more
                 excellent
                 manner
                 of
                 being
                 ,
                 treasured
                 up
                 in
                 his
                 eternall
                 and
                 infinite
                 Essence
                 ,
                 than
                 may
                 with
                 safety
                 be
                 committed
                 to
                 its
                 owne
                 charge
                 or
                 custody
                 .
              
               
                 6
                 Happy
                 had
                 it
                 beene
                 for
                 Aristotle
                 himselfe
                 ,
                 and
                 not
                 amisse
                 for
                 us
                 ,
                 if
                 he
                 had
                 imployed
                 his
                 extraordinary
                 talent
                 of
                 wit
                 ,
                 in
                 setting
                 forth
                 that
                 infinite
                 treasure
                 of
                 wisdome
                 ,
                 whence
                 he
                 received
                 it
                 ;
                 or
                 spent
                 his
                 daies
                 in
                 contēplation
                 of
                 that
                 unity
                 ,
                 whēce
                 al
                 things
                 whereof
                 he
                 wrote
                 ,
                 had
                 their
                 beginning
                 ,
                 rather
                 thā
                 in
                 decyphering
                 their
                 severall
                 natures
                 and
                 perfections
                 ,
                 altogether
                 omitting
                 the
                 essentiall
                 references
                 ,
                 or
                 dependencies
                 ,
                 which
                 they
                 had
                 from
                 him
                 ;
                 unlesse
                 this
                 mirror
                 of
                 nature
                 ,
                 had
                 bin
                 of
                 their
                 number
                 ,
                 who
                 infatuated
                 (
                 as
                 the
                 Apostle
                 speakes
                 )
                 by
                 divine
                 wisedome
                 ,
                 became
                 vaine
                 in
                 their
                 imaginatiōs
                 ;
                 he
                 might
                 have
                 perceived
                 his
                 owne
                 definition
                 of
                 such
                 infinity
                 as
                 he
                 imagined
                 in
                 the
                 divisibility
                 of
                 Magnitude
                 or
                 succession
                 of
                 time
                 ,
                 to
                 have
                 beene
                 (
                 as
                 Plato
                 speakes
                 of
                 Time
                 it selfe
                 )
                 but
                 a
                 moveable
                 image
                 of
                 that
                 true
                 
                 and
                 solid
                 infinity
                 ,
                 whose
                 definition
                 ,
                 being
                 well
                 assigned
                 by
                 others
                 ,
                 was
                 censoriously
                 rejected
                 by
                 him
                 ;
                 or
                 such
                 a
                 floating
                 shadow
                 of
                 it
                 swimming
                 in
                 his
                 braine
                 ,
                 as
                 the
                 Sun
                 or
                 Starres
                 imprint
                 in
                 a
                 swift
                 running
                 streame
                 .
                 A
                 perfect
                 definition
                 should
                 bee
                 so
                 fitted
                 to
                 the
                 entire
                 nature
                 of
                 the
                 thing
                 defined
                 ,
                 or
                 to
                 the
                 thing
                 it selfe
                 absolutely
                 considered
                 ,
                 as
                 the
                 barke
                 is
                 to
                 the
                 tree
                 ,
                 or
                 other
                 visible
                 surfaces
                 to
                 the
                 bodies
                 which
                 they
                 environ
                 :
                 To
                 expresse
                 some
                 particular
                 properties
                 or
                 branches
                 ,
                 much
                 lesse
                 some
                 references
                 or
                 considerations
                 of
                 it
                 ,
                 is
                 not
                 enough
                 .
                 The
                 question
                 then
                 being
                 absolutely
                 proposed
                 
                   Quid
                   est
                   infinitum
                
                 ?
                 What
                 is
                 infinity
                 ?
                 or
                 what
                 is
                 it
                 to
                 be
                 infinite
                 ?
                 The
                 definitive
                 and
                 satisfactory
                 answer
                 must
                 bee
                 such
                 ,
                 as
                 shall
                 expresse
                 not
                 the
                 nature
                 of
                 infinity
                 in
                 succession
                 onely
                 or
                 in
                 division
                 ,
                 not
                 in
                 this
                 or
                 that
                 respect
                 only
                 ,
                 or
                 according
                 to
                 some
                 particular
                 abstraction
                 or
                 consideration
                 ;
                 but
                 the
                 nature
                 of
                 infinity
                 simply
                 and
                 absolutely
                 considered
                 .
                 That
                 only
                 is
                 absolutely
                 and
                 properly
                 infinite
                 ,
                 which
                 is
                 infinite
                 not
                 according
                 to
                 one
                 conceipt
                 or
                 kinde
                 of
                 infinity
                 ,
                 but
                 that
                 which
                 is
                 infinite
                 in
                 Being
                 .
                 This
                 was
                 that
                 infinity
                 which
                 the
                 Ancients
                 well
                 defined
                 ,
                 when
                 they
                 said
                 ,
                 
                   Infinitum
                   est
                   extra
                   quod
                   nihil
                   est
                   :
                
                 Infinity
                 is
                 that
                 without
                 which
                 nothing
                 is
                 ,
                 or
                 can
                 be
                 .
                 For
                 as
                 infinity
                 in
                 longitude
                 ,
                 includes
                 all
                 length
                 conceiveable
                 ,
                 and
                 infinity
                 in
                 solid
                 magnitudes
                 ,
                 all
                 dimensions
                 imaginable
                 ;
                 so
                 must
                 
                   infinite
                   being
                
                 include
                 all
                 Being
                 possible
                 ;
                 and
                 it
                 is
                 impossible
                 for
                 any
                 thing
                 to
                 be
                 without
                 or
                 besides
                 that
                 ,
                 wherein
                 all
                 being
                 possible
                 is
                 contained
                 .
                 Thus
                 did
                 these
                 ancient
                 Heathens
                 
                   feele
                   after
                   and
                   seeke
                
                 ,
                 and
                 in
                 a
                 manner
                 find
                 ,
                 
                   that
                   Lord
                
                 
                 under
                 the
                 notion
                 of
                 unum
                 and
                 
                   infinitum
                   ,
                   in
                   whom
                
                 ,
                 as
                 S.
                 Paul
                 saith
                 ,
                 
                   (
                   Act.
                   17.
                   28.
                   
                   )
                   we
                   live
                   ,
                   and
                   move
                   ,
                   and
                   have
                   our
                   being
                   .
                
                 His
                 words
                 will
                 beare
                 or
                 rather
                 presuppose
                 that
                 improvement
                 ,
                 which
                 is
                 necessarily
                 included
                 in
                 the
                 Ancients
                 definition
                 of
                 absolute
                 infinitie
                 ,
                 
                   It
                   is
                   impossible
                   that
                   any
                   thing
                   living
                   should
                   have
                   life
                   ,
                   that
                   any
                   thing
                   moveable
                   should
                   move
                   ,
                   that
                   life
                   or
                   motion
                   should
                   have
                   the
                   least
                   degree
                   of
                   being
                   ,
                   save
                   only
                   in
                   Him
                   ,
                   who
                   onely
                   is
                   .
                
                 For
                 as
                 the
                 same
                 Apostle
                 there
                 saith
                 ,
                 vers
                 .
                 25.
                 
                 
                   He
                   giveth
                   to
                   all
                   ,
                   life
                   and
                   breath
                   ,
                   and
                   all
                   things
                   .
                
                 The
                 very
                 first
                 beginnings
                 ,
                 the
                 first
                 and
                 last
                 degrees
                 of
                 such
                 being
                 as
                 they
                 have
                 .
                 Aristotle
                 then
                 came
                 farre
                 short
                 of
                 the
                 truth
                 in
                 saying
                 ,
                 
                   Infinitum
                   est
                   extra
                   quod
                   semper
                   aliquid
                   est
                   ,
                
                 That
                 is
                 infinite
                 ,
                 which
                 never
                 hath
                 so
                 much
                 ,
                 but
                 it
                 is
                 alwaies
                 getting
                 more
                 .
                 The
                 truth
                 is
                 ,
                 Aristotle
                 did
                 not
                 ,
                 could
                 not
                 deny
                 the
                 definition
                 assigned
                 by
                 the
                 Ancients
                 ,
                 to
                 be
                 a
                 true
                 and
                 perfect
                 definition
                 of
                 absolute
                 infinity
                 ,
                 or
                 of
                 infinity
                 in
                 being
                 .
                 Wherein
                 then
                 ,
                 or
                 upon
                 what
                 grounds
                 did
                 he
                 dissent
                 from
                 them
                 ?
                 Either
                 in
                 that
                 he
                 did
                 not
                 acknowledge
                 any
                 such
                 absolute
                 infinity
                 or
                 infinite
                 being
                 ,
                 as
                 the
                 Ancients
                 beleeved
                 ;
                 or
                 else
                 did
                 suppose
                 ,
                 that
                 they
                 held
                 this
                 visible
                 world
                 or
                 some
                 bodily
                 magnitude
                 to
                 be
                 so
                 actually
                 and
                 absolutely
                 infinite
                 ,
                 as
                 the
                 former
                 definition
                 doth
                 import
                 .
                 Concerning
                 this
                 latter
                 sort
                 of
                 infinity
                 ,
                 whatsoever
                 the
                 ancient
                 Philosophers
                 did
                 ,
                 we
                 Christians
                 doe
                 not
                 dissent
                 from
                 Aristotle
                 :
                 for
                 we
                 deny
                 any
                 bodily
                 magnitude
                 actually
                 infinite
                 .
                 But
                 that
                 there
                 is
                 an
                 absolute
                 infinity
                 ,
                 or
                 an
                 Essence
                 actually
                 and
                 absolutely
                 infinite
                 ,
                 may
                 be
                 necessarily
                 inferred
                 from
                 those
                 branches
                 of
                 that
                 infinity
                 which
                 consists
                 not
                 
                 in
                 act
                 ,
                 but
                 in
                 possibility
                 ,
                 or
                 succession
                 ,
                 which
                 Aristotle
                 rightly
                 acknowledged
                 ,
                 and
                 well
                 defined
                 .
                 For
                 ,
                 whence
                 should
                 al
                 the
                 parts
                 of
                 this
                 visible
                 world
                 possibly
                 get
                 any
                 new
                 portion
                 of
                 time
                 ,
                 any
                 succession
                 or
                 addition
                 to
                 their
                 present
                 being
                 or
                 duration
                 ,
                 which
                 now
                 they
                 have
                 not
                 ;
                 save
                 onely
                 from
                 his
                 infinite
                 and
                 inexhaustible
                 store
                 ,
                 who
                 ,
                 before
                 all
                 times
                 ,
                 had
                 so
                 much
                 of
                 being
                 in
                 every
                 kind
                 ,
                 as
                 he
                 could
                 not
                 possibly
                 either
                 get
                 any
                 more
                 ,
                 or
                 lose
                 a
                 dramme
                 of
                 what
                 he
                 had
                 ;
                 albeit
                 through
                 every
                 moment
                 of
                 duration
                 divisible
                 ,
                 he
                 furnished
                 all
                 things
                 ,
                 that
                 are
                 (
                 as
                 hee
                 could
                 doe
                 more
                 )
                 with
                 as
                 much
                 perfection
                 ,
                 as
                 they
                 are
                 capable
                 of
                 ,
                 that
                 is
                 ,
                 all
                 of
                 them
                 with
                 perfection
                 or
                 being
                 in
                 it selfe
                 finite
                 ,
                 but
                 in
                 some
                 of
                 them
                 without
                 limit
                 of
                 duration
                 .
                 But
                 are
                 all
                 things
                 in
                 him
                 ?
                 or
                 such
                 only
                 as
                 include
                 perfection
                 ?
                 or
                 shall
                 wee
                 say
                 perfections
                 are
                 in
                 him
                 ,
                 rather
                 than
                 in
                 the
                 things
                 themselves
                 ?
                 And
                 if
                 so
                 ,
                 whether
                 shall
                 we
                 say
                 hee
                 is
                 one
                 perfection
                 ,
                 or
                 all
                 perfections
                 ?
              
            
             
               
                 CHAP.
                 4.
                 
              
               
                 There
                 is
                 no
                 plurality
                 of
                 perfections
                 in
                 the
                 infinite
                 Essence
                 ,
                 albeit
                 the
                 perfection
                 of
                 all
                 things
                 be
                 in
                 Him.
                 Of
                 the
                 absolute
                 identity
                 of
                 the
                 Divine
                 Essence
                 and
                 Attributes
                 .
              
               
                 1
                 HEE
                 argued
                 like
                 himselfe
                 that
                 said
                 ,
                 We
                 must
                 either
                 allow
                 the
                 Gods
                 to
                 have
                 bodies
                 ,
                 or
                 deny
                 them
                 sense
                 ;
                 because
                 sense
                 is
                 never
                 found
                 without
                 a
                 body
                 .
                 What
                 was
                 it
                 then
                 in
                 
                 his
                 Philosophy
                 ,
                 which
                 framed
                 the
                 organs
                 of
                 bodily
                 sense
                 ?
                 a
                 body
                 already
                 organized
                 and
                 indued
                 with
                 sense
                 ?
                 or
                 a
                 
                   spirit
                   (
                   virtus
                   formatrix
                
                 )
                 which
                 rather
                 is
                 in
                 the
                 body
                 ,
                 than
                 is
                 a
                 body
                 it selfe
                 ?
                 And
                 if
                 this
                 spirit
                 frame
                 the
                 organs
                 by
                 its
                 owne
                 skill
                 ,
                 Epicurus
                 should
                 in
                 reason
                 have
                 afforded
                 it
                 both
                 sense
                 and
                 reason
                 in
                 greater
                 measure
                 than
                 hee
                 had
                 himselfe
                 ;
                 who
                 ,
                 out
                 of
                 the
                 same
                 matter
                 ,
                 could
                 not
                 make
                 so
                 much
                 as
                 one
                 haire
                 white
                 or
                 blacke
                 ;
                 much
                 lesse
                 the
                 most
                 exquisit
                 instruments
                 of
                 sense
                 .
                 But
                 if
                 this
                 spirit
                 ,
                 by
                 which
                 ,
                 in
                 Philosophers
                 opinions
                 ,
                 our
                 bodies
                 are
                 produced
                 ,
                 work
                 not
                 by
                 art
                 ,
                 but
                 is
                 only
                 set
                 on
                 work
                 by
                 the
                 supreame
                 Artificer
                 ;
                 seeing
                 he
                 can
                 make
                 it
                 to
                 do
                 more
                 without
                 sense
                 &
                 reason
                 ,
                 thā
                 Epicurus
                 could
                 doe
                 ,
                 by
                 all
                 his
                 art
                 or
                 philosophicall
                 skill
                 :
                 wee
                 must
                 needs
                 grant
                 sense
                 (
                 &
                 reason
                 )
                 to
                 be
                 in
                 Him
                 ,
                 yet
                 such
                 ,
                 or
                 in
                 such
                 a
                 sort
                 ,
                 as
                 befits
                 his
                 Majesty
                 ,
                 not
                 such
                 as
                 *
                 Epicurus
                 took
                 delight
                 in
                 .
                 Our
                 argument
                 is
                 grounded
                 on
                 the
                 Psalmists
                 Philosophy
                 .
                 
                   Vnderstand
                   yee
                   bruitish
                   among
                   the
                   people
                   ,
                   and
                   yee
                   fooles
                   when
                   will
                   yee
                   be
                   wise
                   ?
                   He
                   that
                   planted
                   the
                   eare
                   shall
                   he
                   not
                   heare
                   ?
                   He
                   that
                   formed
                   the
                   eyes
                   ,
                   shall
                   hee
                   not
                   see
                   ?
                   Hee
                   that
                   chastiseth
                   the
                   Heathen
                   ,
                   shall
                   not
                   he
                   correct
                   ?
                   He
                   that
                   teacheth
                   man
                   knowledge
                   ,
                   shall
                   not
                   he
                   know
                   ?
                   Psal
                   .
                   94.
                   8
                   ,
                   9
                   ,
                   10.
                   
                
                 Yet
                 as
                 wee
                 say
                 that
                 He
                 onely
                 is
                 ,
                 and
                 all
                 things
                 numerable
                 are
                 but
                 meere
                 shadowes
                 of
                 
                   His
                   being
                
                 ;
                 so
                 wee
                 must
                 hold
                 ,
                 that
                 
                   hearing
                   ,
                   sight
                
                 ,
                 and
                 reason
                 are
                 in
                 him
                 ,
                 according
                 to
                 their
                 idaeall
                 patterns
                 or
                 perfections
                 ,
                 not
                 according
                 to
                 those
                 imperfect
                 pictures
                 ,
                 which
                 communicated
                 to
                 men
                 and
                 beasts
                 ,
                 distinguish
                 them
                 from
                 vegetables
                 or
                 livelesse
                 creatures
                 ;
                 whose
                 perfections
                 likewise
                 are
                 in
                 him
                 .
                 But
                 
                 some
                 things
                 perhaps
                 there
                 be
                 ,
                 which
                 have
                 no
                 portion
                 of
                 perfection
                 ,
                 as
                 the
                 prime
                 matter
                 ,
                 or
                 some
                 like
                 dead
                 or
                 dull
                 masse
                 .
                 For
                 how
                 shall
                 that
                 ,
                 which
                 is
                 but
                 a
                 body
                 ,
                 be
                 in
                 him
                 that
                 hath
                 no
                 body
                 ?
                 That
                 Maxime
                 ,
                 
                   Idem
                   est
                   non
                   esse
                   ,
                   &
                   non
                   apparere
                   ,
                
                 is
                 not
                 so
                 true
                 in
                 matters
                 of
                 civill
                 proofe
                 or
                 allegation
                 ,
                 as
                 the
                 other
                 stemme
                 of
                 the
                 same
                 root
                 ,
                 
                   Idem
                   est
                   non
                   esse
                   &
                   non
                   operari
                   ,
                
                 is
                 in
                 nature
                 .
                 To
                 be
                 without
                 efficacie
                 or
                 operation
                 ,
                 or
                 to
                 serve
                 unto
                 no
                 use
                 ,
                 is
                 all
                 one
                 ,
                 as
                 not
                 to
                 be
                 at
                 all
                 .
                 Or
                 ,
                 rather
                 ,
                 so
                 to
                 be
                 ,
                 hath
                 the
                 same
                 proportion
                 to
                 simple
                 non-being
                 ,
                 as
                 
                   nihil
                   agere
                
                 ,
                 to
                 
                   otiosum
                   esse
                
                 .
                 To
                 be
                 without
                 use
                 or
                 operation
                 is
                 more
                 remote
                 from
                 true
                 being
                 ,
                 and
                 worse
                 in
                 nature
                 ,
                 than
                 simply
                 not
                 to
                 be
                 .
                 If
                 any
                 such
                 things
                 there
                 be
                 ,
                 how
                 should
                 we
                 say
                 they
                 are
                 in
                 God
                 ,
                 in
                 whom
                 is
                 nothing
                 but
                 perfection
                 ?
                 Yet
                 of
                 things
                 without
                 proper
                 use
                 or
                 operation
                 ,
                 there
                 might
                 be
                 some
                 peculiar
                 end
                 best
                 knowne
                 to
                 their
                 Maker
                 ;
                 if
                 it
                 were
                 but
                 to
                 commend
                 the
                 perfection
                 which
                 other
                 creatures
                 borrow
                 from
                 him
                 ,
                 and
                 to
                 stirre
                 up
                 our
                 thankfulnesse
                 ,
                 that
                 we
                 neither
                 are
                 such
                 dull
                 masses
                 our selves
                 ,
                 nor
                 are
                 troubled
                 with
                 harbouring
                 or
                 supporting
                 them
                 .
                 But
                 even
                 these
                 ,
                 if
                 any
                 such
                 there
                 were
                 ,
                 could
                 not
                 be
                 existent
                 or
                 
                   extra
                   causas
                
                 ,
                 unlesse
                 they
                 truely
                 were
                 in
                 Him.
                 What
                 is
                 it
                 then
                 for
                 all
                 things
                 that
                 are
                 ,
                 or
                 their
                 perfections
                 to
                 be
                 in
                 Him
                 ?
              
               
                 2
                 For
                 all
                 things
                 to
                 be
                 in
                 Him
                 ,
                 is
                 no
                 more
                 then
                 that
                 He
                 alone
                 can
                 produce
                 them
                 without
                 seed
                 or
                 matter
                 precedent
                 .
                 All
                 things
                 ,
                 not
                 extant
                 onely
                 ,
                 but
                 possible
                 ,
                 are
                 in
                 his
                 wisedome
                 ,
                 as
                 the
                 Edifice
                 is
                 in
                 the
                 Artificers
                 head
                 :
                 all
                 things
                 againe
                 are
                 in
                 his
                 power
                 ,
                 as
                 strength
                 or
                 force
                 to
                 move
                 our
                 limbes
                 ,
                 is
                 
                 in
                 our
                 sinewes
                 or
                 motive
                 faculty
                 .
                 The
                 perfections
                 of
                 all
                 things
                 are
                 truly
                 said
                 to
                 be
                 in
                 Him
                 ,
                 in
                 as
                 much
                 as
                 whatsoever
                 is
                 ,
                 or
                 can
                 bee
                 done
                 by
                 their
                 efficacy
                 or
                 vertue
                 ,
                 Hee
                 alone
                 can
                 doe
                 without
                 them
                 .
                 Hee
                 could
                 feed
                 all
                 the
                 beasts
                 of
                 the
                 field
                 without
                 grasse
                 ,
                 heale
                 every
                 disease
                 ,
                 without
                 herbe
                 ,
                 mettall
                 ,
                 or
                 other
                 matter
                 of
                 medicine
                 ,
                 by
                 his
                 sole
                 word
                 ,
                 not
                 uttered
                 by
                 breathing
                 ,
                 or
                 any
                 other
                 kinde
                 of
                 motion
                 ;
                 not
                 distinct
                 from
                 his
                 life
                 or
                 essence
                 .
                 Hee
                 is
                 life
                 it selfe
                 ;
                 yet
                 is
                 not
                 his
                 life
                 supported
                 by
                 any
                 corporeall
                 masse
                 ,
                 or
                 praeexistent
                 nature
                 ,
                 nor
                 clothed
                 with
                 such
                 sense
                 as
                 ours
                 is
                 :
                 for
                 sense
                 ,
                 in
                 as
                 much
                 as
                 it
                 cannot
                 be
                 without
                 a
                 corporeall
                 organ
                 ,
                 is
                 an
                 imperfect
                 kind
                 of
                 knowledge
                 .
                 Paine
                 hee
                 cannot
                 feele
                 as
                 we
                 doe
                 ,
                 because
                 that
                 tendeth
                 to
                 destruction
                 ,
                 which
                 is
                 the
                 period
                 of
                 imperfection
                 :
                 yet
                 what
                 soever
                 paine
                 any
                 sensible
                 or
                 materiall
                 object
                 can
                 inflict
                 upon
                 us
                 ,
                 He
                 alone
                 can
                 inflict
                 the
                 same
                 in
                 an
                 higher
                 degree
                 .
                 The
                 measure
                 of
                 paine
                 ,
                 likewise
                 ,
                 which
                 we
                 feele
                 by
                 sense
                 ,
                 He
                 knows
                 much
                 better
                 without
                 sense
                 or
                 feeling
                 of
                 it
                 .
                 But
                 when
                 wee
                 say
                 all
                 things
                 are
                 in
                 Him
                 ,
                 after
                 a
                 more
                 excellent
                 manner
                 ,
                 than
                 they
                 are
                 or
                 can
                 bee
                 in
                 themselves
                 :
                 Wee
                 must
                 not
                 conceipt
                 a
                 multitude
                 or
                 diversity
                 of
                 excellencies
                 in
                 his
                 Essence
                 ,
                 answering
                 to
                 the
                 severall
                 natures
                 of
                 things
                 created
                 :
                 We
                 must
                 not
                 imagine
                 one
                 excellencie
                 sutable
                 to
                 
                   elementary
                   bodies
                
                 ,
                 another
                 to
                 mixt
                 ,
                 a
                 third
                 to
                 vegetables
                 ,
                 a
                 fourth
                 to
                 sense
                 ,
                 &c.
                 one
                 to
                 the
                 humane
                 nature
                 ,
                 another
                 to
                 the
                 Angelicall
                 .
                 And
                 if
                 *
                 Plato
                 meant
                 there
                 
                 were
                 as
                 many
                 severall
                 Idaea's
                 eternally
                 extant
                 ,
                 whether
                 in
                 the
                 first
                 cause
                 of
                 things
                 ,
                 or
                 without
                 Him
                 ,
                 as
                 there
                 were
                 substances
                 specifically
                 distinct
                 one
                 from
                 another
                 ;
                 his
                 opinion
                 may
                 neither
                 be
                 followed
                 ,
                 nor
                 approved
                 by
                 any
                 Christian
                 .
                 In
                 all
                 these
                 ,
                 Divine
                 Excellency
                 ,
                 as
                 one
                 face
                 in
                 many
                 glasses
                 of
                 different
                 frame
                 ,
                 is
                 diversly
                 represented
                 ,
                 being
                 in
                 it selfe
                 more
                 truly
                 one
                 than
                 any
                 other
                 entity
                 ,
                 that
                 is
                 termed
                 one
                 ,
                 or
                 then
                 any
                 bond
                 of
                 union
                 betweene
                 things
                 united
                 .
                 Of
                 natures
                 extant
                 ,
                 some
                 ,
                 to
                 our
                 capacity
                 ,
                 represent
                 Him
                 better
                 ,
                 some
                 worse
                 ;
                 not
                 the
                 meanest
                 or
                 basest
                 ,
                 but
                 is
                 in
                 some
                 sort
                 like
                 Him
                 ;
                 not
                 the
                 most
                 excellent
                 creature
                 that
                 is
                 ,
                 not
                 all
                 the
                 excellencies
                 of
                 all
                 ,
                 can
                 so
                 fully
                 represent
                 his
                 nature
                 ,
                 as
                 an
                 Apes
                 shadow
                 doth
                 a
                 Mans
                 body
                 .
                 But
                 what
                 in
                 other
                 cases
                 would
                 seeme
                 most
                 strange
                 ,
                 infinite
                 variety
                 best
                 sets
                 forth
                 the
                 admirable
                 excellency
                 of
                 his
                 indivisible
                 unity
                 .
              
               
                 3
                 Touching
                 the
                 question
                 proposed
                 ,
                 Whether
                 he
                 were
                 one
                 excellency
                 or
                 all
                 excellencies
                 ?
                 whether
                 he
                 were
                 one
                 perfection
                 ,
                 or
                 all
                 
                   perfections
                   ,
                   Respondent
                   ultima
                   primis
                
                 .
                 The
                 answer
                 is
                 in
                 a
                 manner
                 given
                 in
                 the
                 beginning
                 of
                 this
                 Discourse
                 .
                 Though
                 hee
                 that
                 saith
                 
                   God
                   is
                   all
                   perfections
                
                 ,
                 excepts
                 none
                 ,
                 yet
                 hee
                 includes
                 onely
                 perfections
                 numerable
                 and
                 participated
                 :
                 And
                 to
                 say
                 He
                 were
                 onely
                 
                   one
                   perfection
                
                 ,
                 implyes
                 onely
                 perfection
                 limited
                 ,
                 and
                 therefore
                 perfection
                 borrowed
                 ,
                 not
                 independent
                 .
                 Or
                 admitting
                 there
                 be
                 a
                 meane
                 betweene
                 all
                 ,
                 or
                 some
                 perfections
                 ,
                 and
                 one
                 perfection
                 ,
                 which
                 may
                 fitly
                 be
                 expressed
                 by
                 all
                 perfection
                 :
                 yet
                 he
                 that
                 should
                 thus
                 say
                 [
                 God
                 is
                 the
                 universall
                 unity
                 or
                 totality
                 of
                 perfection
                 ]
                 had
                 need
                 
                 to
                 distinguish
                 acurately
                 of
                 universality
                 and
                 totality
                 ,
                 and
                 define
                 
                   Vniversale
                   ante
                   rem
                   ▪
                
                 more
                 exquisitely
                 than
                 the
                 Platonickes
                 doe
                 ;
                 that
                 he
                 may
                 acquit
                 his
                 meaning
                 ,
                 from
                 suspition
                 of
                 such
                 totality
                 ,
                 or
                 universality
                 ,
                 as
                 ariseth
                 not
                 onely
                 by
                 aggregation
                 of
                 parts
                 ,
                 but
                 whose
                 extent
                 is
                 no
                 more
                 than
                 equall
                 to
                 all
                 its
                 parts
                 .
                 For
                 every
                 other
                 universall
                 or
                 whole
                 ,
                 is
                 fully
                 equalized
                 by
                 all
                 the
                 parts
                 taken
                 together
                 ;
                 whereas
                 the
                 Divine
                 Nature
                 infinitely
                 exceeds
                 all
                 particular
                 natures
                 or
                 perfections
                 possible
                 ,
                 though
                 in
                 number
                 they
                 could
                 be
                 infinite
                 .
                 It
                 is
                 then
                 (
                 if
                 any
                 man
                 list
                 so
                 to
                 speake
                 )
                 such
                 a
                 totality
                 or
                 universality
                 ,
                 as
                 cannot
                 bee
                 augmented
                 ,
                 much
                 lesse
                 made
                 up
                 by
                 multiplication
                 of
                 any
                 other
                 perfection
                 ,
                 though
                 prosecuted
                 
                   in
                   infinitum
                
                 ;
                 neither
                 diminishable
                 or
                 exhaustible
                 by
                 multiplicity
                 or
                 division
                 of
                 particulars
                 derived
                 from
                 it
                 .
                 But
                 whether
                 wee
                 consider
                 this
                 His
                 infinite
                 Essence
                 in
                 it selfe
                 ,
                 or
                 ,
                 as
                 it
                 eminently
                 containes
                 all
                 things
                 possible
                 ;
                 the
                 incomprehensibility
                 of
                 it
                 is
                 in
                 both
                 respects
                 more
                 fully
                 intimated
                 (
                 exprest
                 it
                 cannot
                 be
                 )
                 by
                 indefinite
                 formes
                 of
                 speech
                 ;
                 than
                 by
                 addition
                 of
                 any
                 definite
                 termes
                 ,
                 whether
                 of
                 
                   singularity
                   ,
                   universality
                
                 ,
                 or
                 totality
                 .
                 Hee
                 speakes
                 more
                 fully
                 and
                 more
                 safely
                 ,
                 that
                 saith
                 ,
                 
                   God
                   is
                   being
                   it selfe
                   ,
                   or
                   perfection
                   it selfe
                
                 ;
                 than
                 he
                 that
                 saith
                 ,
                 he
                 is
                 the
                 onely
                 being
                 ,
                 or
                 all
                 being
                 ,
                 the
                 onely
                 perfection
                 ,
                 or
                 all
                 perfection
                 ,
                 the
                 totality
                 of
                 being
                 and
                 of
                 perfection
                 .
                 So
                 all
                 plurality
                 be
                 excluded
                 ,
                 we
                 expresse
                 his
                 being
                 and
                 perfection
                 best
                 ,
                 by
                 leaving
                 them
                 ,
                 as
                 they
                 truly
                 are
                 ,
                 without
                 all
                 quantity
                 .
              
               
                 4
                 That
                 all
                 plurality
                 ,
                 not
                 onely
                 of
                 Idaeall
                 perfections
                 answering
                 to
                 the
                 natures
                 of
                 things
                 numerable
                 
                 or
                 created
                 ,
                 but
                 of
                 internall
                 perfections
                 ,
                 whose
                 different
                 titles
                 necessarily
                 breed
                 plurality
                 of
                 conceits
                 in
                 us
                 ;
                 must
                 be
                 excluded
                 from
                 the
                 true
                 ,
                 orthodoxall
                 intellectuall
                 apprehension
                 of
                 the
                 illimited
                 Essence
                 ,
                 may
                 from
                 the
                 former
                 maine
                 principle
                 be
                 thus
                 evinced
                 .
                 In
                 that
                 Hee
                 is
                 without
                 beginning
                 ,
                 without
                 end
                 ,
                 without
                 all
                 cause
                 of
                 being
                 ,
                 without
                 dependence
                 ;
                 we
                 cannot
                 imagine
                 ,
                 or
                 at
                 least
                 our
                 understanding
                 must
                 correct
                 our
                 imaginations
                 ,
                 if
                 they
                 shall
                 suggest
                 ,
                 his
                 power
                 to
                 bee
                 as
                 the
                 stemme
                 ,
                 
                   wisedome
                   ,
                   goodnesse
                
                 ,
                 and
                 other
                 like
                 atributes
                 ,
                 as
                 branches
                 growing
                 from
                 his
                 being
                 or
                 essence
                 ,
                 as
                 from
                 the
                 Root
                 .
                 For
                 if
                 his
                 Being
                 or
                 Essence
                 be
                 absolutely
                 independent
                 ,
                 it
                 is
                 absolutely
                 illimited
                 ;
                 and
                 being
                 such
                 ,
                 what
                 could
                 limit
                 or
                 restraine
                 it
                 from
                 being
                 life
                 ,
                 from
                 being
                 power
                 ,
                 from
                 being
                 wisedome
                 ,
                 from
                 being
                 goodnesse
                 ,
                 from
                 being
                 infinitely
                 ,
                 whatsoever
                 any
                 thing
                 that
                 hath
                 being
                 is
                 ?
                 *
                 He
                 that
                 affirmes
                 any
                 of
                 these
                 attributes
                 to
                 bee
                 what
                 another
                 is
                 not
                 ,
                 or
                 divine
                 Essence
                 not
                 to
                 bee
                 identically
                 what
                 all
                 those
                 are
                 ,
                 must
                 grant
                 as
                 well
                 the
                 Attributes
                 ,
                 as
                 the
                 Essence
                 to
                 be
                 finite
                 and
                 limited
                 .
                 If
                 power
                 in
                 God
                 have
                 a
                 being
                 distinct
                 from
                 wisedome
                 ,
                 and
                 wisedome
                 another
                 being
                 distinct
                 from
                 goodnesse
                 ,
                 one
                 must
                 needs
                 want
                 so
                 much
                 of
                 infinite
                 being
                 ,
                 as
                 another
                 hath
                 of
                 proper
                 being
                 distinct
                 from
                 it
                 ,
                 and
                 ,
                 at
                 the
                 best
                 ,
                 they
                 can
                 bee
                 but
                 infinite
                 
                   secundùm
                   quid
                
                 ,
                 or
                 in
                 their
                 ranke
                 .
                 Againe
                 if
                 any
                 of
                 them
                 be
                 ,
                 what
                 Essence
                 
                 identically
                 is
                 not
                 ;
                 Essence
                 cannot
                 bee
                 infinite
                 ,
                 because
                 
                   wisedome
                   ,
                   power
                
                 and
                 being
                 have
                 their
                 severall
                 beings
                 distinct
                 from
                 it
                 .
                 And
                 the
                 nearer
                 these
                 come
                 (
                 whether
                 severally
                 or
                 joyntly
                 considered
                 )
                 to
                 the
                 nature
                 of
                 true
                 infinity
                 ,
                 the
                 more
                 naked
                 and
                 impotent
                 they
                 leave
                 their
                 mother-Essence
                 ,
                 if
                 we
                 once
                 grant
                 Essence
                 and
                 them
                 to
                 bee
                 distinct
                 ,
                 as
                 Parents
                 and
                 children
                 ,
                 or
                 as
                 root
                 and
                 branch
                 ,
                 or
                 to
                 what
                 use
                 should
                 powerlesse
                 Essence
                 serve
                 ?
                 to
                 support
                 these
                 branches
                 of
                 infinity
                 ?
                 this
                 it
                 could
                 not
                 doe
                 without
                 infinite
                 power
                 .
                 And
                 those
                 branches
                 ,
                 if
                 they
                 need
                 a
                 root
                 or
                 supportance
                 ,
                 their
                 being
                 must
                 needs
                 bee
                 dependent
                 ,
                 and
                 therefore
                 limited
                 .
              
               
                 5
                 From
                 the
                 former
                 definition
                 of
                 absolute
                 infinity
                 ,
                 
                   [
                   Infinitum
                   est
                   extra
                   quod
                   nihil
                   est
                   ]
                
                 We
                 may
                 conclude
                 ,
                 that
                 unlesse
                 all
                 power
                 ,
                 unlesse
                 all
                 wisedome
                 ,
                 unlesse
                 all
                 goodnesse
                 ,
                 unlesse
                 all
                 that
                 truly
                 is
                 ,
                 or
                 can
                 possibly
                 be
                 supposed
                 to
                 have
                 true
                 being
                 ,
                 bee
                 identically
                 contained
                 in
                 Gods
                 Essence
                 ;
                 He
                 could
                 not
                 be
                 absolutely
                 infinite
                 or
                 illimited
                 in
                 being
                 .
                 Whatsoever
                 is
                 uncapable
                 of
                 limit
                 ,
                 is
                 uncapable
                 of
                 division
                 or
                 numericall
                 difference
                 :
                 For
                 wheresoever
                 it
                 can
                 be
                 truly
                 said
                 ,
                 This
                 is
                 one
                 ,
                 and
                 that
                 another
                 ,
                 or
                 This
                 is
                 ,
                 and
                 is
                 not
                 That
                 ,
                 each
                 hath
                 distinct
                 limits
                 .
                 But
                 seeing
                 our
                 imagination
                 or
                 phantasie
                 is
                 divisible
                 ,
                 and
                 our
                 purest
                 intellectuall
                 conceipts
                 of
                 infinity
                 ,
                 but
                 finite
                 ;
                 we
                 cannot
                 thinke
                 of
                 God
                 as
                 infinite
                 in
                 
                   power
                   ,
                   infinite
                
                 in
                 wisedome
                 and
                 in
                 Essence
                 ;
                 but
                 wee
                 must
                 frame
                 a
                 conceit
                 of
                 power
                 distinct
                 from
                 our
                 conceit
                 of
                 Essence
                 ,
                 and
                 a
                 conceit
                 of
                 wisedome
                 distinct
                 from
                 both
                 .
                 And
                 this
                 plurality
                 of
                 conceipts
                 in
                 us
                 ,
                 usually
                 brings
                 forth
                 a
                 conceit
                 of
                 plurality
                 betwixt
                 his
                 
                 Essence
                 ,
                 and
                 his
                 Attributes
                 ;
                 unlesse
                 our
                 understandings
                 be
                 vigilant
                 and
                 attentive
                 to
                 correct
                 our
                 phantasies
                 ,
                 by
                 this
                 following
                 ,
                 and
                 the
                 like
                 knowne
                 Philosophicall
                 truth
                 .
                 As
                 we
                 cannot
                 contemplate
                 incorporeal
                 substances
                 without
                 imagination
                 of
                 some
                 corporeall
                 forme
                 ,
                 and
                 yet
                 the
                 understanding
                 constantly
                 denyes
                 them
                 to
                 bee
                 like
                 their
                 pictures
                 presented
                 to
                 it
                 by
                 the
                 phantasie
                 ,
                 or
                 to
                 have
                 any
                 such
                 corporeall
                 forme
                 as
                 it
                 doth
                 paint
                 them
                 in
                 :
                 so
                 in
                 this
                 case
                 ,
                 notwithstanding
                 the
                 plurality
                 of
                 our
                 imperfect
                 conceipts
                 ,
                 or
                 multiplicity
                 of
                 perfections
                 imagined
                 by
                 us
                 ,
                 in
                 our
                 contemplations
                 of
                 the
                 Godhead
                 ;
                 we
                 must
                 stedfastly
                 beleeve
                 ,
                 and
                 acknowledge
                 ,
                 that
                 He
                 
                   infinitely
                   is
                
                 ,
                 what
                 all
                 these
                 severall
                 representations
                 intimate
                 :
                 not
                 by
                 composition
                 ,
                 or
                 mixture
                 of
                 perfections
                 severally
                 infinite
                 ,
                 but
                 by
                 indivisible
                 unity
                 of
                 independent
                 and
                 illimited
                 Being
                 .
                 And
                 as
                 it
                 is
                 a
                 maxime
                 most
                 infallible
                 in
                 naturall
                 philosophie
                 
                   [
                   Vis
                   unita
                   fortior
                
                 ]
                 Force
                 ,
                 otherwise
                 the
                 same
                 ,
                 is
                 alwaies
                 greater
                 united
                 ,
                 than
                 being
                 scattered
                 or
                 diffused
                 :
                 so
                 is
                 the
                 metaphysicall
                 extract
                 of
                 it
                 ,
                 more
                 eminently
                 true
                 in
                 Divinity
                 .
                 The
                 indivisible
                 unity
                 of
                 illimited
                 being
                 or
                 perfection
                 ,
                 is
                 ,
                 in
                 every
                 respect
                 imaginable
                 ,
                 more
                 excellent
                 and
                 soveraigne
                 than
                 all
                 infinite
                 perfections
                 ,
                 by
                 imagination
                 possibly
                 could
                 be
                 ,
                 so
                 they
                 were
                 ,
                 though
                 never
                 so
                 strictly
                 ,
                 but
                 united
                 .
                 From
                 this
                 fundamentall
                 truth
                 of
                 Gods
                 absolute
                 infinity
                 by
                 indivisible
                 unity
                 ,
                 wee
                 may
                 inferre
                 ,
                 He
                 is
                 powerfull
                 above
                 all
                 conceit
                 of
                 infinite
                 power
                 ,
                 rooted
                 in
                 the
                 same
                 Essence
                 with
                 infinite
                 wisedome
                 ,
                 and
                 partaker
                 of
                 all
                 her
                 fruits
                 ,
                 but
                 not
                 identically
                 the
                 same
                 with
                 her
                 .
                 
                   Wise
                   He
                   is
                
                 ,
                 beyond
                 all
                 conceit
                 of
                 infinite
                 
                 wisedome
                 ,
                 though
                 sworne
                 confederate
                 with
                 infinite
                 power
                 ,
                 or
                 linked
                 with
                 it
                 ,
                 or
                 with
                 other
                 perfectiōs
                 ,
                 in
                 any
                 other
                 bond
                 ,
                 but
                 not
                 in
                 absolute
                 identitie
                 .
                 Good
                 likewise
                 
                   He
                   is
                
                 above
                 all
                 possible
                 conceit
                 of
                 infinite
                 goodnesse
                 ,
                 though
                 indissol●bly
                 matched
                 with
                 all
                 other
                 perfections
                 that
                 can
                 bee
                 conceived
                 ,
                 unlesse
                 they
                 be
                 conceived
                 (
                 as
                 we
                 must
                 beleeve
                 in
                 Him
                 they
                 are
                 )
                 different
                 onely
                 in
                 name
                 or
                 mans
                 conceit
                 ,
                 but
                 indivisibly
                 agreeing
                 with
                 it
                 in
                 the
                 internall
                 unity
                 and
                 identity
                 of
                 nature
                 and
                 Essence
                 .
                 Lastly
                 ,
                 the
                 immensity
                 of
                 his
                 Majesty
                 ,
                 and
                 infinity
                 of
                 duration
                 ,
                 common
                 to
                 his
                 Essence
                 and
                 all
                 his
                 Attributes
                 ,
                 infinitely
                 exceed
                 all
                 conceit
                 of
                 infinite
                 succession
                 or
                 extension
                 ,
                 whose
                 parts
                 cannot
                 be
                 actually
                 and
                 indivisibly
                 the
                 same
                 ,
                 one
                 with
                 another
                 ,
                 or
                 with
                 the
                 whole
                 .
              
               
                 This
                 is
                 the
                 bottomlesse
                 and
                 boundlesse
                 Ocean
                 of
                 admiration
                 ,
                 wherein
                 contemplative
                 wits
                 may
                 bathe
                 themselves
                 with
                 great
                 delight
                 ,
                 but
                 whereinto
                 they
                 cannot
                 dive
                 ,
                 without
                 great
                 danger
                 ;
                 That
                 the
                 totality
                 of
                 every
                 conceiveable
                 excellency
                 and
                 perfection
                 ,
                 should
                 be
                 contained
                 ,
                 after
                 a
                 manner
                 farre
                 more
                 excellent
                 in
                 unity
                 indivisible
                 ,
                 then
                 if
                 their
                 natures
                 ,
                 which
                 they
                 hold
                 thus
                 in
                 common
                 ,
                 were
                 laid
                 out
                 in
                 severall
                 ,
                 without
                 any
                 bounds
                 prescribed
                 ,
                 besides
                 infinities
                 proper
                 to
                 each
                 kinde
                 .
              
               
                 6
                 But
                 seeing
                 our
                 imaginations
                 have
                 a
                 more
                 sensible
                 apprehension
                 of
                 greatnesse
                 ,
                 exprest
                 under
                 the
                 notion
                 of
                 totality
                 or
                 divisible
                 infinity
                 ,
                 then
                 under
                 the
                 conceipt
                 of
                 indivisible
                 unity
                 ;
                 and
                 seeing
                 every
                 whole
                 ,
                 seemes
                 much
                 greater
                 ,
                 when
                 it
                 is
                 resolved
                 into
                 parts
                 ,
                 (
                 as
                 a
                 mile
                 by
                 land
                 ,
                 whose
                 severall
                 quarters
                 
                 or
                 lesse
                 portions
                 ,
                 are
                 distinctly
                 represented
                 to
                 our
                 eyes
                 ,
                 seemes
                 much
                 longer
                 than
                 two
                 miles
                 by
                 water
                 ,
                 whose
                 levell
                 surface
                 affords
                 no
                 distinct
                 representation
                 of
                 parts
                 ,
                 or
                 diversity
                 of
                 aspect
                 )
                 it
                 will
                 bee
                 very
                 behoovefull
                 to
                 unfold
                 some
                 principall
                 branches
                 of
                 being
                 or
                 perfection
                 ,
                 whose
                 infinitie
                 or
                 totality
                 is
                 eminently
                 contained
                 in
                 the
                 unity
                 of
                 infinite
                 Being
                 .
                 For
                 being
                 thus
                 sorted
                 by
                 imagination
                 into
                 their
                 severall
                 ranks
                 ,
                 like
                 so
                 many
                 numbers
                 in
                 a
                 table
                 ready
                 for
                 addition
                 ,
                 the
                 understanding
                 may
                 with
                 admiration
                 guesse
                 at
                 the
                 product
                 ,
                 like
                 an
                 Arithmetician
                 ,
                 which
                 had
                 gone
                 so
                 far
                 in
                 Geometricall
                 progression
                 ,
                 that
                 he
                 could
                 not
                 number
                 the
                 last
                 and
                 compleat
                 summe
                 ;
                 yet
                 acknowledgeth
                 that
                 the
                 progresse
                 in
                 nature
                 ,
                 can
                 admit
                 no
                 end
                 or
                 limit
                 .
                 Or
                 though
                 we
                 could
                 thus
                 proceed
                 by
                 addition
                 or
                 multiplication
                 of
                 perfections
                 
                   in
                   infinitum
                
                 ,
                 we
                 were
                 still
                 to
                 allow
                 the
                 understanding
                 to
                 use
                 the
                 improovement
                 of
                 the
                 former
                 rule
                 ,
                 
                   Vis
                   unita
                   fortior
                
                 :
                 Or
                 to
                 admit
                 the
                 Platonickes
                 conceipt
                 ,
                 concerning
                 the
                 masculine
                 force
                 of
                 unity
                 in
                 respect
                 of
                 pluralities
                 effeminate
                 weaknesse
                 ,
                 to
                 bee
                 in
                 this
                 point
                 more
                 Orthodoxall
                 than
                 in
                 any
                 .
              
            
          
           
             
             
               SECTION
               II.
               
            
             
               Of
               the
               severall
               branches
               of
               absolute
               infinitie
               ;
               or
               of
               the
               infinitie
               of
               the
               Divine
               Attributes
               ,
               as
               they
               are
               severally
               apprehended
               by
               us
               .
            
             
               
                 CHAP.
                 5.
                 
              
               
                 Of
                 Divine
                 Immensity
                 ,
                 or
                 of
                 that
                 branch
                 of
                 absolute
                 infinity
                 ,
                 whereof
                 infinity
                 in
                 magnitude
                 ,
                 or
                 space
                 imaginary
                 is
                 the
                 shadow
                 .
              
               
                 ORder
                 of
                 nature
                 leads
                 us
                 first
                 to
                 explicate
                 two
                 branches
                 of
                 
                   perfection
                   infinite
                
                 ,
                 
                 that
                 answer
                 unto
                 a
                 kind
                 of
                 infinitie
                 ,
                 so
                 frequent
                 and
                 obvious
                 to
                 our
                 thoughts
                 ,
                 that
                 our
                 imaginations
                 will
                 hardly
                 suffer
                 it
                 to
                 be
                 severed
                 from
                 those
                 subjects
                 ,
                 which
                 our
                 understandings
                 by
                 light
                 of
                 reason
                 may
                 ,
                 and
                 by
                 the
                 eye
                 of
                 faith
                 ,
                 must
                 confesse
                 to
                 bee
                 finite
                 ,
                 to
                 wit
                 ,
                 time
                 and
                 place
                 .
                 The
                 cause
                 of
                 this
                 difficultie
                 in
                 abstraction
                 ,
                 was
                 signified
                 *
                 before
                 to
                 be
                 this
                 .
                 No
                 event
                 there
                 is
                 observed
                 by
                 sense
                 ,
                 but
                 is
                 husked
                 in
                 the
                 circumstance
                 of
                 place
                 and
                 time
                 ,
                 whence
                 it
                 is
                 ,
                 that
                 these
                 two
                 accompany
                 many
                 Phantasmes
                 ,
                 after
                 they
                 
                 bee
                 winnowed
                 from
                 all
                 the
                 rest
                 ,
                 into
                 the
                 closet
                 of
                 the
                 understāding
                 .
                 The
                 conceit
                 of
                 mathematicall
                 or
                 metaphysicall
                 space
                 ,
                 is
                 so
                 naturally
                 annexed
                 to
                 our
                 imagination
                 of
                 time
                 and
                 place
                 physicall
                 ;
                 that
                 albeit
                 reason
                 ,
                 aswell
                 as
                 Scripture
                 demonstrate
                 the
                 world
                 to
                 be
                 ,
                 for
                 Physicall
                 magnitude
                 ,
                 finite
                 ;
                 yet
                 our
                 phantasies
                 cannot
                 be
                 curbed
                 from
                 running
                 into
                 imaginary
                 locall
                 distance
                 ,
                 beyond
                 the
                 utmost
                 surface
                 of
                 this
                 goodly
                 visible
                 worke
                 of
                 God
                 ,
                 yea
                 beyond
                 the
                 heaven
                 of
                 heavens
                 .
                 The
                 Philosopher
                 ,
                 which
                 thought
                 all
                 place
                 or
                 locall
                 distance
                 to
                 bee
                 contained
                 within
                 the
                 utmost
                 sphere
                 ,
                 it
                 beeing
                 contained
                 in
                 nothing
                 else
                 (
                 for
                 
                   extra
                   coelum
                   nihil
                   est
                
                 ,
                 was
                 his
                 saying
                 )
                 might
                 in
                 congruity
                 have
                 granted
                 ,
                 a
                 like
                 termination
                 ,
                 or
                 circumscription
                 of
                 succession
                 or
                 time
                 ;
                 unto
                 which
                 notwithstanding
                 our
                 imaginations
                 will
                 not
                 easily
                 subscribe
                 .
                 For
                 though
                 our
                 understanding
                 oft
                 refute
                 their
                 errour
                 ,
                 which
                 deny
                 the
                 beginning
                 of
                 Time
                 ;
                 yet
                 our
                 senses
                 still
                 nurse
                 an
                 imaginary
                 successive
                 duration
                 much
                 longer
                 before
                 the
                 creation
                 of
                 this
                 visible
                 world
                 ,
                 than
                 the
                 continuation
                 of
                 it
                 hath
                 beene
                 .
                 And
                 (
                 which
                 is
                 much
                 to
                 bee
                 admired
                 )
                 some
                 Schoole-braines
                 have
                 beene
                 so
                 puzled
                 in
                 passing
                 this
                 unsoundable
                 gulfe
                 ,
                 as
                 to
                 suspect
                 that
                 God
                 ,
                 which
                 is
                 now
                 in
                 every
                 place
                 of
                 the
                 world
                 created
                 by
                 Him
                 ,
                 was
                 as
                 truly
                 in
                 these
                 imaginary
                 distances
                 of
                 place
                 and
                 time
                 ,
                 before
                 the
                 creation
                 was
                 attempted
                 .
                 Thus
                 have
                 they
                 made
                 place
                 commensurable
                 to
                 his
                 immensitie
                 ,
                 and
                 succession
                 ,
                 or
                 time
                 coequall
                 to
                 his
                 eternitie
                 .
                 But
                 what
                 could
                 they
                 answere
                 us
                 ,
                 if
                 we
                 should
                 demand
                 ,
                 whether
                 this
                 duration
                 ,
                 or
                 locall
                 distance
                 ,
                 wherein
                 they
                 imagine
                 God
                 to
                 have
                 beene
                 
                 before
                 the
                 Creation
                 ,
                 were
                 created
                 by
                 Him
                 ,
                 or
                 not
                 ?
                 whether
                 they
                 were
                 truly
                 something
                 ,
                 or
                 meerly
                 nothing
                 ?
                 If
                 they
                 held
                 them
                 to
                 be
                 meerly
                 nothing
                 ,
                 they
                 should
                 have
                 told
                 us
                 ,
                 that
                 they
                 had
                 a
                 reall
                 imagination
                 of
                 an
                 infinite
                 space
                 ,
                 which
                 really
                 was
                 not
                 :
                 and
                 therefore
                 could
                 not
                 bee
                 truely
                 tearmed
                 imaginary
                 space
                 before
                 the
                 world
                 was
                 created
                 .
                 For
                 it
                 is
                 one
                 thing
                 to
                 imagine
                 an
                 infinite
                 space
                 ,
                 and
                 another
                 to
                 avouch
                 there
                 was
                 an
                 infinite
                 imaginarie
                 space
                 before
                 they
                 could
                 have
                 any
                 imagination
                 of
                 it
                 .
                 Hee
                 that
                 made
                 the
                 world
                 and
                 all
                 that
                 is
                 in
                 it
                 ,
                 is
                 not
                 much
                 beholding
                 to
                 those
                 men
                 ,
                 for
                 building
                 him
                 an
                 infinite
                 Castle
                 ,
                 not
                 in
                 the
                 Ayre
                 (
                 which
                 had
                 no
                 being
                 before
                 the
                 Creation
                 )
                 but
                 in
                 that
                 which
                 neither
                 thē
                 was
                 ,
                 nor
                 since
                 hath
                 had
                 any
                 being
                 ,
                 save
                 onely
                 in
                 the
                 vanishing
                 imaginations
                 of
                 men
                 which
                 have
                 perished
                 .
                 For
                 if
                 this
                 imaginary
                 space
                 were
                 any
                 more
                 thā
                 a
                 meere
                 imagination
                 ,
                 it
                 was
                 surely
                 created
                 by
                 God.
                 Had
                 then
                 this
                 imaginary
                 space
                 another
                 space
                 or
                 distance-locall
                 ,
                 or
                 this
                 imaginary
                 time
                 or
                 successive
                 duration
                 ,
                 another
                 duration
                 ,
                 wherin
                 to
                 be
                 produced
                 ?
                 or
                 doe
                 they
                 make
                 this
                 imaginary
                 time
                 or
                 place
                 fully
                 commensurable
                 to
                 eternity
                 or
                 immensity
                 ?
                 If
                 God
                 from
                 eternity
                 had
                 been
                 in
                 any
                 other
                 infinity
                 besides
                 himselfe
                 ,
                 hee
                 could
                 not
                 be
                 said
                 to
                 be
                 incomprehensible
                 .
                 By
                 this
                 imaginary
                 space
                 no
                 realty
                 can
                 bee
                 truely
                 meant
                 besides
                 God
                 himselfe
                 ,
                 whom
                 the
                 *
                 Hebrews
                 enstyle
                 by
                 the
                 name
                 of
                 place
                 ;
                 to
                 wit
                 ,
                 infinite
                 .
              
               
               
                 2
                 But
                 what
                 shall
                 we
                 answer
                 unto
                 these
                 or
                 the
                 like
                 captious
                 demands
                 of
                 the
                 Atheist
                 :
                 If
                 the
                 world
                 ,
                 if
                 time
                 ,
                 if
                 place
                 ,
                 which
                 now
                 are
                 ,
                 had
                 not
                 been
                 from
                 everlasting
                 ?
                 where
                 was
                 your
                 God
                 when
                 these
                 were
                 not
                 ,
                 some
                 where
                 ,
                 or
                 no
                 where
                 ?
                 If
                 no
                 where
                 ,
                 Hee
                 and
                 Nothing
                 might
                 be
                 fellow
                 residents
                 .
                 In
                 respect
                 of
                 eternity
                 or
                 immensity
                 ,
                 no
                 creature
                 ,
                 no
                 positive
                 essence
                 ,
                 no
                 numerable
                 part
                 of
                 this
                 Vniverse
                 is
                 so
                 like
                 unto
                 Him
                 ,
                 as
                 this
                 negation
                 of
                 all
                 things
                 ,
                 which
                 we
                 describe
                 by
                 the
                 name
                 of
                 Nothing
                 .
                 It
                 hath
                 no
                 beginning
                 or
                 end
                 of
                 dayes
                 .
                 Nothing
                 or
                 the
                 negation
                 of
                 all
                 things
                 ,
                 as
                 it
                 is
                 the
                 object
                 of
                 our
                 positive
                 conceit
                 ,
                 is
                 more
                 like
                 unto
                 Him
                 than
                 any
                 
                   one
                   thing
                
                 ,
                 in
                 that
                 no
                 distinct
                 or
                 proper
                 place
                 of
                 residence
                 can
                 bee
                 assigned
                 to
                 nothing
                 ,
                 or
                 to
                 the
                 negation
                 of
                 all
                 things
                 :
                 Yet
                 most
                 unlike
                 him
                 ,
                 in
                 that
                 it
                 is
                 truly
                 and
                 absolutely
                 no
                 where
                 ,
                 not
                 in
                 it selfe
                 .
                 
                   Non
                   entis
                   ,
                   non
                   est
                   actio
                   ,
                   non
                   est
                   qualitas
                   ,
                   non
                   conditio
                   ,
                
                 That
                 which
                 is
                 not
                 can
                 have
                 no
                 capacity
                 to
                 accept
                 any
                 condition
                 of
                 being
                 ,
                 it
                 can
                 have
                 no
                 right
                 or
                 title
                 to
                 bee
                 termed
                 it selfe
                 .
                 We
                 may
                 truly
                 say
                 some
                 objective
                 conceipts
                 are
                 nothing
                 :
                 but
                 we
                 cannot
                 rightly
                 conceive
                 ,
                 that
                 nothing
                 should
                 have
                 any
                 degree
                 or
                 kinde
                 of
                 being
                 ;
                 and
                 want
                 of
                 being
                 is
                 the
                 worst
                 kinde
                 of
                 barrennesse
                 that
                 can
                 be
                 imagined
                 .
                 We
                 cannot
                 imagine
                 it
                 should
                 bring
                 forth
                 any
                 degree
                 or
                 ranke
                 of
                 being
                 .
                 It
                 cannot
                 be
                 mother
                 to
                 that
                 which
                 possibly
                 may
                 bee
                 ;
                 it
                 cannot
                 be
                 nurse
                 to
                 that
                 which
                 is
                 .
                 But
                 of
                 God
                 wee
                 cannot
                 absolutely
                 say
                 ,
                 He
                 was
                 no
                 where
                 ,
                 before
                 the
                 world
                 was
                 made
                 ;
                 we
                 must
                 use
                 this
                 limitation
                 
                   [
                   Hee
                   was
                   no
                   where
                   save
                   in
                   Himselfe
                   :
                   ]
                
                 But
                 such
                 and
                 so
                 in
                 Himselfe
                 ,
                 that
                 He
                 was
                 more
                 than
                 all
                 things
                 ,
                 longer
                 
                 than
                 time
                 ,
                 greater
                 than
                 place
                 ,
                 more
                 infinite
                 than
                 capacity
                 it selfe
                 ,
                 uncapable
                 of
                 circumscription
                 or
                 commensurability
                 ,
                 able
                 to
                 limit
                 time
                 and
                 place
                 ,
                 (
                 or
                 whatsoever
                 we
                 conceive
                 to
                 be
                 by
                 succession
                 or
                 addition
                 infinite
                 ,
                 )
                 by
                 his
                 essentiall
                 presence
                 ,
                 or
                 coexistence
                 more
                 than
                 penetrative
                 ;
                 being
                 so
                 in
                 both
                 ,
                 in
                 all
                 things
                 that
                 are
                 ,
                 as
                 nothing
                 possibly
                 could
                 have
                 beginning
                 ,
                 or
                 continuance
                 of
                 being
                 ,
                 unlesse
                 He
                 were
                 in
                 them
                 ,
                 as
                 the
                 center
                 of
                 their
                 supportance
                 ;
                 yet
                 so
                 as
                 they
                 cannot
                 environ
                 or
                 encompasse
                 him
                 .
                 The
                 absolute
                 infinity
                 of
                 his
                 being
                 includes
                 an
                 absolute
                 impossibility
                 of
                 his
                 being
                 onely
                 in
                 things
                 ,
                 that
                 are
                 ,
                 or
                 may
                 be
                 ,
                 though
                 by
                 his
                 power
                 those
                 may
                 be
                 in
                 number
                 ,
                 by
                 succession
                 ,
                 infinite
                 .
              
               
                 3
                 Had
                 the
                 evaporations
                 of
                 proud
                 phantasticke
                 melancholy
                 ,
                 eclipsed
                 the
                 lustre
                 of
                 his
                 glorious
                 presence
                 ,
                 in
                 that
                 late
                 prodigious
                 Questionists
                 braine
                 ,
                 which
                 would
                 bring
                 us
                 out
                 of
                 the
                 sunne-shine
                 of
                 the
                 Gospell
                 into
                 old
                 Aegyptian
                 darknesse
                 :
                 For
                 as
                 some
                 well
                 conjecture
                 ,
                 this
                 error
                 of
                 inclosing
                 God
                 in
                 the
                 heavens
                 ,
                 and
                 excluding
                 his
                 essentiall
                 presence
                 from
                 this
                 inferiour
                 world
                 ,
                 was
                 first
                 brought
                 forth
                 in
                 Aegypt
                 ,
                 but
                 so
                 ill
                 taken
                 ,
                 as
                 it
                 could
                 not
                 be
                 propagated
                 to
                 many
                 nations
                 ;
                 entertained
                 by
                 few
                 Philosophers
                 of
                 better
                 sort
                 ,
                 Aristotle
                 or
                 the
                 Author
                 of
                 the
                 Booke
                 
                   de
                   mundo
                   ad
                   Alexandrum
                
                 ,
                 excepted
                 ;
                 from
                 whose
                 opinion
                 Verstius
                 did
                 herein
                 dissent
                 ,
                 that
                 hee
                 held
                 God
                 to
                 be
                 everywhere
                 by
                 his
                 power
                 ,
                 and
                 immediate
                 providence
                 :
                 His
                 error
                 notwithstanding
                 ,
                 is
                 exceeding
                 grosse
                 and
                 unsufferable
                 ,
                 in
                 that
                 hee
                 makes
                 his
                 infinite
                 
                   power
                   ,
                   wisedome
                
                 ,
                 and
                 goodnesse
                 ,
                 in
                 whose
                 sweet
                 harmony
                 Divine
                 Providence
                 especially
                 consists
                 ,
                 
                 but
                 as
                 Agents
                 or
                 Ambassadors
                 to
                 his
                 infinite
                 Majesty
                 :
                 as
                 if
                 his
                 infinite
                 Majesty
                 onely
                 were
                 full
                 compere
                 to
                 his
                 Essence
                 ,
                 unfitting
                 to
                 bee
                 imployed
                 abroad
                 ,
                 or
                 to
                 keep
                 residence
                 any
                 where
                 ,
                 save
                 in
                 the
                 Court
                 of
                 Heaven
                 .
                 Or
                 if
                 his
                 power
                 and
                 wisedome
                 be
                 joynt
                 assessors
                 with
                 his
                 Essence
                 in
                 the
                 heavens
                 ,
                 and
                 yet
                 reach
                 withall
                 unto
                 the
                 earth
                 ,
                 unto
                 every
                 thing
                 within
                 this
                 Canopy
                 ,
                 which
                 is
                 spred
                 betwixt
                 us
                 and
                 his
                 glorious
                 presence
                 :
                 His
                 power
                 ,
                 his
                 wisedome
                 ,
                 &c.
                 may
                 in
                 some
                 sort
                 be
                 held
                 more
                 infinite
                 than
                 his
                 Essence
                 ,
                 as
                 being
                 in
                 many
                 places
                 where
                 it
                 is
                 not
                 .
                 But
                 for
                 God
                 to
                 be
                 everywhere
                 here
                 on
                 earth
                 ,
                 or
                 in
                 the
                 region
                 under
                 the
                 earth
                 ,
                 by
                 his
                 wisedome
                 ,
                 by
                 his
                 power
                 ,
                 or
                 by
                 his
                 goodnesse
                 ,
                 is
                 perhaps
                 in
                 his
                 language
                 no
                 more
                 ,
                 than
                 that
                 the
                 effects
                 of
                 these
                 Attributes
                 are
                 every
                 where
                 ,
                 that
                 all
                 things
                 as
                 well
                 in
                 earth
                 as
                 in
                 heaven
                 ,
                 are
                 essentially
                 subject
                 to
                 that
                 eternall
                 Law
                 ,
                 which
                 he
                 hath
                 appointed
                 them
                 ;
                 that
                 every
                 creature
                 doth
                 as
                 constantly
                 fulfill
                 his
                 will
                 ,
                 and
                 obey
                 his
                 power
                 ,
                 in
                 his
                 absence
                 ,
                 as
                 if
                 it
                 were
                 penetrated
                 by
                 his
                 presence
                 ;
                 that
                 the
                 eye
                 of
                 his
                 knowledge
                 pierceth
                 every
                 corner
                 of
                 the
                 world
                 ,
                 and
                 seeth
                 the
                 secrets
                 of
                 mens
                 hearts
                 ,
                 as
                 clearly
                 ,
                 as
                 if
                 it
                 were
                 resident
                 in
                 their
                 centers
                 .
                 And
                 in
                 part
                 ,
                 unto
                 this
                 purpose
                 ,
                 some
                 great
                 Schoolemen
                 distinguish
                 the
                 manner
                 of
                 Gods
                 being
                 in
                 all
                 things
                 ,
                 by
                 his
                 essence
                 ,
                 by
                 his
                 power
                 ,
                 by
                 his
                 presence
                 .
                 Let
                 us
                 take
                 it
                 as
                 possible
                 to
                 supposition
                 or
                 imagination
                 ,
                 (
                 what
                 by
                 the
                 habit
                 of
                 Christian
                 faith
                 ,
                 we
                 are
                 fully
                 perswaded
                 to
                 bee
                 in
                 it selfe
                 impossible
                 )
                 what
                 by
                 light
                 of
                 reason
                 might
                 be
                 demonstrated
                 to
                 imply
                 a
                 manifest
                 contradiction
                 to
                 any
                 well-setled
                 understanding
                 ,
                 
                   viz.
                   [
                   That
                   infinite
                   
                   Essence
                   or
                   Being
                   it selfe
                   should
                   not
                   be
                   every-where
                   essentially
                   present
                   ,
                   or
                   that
                   infinite
                   power
                   should
                   not
                   bee
                   able
                   to
                   reach
                   every
                   possible
                   effect
                   :
                   ]
                
                 yet
                 should
                 al
                 things
                 that
                 are
                 ,
                 be
                 present
                 to
                 him
                 ,
                 whose
                 name
                 ,
                 whose
                 best
                 description
                 is
                 
                   [
                   I
                   am
                   .
                
                 ]
                 Nothing
                 could
                 be
                 done
                 or
                 said
                 without
                 his
                 presence
                 ,
                 that
                 is
                 ,
                 without
                 his
                 perfect
                 notice
                 .
                 And
                 in
                 this
                 sense
                 perhaps
                 it
                 hath
                 beene
                 rightly
                 avouched
                 by
                 some
                 good
                 Authors
                 ,
                 whose
                 meaning
                 hath
                 beene
                 much
                 mistaken
                 ,
                 or
                 wilfully
                 perverted
                 by
                 others
                 ,
                 
                   That
                   all
                   things
                   as
                   well
                   future
                   as
                   past
                   ,
                   are
                   alike
                   present
                   to
                   Him
                   ,
                   who
                   was
                   every
                   where
                
                 (
                 before
                 there
                 was
                 any
                 distinction
                 of
                 times
                 ;
                 )
                 because
                 nothing
                 can
                 bee
                 said
                 or
                 done
                 ,
                 without
                 his
                 perfect
                 knowledge
                 or
                 just
                 notice
                 .
                 Nothing
                 can
                 be
                 begun
                 ,
                 continued
                 ,
                 or
                 finished
                 ,
                 without
                 his
                 expresse
                 warrant
                 or
                 intuitive
                 permission
                 .
                 He
                 hath
                 a
                 vigilant
                 eye
                 over
                 all
                 things
                 that
                 are
                 ,
                 or
                 possibly
                 can
                 be
                 .
                 Or
                 taking
                 it
                 againe
                 as
                 not
                 impossible
                 to
                 imagination
                 ,
                 that
                 divine
                 knowledge
                 were
                 not
                 so
                 truly
                 infinite
                 as
                 wee
                 beleeve
                 it
                 is
                 ;
                 yet
                 admitting
                 his
                 power
                 to
                 bee
                 truly
                 infinite
                 ,
                 nothing
                 could
                 be
                 done
                 ,
                 said
                 ,
                 or
                 intended
                 ,
                 without
                 its
                 concourse
                 ,
                 operation
                 ,
                 or
                 assistance
                 .
                 So
                 that
                 he
                 might
                 be
                 everywhere
                 by
                 his
                 infinite
                 power
                 ,
                 albeit
                 his
                 knowledge
                 were
                 not
                 infinite
                 ;
                 or
                 every-where
                 by
                 his
                 infinite
                 knowledge
                 ,
                 albeit
                 his
                 power
                 were
                 but
                 finite
                 .
                 But
                 by
                 the
                 infallible
                 consequence
                 of
                 these
                 indemonstrable
                 principles
                 ,
                 it
                 will
                 necessarily
                 follow
                 ,
                 That
                 his
                 Essence
                 ,
                 being
                 as
                 was
                 shewed
                 before
                 ,
                 truly
                 infinite
                 ,
                 nor
                 world
                 ,
                 nor
                 time
                 ,
                 nor
                 place
                 ,
                 nor
                 power
                 ,
                 nor
                 wisedome
                 ,
                 nor
                 any
                 thing
                 possible
                 can
                 be
                 where
                 it
                 is
                 not
                 ,
                 it
                 must
                 needs
                 be
                 ,
                 where
                 any
                 thing
                 is
                 ,
                 or
                 possibly
                 may
                 be
                 .
                 He
                 is
                 in
                 every
                 center
                 
                 of
                 bodily
                 or
                 materiall
                 substances
                 ,
                 in
                 every
                 point
                 imaginable
                 of
                 this
                 visible
                 Vniverse
                 ,
                 as
                 an
                 essentiall
                 root
                 ,
                 whence
                 all
                 and
                 every
                 part
                 of
                 what
                 is
                 besides
                 him
                 spring
                 ,
                 without
                 waste
                 or
                 diffusion
                 of
                 his
                 substance
                 ,
                 without
                 nutriment
                 or
                 sustentation
                 from
                 any
                 other
                 root
                 or
                 element
                 .
                 The
                 conservation
                 of
                 immaterial
                 or
                 illocall
                 substances
                 ,
                 is
                 from
                 the
                 benefit
                 of
                 his
                 essentiall
                 presence
                 .
                 Materialls
                 are
                 daily
                 made
                 and
                 renewed
                 by
                 the
                 transient
                 efficacy
                 of
                 his
                 creative
                 power
                 .
              
               
                 4
                 Doe
                 we
                 make
                 these
                 collections
                 only
                 ,
                 or
                 doth
                 not
                 the
                 Scripture
                 teach
                 this
                 Philosophy
                 also
                 ?
                 
                   Am
                   I
                   a
                   God
                   at
                   hand
                   ,
                   saith
                   the
                   Lord
                   ,
                   and
                   not
                   a
                   God
                   farre
                   off
                   ?
                   Ier.
                   23.
                   23.
                   
                
                 Nothing
                 is
                 ,
                 nothing
                 can
                 be
                 without
                 the
                 reach
                 of
                 his
                 power
                 ,
                 his
                 omnipotency
                 cannot
                 be
                 confined
                 within
                 the
                 places
                 that
                 are
                 :
                 for
                 his
                 hand
                 hath
                 made
                 them
                 all
                 ,
                 not
                 as
                 Prisons
                 to
                 inclose
                 his
                 Essence
                 ,
                 not
                 as
                 manicles
                 to
                 hinder
                 the
                 exercise
                 of
                 his
                 mightie
                 arme
                 .
                 
                   Can
                   any
                   hide
                   himselfe
                   in
                   secret
                   places
                   ,
                   that
                   I
                   shall
                   not
                   see
                   him
                   ?
                
                 saith
                 the
                 Lord
                 ,
                 
                   Ibid.
                   vers
                   .
                   24.
                
                 
                 This
                 is
                 a
                 formall
                 demand
                 of
                 our
                 assent
                 unto
                 the
                 infinitie
                 of
                 his
                 knowledge
                 .
                 These
                 are
                 two
                 speciall
                 ,
                 but
                 not
                 the
                 onely
                 wayes
                 of
                 his
                 being
                 every
                 where
                 ,
                 which
                 the
                 Scripture
                 teacheth
                 :
                 for
                 there
                 followes
                 a
                 third
                 ,
                 which
                 after
                 the
                 manner
                 of
                 our
                 understanding
                 ,
                 is
                 the
                 root
                 or
                 foundation
                 of
                 al
                 the
                 rest
                 ;
                 that
                 indeed
                 ,
                 from
                 which
                 the
                 two
                 former
                 branches
                 are
                 most
                 necessarily
                 inferred
                 ,
                 
                   Doe
                   not
                   I
                   fill
                   heaven
                   and
                   earth
                   ?
                   saith
                   the
                   Lord.
                
                 Doth
                 He
                 fill
                 heaven
                 and
                 earth
                 by
                 his
                 power
                 ,
                 or
                 by
                 his
                 knowledge
                 onely
                 ?
                 Nay
                 ,
                 but
                 most
                 properly
                 and
                 in
                 the
                 first
                 place
                 by
                 his
                 essentiall
                 presence
                 .
                 For
                 his
                 Essence
                 is
                 infinitely
                 powerfull
                 ,
                 
                 infinitely
                 wise
                 .
              
               
                 His
                 filling
                 the
                 earth
                 as
                 well
                 as
                 heaven
                 ,
                 by
                 his
                 essentiall
                 presence
                 ,
                 cannot
                 be
                 denyed
                 but
                 from
                 one
                 of
                 these
                 two
                 reasons
                 following
                 .
              
               
                 Either
                 ,
                 That
                 his
                 Essence
                 is
                 altogether
                 uncapable
                 of
                 intimate
                 coexistence
                 ,
                 with
                 such
                 grosse
                 and
                 base
                 creatures
                 ,
                 as
                 the
                 parts
                 of
                 this
                 inferiour
                 world
                 :
              
               
                 Or
                 else
                 ,
                 Because
                 it
                 is
                 his
                 will
                 ,
                 to
                 abstract
                 or
                 withhold
                 his
                 essentiall
                 presence
                 from
                 them
                 .
              
               
                 To
                 affirme
                 the
                 former
                 part
                 ,
                 to
                 wit
                 ,
                 That
                 his
                 nature
                 is
                 uncapable
                 of
                 intimate
                 coexistence
                 with
                 any
                 nature
                 created
                 by
                 Him
                 ,
                 is
                 to
                 deny
                 his
                 omnipotency
                 ;
                 as
                 all
                 ,
                 by
                 necessary
                 consequence
                 ,
                 doe
                 ,
                 which
                 grant
                 not
                 the
                 immensity
                 of
                 his
                 Essence
                 .
                 For
                 what
                 can
                 withstand
                 or
                 withdraw
                 his
                 Essence
                 from
                 piercing
                 the
                 earth
                 ,
                 as
                 well
                 as
                 heaven
                 ?
                 Not
                 the
                 hardnesse
                 of
                 it
                 ,
                 not
                 the
                 loathsomnesse
                 of
                 the
                 vile
                 bodies
                 contained
                 in
                 it
                 .
                 If
                 either
                 of
                 these
                 qualitites
                 ,
                 or
                 ought
                 besides
                 ,
                 could
                 deny
                 the
                 admission
                 of
                 his
                 essentiall
                 presence
                 ,
                 he
                 were
                 not
                 omnipotent
                 ,
                 because
                 not
                 able
                 to
                 place
                 his
                 Essence
                 in
                 that
                 locall
                 space
                 ,
                 in
                 which
                 ,
                 were
                 it
                 filled
                 with
                 more
                 subtill
                 or
                 more
                 glorious
                 bodies
                 ,
                 it
                 might
                 as
                 well
                 reside
                 ,
                 as
                 in
                 the
                 heavens
                 .
                 Suppose
                 he
                 should
                 (
                 as
                 no
                 doubt
                 hee
                 is
                 able
                 )
                 annihilate
                 the
                 earth
                 ,
                 and
                 create
                 a
                 new
                 heaven
                 in
                 the
                 space
                 wherein
                 it
                 now
                 is
                 ,
                 or
                 demolish
                 his
                 present
                 heavenly
                 seat
                 ,
                 or
                 turne
                 it
                 into
                 a
                 baser
                 masse
                 then
                 this
                 earth
                 is
                 ;
                 were
                 it
                 not
                 possible
                 for
                 him
                 to
                 bee
                 in
                 this
                 new
                 heaven
                 by
                 his
                 essentiall
                 presence
                 ,
                 or
                 should
                 he
                 be
                 neither
                 in
                 it
                 ,
                 nor
                 in
                 the
                 new
                 earth
                 ?
                 If
                 hee
                 could
                 not
                 be
                 here
                 ,
                 he
                 were
                 in
                 this
                 respect
                 more
                 impotent
                 than
                 the
                 Angels
                 ,
                 who
                 can
                 change
                 their
                 mansions
                 when
                 they
                 mislike
                 them
                 .
              
               
               
                 5
                 Shall
                 wee
                 then
                 take
                 the
                 latter
                 part
                 of
                 the
                 former
                 division
                 ,
                 and
                 say
                 ,
                 It
                 is
                 his
                 will
                 and
                 pleasure
                 to
                 withdraw
                 his
                 Essence
                 from
                 this
                 lower
                 roome
                 of
                 his
                 own
                 Edifice
                 ,
                 whiles
                 it
                 remaines
                 so
                 ill
                 garnished
                 ,
                 as
                 now
                 it
                 is
                 ?
                 If
                 hee
                 have
                 made
                 heaven
                 his
                 habitation
                 by
                 choice
                 ,
                 not
                 by
                 necessity
                 of
                 his
                 immensity
                 ,
                 with
                 which
                 all
                 places
                 ,
                 as
                 we
                 contend
                 ,
                 must
                 necessarily
                 be
                 filled
                 ;
                 hee
                 might
                 relinquish
                 it
                 by
                 the
                 like
                 free
                 choice
                 of
                 some
                 other
                 mansion
                 ,
                 which
                 he
                 could
                 make
                 for
                 himselfe
                 as
                 pleasant
                 and
                 beautifull
                 :
                 yea
                 ,
                 Hee
                 might
                 by
                 the
                 like
                 freedome
                 of
                 will
                 ,
                 come
                 and
                 dwell
                 with
                 us
                 here
                 on
                 earth
                 .
                 So
                 that
                 in
                 conclusion
                 ,
                 he
                 which
                 admitteth
                 Gods
                 wil
                 to
                 be
                 free
                 ,
                 but
                 denies
                 the
                 absolute
                 immensity
                 of
                 his
                 Essence
                 ,
                 makes
                 him
                 capable
                 of
                 locall
                 motion
                 or
                 migration
                 from
                 place
                 to
                 place
                 .
                 And
                 such
                 motion
                 necessarily
                 includeth
                 mutability
                 ,
                 which
                 is
                 altogether
                 incompatible
                 with
                 infinity
                 .
                 Reason
                 grounded
                 on
                 Scripture
                 ,
                 will
                 warrant
                 us
                 to
                 conclude
                 from
                 the
                 former
                 principle
                 ,
                 that
                 hee
                 which
                 hath
                 no
                 cause
                 of
                 being
                 ,
                 can
                 have
                 no
                 limits
                 of
                 being
                 ,
                 no
                 bounds
                 beyond
                 which
                 it
                 cannot
                 be
                 .
                 Essence
                 or
                 being
                 illimited
                 cannot
                 possibly
                 bee
                 distinguished
                 by
                 severalties
                 of
                 internall
                 perfections
                 ,
                 though
                 united
                 :
                 much
                 lesse
                 can
                 it
                 be
                 distinguished
                 or
                 limited
                 by
                 any
                 place
                 ,
                 whether
                 reall
                 or
                 imaginarie
                 .
                 In
                 that
                 he
                 is
                 the
                 authorlesse
                 Author
                 of
                 all
                 being
                 ,
                 it
                 is
                 altogether
                 as
                 impossible
                 for
                 Him
                 not
                 to
                 bee
                 in
                 every
                 thing
                 that
                 is
                 ,
                 as
                 it
                 is
                 for
                 any
                 thing
                 to
                 be
                 without
                 Him.
                 The
                 indivisible
                 unity
                 of
                 his
                 infinite
                 Essence
                 is
                 the
                 center
                 and
                 supporter
                 of
                 all
                 things
                 ,
                 the
                 conservation
                 of
                 place
                 ,
                 and
                 that
                 which
                 holdeth
                 things
                 divisible
                 from
                 resolving
                 into
                 nothing
                 .
              
               
               
                 6
                 
                   Dominus
                   ipse
                   est
                   Deus
                   in
                   coelo
                   sursum
                   &
                   in
                   terra
                   deorsum
                   :
                   The
                   Lord
                
                 (
                 saith
                 
                   Moses
                   )
                   hee
                   is
                   God
                   in
                   heaven
                   above
                   ,
                   and
                   in
                   the
                   earth
                   below
                   ,
                   Deut.
                   4.
                   39.
                
                 yet
                 saith
                 
                   Salomon
                   ,
                   1
                   King.
                   8.
                   27.
                   
                   Behold
                   the
                   heavens
                   ,
                   and
                   the
                   heavens
                   of
                   heavens
                   are
                   not
                   able
                   to
                   containe
                   thee
                   .
                
                 May
                 we
                 say
                 then
                 ,
                 Hee
                 is
                 as
                 truely
                 without
                 the
                 heavens
                 ,
                 as
                 he
                 is
                 in
                 them
                 ?
                 or
                 that
                 he
                 is
                 where
                 nothing
                 is
                 with
                 Him
                 ?
                 surely
                 ,
                 hee
                 was
                 when
                 nothing
                 was
                 ,
                 and
                 then
                 hee
                 was
                 where
                 nothing
                 was
                 besides
                 himselfe
                 .
                 Or
                 peradventure
                 before
                 the
                 creation
                 of
                 all
                 things
                 numerable
                 ,
                 there
                 neither
                 was
                 whē
                 nor
                 where
                 ,
                 but
                 only
                 an
                 incomprehensible
                 perfection
                 of
                 indivisible
                 immensity
                 and
                 eternity
                 ;
                 which
                 would
                 still
                 be
                 the
                 same
                 ,
                 though
                 neither
                 heaven
                 nor
                 earth
                 ,
                 nor
                 any
                 thing
                 in
                 them
                 should
                 any
                 more
                 be
                 .
                 We
                 may
                 not
                 so
                 place
                 him
                 without
                 the
                 heavens
                 ,
                 as
                 to
                 cloath
                 him
                 with
                 any
                 imaginary
                 space
                 ,
                 or
                 give
                 the
                 checke
                 to
                 his
                 immensity
                 by
                 any
                 parallel
                 distance
                 locall
                 .
                 But
                 hee
                 is
                 said
                 to
                 be
                 without
                 the
                 heavens
                 ,
                 in
                 as
                 much
                 as
                 his
                 infinite
                 Essence
                 cannot
                 bee
                 contained
                 in
                 them
                 ,
                 but
                 necessarily
                 containes
                 them
                 .
                 Hee
                 is
                 so
                 without
                 them
                 ,
                 or
                 if
                 you
                 will
                 ,
                 beyond
                 them
                 ,
                 that
                 albeit
                 a
                 thousand
                 more
                 Worlds
                 were
                 stowed
                 by
                 His
                 powerfull
                 hand
                 each
                 above
                 other
                 ,
                 and
                 all
                 above
                 this
                 ;
                 Hee
                 should
                 by
                 vertue
                 of
                 His
                 infinite
                 Essence
                 ,
                 not
                 by
                 free
                 choyce
                 of
                 will
                 ,
                 or
                 mutation
                 of
                 place
                 ,
                 bee
                 as
                 intimately
                 coexistent
                 to
                 every
                 part
                 of
                 them
                 ,
                 as
                 Hee
                 now
                 is
                 to
                 any
                 part
                 of
                 this
                 Heaven
                 and
                 Earth
                 which
                 wee
                 see
                 .
                 This
                 attribute
                 of
                 Divine
                 immensitie
                 was
                 acknowledged
                 ,
                 and
                 excellently
                 expressed
                 by
                 many
                 of
                 the
                 Ancient
                 Philosophers
                 ,
                 but
                 most
                 pithily
                 
                 by
                 some
                 of
                 the
                 Ancient
                 Fathers
                 .
                 Before
                 all
                 things
                 ,
                 saith
                 *
                 Tertullian
                 ,
                 God
                 was
                 alone
                 ,
                 and
                 hee
                 was
                 to
                 himselfe
                 ,
                 
                   world
                   ,
                   place
                
                 ,
                 and
                 all
                 things
                 .
                 The
                 manner
                 of
                 his
                 coexistence
                 with
                 the
                 world
                 ,
                 *
                 Philo
                 the
                 Iew
                 well
                 expressed
                 :
                 God
                 filleth
                 all
                 things
                 ,
                 yet
                 is
                 contained
                 in
                 none
                 ,
                 containing
                 all
                 .
                 The
                 vicinity
                 of
                 His
                 Essence
                 preserveth
                 their
                 Essences
                 more
                 truly
                 than
                 the
                 symbolizing
                 qualities
                 of
                 their
                 naturall
                 places
                 doe
                 .
                 And
                 even
                 this
                 efficacy
                 of
                 symbolizing
                 or
                 preserving
                 qualities
                 ,
                 flowes
                 as
                 immediately
                 from
                 his
                 essentiall
                 presence
                 ,
                 as
                 the
                 passive
                 aptitude
                 of
                 bodies
                 preserved
                 by
                 them
                 ,
                 doth
                 .
                 The
                 more
                 the
                 places
                 are
                 through
                 which
                 bodies
                 naturall
                 swiftly
                 move
                 ,
                 the
                 lesse
                 properly
                 they
                 are
                 in
                 them
                 .
                 In
                 analogy
                 to
                 this
                 condition
                 of
                 naturall
                 bodies
                 ,
                 the
                 more
                 capable
                 man
                 is
                 of
                 all
                 knowledge
                 ,
                 the
                 more
                 lyable
                 his
                 capacity
                 is
                 to
                 distraction
                 ,
                 as
                 consisting
                 rather
                 in
                 united
                 perfections
                 ,
                 than
                 in
                 firme
                 and
                 indivisible
                 unity
                 of
                 perfection
                 .
                 And
                 therefore
                 it
                 is
                 often
                 said
                 of
                 most
                 pregnant
                 wits
                 ,
                 
                   qui
                   ubique
                   est
                   ,
                   nusquam
                   est
                   ,
                
                 He
                 that
                 is
                 every
                 where
                 ,
                 is
                 no
                 where
                 .
                 Or
                 he
                 that
                 ingageth
                 himselfe
                 to
                 all
                 courses
                 of
                 life
                 ,
                 goeth
                 through
                 with
                 none
                 .
                 But
                 of
                 God
                 ,
                 who
                 is
                 perfection
                 it selfe
                 ,
                 not
                 by
                 aggregation
                 ,
                 but
                 by
                 absolute
                 unity
                 of
                 Essence
                 ;
                 that
                 of
                 Saint
                 Bernard
                 is
                 most
                 admirably
                 verified
                 ,
                 
                   Nusquam
                   est
                   ,
                   &
                   ●bique
                   est
                   ,
                
                 Hee
                 is
                 no
                 where
                 ,
                 because
                 no
                 place
                 whether
                 reall
                 or
                 imaginary
                 can
                 comprehend
                 or
                 containe
                 him
                 :
                 He
                 is
                 every
                 where
                 ,
                 because
                 no
                 body
                 ,
                 no
                 space
                 ,
                 or
                 spirituall
                 substance
                 can
                 exclude
                 his
                 presence
                 ,
                 or
                 avoid
                 the
                 penetration
                 of
                 his
                 Essence
                 .
                 But
                 Saint
                 Gregories
                 Character
                 of
                 Gods
                 ubiquitary
                 presence
                 and
                 immensity
                 ,
                 is
                 more
                 
                 lively
                 and
                 full
                 .
                 
                   Deus
                   est
                   intra
                   omnia
                   non
                   inclusus
                   ,
                   extra
                   omnia
                   non
                   exclusus
                   ,
                   supra
                   omnia
                   non
                   elatus
                
                 ;
                 God
                 is
                 within
                 all
                 things
                 ,
                 yet
                 not
                 shut
                 up
                 ,
                 or
                 inclosed
                 in
                 them
                 ;
                 he
                 is
                 without
                 all
                 things
                 ,
                 yet
                 not
                 excluded
                 from
                 them
                 ;
                 hee
                 is
                 above
                 all
                 things
                 ,
                 yet
                 not
                 elevated
                 or
                 exalted
                 by
                 them
                 ;
                 hee
                 is
                 below
                 all
                 things
                 ,
                 yet
                 not
                 burdened
                 or
                 depressed
                 by
                 them
                 .
                 
                   Greg.
                   in
                   Psal
                   .
                   139.
                
                 
              
               
                 7
                 Anselmus
                 notwithstanding
                 (
                 had
                 not
                 long
                 custome
                 or
                 generall
                 consent
                 prescribed
                 too
                 strōgly
                 against
                 him
                 )
                 would
                 have
                 reformed
                 this
                 kinde
                 of
                 speech
                 ,
                 
                   Deus
                   est
                   in
                   omni
                   loco
                
                 ,
                 God
                 is
                 in
                 every
                 place
                 ,
                 by
                 changing
                 one
                 particle
                 ,
                 
                   Deus
                   est
                   cum
                   omni
                   loco
                
                 ,
                 God
                 is
                 with
                 every
                 place
                 .
                 This
                 Criticisme
                 of
                 his
                 ,
                 though
                 well
                 approved
                 by
                 some
                 good
                 writers
                 ;
                 whilest
                 they
                 dispute
                 against
                 such
                 as
                 say
                 God
                 was
                 every
                 where
                 ,
                 before
                 any
                 place
                 was
                 ,
                 yet
                 (
                 in
                 my
                 opinion
                 )
                 the
                 use
                 of
                 it
                 ,
                 were
                 it
                 as
                 common
                 as
                 the
                 other
                 ,
                 which
                 he
                 sought
                 by
                 this
                 to
                 correct
                 ,
                 would
                 cōceale
                 much
                 matter
                 of
                 admiration
                 ,
                 (
                 which
                 the
                 description
                 of
                 immensity
                 used
                 by
                 Saint
                 Bernard
                 and
                 others
                 promptly
                 suggests
                 )
                 if
                 not
                 occasion
                 or
                 suggest
                 an
                 erroneous
                 imagination
                 of
                 coextension
                 in
                 the
                 Divine
                 Essence
                 .
                 The
                 bodies
                 which
                 are
                 contained
                 in
                 places
                 ,
                 are
                 truly
                 said
                 to
                 be
                 with
                 the
                 places
                 which
                 containe
                 them
                 ,
                 and
                 the
                 places
                 with
                 them
                 ;
                 and
                 wee
                 may
                 distributively
                 averre
                 ,
                 that
                 every
                 body
                 is
                 with
                 every
                 place
                 ,
                 and
                 every
                 bodily
                 substance
                 is
                 with
                 its
                 mathematicall
                 dimen●ions
                 ,
                 in
                 the
                 same
                 place
                 with
                 it
                 .
                 But
                 so
                 to
                 be
                 in
                 every
                 place
                 ,
                 in
                 every
                 least
                 part
                 of
                 every
                 body
                 ,
                 as
                 not
                 to
                 bee
                 contained
                 in
                 any
                 or
                 all
                 of
                 them
                 ,
                 though
                 we
                 should
                 multiply
                 them
                 
                   in
                   infinitū
                
                 ,
                 
                 doth
                 exclude
                 all
                 conceipt
                 or
                 coextension
                 with
                 thē
                 ,
                 and
                 much
                 better
                 notifie
                 the
                 indivisible
                 unitie
                 of
                 Gods
                 immensity
                 ,
                 &
                 the
                 incōprehensiblenes
                 of
                 his
                 essentiall
                 presence
                 ,
                 than
                 if
                 wee
                 should
                 say
                 he
                 were
                 with
                 every
                 place
                 .
                 But
                 as
                 no
                 Characters
                 of
                 the
                 incomprehensible
                 Essences
                 ubiquitary
                 presence
                 doe
                 so
                 well
                 befit
                 it
                 ,
                 as
                 these
                 that
                 intimate
                 more
                 to
                 our
                 cogitations
                 than
                 we
                 can
                 in
                 words
                 expresse
                 :
                 So
                 of
                 this
                 kinde
                 I
                 have
                 found
                 none
                 ,
                 from
                 which
                 I
                 have
                 received
                 so
                 full
                 instruction
                 ,
                 or
                 reaped
                 the
                 like
                 fruits
                 of
                 admiration
                 ,
                 as
                 from
                 that
                 of
                 
                   Trismegist
                   ,
                   Deus
                   est
                   sphaera
                   ,
                   cujus
                   Centrum
                   est
                   ubique
                   ,
                   cujus
                   peripheria
                   nusquam
                   ,
                
                 God
                 is
                 a
                 sphere
                 ,
                 whose
                 Center
                 is
                 every-where
                 ,
                 whose
                 circumference
                 is
                 no
                 where
                 .
                 Not
                 the
                 least
                 particle
                 of
                 this
                 universall
                 Globe
                 or
                 sphere
                 ,
                 but
                 is
                 supported
                 by
                 the
                 indivisible
                 unity
                 of
                 his
                 Essence
                 ,
                 as
                 by
                 an
                 internall
                 Center
                 .
                 And
                 yet
                 neither
                 the
                 utmost
                 circumference
                 of
                 this
                 visible
                 world
                 ,
                 nor
                 any
                 circumference
                 conceiveable
                 ,
                 can
                 so
                 circumscribe
                 or
                 comprehend
                 his
                 essentiall
                 presence
                 ,
                 that
                 it
                 might
                 bee
                 said
                 ,
                 thus
                 farre
                 it
                 reacheth
                 and
                 no
                 further
                 .
                 For
                 albeit
                 hee
                 would
                 crowne
                 the
                 convexity
                 of
                 these
                 Heavens
                 with
                 others
                 ,
                 so
                 much
                 higher
                 and
                 more
                 spacious
                 ,
                 than
                 these
                 Heavens
                 ,
                 as
                 these
                 are
                 than
                 the
                 Earth
                 ,
                 and
                 continue
                 this
                 course
                 unto
                 the
                 worlds
                 end
                 :
                 yet
                 all
                 should
                 bee
                 comprehended
                 in
                 his
                 Essence
                 ;
                 it
                 could
                 not
                 be
                 comprehended
                 in
                 any
                 .
                 Their
                 circumference
                 should
                 still
                 be
                 somewhere
                 ,
                 whereas
                 his
                 Essence
                 ,
                 though
                 still
                 inlarging
                 (
                 by
                 this
                 supposed
                 daily
                 exercise
                 of
                 his
                 power
                 )
                 the
                 bounds
                 of
                 its
                 actuall
                 coexistence
                 with
                 these
                 new
                 creatures
                 ,
                 is
                 in
                 it selfe
                 altogether
                 boundlesse
                 .
                 Omnipotency
                 it selfe
                 ,
                 
                 cannot
                 pitch
                 a
                 circumference
                 to
                 it
                 ,
                 because
                 nothing
                 can
                 be
                 ,
                 but
                 it
                 must
                 be
                 in
                 it
                 ,
                 which
                 onely
                 truly
                 is
                 ,
                 and
                 cannot
                 bee
                 contained
                 in
                 any
                 thing
                 imaginable
                 .
                 In
                 that
                 all
                 things
                 are
                 contained
                 in
                 him
                 ,
                 he
                 is
                 rightly
                 resembled
                 by
                 a
                 sphere
                 ,
                 which
                 is
                 of
                 al
                 figures
                 the
                 most
                 capacious
                 .
                 In
                 that
                 all
                 things
                 cannot
                 comprehend
                 him
                 ,
                 He
                 is
                 rightly
                 resembled
                 by
                 a
                 sphere
                 whose
                 circumference
                 is
                 no
                 where
                 .
              
               
                 8
                 Two
                 points
                 notwithstanding
                 in
                 the
                 former
                 resemblance
                 seeme
                 difficult
                 to
                 mens
                 conceipts
                 ;
                 but
                 more
                 difficult
                 it
                 is
                 fully
                 to
                 expresse
                 what
                 may
                 rightly
                 be
                 conceived
                 concerning
                 them
                 .
                 The
                 former
                 difficulty
                 is
                 ,
                 how
                 a
                 Center
                 should
                 be
                 conceived
                 to
                 be
                 every
                 where
                 :
                 The
                 second
                 ,
                 how
                 the
                 indivisibility
                 of
                 Gods
                 presence
                 in
                 every
                 place
                 ,
                 should
                 bee
                 compared
                 unto
                 a
                 Center
                 .
                 To
                 the
                 former
                 it
                 may
                 be
                 sayd
                 ,
                 That
                 as
                 the
                 divine
                 Essence
                 by
                 reason
                 of
                 its
                 absolute
                 infinity
                 ,
                 hath
                 an
                 absolute
                 necessity
                 of
                 coexistence
                 with
                 space
                 or
                 magnitude
                 infinite
                 :
                 so
                 were
                 it
                 possible
                 there
                 should
                 bee
                 (
                 as
                 some
                 Divines
                 hold
                 it
                 possible
                 there
                 may
                 be
                 )
                 a
                 magnitude
                 or
                 materiall
                 sphere
                 actually
                 infinite
                 ;
                 this
                 magnitude
                 could
                 have
                 no
                 set
                 point
                 for
                 its
                 Center
                 ,
                 but
                 of
                 every
                 point
                 designable
                 in
                 it
                 ,
                 wee
                 might
                 avouch
                 this
                 is
                 the
                 Center
                 as
                 well
                 as
                 that
                 .
                 Every
                 point
                 should
                 have
                 the
                 negative
                 properties
                 of
                 a
                 sphericall
                 Center
                 ;
                 there
                 could
                 be
                 no
                 inequality
                 betweene
                 the
                 distances
                 of
                 severall
                 points
                 from
                 the
                 circumference
                 of
                 that
                 which
                 is
                 infinite
                 ,
                 and
                 hath
                 no
                 bounds
                 of
                 magnitude
                 .
                 To
                 the
                 second
                 difficulty
                 it
                 may
                 bee
                 said
                 ,
                 The
                 manner
                 of
                 divine
                 presence
                 or
                 coexistence
                 to
                 every
                 place
                 or
                 parcell
                 of
                 bodies
                 visible
                 ,
                 is
                 rightly
                 compared
                 unto
                 a
                 
                 Center
                 ,
                 in
                 that
                 it
                 hath
                 no
                 diversity
                 of
                 parts
                 ,
                 but
                 is
                 indivisibly
                 present
                 to
                 all
                 and
                 every
                 part
                 of
                 things
                 divisible
                 .
                 His
                 presence
                 againe
                 is
                 herein
                 like
                 to
                 magnitude
                 actually
                 infinite
                 ,
                 in
                 that
                 it
                 can
                 have
                 no
                 circumference
                 .
                 But
                 whether
                 the
                 divine
                 Essence
                 may
                 have
                 as
                 perfect
                 actuall
                 coexistence
                 to
                 every
                 point
                 or
                 Center
                 ,
                 as
                 it
                 hath
                 to
                 every
                 least
                 portion
                 of
                 magnitudes
                 divisible
                 ,
                 cannot
                 so
                 cleerely
                 bee
                 inferred
                 from
                 the
                 indivisibility
                 of
                 divine
                 immensity
                 ,
                 because
                 the
                 indivisibility
                 of
                 Centers
                 or
                 points
                 ,
                 and
                 of
                 spirituall
                 substances
                 are
                 Heterogeneall
                 ,
                 and
                 Heterogenealls
                 are
                 oft-times
                 assymmetrall
                 ,
                 that
                 is
                 ,
                 not
                 exactly
                 commensurable
                 .
                 Hence
                 the
                 most
                 subtill
                 Schoole-men
                 or
                 metaphysicall
                 Divines
                 ,
                 as
                 well
                 ancient
                 as
                 moderne
                 ,
                 resolve
                 it
                 as
                 a
                 point
                 irresoluble
                 by
                 humane
                 wit
                 ,
                 whether
                 a
                 mathematicall
                 point
                 or
                 Center
                 can
                 be
                 the
                 compleat
                 and
                 definitive
                 place
                 of
                 an
                 Angell
                 ,
                 albeit
                 they
                 hold
                 the
                 Angelicall
                 natures
                 to
                 bee
                 as
                 truely
                 indivisible
                 ,
                 as
                 points
                 or
                 Centers
                 are
                 .
                 But
                 it
                 is
                 one
                 thing
                 for
                 an
                 immateriall
                 or
                 spirituall
                 Essence
                 to
                 have
                 true
                 coexistence
                 with
                 every
                 Center
                 ,
                 another
                 to
                 be
                 confined
                 to
                 a
                 Center
                 ,
                 or
                 to
                 have
                 a
                 definitive
                 place
                 or
                 coexistence
                 in
                 it
                 .
                 And
                 whatsoever
                 may
                 bee
                 thought
                 of
                 Angells
                 ;
                 of
                 the
                 Divine
                 Essence
                 we
                 may
                 say
                 ,
                 that
                 he
                 is
                 as
                 properly
                 in
                 every
                 Center
                 as
                 in
                 every
                 place
                 ,
                 seting
                 wee
                 acknowledge
                 Him
                 to
                 bee
                 alike
                 incomprehensibly
                 and
                 indivisibly
                 in
                 both
                 .
                 The
                 manner
                 of
                 his
                 indivisibility
                 we
                 conceive
                 by
                 his
                 coexistence
                 to
                 a
                 Center
                 .
                 His
                 incomprehensiblenesse
                 ,
                 by
                 his
                 coexistence
                 to
                 all
                 spaces
                 or
                 places
                 imaginable
                 ,
                 without
                 coextension
                 to
                 any
                 ,
                 without
                 comprehension
                 in
                 all
                 .
                 We
                 may
                 in
                 no
                 case
                 
                 imagine
                 ,
                 that
                 there
                 is
                 more
                 of
                 God
                 ,
                 or
                 that
                 God
                 is
                 more
                 fully
                 in
                 a
                 great
                 space
                 than
                 in
                 a
                 little
                 ;
                 in
                 the
                 whole
                 world
                 ,
                 than
                 in
                 a
                 man
                 or
                 little
                 world
                 .
                 For
                 this
                 once
                 granted
                 ,
                 an
                 Asses
                 head
                 should
                 participate
                 the
                 essentiall
                 presence
                 of
                 the
                 Deity
                 in
                 greater
                 measure
                 than
                 a
                 mans
                 heart
                 doth
                 .
                 But
                 in
                 what
                 respects
                 God
                 is
                 said
                 to
                 bee
                 more
                 specially
                 present
                 in
                 one
                 place
                 than
                 in
                 another
                 ,
                 or
                 to
                 be
                 present
                 with
                 some
                 ,
                 and
                 absent
                 from
                 others
                 :
                 hereafter
                 .
              
               
                 9
                 The
                 absolute
                 perfection
                 of
                 this
                 Attribute
                 ,
                 in
                 whose
                 right
                 apprehension
                 or
                 conceipt
                 many
                 other
                 divine
                 perfections
                 ,
                 according
                 to
                 our
                 manner
                 of
                 conceiving
                 them
                 ,
                 are
                 as
                 it
                 were
                 couched
                 or
                 lodged
                 ,
                 may
                 best
                 bee
                 gathered
                 by
                 opposition
                 to
                 the
                 imperfections
                 of
                 bodies
                 or
                 materiall
                 magnitudes
                 .
                 A
                 body
                 though
                 of
                 Homogeneall
                 nature
                 ,
                 suppose
                 a
                 Pole
                 or
                 stone
                 fixed
                 in
                 the
                 earth
                 ,
                 invironed
                 above
                 with
                 water
                 and
                 the
                 ayre
                 ,
                 can
                 have
                 no
                 coexistence
                 with
                 these
                 divers
                 bodies
                 ,
                 otherwise
                 than
                 according
                 to
                 the
                 diversity
                 of
                 its
                 owne
                 parts
                 :
                 that
                 part
                 of
                 it
                 which
                 hath
                 coexistence
                 with
                 the
                 ayre
                 ,
                 can
                 have
                 no
                 coexistence
                 with
                 the
                 earth
                 or
                 water
                 .
                 Farre
                 otherwise
                 it
                 is
                 in
                 God
                 ,
                 whose
                 absolute
                 infinity
                 in
                 that
                 it
                 is
                 not
                 composed
                 of
                 parts
                 ,
                 but
                 consists
                 in
                 perfect
                 unity
                 ,
                 cannot
                 bee
                 coexistent
                 to
                 any
                 place
                 after
                 any
                 other
                 manner
                 than
                 He
                 is
                 coexistent
                 to
                 all
                 ,
                 that
                 is
                 ,
                 by
                 indivisible
                 unity
                 or
                 identity
                 ,
                 Wheresoever
                 He
                 is
                 (
                 and
                 Hee
                 is
                 every
                 where
                 ,
                 )
                 He
                 is
                 unity
                 it selfe
                 ,
                 infinity
                 it selfe
                 ,
                 immensity
                 it selfe
                 ,
                 perfection
                 it selfe
                 ,
                 power
                 it selfe
                 .
                 All
                 these
                 branches
                 of
                 quantity
                 ,
                 in
                 which
                 we
                 seek
                 to
                 ingrasse
                 so
                 many
                 sorts
                 of
                 infinities
                 ,
                 thereby
                 to
                 expresse
                 or
                 resemble
                 His
                 incomprehensible
                 nature
                 ,
                 
                 do
                 flow
                 from
                 participation
                 of
                 his
                 infinite
                 presence
                 .
                 Vnlesse
                 He
                 were
                 infinitie
                 or
                 immensity
                 it selfe
                 ,
                 there
                 could
                 be
                 no
                 magnitude
                 ,
                 no
                 measure
                 quantitative
                 ,
                 by
                 whose
                 multiplication
                 wee
                 could
                 in
                 any
                 sort
                 gather
                 or
                 guesse
                 what
                 immensitie
                 or
                 infinitie
                 meant
                 .
                 That
                 imaginary
                 infinitie
                 which
                 wee
                 conceive
                 by
                 succession
                 or
                 composition
                 of
                 parts
                 (
                 for
                 their
                 severall
                 extensions
                 finite
                 ,
                 though
                 in
                 number
                 infinite
                 )
                 is
                 but
                 a
                 transient
                 raye
                 or
                 beame
                 of
                 that
                 actuall
                 and
                 stable
                 infinitenesse
                 ,
                 which
                 Hee
                 possesseth
                 in
                 perfect
                 unitie
                 ,
                 without
                 any
                 imaginary
                 diversity
                 of
                 parts
                 united
                 .
                 Had
                 his
                 immensity
                 any
                 diversity
                 of
                 parts
                 ,
                 there
                 should
                 be
                 more
                 power
                 in
                 many
                 parts
                 ,
                 than
                 in
                 one
                 ,
                 or
                 few
                 :
                 unto
                 the
                 full
                 exercise
                 of
                 his
                 whole
                 power
                 or
                 force
                 ,
                 there
                 should
                 bee
                 a
                 concurrence
                 of
                 all
                 parts
                 required
                 :
                 &
                 this
                 concurrence
                 of
                 parts
                 in
                 number
                 infinite
                 ,
                 would
                 perhaps
                 be
                 impossible
                 .
                 
                   Infinitum
                   transire
                   non
                   potest
                
                 .
                 At
                 the
                 least
                 ,
                 were
                 divine
                 power
                 so
                 lodged
                 in
                 divine
                 immensitie
                 ,
                 as
                 strēgth
                 or
                 power
                 is
                 in
                 our
                 bodily
                 faculties
                 ,
                 it
                 could
                 not
                 bee
                 so
                 omnipotent
                 ,
                 as
                 we
                 beleeve
                 it
                 is
                 .
                 Our
                 strength
                 or
                 force
                 is
                 alwaies
                 increased
                 by
                 unition
                 or
                 cōtraction
                 of
                 severall
                 parts
                 ;
                 His
                 power
                 can
                 receive
                 no
                 increase
                 seeing
                 his
                 immensity
                 excludes
                 al
                 division
                 ,
                 &
                 doth
                 not
                 so
                 properly
                 include
                 ,
                 but
                 rather
                 properly
                 is
                 ,
                 Vnity
                 it selfe
                 .
              
               
                 
                   10
                   The
                   Prophets
                   and
                   other
                   holy
                   men
                   in
                   their
                   patheticall
                   expressions
                   sometime
                   speake
                   of
                   God
                   as
                   farre
                   absent
                   ,
                   because
                   his
                   powerfull
                   presence
                   is
                   not
                   manifested
                   in
                   such
                   sort
                   as
                   they
                   could
                   wish
                   .
                
                 Oh
                 that
                 thou
                 wouldest
                 rend
                 the
                 Heavens
                 
                   (
                   saith
                   the
                   Prophet
                
                 Esa
                 .
                 c.
                 64.
                 1.
                 
                 )
                 that
                 thou
                 wouldest
                 come
                 downe
                 ,
                 that
                 the
                 mountaines
                 might
                 flow
                 down
                 at
                 thy
                 presence
                 :
                 As
                 when
                 
                 the
                 melting
                 fire
                 burneth
                 ,
                 the
                 fire
                 causeth
                 the
                 waters
                 to
                 boile
                 :
                 to
                 make
                 thy
                 name
                 knowne
                 to
                 thine
                 adversaries
                 ,
                 that
                 the
                 Nations
                 may
                 tremble
                 at
                 thy
                 presence
                 .
                 When
                 thou
                 diddest
                 terrible
                 things
                 which
                 wee
                 looked
                 not
                 for
                 ,
                 thou
                 camest
                 downe
                 ,
                 the
                 mountaines
                 flowed
                 downe
                 at
                 thy
                 presence
                 .
                 
                   But
                   to
                   indoctrinate
                   us
                   ,
                   that
                   this
                   description
                   of
                   his
                   powerfull
                   presence
                   did
                   include
                   no
                   dogmaticall
                   assertion
                   of
                   his
                   locall
                   descent
                   ,
                   no
                   denyall
                   of
                   his
                   being
                   everywhere
                   ,
                   or
                   filling
                   every
                   place
                   by
                   his
                   essentiall
                   presence
                   :
                   the
                   same
                   Prophet
                   elsewhere
                   pictures
                   out
                   his
                
                 immensity
                 
                   to
                   us
                   under
                   the
                   shape
                   of
                   a
                   Gyant
                   able
                   to
                   squeze
                   the
                   whole
                   Globe
                   of
                   Heaven
                   ,
                   Earth
                   &
                   waters
                
                 ;
                 Who
                 hath
                 measured
                 the
                 waters
                 in
                 the
                 hollow
                 of
                 his
                 hand
                 ?
                 &
                 meted
                 out
                 heaven
                 with
                 his
                 span
                 ,
                 and
                 comprehended
                 the
                 dust
                 of
                 the
                 earth
                 in
                 his
                 three
                 fingers
                 
                   (
                   after
                   such
                   a
                   manner
                   as
                   men
                   take
                   up
                   dust
                   or
                   sand
                   )
                
                 and
                 weighed
                 the
                 mountaines
                 in
                 scales
                 ,
                 and
                 the
                 hills
                 in
                 a
                 ballance
                 ?
                 
                   Esay
                   40.
                   12.
                
                 
                 Behold
                 the
                 Nations
                 are
                 as
                 a
                 drop
                 of
                 a
                 Bucket
                 ,
                 and
                 are
                 counted
                 as
                 the
                 small
                 dust
                 of
                 the
                 Ballance
                 .
                 Behold
                 ,
                 he
                 taketh
                 up
                 the
                 Isles
                 as
                 a
                 very
                 little
                 thing
                 .
                 All
                 Nations
                 before
                 him
                 are
                 as
                 nothing
                 ,
                 and
                 they
                 are
                 accounted
                 to
                 him
                 lesse
                 than
                 nothing
                 and
                 vanity
                 ,
                 
                   vers
                   .
                   15.
                   17.
                   
                   Thus
                   hee
                   linketh
                   his
                   essentiall
                   presence
                   with
                   his
                   power
                   and
                   knowledge
                   .
                
                 Why
                 sayest
                 thou
                 O
                 Iacob
                 ,
                 and
                 speakest
                 O
                 Israel
                 ;
                 My
                 way
                 is
                 hid
                 from
                 the
                 Lord
                 ,
                 and
                 my
                 Iudgement
                 is
                 passed
                 over
                 from
                 my
                 God
                 ?
                 Hast
                 thou
                 not
                 knowne
                 ?
                 hast
                 thou
                 not
                 heard
                 ,
                 that
                 the
                 everlasting
                 God
                 ,
                 the
                 Lord
                 ,
                 the
                 Creator
                 of
                 the
                 ends
                 of
                 the
                 Earth
                 fainteth
                 not
                 ,
                 neither
                 is
                 wearie
                 ?
                 there
                 is
                 no
                 searching
                 of
                 his
                 understanding
                 .
                 
                   vers
                   .
                   27
                   ,
                   28.
                   
                   Yet
                
                 Iob
                 
                   in
                   his
                   anguish
                   had
                   almost
                   said
                   as
                
                 Iacob
                 did
                 ;
                 O
                 that
                 
                 I
                 knew
                 where
                 I
                 might
                 finde
                 him
                 !
                 that
                 I
                 might
                 come
                 even
                 to
                 his
                 seat
                 !
                 I
                 would
                 know
                 the
                 words
                 which
                 he
                 would
                 answer
                 me
                 &
                 understand
                 what
                 he
                 would
                 say
                 unto
                 me
                 .
                 Behold
                 ,
                 I
                 go
                 forward
                 but
                 he
                 is
                 not
                 there
                 ,
                 and
                 backward
                 but
                 I
                 cannot
                 perceive
                 him
                 :
                 On
                 the
                 left
                 hand
                 where
                 he
                 doth
                 worke
                 ,
                 but
                 I
                 cannot
                 behold
                 him
                 :
                 he
                 hideth
                 himselfe
                 on
                 the
                 right
                 hand
                 ,
                 that
                 I
                 cannot
                 see
                 him
                 .
                 Iob
                 23.
                 3
                 ,
                 5
                 ,
                 8
                 ,
                 9.
                 
                 
                   But
                   though
                   he
                   might
                   hide
                   himselfe
                   from
                
                 Iob
                 ,
                 
                   yet
                   could
                   not
                
                 Iob
                 
                   hide
                   himselfe
                   or
                   his
                   wayes
                   from
                   him
                   :
                   for
                   so
                   he
                   confesseth
                   in
                   the
                   next
                   words
                   ,
                
                 He
                 knoweth
                 the
                 way
                 which
                 I
                 take
                 ,
                 
                   vers
                   .
                   10.
                
                 
                 Whither
                 shall
                 I
                 goe
                 
                   (
                   saith
                   the
                   Psalmist
                
                 )
                 from
                 thy
                 Spirit
                 ?
                 or
                 whither
                 shall
                 I
                 flye
                 from
                 thy
                 presence
                 ?
                 If
                 I
                 ascend
                 up
                 into
                 Heaven
                 ,
                 thou
                 art
                 there
                 :
                 if
                 I
                 make
                 my
                 bed
                 in
                 Hell
                 ,
                 behold
                 thou
                 art
                 there
                 .
                 If
                 I
                 take
                 the
                 wings
                 of
                 the
                 morning
                 and
                 dwell
                 in
                 the
                 uttermost
                 parts
                 of
                 the
                 Sea
                 ;
                 even
                 there
                 shall
                 thy
                 hand
                 lead
                 me
                 ,
                 and
                 thy
                 right
                 hand
                 shall
                 hold
                 me
                 ,
                 &c.
                 Psal
                 .
                 139.
                 vers
                 .
                 7
                 ,
                 8
                 ,
                 9
                 ,
                 10.
                 
                 Thou
                 hast
                 possest
                 my
                 reines
                 ;
                 thou
                 hast
                 covered
                 me
                 in
                 my
                 mothers
                 wombe
                 .
                 
                   These
                   and
                   the
                   like
                   straines
                   of
                   other
                   godly
                   men
                   ,
                   argue
                   a
                   sympathy
                   of
                   Gods
                   essentiall
                   presence
                   ,
                   not
                   onely
                   invironing
                   their
                   bodies
                   ,
                   but
                   penetrating
                   their
                   soules
                   ,
                   and
                   diffused
                   through
                   their
                   hearts
                   .
                   His
                   coexistence
                   with
                   all
                   ,
                   his
                   essentiall
                   presence
                   or
                   inhabitation
                   in
                   all
                   ,
                   is
                   the
                   same
                   ,
                   although
                   the
                   worldly
                   minded
                   take
                   no
                   notice
                   of
                   it
                   .
                   And
                   when
                   it
                   is
                   sayd
                   ,
                   that
                   he
                
                 beholdeth
                 or
                 knoweth
                 
                   the
                   ungodly
                
                 afarre
                 off
                 ,
                 
                   this
                   language
                   fitly
                   expresseth
                   their
                   conceit
                   of
                   him
                   ,
                   and
                   of
                   his
                   essence
                   .
                   They
                   consider
                   not
                   ,
                   that
                   hee
                   is
                   alwayes
                   neere
                   unto
                   them
                   ,
                   alwayes
                   about
                   them
                   ,
                   alwayes
                   within
                   them
                   ,
                   but
                   in
                   heaven
                   onely
                   ,
                   whither
                   their
                   thoughts
                   seldome
                   ascend
                   .
                   And
                   according
                   to
                   
                   their
                   misconceit
                   of
                   him
                   ,
                   so
                   it
                   happens
                   to
                   them
                   ,
                   they
                   imagine
                   him
                   to
                   be
                   farre
                   distant
                   from
                   them
                   ,
                   and
                   his
                   helpe
                   and
                   succour
                   in
                   their
                   distresse
                   comes
                   slowly
                   to
                   them
                   ,
                   as
                   if
                   it
                   had
                   too
                   farre
                   to
                   goe
                   .
                
              
            
             
               
                 CHAP.
                 6.
                 
              
               
                 Of
                 Eternity
                 ,
                 or
                 of
                 that
                 branch
                 of
                 absolute
                 infinity
                 ,
                 whereof
                 successive
                 duration
                 or
                 the
                 imaginary
                 infinity
                 of
                 time
                 ,
                 is
                 the
                 modell
                 .
              
               
                 1
                 WHatsoever
                 hath
                 beene
                 ,
                 or
                 rightly
                 may
                 be
                 conceived
                 of
                 divine
                 immensity
                 ,
                 will
                 in
                 proportion
                 as
                 well
                 suit
                 unto
                 eternity
                 .
                 And
                 unto
                 this
                 Divine
                 Attribute
                 is
                 that
                 of
                 Tertullian
                 as
                 applyable
                 :
                 
                   [
                   Ante
                   omnia
                   Deus
                   erat
                   solus
                   ,
                   &
                   erat
                   sibi
                   tempus
                   ,
                   mundus
                   ,
                   &
                   omnia
                   :
                   ]
                   Before
                   all
                   things
                   were
                   ,
                   God
                   was
                   ,
                   and
                   he
                   was
                   unto
                   himselfe
                   time
                   ,
                   the
                   world
                   ,
                   and
                   all
                   things
                   else
                   .
                
                 We
                 cannot
                 properly
                 say
                 ,
                 He
                 was
                 in
                 time
                 before
                 he
                 made
                 the
                 world
                 .
                 For
                 as
                 Saint
                 Augustine
                 acutely
                 collects
                 ,
                 if
                 he
                 which
                 alwayes
                 is
                 ,
                 and
                 was
                 ,
                 and
                 is
                 to
                 come
                 ,
                 had
                 alwayes
                 beene
                 in
                 time
                 ;
                 hee
                 could
                 not
                 have
                 beene
                 before
                 all
                 times
                 ,
                 nor
                 could
                 he
                 be
                 ,
                 as
                 we
                 beleeve
                 he
                 is
                 ,
                 as
                 truly
                 before
                 all
                 times
                 future
                 ,
                 as
                 before
                 all
                 times
                 past
                 .
                 His
                 eternity
                 then
                 ,
                 is
                 the
                 inexhaustible
                 fountain
                 or
                 infinite
                 Ocean
                 ,
                 from
                 which
                 time
                 or
                 duration
                 successive
                 (
                 in
                 what
                 finite
                 substances
                 soever
                 they
                 bee
                 seated
                 ,
                 )
                 with
                 all
                 their
                 severall
                 branches
                 or
                 appurtenances
                 ,
                 doe
                 perpetually
                 flow
                 ;
                 and
                 unto
                 eternity
                 ,
                 they
                 have
                 if
                 not
                 the
                 same
                 proportion
                 ,
                 
                 yet
                 the
                 same
                 references
                 ,
                 the
                 same
                 dependances
                 on
                 it
                 ,
                 which
                 finite
                 and
                 created
                 magnitudes
                 have
                 to
                 Divine
                 immensity
                 .
                 *
                 As
                 there
                 was
                 from
                 all
                 eternity
                 a
                 possibility
                 for
                 us
                 to
                 bee
                 before
                 wee
                 were
                 ;
                 so
                 our
                 actuall
                 being
                 or
                 existence
                 ,
                 whilest
                 it
                 lasteth
                 ,
                 is
                 composed
                 of
                 a
                 capacity
                 to
                 be
                 what
                 we
                 are
                 ,
                 and
                 of
                 the
                 actuation
                 or
                 filling
                 of
                 this
                 capacity
                 .
                 Life
                 (
                 sensitive
                 especially
                 )
                 is
                 but
                 the
                 motion
                 or
                 progresse
                 of
                 this
                 capacity
                 towards
                 that
                 which
                 fills
                 it
                 ,
                 or
                 as
                 it
                 were
                 a
                 continuall
                 sucking
                 in
                 of
                 present
                 existence
                 ,
                 or
                 continuation
                 of
                 actuall
                 being
                 ,
                 from
                 somewhat
                 praeexistent
                 .
                 Vnlesse
                 the
                 vegetables
                 ,
                 by
                 which
                 our
                 life
                 is
                 continued
                 ,
                 had
                 existence
                 before
                 they
                 become
                 our
                 nutriment
                 ,
                 they
                 could
                 not
                 possibly
                 nourish
                 us
                 ,
                 or
                 continue
                 us
                 in
                 that
                 estate
                 of
                 being
                 which
                 we
                 have
                 .
                 Nor
                 could
                 these
                 Vegetables
                 themselves
                 exist
                 ,
                 unlesse
                 they
                 did
                 draw
                 their
                 existence
                 or
                 continuation
                 of
                 their
                 being
                 ,
                 from
                 that
                 which
                 did
                 every
                 way
                 exist
                 before
                 them
                 ;
                 and
                 unto
                 which
                 they
                 doe
                 by
                 motion
                 or
                 continuation
                 of
                 their
                 being
                 approch
                 .
                 So
                 that
                 future
                 times
                 ,
                 and
                 all
                 things
                 contained
                 in
                 time
                 it selfe
                 ,
                 presuppose
                 a
                 fountaine
                 of
                 life
                 ,
                 as
                 truly
                 praeexistent
                 to
                 their
                 future
                 terminations
                 or
                 motions
                 ,
                 as
                 it
                 was
                 to
                 their
                 beginnings
                 .
                 That
                 description
                 of
                 time
                 
                   [
                   tempus
                   edax
                   rerum
                   ,
                   ]
                   as
                   if
                   it
                   were
                   the
                   devourer
                   of
                   all
                   things
                   which
                   are
                   subject
                   to
                   alteration
                   ,
                
                 did
                 rellish
                 more
                 of
                 poeticall
                 wit
                 ,
                 than
                 of
                 any
                 metaphysicall
                 truth
                 .
                 For
                 if
                 time
                 did
                 devoure
                 al
                 things
                 which
                 are
                 brought
                 forth
                 in
                 time
                 ,
                 what
                 is
                 it
                 that
                 could
                 possibly
                 nourish
                 them
                 ,
                 or
                 continue
                 their
                 being
                 from
                 their
                 beginning
                 to
                 their
                 end
                 ?
                 whilest
                 the
                 time
                 appointed
                 for
                 them
                 lasts
                 ,
                 they
                 cannot
                 possibly
                 be
                 consumed
                 
                 or
                 perish
                 .
                 Nothing
                 there
                 is
                 that
                 doth
                 or
                 can
                 desire
                 its
                 owne
                 destruction
                 ,
                 nor
                 long
                 after
                 the
                 presence
                 or
                 fruition
                 of
                 that
                 ,
                 which
                 doth
                 devoure
                 or
                 destroy
                 it
                 .
                 All
                 things
                 naturally
                 desire
                 the
                 continuation
                 of
                 such
                 being
                 ,
                 as
                 they
                 have
                 ;
                 which
                 notwithstanding
                 things
                 temporall
                 cannot
                 have
                 ,
                 but
                 from
                 the
                 continuation
                 or
                 fruition
                 of
                 time
                 .
                 Time
                 then
                 it
                 is
                 not
                 ,
                 but
                 their
                 owne
                 motions
                 or
                 endeavors
                 to
                 injoy
                 or
                 entertaine
                 time
                 approching
                 ,
                 which
                 doth
                 waste
                 or
                 consume
                 things
                 temporall
                 .
                 We
                 naturally
                 seeke
                 to
                 catch
                 time
                 ,
                 and
                 it
                 is
                 the
                 nature
                 of
                 time
                 ,
                 though
                 continually
                 caught
                 ,
                 not
                 to
                 be
                 held
                 by
                 us
                 .
                 This
                 nimblenesse
                 of
                 time
                 ,
                 is
                 so
                 like
                 unto
                 the
                 swift
                 progresse
                 of
                 motion
                 ,
                 that
                 some
                 acknowledge
                 no
                 difference
                 at
                 all
                 betweene
                 them
                 .
                 Whereas
                 in
                 true
                 Philosophy
                 ,
                 the
                 length
                 of
                 time
                 passing
                 by
                 us
                 ,
                 is
                 onely
                 notified
                 by
                 motion
                 .
                 Motion
                 in
                 true
                 observation
                 goes
                 one
                 way
                 ,
                 and
                 drives
                 time
                 another
                 ,
                 as
                 the
                 streame
                 which
                 runnes
                 Eastward
                 ,
                 turnes
                 the
                 Wheele
                 Westward
                 .
                 Our
                 actuall
                 being
                 or
                 existence
                 slides
                 from
                 us
                 with
                 time
                 ,
                 and
                 our
                 capacity
                 of
                 being
                 ,
                 continuing
                 still
                 the
                 same
                 ,
                 runnes
                 on
                 still
                 ,
                 being
                 alwayes
                 internally
                 moved
                 with
                 desire
                 of
                 actuation
                 or
                 replenishment
                 .
                 And
                 this
                 replenishment
                 cannot
                 otherwise
                 bee
                 gotten
                 ,
                 than
                 by
                 gaining
                 a
                 new
                 coexistence
                 with
                 time
                 approaching
                 ,
                 whose
                 office
                 ,
                 designed
                 by
                 Eternity
                 ,
                 it
                 is
                 to
                 repaire
                 the
                 ruines
                 which
                 motions
                 present
                 or
                 past
                 have
                 wrought
                 in
                 our
                 corruptible
                 substances
                 .
                 The
                 best
                 of
                 our
                 life
                 ,
                 the
                 very
                 being
                 of
                 things
                 generable
                 (
                 as
                 *
                 Plotinus
                 excellently
                 observes
                 )
                 is
                 but
                 as
                 a
                 continuall
                 draught
                 or
                 receipt
                 of
                 beeing
                 from
                 the
                 inexhaustible
                 fountaine
                 of
                 life
                 .
                 Nature
                 ,
                 saith
                 he
                 ,
                 (
                 meaning
                 
                 the
                 nature
                 of
                 things
                 generable
                 )
                 hastens
                 unto
                 that
                 being
                 which
                 is
                 to
                 come
                 ,
                 nor
                 can
                 it
                 rest
                 ,
                 seeing
                 it
                 drawes
                 or
                 suckes
                 in
                 that
                 being
                 which
                 it
                 hath
                 by
                 doing
                 now
                 this
                 and
                 now
                 that
                 ,
                 being
                 moved
                 as
                 it
                 were
                 in
                 a
                 circle
                 with
                 desire
                 of
                 Essence
                 or
                 of
                 Being
                 what
                 it
                 is
                 .
                 Nor
                 are
                 we
                 men
                 ,
                 or
                 any
                 creatures
                 (
                 specially
                 generable
                 )
                 permitted
                 to
                 draw
                 or
                 sucke
                 so
                 much
                 of
                 our
                 proper
                 being
                 from
                 the
                 fountaine
                 of
                 Eternity
                 ,
                 at
                 once
                 ,
                 or
                 in
                 any
                 one
                 point
                 of
                 time
                 ,
                 as
                 we
                 list
                 .
                 We
                 have
                 our
                 portions
                 of
                 life
                 or
                 selfe-fruition
                 distributed
                 piece-meale
                 and
                 sparingly
                 unto
                 us
                 ,
                 lest
                 too
                 much
                 put
                 into
                 our
                 hands
                 at
                 once
                 ,
                 might
                 make
                 us
                 prodigall
                 of
                 the
                 whole
                 stock
                 .
                 As
                 may
                 yonglings
                 by
                 their
                 parents
                 too
                 much
                 bounty
                 towards
                 them
                 ,
                 whilest
                 their
                 experience
                 is
                 small
                 ,
                 overthrow
                 themselves
                 and
                 their
                 posterity
                 .
                 And
                 nimblest
                 wits
                 ,
                 for
                 the
                 most
                 part
                 ,
                 runne
                 through
                 largest
                 fortunes
                 in
                 least
                 time
                 ;
                 usually
                 shortning
                 their
                 dayes
                 by
                 taking
                 up
                 pleasures
                 (
                 due
                 in
                 their
                 season
                 )
                 beforehand
                 ,
                 seeking
                 as
                 it
                 were
                 to
                 enjoy
                 the
                 fruits
                 of
                 many
                 yeres
                 duration
                 all
                 at
                 once
                 .
                 Whereas
                 fruition
                 of
                 delights
                 and
                 pleasures
                 should
                 be
                 measured
                 by
                 the
                 capacity
                 of
                 our
                 estate
                 or
                 condition
                 ;
                 as
                 wise
                 men
                 fit
                 their
                 expences
                 according
                 to
                 the
                 tenour
                 of
                 their
                 revennues
                 .
              
               
                 2
                 Albeit
                 the
                 constant
                 motion
                 of
                 the
                 Sunne
                 and
                 Moone
                 be
                 appointed
                 by
                 the
                 Creator
                 as
                 a
                 common
                 standard
                 for
                 the
                 measuring
                 of
                 all
                 times
                 :
                 yet
                 every
                 thing
                 temporall
                 ,
                 or
                 endowed
                 with
                 duration
                 measurable
                 
                 by
                 the
                 motion
                 of
                 the
                 heavens
                 ,
                 hath
                 its
                 proper
                 time
                 ,
                 which
                 in
                 all
                 of
                 them
                 is
                 no
                 other
                 than
                 a
                 participation
                 of
                 eternity
                 .
                 And
                 hee
                 should
                 define
                 the
                 severall
                 branches
                 of
                 time
                 most
                 exactly
                 ,
                 that
                 could
                 number
                 or
                 decipher
                 the
                 severall
                 
                   actuatiōs
                   ,
                   draughts
                
                 or
                 replenishments
                 ,
                 which
                 are
                 derived
                 from
                 the
                 infinite
                 fountaine
                 of
                 life
                 &
                 being
                 ,
                 to
                 fill
                 the
                 capacities
                 ,
                 or
                 satiate
                 the
                 internall
                 desires
                 of
                 things
                 temporall
                 .
                 And
                 albeit
                 the
                 motion
                 of
                 the
                 heavens
                 bee
                 constant
                 and
                 uniforme
                 ;
                 yet
                 the
                 duration
                 of
                 things
                 temporall
                 or
                 sublunary
                 (
                 though
                 measured
                 by
                 their
                 constant
                 motion
                 )
                 is
                 capable
                 of
                 internall
                 contraction
                 and
                 dilatation
                 .
                 Some
                 things
                 have
                 a
                 kind
                 of
                 a
                 double
                 duration
                 ,
                 and
                 runne
                 a
                 course
                 of
                 time
                 as
                 it
                 were
                 indented
                 .
                 Life
                 ,
                 albeit
                 in
                 it selfe
                 most
                 sweet
                 ,
                 yet
                 in
                 us
                 is
                 often
                 charged
                 with
                 so
                 *
                 great
                 a
                 measure
                 of
                 sowre
                 occurrences
                 ,
                 that
                 were
                 it
                 at
                 all
                 or
                 most
                 times
                 ,
                 as
                 some
                 whiles
                 it
                 is
                 ,
                 the
                 fruition
                 of
                 it
                 could
                 not
                 quite
                 the
                 paines
                 we
                 are
                 put
                 to
                 in
                 preserving
                 it
                 .
                 And
                 the
                 worse
                 our
                 estate
                 is
                 ,
                 the
                 longer
                 it
                 seemeth
                 to
                 bee
                 such
                 ,
                 because
                 vitall
                 existence
                 or
                 duration
                 ,
                 through
                 distraction
                 of
                 mind
                 ,
                 or
                 vehement
                 motion
                 ,
                 seemeth
                 divided
                 into
                 more
                 parts
                 ,
                 then
                 without
                 such
                 impulsions
                 it
                 could
                 take
                 notice
                 of
                 .
                 In
                 griefe
                 or
                 paine
                 wee
                 strive
                 to
                 thrust
                 time
                 present
                 apace
                 from
                 us
                 ,
                 that
                 some
                 other
                 may
                 come
                 better
                 attended
                 .
                 In
                 delight
                 or
                 pleasure
                 wee
                 seeke
                 to
                 arrest
                 it
                 ,
                 and
                 wish
                 to
                 have
                 our
                 joyfull
                 moments
                 fixed
                 ,
                 or
                 to
                 have
                 them
                 still
                 to
                 returne
                 and
                 goe
                 ,
                 so
                 that
                 wee
                 might
                 prolong
                 our
                 daies
                 by
                 living
                 the
                 same
                 times
                 over
                 and
                 over
                 again
                 ,
                 as
                 men
                 often
                 walke
                 longer
                 in
                 pleasant
                 gardens
                 ,
                 then
                 in
                 vast
                 fields
                 ,
                 by
                 often
                 resuming
                 the
                 same
                 short
                 
                 walkes
                 .
                 Were
                 it
                 possible
                 for
                 us
                 to
                 stay
                 those
                 gratefull
                 parcels
                 of
                 time
                 ,
                 till
                 new
                 ones
                 come
                 with
                 like
                 supply
                 ;
                 the
                 current
                 of
                 pleasure
                 ,
                 thus
                 damnd
                 vp
                 ,
                 would
                 swell
                 ;
                 and
                 our
                 fruition
                 of
                 such
                 imperfect
                 existence
                 as
                 we
                 have
                 ,
                 would
                 be
                 much
                 more
                 perfect
                 and
                 entire
                 .
                 But
                 seeing
                 the
                 pleasure
                 of
                 borrowed
                 life
                 ,
                 is
                 to
                 the
                 identity
                 of
                 being
                 ,
                 but
                 as
                 water
                 to
                 the
                 pipe
                 ,
                 through
                 which
                 it
                 runnes
                 ;
                 all
                 the
                 remedy
                 wee
                 have
                 against
                 welcome
                 times
                 departing
                 from
                 us
                 ,
                 is
                 to
                 regain
                 the
                 like
                 ,
                 and
                 make
                 up
                 the
                 unity
                 of
                 our
                 existence
                 of
                 selfe-fruition
                 by
                 equivalency
                 .
                 The
                 gluts
                 or
                 gushes
                 of
                 pleasure
                 ,
                 may
                 at
                 one
                 time
                 bee
                 much
                 greater
                 than
                 at
                 another
                 ,
                 yet
                 still
                 transient
                 ,
                 never
                 consistent
                 .
                 The
                 fruition
                 of
                 them
                 cannot
                 possibly
                 be
                 entire
                 :
                 begotten
                 and
                 dying
                 in
                 every
                 moment
                 ;
                 they
                 are
                 ,
                 and
                 they
                 are
                 not
                 in
                 a
                 manner
                 ,
                 both
                 at
                 once
                 ;
                 so
                 that
                 we
                 lose
                 them
                 as
                 we
                 gaine
                 them
                 .
              
               
                 3
                 The
                 Angelicall
                 natures
                 ,
                 albeit
                 they
                 account
                 not
                 the
                 continuation
                 of
                 their
                 duration
                 ,
                 nor
                 number
                 the
                 portions
                 of
                 their
                 participation
                 of
                 eternity
                 ,
                 by
                 the
                 motion
                 of
                 the
                 heavens
                 ,
                 as
                 being
                 not
                 fed
                 with
                 expectance
                 of
                 that
                 time
                 or
                 successiō
                 ,
                 whose
                 opportunites
                 wee
                 watchfully
                 attend
                 :
                 yet
                 their
                 desires
                 (
                 more
                 fervent
                 by
                 much
                 then
                 we
                 have
                 any
                 )
                 to
                 continue
                 what
                 they
                 are
                 ,
                 witness
                 they
                 have
                 not
                 all
                 that
                 in
                 present
                 possession
                 ,
                 which
                 is
                 allotted
                 to
                 their
                 compleat
                 duration
                 .
                 Nothing
                 ,
                 being
                 the
                 foundation
                 as
                 well
                 of
                 angelical
                 excellēcies
                 ,
                 as
                 of
                 our
                 mediocrities
                 ,
                 makes
                 them
                 uncapable
                 of
                 that
                 entire
                 selfe-fruition
                 ,
                 which
                 is
                 essentiall
                 to
                 him
                 which
                 made
                 thē
                 of
                 nothing
                 ,
                 being
                 made
                 of
                 none
                 .
                 He
                 ,
                 as
                 he
                 is
                 of
                 himselfe
                 without
                 beginning
                 ,
                 so
                 is
                 he
                 entirely
                 in
                 himselfe
                 ,
                 and
                 can
                 acquire
                 
                 nothing
                 by
                 succession
                 .
                 He
                 desires
                 not
                 his
                 own
                 duration
                 ,
                 which
                 none
                 can
                 give
                 him
                 ,
                 nor
                 needs
                 he
                 to
                 desire
                 it
                 ,
                 because
                 it
                 is
                 alway
                 entirely
                 &
                 indivisibly
                 present
                 ,
                 without
                 possility
                 of
                 addition
                 .
                 For
                 how
                 should
                 Essence
                 it selfe
                 ,
                 or
                 infinity
                 of
                 being
                 ,
                 get
                 ought
                 to
                 morrow
                 ,
                 which
                 to
                 day
                 it
                 hath
                 not
                 ;
                 or
                 lose
                 ought
                 to
                 day
                 which
                 yesterday
                 it
                 had
                 .
                 The
                 first
                 branch
                 of
                 impossibility
                 which
                 we
                 can
                 conceive
                 as
                 incident
                 to
                 him
                 ,
                 that
                 is
                 thus
                 truly
                 infinite
                 ,
                 is
                 ,
                 not
                 all
                 times
                 to
                 containe
                 within
                 himselfe
                 all
                 fulnesse
                 of
                 joy
                 ,
                 however
                 possible
                 .
                 He
                 is
                 life
                 it selfe
                 ,
                 &
                 therfore
                 life
                 truly
                 infinite
                 .
                 And
                 infinite
                 life
                 ,
                 being
                 infinitely
                 sweet
                 ,
                 containeth
                 joy
                 truly
                 infinite
                 ;
                 altogether
                 uncapable
                 of
                 any
                 addition
                 or
                 diminution
                 .
                 As
                 in
                 a
                 body
                 infinite
                 (
                 could
                 any
                 such
                 be
                 )
                 there
                 could
                 be
                 no
                 middle
                 or
                 extreams
                 ;
                 so
                 neither
                 can
                 infinite
                 life
                 admit
                 any
                 parts
                 ,
                 as
                 being
                 indivisible
                 into
                 duration
                 subsequent
                 &
                 precedent
                 .
                 Natures
                 ,
                 capable
                 of
                 these
                 differences
                 ,
                 have
                 alwayes
                 the
                 one
                 accomplished
                 by
                 the
                 other
                 .
                 Time
                 comming
                 (
                 as
                 we
                 said
                 before
                 )
                 repaires
                 the
                 losses
                 of
                 time
                 going
                 ,
                 and
                 perfects
                 or
                 supports
                 things
                 naturall
                 by
                 successive
                 continuance
                 of
                 present
                 being
                 .
                 But
                 perfection
                 it selfe
                 can
                 no
                 more
                 bee
                 perfected
                 ,
                 than
                 whitenesse
                 can
                 be
                 dyed
                 white
                 .
                 Life
                 ,
                 or
                 Essence
                 infinite
                 ,
                 excludes
                 vacuity
                 ,
                 or
                 capacity
                 of
                 resumed
                 acts
                 to
                 fill
                 up
                 the
                 measure
                 of
                 actuall
                 existence
                 ,
                 or
                 fruition
                 of
                 being
                 .
                 In
                 that
                 he
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 All-sufficient
                 ,
                 he
                 can
                 want
                 nothing
                 ;
                 and
                 to
                 him
                 that
                 can
                 want
                 nothing
                 ,
                 all
                 must
                 be
                 present
                 .
                 We
                 must
                 then
                 conceive
                 of
                 the
                 Divine
                 Essence
                 ,
                 as
                 infinite
                 ,
                 not
                 onely
                 in
                 life
                 ,
                 but
                 in
                 the
                 degrees
                 or
                 acts
                 of
                 life
                 :
                 which
                 in
                 the
                 eternall
                 cannot
                 be
                 many
                 ,
                 but
                 onely
                 take
                 the
                 denomination
                 
                 of
                 plurality
                 ,
                 from
                 things
                 decreed
                 .
                 As
                 Hee
                 is
                 said
                 Everlasting
                 with
                 reference
                 to
                 the
                 perpetuity
                 of
                 succession
                 ,
                 which
                 still
                 supposeth
                 his
                 interminate
                 existence
                 ,
                 as
                 present
                 to
                 the
                 whole
                 and
                 every
                 part
                 of
                 it
                 .
                 Consider
                 him
                 in
                 himselfe
                 ,
                 and
                 He
                 is
                 every
                 way
                 indivisibly
                 infinite
                 ,
                 and
                 interminable
                 ;
                 not
                 onely
                 because
                 Hee
                 had
                 no
                 beginning
                 ,
                 nor
                 shall
                 have
                 ending
                 :
                 For
                 so
                 might
                 time
                 or
                 motion
                 be
                 held
                 interminable
                 ,
                 could
                 the
                 Heavens
                 have
                 beene
                 created
                 from
                 Everlasting
                 ;
                 whose
                 revolutions
                 neverthelesse
                 or
                 successive
                 parts
                 of
                 motion
                 ,
                 should
                 have
                 beene
                 truly
                 numerable
                 ,
                 and
                 therefore
                 terminable
                 ;
                 whence
                 whatsoever
                 had
                 beene
                 contained
                 within
                 their
                 circuit
                 ,
                 should
                 still
                 have
                 gotten
                 somewhat
                 which
                 before
                 it
                 had
                 not
                 ,
                 either
                 addition
                 of
                 duration
                 ,
                 or
                 (
                 which
                 is
                 all
                 one
                 )
                 continuance
                 of
                 their
                 first
                 existence
                 ,
                 or
                 some
                 new
                 Acts
                 of
                 life
                 ,
                 of
                 sense
                 ,
                 or
                 reason
                 .
                 But
                 unto
                 Essence
                 infinite
                 ,
                 none
                 of
                 these
                 can
                 accrue
                 .
                 If
                 they
                 could
                 ,
                 as
                 yet
                 he
                 should
                 not
                 be
                 ,
                 nor
                 ever
                 could
                 Hee
                 bee
                 actually
                 eternall
                 ,
                 but
                 everlastingly
                 onely
                 by
                 succession
                 .
                 For
                 Eternity
                 ,
                 as
                 Boetius
                 hath
                 well
                 defined
                 it
                 ,
                 
                   is
                   the
                   entire
                   or
                   totall
                   possession
                   of
                   interminable
                   life
                   ,
                   all
                   at
                   once
                   or
                   together
                   .
                
                 Howbeit
                 these
                 termes
                 of
                 totall
                 fruition
                 or
                 possession
                 ,
                 may
                 seeme
                 to
                 include
                 some
                 parts
                 ,
                 though
                 not
                 in
                 the
                 life
                 possessed
                 ,
                 yet
                 in
                 the
                 possession
                 of
                 it
                 ;
                 which
                 (
                 I
                 take
                 it
                 )
                 was
                 farre
                 from
                 this
                 good
                 Authors
                 meaning
                 .
                 What
                 meant
                 he
                 then
                 to
                 use
                 such
                 tearmes
                 ?
                 onely
                 to
                 exclude
                 succession
                 ,
                 which
                 hath
                 a
                 totality
                 of
                 Being
                 ,
                 but
                 not
                 altogether
                 ,
                 or
                 all
                 at
                 once
                 .
                 As
                 the
                 next
                 houre
                 ,
                 and
                 whatsoever
                 shall
                 have
                 successive
                 duration
                 in
                 it
                 ,
                 shall
                 bee
                 wholly
                 and
                 fully
                 existent
                 ;
                 but
                 so
                 as
                 one
                 part
                 shall
                 
                 goe
                 before
                 ,
                 another
                 come
                 after
                 .
                 So
                 is
                 not
                 that
                 duration
                 which
                 is
                 interminable
                 .
                 But
                 in
                 what
                 sense
                 totality
                 is
                 attributed
                 to
                 essence
                 or
                 
                   duration
                   infinite
                
                 ,
                 will
                 better
                 appeare
                 in
                 the
                 issue
                 of
                 these
                 explications
                 .
                 This
                 definition
                 of
                 Boetius
                 ,
                 though
                 conceived
                 in
                 such
                 termes
                 as
                 might
                 minister
                 occasion
                 of
                 wrangling
                 in
                 subtile
                 disputes
                 ;
                 doth
                 notwithstanding
                 imprint
                 a
                 more
                 lively
                 character
                 or
                 notion
                 of
                 the
                 Everliving
                 God
                 his
                 infinite
                 happinesse
                 ,
                 than
                 Aquinas
                 definition
                 doth
                 ,
                 though
                 very
                 artificial
                 :
                 
                   [
                   Aeternitas
                   est
                   duratio
                   manens
                   ,
                   uniformis
                   ,
                   sine
                   principio
                   ,
                   &
                   fine
                   ,
                   mensurâ
                   carens
                   ,
                   ]
                   Eternity
                   ,
                   is
                   a
                   duration
                   uniforme
                   ,
                   and
                   permanent
                   ,
                   without
                   beginning
                   or
                   end
                   ,
                   uncapable
                   of
                   measure
                   .
                
              
               
                 4
                 But
                 *
                 Plotin
                 (
                 in
                 mine
                 opinion
                 )
                 gives
                 a
                 more
                 deepe
                 and
                 full
                 apprehension
                 of
                 it
                 in
                 fewer
                 tearmes
                 ;
                 
                   [
                   Aeternitas
                   est
                   vita
                   infinita
                   ]
                   Eternity
                   is
                   infinitie
                   of
                   life
                   .
                
                 And
                 such
                 we
                 gather
                 it
                 to
                 be
                 ,
                 because
                 it
                 is
                 the
                 university
                 or
                 totality
                 of
                 life
                 ,
                 and
                 can
                 lose
                 nothing
                 ,
                 in
                 that
                 nothing
                 of
                 it
                 is
                 past
                 ,
                 nothing
                 to
                 come
                 .
                 He
                 addes
                 withall
                 ,
                 that
                 these
                 termes
                 of
                 
                   Being
                   ,
                   All
                   ,
                   whole
                
                 ,
                 or
                 
                   losing
                   nothing
                
                 ,
                 are
                 added
                 onely
                 for
                 explication
                 of
                 that
                 ,
                 which
                 is
                 sufficiently
                 contained
                 in
                 these
                 words
                 ,
                 
                   Infinite
                   life
                
                 .
                 In
                 the
                 same
                 Treatise
                 he
                 excellently
                 observes
                 ,
                 when
                 we
                 say
                 ,
                 
                   That
                   is
                   Eternal
                
                 ,
                 which
                 
                   alwayes
                   is
                
                 :
                 (
                 as
                 the
                 Greeke
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 verbatim
                 signifies
                 )
                 this
                 *
                 alway
                 ,
                 is
                 added
                 for
                 declaration
                 sake
                 ,
                 and
                 yet
                 being
                 assumed
                 to
                 expresse
                 the
                 uncorruptiblenesse
                 ,
                 
                 or
                 indeficiency
                 of
                 that
                 which
                 is
                 Eternall
                 ;
                 it
                 breeds
                 a
                 wandring
                 imagination
                 of
                 plurality
                 or
                 indivisibility
                 of
                 duration
                 .
                 The
                 best
                 medicine
                 ,
                 by
                 his
                 prescription
                 ,
                 for
                 purging
                 our
                 brains
                 of
                 this
                 erroneous
                 fancy
                 ,
                 were
                 to
                 enstyle
                 Eternity
                 onely
                 with
                 the
                 name
                 of
                 Entity
                 or
                 Being
                 .
                 But
                 as
                 being
                 is
                 a
                 name
                 sufficient
                 to
                 expresse
                 Essence
                 ,
                 and
                 Essence
                 it selfe
                 ,
                 or
                 essence
                 independent
                 a
                 full
                 expression
                 of
                 Eternity
                 :
                 yet
                 because
                 some
                 Philosophers
                 comprise
                 generation
                 ,
                 or
                 the
                 being
                 of
                 things
                 generable
                 under
                 the
                 name
                 of
                 Essence
                 ,
                 it
                 was
                 behooveful
                 for
                 our
                 better
                 instruction
                 ,
                 to
                 say
                 ,
                 
                   that
                   is
                   Eternall
                
                 ,
                 which
                 alwaies
                 is
                 ,
                 &
                 cannot
                 cease
                 to
                 be
                 .
                 Whereas
                 in
                 true
                 Philosophicall
                 contemplation
                 ,
                 it
                 is
                 not
                 one
                 thing
                 ,
                 truly
                 to
                 bee
                 ,
                 and
                 alwayes
                 to
                 Be.
                 There
                 is
                 no
                 greater
                 difference
                 betwixt
                 these
                 two
                 ,
                 than
                 to
                 be
                 a
                 Philosopher
                 ,
                 and
                 to
                 be
                 a
                 true
                 Philosopher
                 .
                 Now
                 there
                 can
                 be
                 no
                 truth
                 in
                 saying
                 ,
                 he
                 is
                 a
                 Philosopher
                 ,
                 who
                 is
                 no
                 true
                 Philosopher
                 ,
                 for
                 
                   [
                   ens
                   &
                   verum
                   convertuntur
                   ]
                   The
                   Entity
                   of
                   every
                   thing
                   necessarily
                   includes
                   the
                   truth
                   of
                   every
                   thing
                   .
                
                 Notwithstanding
                 because
                 some
                 doe
                 counterfeit
                 Philosophy
                 ,
                 or
                 falsly
                 usurpe
                 the
                 name
                 of
                 Philosophers
                 ;
                 we
                 give
                 the
                 title
                 with
                 an
                 addition
                 to
                 such
                 as
                 wel
                 deserve
                 it
                 ,
                 and
                 enstyle
                 them
                 ,
                 by
                 way
                 of
                 difference
                 from
                 the
                 others
                 ,
                 
                   true
                   Philosophers
                
                 .
                 And
                 in
                 like
                 manner
                 ,
                 when
                 we
                 say
                 ,
                 
                   That
                   is
                   eternall
                
                 ,
                 which
                 alwayes
                 is
                 ;
                 wee
                 seeke
                 to
                 notifie
                 no
                 more
                 by
                 this
                 universall
                 note
                 ,
                 Alwaies
                 ,
                 then
                 that
                 it
                 hath
                 a
                 true
                 and
                 no
                 counterfeit
                 ,
                 no
                 second-hand
                 or
                 dependent
                 Being
                 .
              
               
                 Another
                 secondary
                 and
                 subordinate
                 use
                 of
                 the
                 universall
                 signe
                 ,
                 alwayes
                 ,
                 added
                 to
                 entity
                 ,
                 is
                 ,
                 to
                 intimate
                 the
                 interminable
                 ,
                 indistinguishable
                 
                   &
                   indivivisible
                   
                   power
                
                 ,
                 which
                 needeth
                 nothing
                 besides
                 that
                 which
                 it
                 actually
                 and
                 for
                 the
                 present
                 hath
                 .
                 Now
                 it
                 hath
                 All
                 ,
                 that
                 is
                 or
                 can
                 bee
                 ,
                 in
                 that
                 it
                 truly
                 Is
                 :
                 for
                 true
                 entity
                 is
                 absolute
                 totality
                 ,
                 and
                 unto
                 totalitie
                 ,
                 nothing
                 is
                 wanting
                 .
                 But
                 that
                 which
                 is
                 in
                 time
                 comprehended
                 ,
                 how
                 perfect
                 or
                 totall
                 soever
                 it
                 may
                 bee
                 in
                 its
                 kinde
                 ,
                 besides
                 other
                 wants
                 ,
                 alway
                 needs
                 somewhat
                 to
                 come
                 ,
                 never
                 fully
                 besped
                 of
                 time
                 .
                 On
                 the
                 contrary
                 ,
                 that
                 which
                 so
                 is
                 ,
                 as
                 it
                 needs
                 no
                 after
                 being
                 ,
                 and
                 cannot
                 be
                 brought
                 within
                 the
                 lists
                 of
                 time
                 ,
                 either
                 determinate
                 ,
                 or
                 in
                 succession
                 infinite
                 ,
                 but
                 now
                 hath
                 whatsoever
                 is
                 expedient
                 to
                 bee
                 had
                 :
                 this
                 is
                 that
                 ,
                 which
                 our
                 notion
                 of
                 Eternity
                 hunteth
                 after
                 .
                 That
                 which
                 thus
                 is
                 ,
                 hath
                 not
                 its
                 Essence
                 or
                 Being
                 delivered
                 unto
                 it
                 enwrapt
                 in
                 quantity
                 ,
                 but
                 is
                 precedent
                 to
                 all
                 quantity
                 or
                 mensuration
                 .
                 Farre
                 otherwise
                 have
                 things
                 generable
                 their
                 being
                 ,
                 as
                 it
                 were
                 spun
                 out
                 from
                 divisibility
                 .
                 The
                 very
                 first
                 being
                 which
                 they
                 have
                 supposeth
                 quantity
                 ,
                 and
                 as
                 much
                 as
                 is
                 cut
                 off
                 from
                 the
                 draught
                 or
                 extension
                 of
                 their
                 duration
                 ,
                 so
                 much
                 they
                 lose
                 of
                 their
                 being
                 or
                 perfection
                 .
              
               
                 5
                 Ignorance
                 of
                 this
                 Plotinicall
                 Philosophie
                 hath
                 much
                 perplext
                 some
                 Logi●ians
                 ,
                 questioning
                 
                   whether
                   Socrates
                
                 in
                 the
                 instant
                 of
                 his
                 dissolution
                 or
                 corruption
                 ,
                 be
                 a
                 man
                 ,
                 or
                 corps
                 ,
                 or
                 both
                 .
                 To
                 be
                 both
                 implyes
                 a
                 contradiction
                 ;
                 these
                 two
                 negative
                 propositions
                 being
                 simply
                 convertible
                 ,
                 No
                 corps
                 can
                 be
                 a
                 man
                 ,
                 no
                 man
                 can
                 bee
                 a
                 corps
                 .
                 And
                 yet
                 there
                 is
                 as
                 much
                 reason
                 ,
                 that
                 he
                 should
                 in
                 this
                 instant
                 bee
                 both
                 as
                 either
                 .
                 For
                 true
                 resolution
                 we
                 are
                 to
                 say
                 ,
                 He
                 was
                 a
                 man
                 ,
                 and
                 shall
                 be
                 a
                 corps
                 ,
                 or
                 he
                 ceaseth
                 to
                 bee
                 
                 the
                 one
                 ,
                 and
                 begins
                 to
                 be
                 the
                 other
                 .
                 But
                 the
                 Being
                 or
                 existence
                 of
                 both
                 being
                 mensurable
                 by
                 time
                 ,
                 must
                 needs
                 bee
                 divisible
                 ,
                 and
                 for
                 this
                 reason
                 ,
                 not
                 comprehensible
                 by
                 an
                 instant
                 which
                 is
                 indivisible
                 .
                 But
                 Plotins
                 conclusion
                 is
                 ,
                 whilest
                 wee
                 seeke
                 to
                 fit
                 that
                 which
                 truly
                 is
                 ,
                 with
                 any
                 portion
                 of
                 measure
                 or
                 degree
                 of
                 quantity
                 ,
                 the
                 life
                 of
                 it
                 being
                 thus
                 divided
                 by
                 us
                 ,
                 loseth
                 its
                 indivisible
                 nature
                 ;
                 We
                 must
                 then
                 leave
                 it
                 (
                 as
                 it
                 is
                 )
                 indivisible
                 ,
                 as
                 well
                 in
                 life
                 or
                 operation
                 ,
                 as
                 in
                 Essence
                 ,
                 and
                 yet
                 infinite
                 in
                 both
                 .
              
               
                 Of
                 time
                 ,
                 no
                 part
                 truly
                 is
                 ,
                 but
                 the
                 present
                 ,
                 which
                 is
                 never
                 the
                 same
                 :
                 and
                 as
                 one
                 questioned
                 (
                 in
                 that
                 age
                 wherein
                 the
                 Art
                 of
                 Navigation
                 was
                 imperfect
                 )
                 whether
                 Navigators
                 were
                 to
                 be
                 reckoned
                 amongst
                 the
                 dead
                 or
                 the
                 living
                 :
                 So
                 it
                 is
                 more
                 doubtfull
                 then
                 determinable
                 ,
                 whether
                 time
                 participate
                 more
                 of
                 being
                 ,
                 or
                 of
                 not
                 being
                 ;
                 yet
                 as
                 is
                 time
                 ,
                 such
                 is
                 the
                 nature
                 of
                 things
                 brought
                 forth
                 in
                 time
                 .
                 But
                 Eternity
                 (
                 being
                 the
                 duration
                 of
                 Him
                 who
                 onely
                 Is
                 ,
                 being
                 made
                 of
                 none
                 ,
                 but
                 Maker
                 of
                 all
                 things
                 ,
                 and
                 the
                 dispenser
                 of
                 Time
                 it selfe
                 into
                 its
                 portions
                 )
                 as
                 *
                 Ficinus
                 describes
                 it
                 ,
                 is
                 as
                 a
                 fixed
                 instant
                 or
                 permanent
                 Center
                 ,
                 which
                 needs
                 no
                 succession
                 for
                 supply
                 ;
                 
                   all
                   sufficient
                
                 to
                 support
                 it selfe
                 ,
                 and
                 all
                 things
                 else
                 .
                 The
                 same
                 Writer
                 not
                 unfitly
                 compares
                 Eternity
                 to
                 a
                 Center
                 in
                 a
                 Circle
                 ;
                 and
                 time
                 to
                 the
                 points
                 or
                 extremities
                 of
                 the
                 lines
                 in
                 the
                 Circumference
                 ,
                 alwayes
                 so
                 moving
                 about
                 the
                 Center
                 ,
                 that
                 were
                 it
                 an
                 eye
                 ,
                 it
                 might
                 view
                 them
                 all
                 at
                 once
                 .
                 Yet
                 must
                 we
                 not
                 hold
                 Eternity
                 to
                 be
                 indivisible
                 ,
                 after
                 the
                 same
                 manner
                 that
                 points
                 or
                 Centers
                 are
                 .
                 These
                 are
                 indivisible
                 ,
                 because
                 they
                 want
                 the
                 perfection
                 of
                 that
                 
                 quantity
                 ,
                 whose
                 parts
                 they
                 couple
                 .
                 Eternity
                 is
                 indivisible
                 by
                 positive
                 infinite
                 ,
                 as
                 containing
                 all
                 the
                 parts
                 or
                 perfections
                 possible
                 of
                 succession
                 in
                 a
                 more
                 eminent
                 manner
                 ,
                 then
                 they
                 can
                 be
                 contained
                 in
                 time
                 it selfe
                 ,
                 which
                 (
                 as
                 Plato
                 wittily
                 observes
                 )
                 is
                 a
                 moveable
                 image
                 of
                 Eternity
                 .
                 This
                 difference
                 betwixt
                 the
                 indivisibility
                 of
                 an
                 instant
                 or
                 moment
                 ,
                 and
                 Eternity
                 ,
                 may
                 perhaps
                 make
                 the
                 solution
                 of
                 that
                 seeming
                 contradiction
                 lesse
                 difficult
                 then
                 it
                 is
                 to
                 some
                 great
                 Schoolemens
                 apprehensions
                 :
                 
                   [
                   Petrus
                   in
                   aeternitate
                   agrotat
                   ,
                   Et
                   ,
                   Petrus
                   in
                   aeternitate
                   nō
                   aegrotat
                   .
                   ]
                   Peter
                   is
                   sick
                   in
                   eternity
                   ,
                   Peter
                   is
                   not
                   sicke
                   in
                   eternity
                   .
                
                 This
                 affirmation
                 &
                 deniall
                 ,
                 in
                 one
                 and
                 the
                 same
                 indivisible
                 instant
                 or
                 limited
                 portion
                 of
                 time
                 ,
                 would
                 inferrean
                 indivisible
                 contradiction
                 ,
                 which
                 in
                 eternity
                 they
                 doe
                 not
                 .
                 And
                 yet
                 is
                 Eternity
                 more
                 indivisible
                 than
                 an
                 instant
                 ,
                 but
                 indivisible
                 after
                 another
                 manner
                 .
              
               
                 6
                 But
                 I
                 know
                 not
                 how
                 it
                 comes
                 to
                 passe
                 ,
                 that
                 the
                 true
                 shadow
                 of
                 perfection
                 it selfe
                 ,
                 is
                 oft-times
                 more
                 apparant
                 in
                 things
                 most
                 imperfect
                 .
                 Natures
                 more
                 perfect
                 (
                 by
                 a
                 borrowed
                 perfection
                 )
                 hold
                 the
                 meane
                 betweene
                 them
                 ;
                 Out
                 of
                 both
                 we
                 may
                 spell
                 more
                 than
                 we
                 can
                 put
                 together
                 ,
                 for
                 right
                 expressing
                 the
                 nature
                 of
                 perfectiō
                 it selfe
                 .
                 The
                 prime
                 matter
                 ,
                 though
                 of
                 things
                 created
                 most
                 imperfect
                 ,
                 is
                 of
                 creatures
                 sublunary
                 ,
                 most
                 like
                 unto
                 the
                 Creator
                 ,
                 in
                 being
                 ingenerable
                 and
                 incorruptible
                 ;
                 in
                 that
                 it
                 is
                 the
                 Alpha
                 whence
                 all
                 things
                 generable
                 spring
                 ,
                 and
                 the
                 Omega
                 into
                 which
                 they
                 are
                 resolved
                 :
                 Yet
                 is
                 the
                 prime
                 matter
                 most
                 contrary
                 to
                 its
                 Maker
                 ,
                 in
                 that
                 wherein
                 it
                 doth
                 resemble
                 Him.
                 It
                 is
                 in
                 a
                 sort
                 or
                 
                 manner
                 ,
                 all
                 things
                 generable
                 ,
                 but
                 perfectly
                 nothing
                 ,
                 as
                 wanting
                 the
                 true
                 unity
                 of
                 Entity
                 ,
                 or
                 determinate
                 Being
                 .
                 The
                 Creator
                 or
                 Essence
                 it selfe
                 ,
                 is
                 the
                 incomprehensible
                 perfection
                 of
                 all
                 things
                 ,
                 without
                 participation
                 of
                 their
                 imperfections
                 .
                 The
                 Earth
                 againe
                 is
                 like
                 the
                 Eternall
                 Founder
                 in
                 permanency
                 and
                 immobility
                 ,
                 but
                 this
                 it
                 hath
                 from
                 its
                 naturall
                 dulnesse
                 ;
                 whereas
                 the
                 perfection
                 of
                 this
                 shadow
                 is
                 in
                 Him
                 from
                 the
                 infinite
                 vigour
                 of
                 his
                 vitality
                 .
                 The
                 swift
                 motions
                 of
                 the
                 Heavens
                 ,
                 or
                 motion
                 as
                 swift
                 as
                 we
                 may
                 imagine
                 ,
                 is
                 as
                 a
                 middle
                 terme
                 of
                 proportion
                 between
                 the
                 Earths
                 immobility
                 ,
                 and
                 the
                 supermotion
                 ,
                 or
                 more
                 then
                 infinite
                 mobility
                 of
                 the
                 Deitie
                 ,
                 which
                 we
                 tearme
                 the
                 infinite
                 vigour
                 of
                 his
                 vitality
                 .
                 Instants
                 in
                 this
                 are
                 most
                 like
                 Eternity
                 ,
                 in
                 that
                 an
                 infinite
                 number
                 of
                 them
                 added
                 together
                 ,
                 yeelds
                 no
                 increase
                 of
                 quantity
                 :
                 Nor
                 doth
                 Eternity
                 receive
                 addition
                 from
                 succession
                 infinite
                 ,
                 which
                 most
                 unlike
                 it
                 in
                 being
                 divisible
                 ,
                 doth
                 yet
                 better
                 expresse
                 the
                 positive
                 infinity
                 of
                 it
                 ,
                 than
                 instants
                 can
                 doe
                 .
                 Eternity
                 againe
                 ,
                 is
                 like
                 a
                 fixed
                 Center
                 ,
                 because
                 indivisibly
                 immutable
                 ;
                 yet
                 withall
                 most
                 like
                 a
                 circle
                 .
                 And
                 Trismegists
                 description
                 of
                 the
                 Deity
                 ,
                 
                   commutatis
                   commutandis
                
                 ,
                 as
                 well
                 exemplifies
                 the
                 Eternity
                 ,
                 as
                 the
                 immensity
                 of
                 his
                 nature
                 .
                 Eternity
                 is
                 a
                 circular
                 duration
                 ,
                 whose
                 instants
                 are
                 ,
                 alwayes
                 ,
                 whose
                 terminations
                 or
                 extremities
                 never
                 were
                 ,
                 never
                 
                   shall
                   be
                
                 :
                 It
                 is
                 coexistent
                 to
                 every
                 parcell
                 of
                 time
                 ,
                 but
                 not
                 circumscriptible
                 by
                 any
                 :
                 succession
                 infinite
                 cannot
                 be
                 coequall
                 to
                 it
                 .
                 For
                 albeit
                 the
                 motion
                 of
                 the
                 Heavens
                 ,
                 or
                 other
                 notifications
                 of
                 duration
                 divisible
                 ,
                 should
                 continue
                 the
                 same
                 ,
                 without
                 interruption
                 or
                 End
                 :
                 
                 yet
                 every
                 period
                 and
                 draught
                 of
                 time
                 ,
                 we
                 can
                 imagine
                 ,
                 shall
                 still
                 fall
                 within
                 Eternity
                 ,
                 now
                 totally
                 existent
                 ;
                 and
                 which
                 hath
                 beene
                 ,
                 is
                 ,
                 and
                 ever
                 will
                 be
                 unto
                 every
                 minute
                 or
                 scrupe
                 of
                 time
                 ,
                 that
                 hath
                 beene
                 ,
                 is
                 ,
                 or
                 shall
                 be
                 ,
                 alike
                 everlastingly
                 coexistent
                 ,
                 not
                 by
                 acquisition
                 of
                 any
                 new
                 successive
                 parts
                 ,
                 but
                 by
                 indivisible
                 and
                 interminable
                 unity
                 .
              
               
                 7
                 We
                 cannot
                 perhaps
                 properly
                 say
                 ,
                 that
                 God
                 shall
                 be
                 after
                 all
                 times
                 or
                 durations
                 to
                 come
                 ;
                 for
                 duration
                 must
                 flow
                 from
                 
                   His
                   Everlasting
                   Being
                
                 without
                 end
                 .
                 And
                 what
                 can
                 be
                 after
                 that
                 which
                 hath
                 no
                 end
                 ?
                 And
                 here
                 we
                 suppose
                 ,
                 that
                 albeit
                 time
                 or
                 duration
                 successive
                 had
                 their
                 actuall
                 beginning
                 with
                 the
                 creatures
                 :
                 yet
                 there
                 shal
                 be
                 ,
                 or
                 may
                 be
                 ,
                 if
                 not
                 a
                 time
                 ,
                 yet
                 some
                 duration
                 successively
                 infinite
                 .
                 And
                 that
                 onely
                 is
                 after
                 this
                 manner
                 ,
                 infinite
                 ,
                 unto
                 which
                 somewhat
                 of
                 the
                 same
                 kinde
                 may
                 still
                 bee
                 added
                 .
                 Thus
                 ,
                 as
                 in
                 the
                 continued
                 and
                 divisible
                 quantities
                 ,
                 
                   [
                   non
                   datur
                   minimum
                   .
                
                 ]
                 There
                 is
                 no
                 fraction
                 so
                 little
                 ,
                 but
                 may
                 be
                 lesse
                 ;
                 and
                 as
                 in
                 numbers
                 
                   [
                   non
                   datur
                   maximum
                
                 ]
                 There
                 is
                 no
                 number
                 so
                 great
                 ,
                 but
                 it
                 may
                 be
                 made
                 greater
                 by
                 addition
                 :
                 so
                 in
                 successive
                 duration
                 
                   [
                   non
                   datur
                   ultimum
                   .
                
                 ]
                 It
                 may
                 be
                 truly
                 said
                 to
                 last
                 for
                 ever
                 ,
                 because
                 it
                 can
                 have
                 no
                 last
                 portion
                 .
                 But
                 howsoever
                 we
                 cannot
                 properly
                 ,
                 or
                 without
                 exposing
                 our
                 speech
                 to
                 captious
                 exceptions
                 ,
                 say
                 ,
                 that
                 eternity
                 shal
                 be
                 after
                 all
                 time
                 or
                 duration
                 successive
                 ;
                 (
                 seeing
                 this
                 may
                 seeme
                 to
                 import
                 ,
                 that
                 duration
                 or
                 succession
                 shall
                 finally
                 cease
                 :
                 )
                 yet
                 that
                 eternity
                 (
                 being
                 duration
                 ,
                 actually
                 ,
                 interminably
                 and
                 indivisibly
                 ,
                 not
                 successively
                 ,
                 infinite
                 )
                 now
                 is
                 ,
                 and
                 ever
                 was
                 ,
                 as
                 infinitely
                 praeexistent
                 or
                 precedent
                 to
                 all
                 ages
                 ,
                 or
                 
                 successions
                 comming
                 towards
                 us
                 ,
                 one
                 way
                 ;
                 as
                 it
                 is
                 and
                 was
                 to
                 the
                 worlds
                 nativity
                 ,
                 or
                 the
                 first
                 out-going
                 of
                 time
                 ,
                 the
                 other
                 way
                 .
                 This
                 is
                 a
                 point
                 which
                 we
                 must
                 beleeve
                 ,
                 if
                 we
                 rightly
                 beleeve
                 God
                 to
                 bee
                 Eternall
                 ,
                 or
                 know
                 what
                 Eternity
                 is
                 .
                 A
                 point
                 ,
                 which
                 would
                 to
                 God
                 they
                 had
                 seriously
                 and
                 in
                 heart
                 considered
                 ,
                 which
                 have
                 had
                 Gods
                 eternall
                 decree
                 and
                 the
                 awards
                 of
                 it
                 ,
                 most
                 frequently
                 in
                 their
                 mouthes
                 and
                 pens
                 .
                 And
                 he
                 is
                 no
                 Christian
                 that
                 would
                 deny
                 whatsoever
                 is
                 by
                 God
                 decreed
                 ,
                 was
                 so
                 decreed
                 before
                 all
                 worlds
                 :
                 So
                 is
                 he
                 no
                 Christian
                 Philosopher
                 ,
                 much
                 lesse
                 a
                 true
                 Christian
                 Divine
                 ,
                 that
                 shall
                 refer
                 or
                 retract
                 the
                 tenor
                 of
                 this
                 speech
                 
                   [
                   Before
                   all
                   worlds
                
                 ]
                 to
                 that
                 only
                 which
                 is
                 past
                 ,
                 before
                 the
                 world
                 began
                 .
                 Whatsoever
                 can
                 be
                 more
                 properly
                 said
                 or
                 conceived
                 to
                 be
                 past
                 ,
                 then
                 to
                 be
                 yet
                 to
                 come
                 ,
                 or
                 to
                 bee
                 in
                 every
                 moment
                 of
                 time
                 designable
                 ,
                 can
                 have
                 no
                 property
                 of
                 Eternity
                 .
                 For
                 that
                 onely
                 is
                 Eternall
                 ,
                 which
                 alwayes
                 is
                 ,
                 and
                 so
                 alwaies
                 is
                 ,
                 that
                 it
                 hath
                 precedence
                 or
                 praeexistence
                 infinite
                 to
                 all
                 successions
                 ,
                 which
                 way
                 soever
                 wee
                 looke
                 upon
                 them
                 ,
                 or
                 take
                 their
                 beginning
                 ,
                 whether
                 backwards
                 or
                 forwards
                 .
                 It
                 was
                 a
                 great
                 oversight
                 (
                 or
                 rather
                 want
                 of
                 insight
                 into
                 the
                 nature
                 of
                 this
                 great
                 Sphere
                 or
                 visible
                 world
                 )
                 in
                 Lactantius
                 ,
                 (
                 otherwise
                 a
                 learned
                 Christian
                 )
                 not
                 onely
                 to
                 deny
                 there
                 were
                 any
                 Antipodes
                 ,
                 but
                 to
                 censure
                 the
                 Philosophers
                 (
                 which
                 had
                 gone
                 before
                 him
                 )
                 of
                 grosse
                 ignorance
                 or
                 infatuation
                 ,
                 for
                 avouching
                 this
                 truth
                 ,
                 now
                 manifested
                 to
                 meaner
                 Scholars
                 ,
                 or
                 more
                 illiterate
                 Christians
                 ,
                 than
                 any
                 which
                 Lactantius
                 taught
                 .
                 A
                 greater
                 ignorance
                 it
                 would
                 be
                 in
                 us
                 which
                 acknowledge
                 this
                 truth
                 ,
                 to
                 
                 say
                 these
                 Antipodes
                 were
                 under
                 the
                 earth
                 ,
                 and
                 the
                 inhabitants
                 of
                 Europe
                 and
                 Africa
                 onely
                 above
                 it
                 ;
                 or
                 that
                 the
                 Heavens
                 were
                 as
                 farre
                 under
                 our
                 Antipodes
                 ,
                 as
                 they
                 are
                 above
                 us
                 .
                 For
                 whosoever
                 walkes
                 on
                 the
                 earth
                 ,
                 whether
                 in
                 this
                 Region
                 or
                 that
                 ,
                 whether
                 at
                 the
                 halfe
                 or
                 full
                 Antipodes
                 ,
                 is
                 above
                 the
                 earth
                 .
                 And
                 every
                 part
                 of
                 the
                 Heavens
                 unto
                 which
                 the
                 lookes
                 of
                 men
                 are
                 erected
                 ,
                 as
                 well
                 the
                 Nadir
                 as
                 the
                 Zenith
                 ,
                 as
                 well
                 the
                 
                   South
                   pole
                
                 as
                 the
                 North-pole
                 is
                 above
                 the
                 earth
                 .
                 And
                 as
                 the
                 Heavens
                 are
                 every
                 way
                 above
                 the
                 Earth
                 ,
                 so
                 is
                 Eternity
                 every
                 way
                 before
                 all
                 worlds
                 ,
                 before
                 all
                 times
                 .
                 As
                 we
                 beleeve
                 this
                 visible
                 world
                 and
                 all
                 things
                 in
                 it
                 ,
                 had
                 a
                 beginning
                 ;
                 so
                 we
                 expect
                 it
                 shall
                 have
                 an
                 end
                 :
                 Now
                 the
                 eye
                 of
                 Eternall
                 Providence
                 lookes
                 through
                 the
                 world
                 ,
                 through
                 all
                 the
                 severall
                 ages
                 ,
                 successions
                 ,
                 or
                 durations
                 in
                 the
                 world
                 ;
                 as
                 well
                 from
                 the
                 last
                 end
                 to
                 their
                 first
                 beginning
                 ,
                 as
                 from
                 their
                 first
                 beginning
                 to
                 their
                 last
                 end
                 .
                 There
                 is
                 no
                 period
                 of
                 time
                 to
                 us
                 imaginable
                 ,
                 which
                 is
                 not
                 so
                 invironed
                 by
                 Eternity
                 ,
                 as
                 the
                 Earth
                 or
                 Center
                 is
                 with
                 the
                 Heavens
                 ;
                 save
                 onely
                 that
                 the
                 Heavens
                 are
                 finite
                 ,
                 and
                 Eternity
                 infinite
                 .
                 So
                 that
                 the
                 Heavens
                 though
                 far
                 every
                 way
                 ,
                 are
                 no
                 way
                 infinitely
                 above
                 the
                 Earth
                 ;
                 whereas
                 Eternity
                 or
                 Gods
                 eternall
                 decree
                 ,
                 are
                 every
                 way
                 infinitely
                 before
                 all
                 worlds
                 ,
                 before
                 all
                 times
                 .
                 In
                 this
                 sense
                 ,
                 were
                 it
                 possible
                 ,
                 the
                 world
                 might
                 have
                 beene
                 created
                 ,
                 or
                 motions
                 continued
                 from
                 everlasting
                 ;
                 the
                 Eternall
                 ,
                 notwithstanding
                 ,
                 should
                 have
                 been
                 everlastingly
                 before
                 them
                 .
                 For
                 that
                 period
                 of
                 motion
                 which
                 must
                 terminate
                 the
                 next
                 million
                 of
                 yeares
                 ,
                 shall
                 have
                 coexistence
                 with
                 Eternity
                 now
                 existent
                 ;
                 
                 whose
                 infinity
                 doth
                 not
                 grow
                 with
                 succession
                 ,
                 nor
                 extend
                 it selfe
                 with
                 motion
                 ;
                 but
                 stands
                 immovable
                 with
                 times
                 present
                 ,
                 being
                 eternally
                 before
                 times
                 future
                 ,
                 as
                 wel
                 in
                 respect
                 of
                 any
                 set
                 draught
                 or
                 point
                 ,
                 whence
                 we
                 imagine
                 time
                 future
                 to
                 come
                 towards
                 us
                 ,
                 as
                 in
                 respect
                 of
                 the
                 first
                 revolution
                 of
                 the
                 Heavens
                 ,
                 whence
                 time
                 tooke
                 beginning
                 .
                 Or
                 ,
                 to
                 speake
                 as
                 we
                 thinke
                 ,
                 it
                 is
                 impossible
                 to
                 conceive
                 any
                 duration
                 to
                 be
                 without
                 beginning
                 and
                 ending
                 ;
                 without
                 conceiving
                 it
                 circular
                 ,
                 and
                 altogether
                 void
                 of
                 succession
                 .
                 Notwithstanding
                 ,
                 if
                 any
                 list
                 to
                 imagine
                 time
                 both
                 wayes
                 everlasting
                 ;
                 the
                 continuity
                 of
                 it
                 may
                 be
                 best
                 conceived
                 by
                 the
                 uninterrupted
                 fluxe
                 of
                 an
                 instant
                 ;
                 and
                 the
                 stability
                 of
                 eternity
                 ,
                 by
                 the
                 retraction
                 of
                 such
                 a
                 perpetuall
                 fluxe
                 into
                 one
                 durable
                 o●
                 permanent
                 instant
                 .
              
               
                 8
                 O●
                 ,
                 not
                 to
                 suffer
                 the
                 remembrance
                 of
                 childish
                 sports
                 altogether
                 to
                 passe
                 without
                 any
                 use
                 or
                 observation
                 ,
                 if
                 not
                 for
                 composing
                 some
                 greatest
                 controversies
                 amongst
                 learned
                 men
                 ,
                 yet
                 for
                 facilitating
                 contemplation
                 in
                 one
                 of
                 the
                 greatest
                 difficulties
                 ,
                 that
                 Philosophy
                 ,
                 whether
                 sacred
                 or
                 humane
                 ,
                 affords
                 to
                 the
                 conceit
                 of
                 the
                 most
                 curious
                 .
                 The
                 difficulty
                 is
                 ,
                 how
                 eternity
                 being
                 permanent
                 and
                 indivisible
                 ,
                 should
                 have
                 coexistence
                 with
                 succession
                 or
                 motion
                 .
                 We
                 have
                 seene
                 a
                 Top
                 turne
                 so
                 swiftly
                 upon
                 the
                 same
                 center
                 ,
                 in
                 a
                 manner
                 ,
                 that
                 it
                 seemed
                 rather
                 to
                 sleepe
                 or
                 rest
                 ,
                 than
                 to
                 move
                 .
                 And
                 whilest
                 it
                 thus
                 swiftly
                 moved
                 ,
                 any
                 bright
                 marke
                 or
                 conspicuous
                 spot
                 ,
                 how
                 little
                 soever
                 ,
                 seemed
                 to
                 be
                 turned
                 into
                 an
                 entire
                 and
                 permanent
                 circle
                 .
                 Seeing
                 motion
                 thus
                 swift
                 ,
                 may
                 be
                 procured
                 by
                 a
                 weake
                 arme
                 ,
                 it
                 will
                 be
                 
                 no
                 hard
                 supposal
                 to
                 conceit
                 that
                 a
                 mover
                 of
                 strength
                 and
                 vigour
                 infinite
                 ,
                 should
                 be
                 able
                 to
                 move
                 a
                 body
                 in
                 a
                 moment
                 .
                 Admit
                 then
                 the
                 highest
                 visible
                 sphere
                 should
                 be
                 moved
                 about
                 in
                 a
                 moment
                 ;
                 all
                 the
                 several
                 parts
                 of
                 successive
                 motion
                 ,
                 which
                 now
                 it
                 hath
                 ,
                 would
                 be
                 contracted
                 into
                 perfect
                 unity
                 :
                 which
                 whether
                 it
                 should
                 be
                 called
                 a
                 cessation
                 from
                 motion
                 ,
                 or
                 a
                 vigorous
                 rest
                 ,
                 or
                 a
                 supermotion
                 ,
                 actually
                 containing
                 in
                 it
                 parts
                 of
                 motion
                 successively
                 infinit
                 ,
                 were
                 not
                 so
                 easie
                 to
                 determine
                 .
                 If
                 thus
                 it
                 were
                 moved
                 about
                 in
                 an
                 instant
                 ,
                 the
                 nature
                 of
                 it
                 supposed
                 to
                 be
                 incorruptible
                 ,
                 and
                 the
                 mover
                 immortall
                 ,
                 remaining
                 still
                 in
                 the
                 same
                 strength
                 and
                 minde
                 ;
                 he
                 would
                 not
                 move
                 it
                 more
                 slowly
                 this
                 day
                 or
                 yeare
                 ,
                 than
                 he
                 did
                 the
                 former
                 .
                 This
                 supposition
                 admitted
                 ,
                 there
                 should
                 bee
                 not
                 onely
                 parts
                 successively
                 infinite
                 of
                 one
                 revolution
                 ,
                 but
                 revolutions
                 successiuely
                 infinit
                 in
                 one
                 and
                 the
                 same
                 instant
                 .
                 Or
                 to
                 speake
                 more
                 properly
                 ;
                 As
                 these
                 revolutions
                 should
                 not
                 properly
                 be
                 termed
                 motion
                 ,
                 but
                 rather
                 the
                 product
                 of
                 motions
                 infinitely
                 swift
                 ,
                 united
                 or
                 made
                 up
                 into
                 a
                 vigorous
                 permanency
                 :
                 so
                 should
                 not
                 the
                 duration
                 of
                 one
                 or
                 of
                 all
                 these
                 revolutions
                 bee
                 accounted
                 as
                 an
                 instant
                 or
                 portion
                 of
                 time
                 ,
                 but
                 a
                 kinde
                 of
                 eternity
                 or
                 duration
                 indivisibly
                 permanent
                 .
                 The
                 motion
                 of
                 the
                 eight
                 sphere
                 supposed
                 to
                 be
                 such
                 as
                 hath
                 beene
                 said
                 ,
                 that
                 is
                 motion
                 infinitely
                 swift
                 ,
                 or
                 not
                 divisible
                 by
                 succession
                 ;
                 the
                 Sunne
                 moving
                 successively
                 as
                 now
                 it
                 doth
                 ,
                 should
                 have
                 locall
                 coexistence
                 to
                 everie
                 starre
                 in
                 the
                 eight
                 Sphere
                 ,
                 to
                 every
                 point
                 of
                 the
                 Eclipticke
                 circle
                 wherein
                 it
                 moves
                 ,
                 at
                 one
                 and
                 the
                 selfe
                 same
                 instant
                 ,
                 or
                 in
                 every
                 least
                 parcell
                 of
                 time
                 .
                 
                 Every
                 Star
                 in
                 the
                 eighth
                 sphere
                 ,
                 every
                 point
                 should
                 be
                 converted
                 into
                 a
                 permanent
                 circle
                 ;
                 and
                 so
                 in
                 one
                 circle
                 there
                 should
                 be
                 circles
                 for
                 number
                 infinite
                 ,
                 as
                 many
                 circles
                 as
                 there
                 bee
                 points
                 or
                 divisibilities
                 in
                 the
                 Ecliptique
                 circle
                 .
                 Thus
                 in
                 Him
                 that
                 is
                 eternall
                 ,
                 are
                 Beings
                 infinite
                 ,
                 and
                 in
                 Eternity
                 are
                 actually
                 contained
                 durations
                 in
                 succession
                 infinite
                 .
                 The
                 former
                 supposition
                 admitted
                 ,
                 we
                 could
                 not
                 say
                 that
                 the
                 inferiour
                 Orbes
                 ,
                 moving
                 as
                 now
                 they
                 doe
                 ,
                 did
                 move
                 after
                 the
                 eighth
                 Sphere
                 ,
                 but
                 that
                 the
                 times
                 of
                 their
                 motion
                 were
                 eminently
                 contained
                 in
                 it
                 .
                 For
                 the
                 eighth
                 Sphere
                 being
                 moved
                 in
                 an
                 instant
                 ,
                 should
                 lose
                 the
                 divisibility
                 of
                 time
                 ,
                 and
                 the
                 nature
                 of
                 motion
                 ,
                 with
                 all
                 the
                 properties
                 that
                 accompany
                 them
                 ,
                 not
                 by
                 defect
                 ,
                 (
                 as
                 if
                 it
                 no
                 way
                 comprised
                 them
                 ,
                 )
                 but
                 by
                 swallowing
                 up
                 time
                 or
                 division
                 successively
                 or
                 potentially
                 infinite
                 ,
                 into
                 an
                 actuall
                 permanency
                 .
                 By
                 this
                 supposition
                 of
                 passive
                 motion
                 made
                 infinitely
                 swift
                 ,
                 by
                 the
                 strength
                 of
                 the
                 mover
                 ,
                 and
                 improved
                 into
                 a
                 kinde
                 of
                 actuall
                 indivisible
                 permanency
                 ,
                 we
                 may
                 conceive
                 of
                 the
                 first
                 Movers
                 Eternity
                 ,
                 as
                 Mathematicians
                 conceive
                 the
                 true
                 nature
                 of
                 a
                 Sphere
                 ,
                 by
                 imagining
                 it
                 to
                 be
                 produced
                 by
                 the
                 motion
                 of
                 a
                 semicircle
                 upon
                 the
                 Axis
                 .
                 For
                 let
                 the
                 Eternall
                 be
                 but
                 thus
                 imagined
                 to
                 bee
                 an
                 intellectuall
                 sphere
                 ,
                 capable
                 of
                 momentary
                 motion
                 or
                 revolution
                 throughout
                 this
                 world
                 ;
                 and
                 the
                 indivisible
                 coexistence
                 of
                 his
                 infinity
                 ,
                 to
                 every
                 part
                 of
                 time
                 and
                 place
                 ,
                 will
                 be
                 very
                 conceivable
                 .
                 Yet
                 as
                 Mathematicians
                 perswade
                 not
                 themselves
                 ,
                 their
                 figures
                 are
                 produced
                 by
                 motion
                 ,
                 but
                 rightly
                 conceive
                 their
                 nature
                 to
                 be
                 such
                 without
                 any
                 production
                 ,
                 as
                 if
                 they
                 
                 were
                 so
                 produced
                 :
                 so
                 let
                 eternall
                 duration
                 bee
                 esteemed
                 more
                 indivisible
                 ,
                 than
                 the
                 unity
                 of
                 motion
                 conceived
                 as
                 infinitely
                 swift
                 ,
                 yet
                 not
                 made
                 indivisible
                 by
                 such
                 swiftnesse
                 of
                 motion
                 ,
                 but
                 indivisible
                 onely
                 of
                 it selfe
                 ,
                 and
                 by
                 the
                 infinite
                 vigour
                 of
                 his
                 vitall
                 essence
                 ,
                 wherein
                 all
                 the
                 perfection
                 of
                 motion
                 or
                 rest
                 ,
                 are
                 (
                 if
                 I
                 may
                 so
                 speake
                 )
                 indivisibly
                 tempered
                 ,
                 or
                 (
                 lest
                 I
                 should
                 bee
                 mistaken
                 )
                 eminently
                 contained
                 .
                 The
                 same
                 proportion
                 which
                 motion
                 contracted
                 into
                 stability
                 hath
                 unto
                 succession
                 ,
                 hath
                 divine
                 Essence
                 to
                 all
                 other
                 Essences
                 ,
                 eminently
                 containing
                 all
                 ,
                 no
                 one
                 kinde
                 formally
                 .
                 This
                 divine
                 Essence
                 ,
                 whose
                 essentiall
                 property
                 we
                 conceive
                 Eternity
                 to
                 be
                 ,
                 is
                 truly
                 the
                 totality
                 of
                 being
                 ;
                 *
                 a
                 totality
                 not
                 aggregated
                 of
                 parts
                 ,
                 but
                 rather
                 (
                 as
                 Plotine
                 intimates
                 )
                 producing
                 all
                 other
                 parts
                 or
                 kindes
                 of
                 
                   being
                   .
                   Eternity
                
                 likewise
                 is
                 a
                 totality
                 of
                 duration
                 ,
                 not
                 aggregated
                 of
                 parts
                 ,
                 nor
                 capable
                 of
                 accesse
                 or
                 addition
                 ;
                 but
                 rather
                 a
                 totality
                 from
                 which
                 all
                 durations
                 or
                 successions
                 flow
                 ,
                 without
                 resolution
                 or
                 diminution
                 of
                 its
                 infinite
                 integrity
                 .
                 As
                 if
                 a
                 body
                 should
                 cast
                 many
                 shadowes
                 of
                 divers
                 shapes
                 in
                 a
                 running
                 streame
                 ,
                 the
                 shadowes
                 vanish
                 and
                 are
                 repayred
                 in
                 every
                 moment
                 ,
                 without
                 any
                 diminution
                 of
                 the
                 bodie
                 .
              
            
             
               
               
                 CHAP.
                 7.
                 
              
               
                 Of
                 the
                 infinity
                 of
                 Divine
                 Power
                 .
              
               
                 1
                 THe
                 circumstances
                 of
                 time
                 and
                 place
                 are
                 presupposed
                 ,
                 the
                 one
                 as
                 spectator
                 ,
                 the
                 other
                 as
                 stage
                 to
                 all
                 things
                 ,
                 which
                 wanting
                 place
                 or
                 time
                 ,
                 or
                 being
                 it self
                 ,
                 present
                 themselves
                 anew
                 in
                 their
                 proper
                 shape
                 and
                 forme
                 .
                 But
                 of
                 things
                 so
                 presented
                 ,
                 operation
                 or
                 power
                 in
                 their
                 kinde
                 is
                 the
                 native
                 and
                 immediate
                 property
                 .
                 Nothing
                 that
                 hath
                 any
                 proper
                 seat
                 or
                 existence
                 numerable
                 in
                 this
                 spacious
                 Amphitheatre
                 ,
                 but
                 is
                 fitted
                 for
                 acting
                 some
                 part
                 or
                 other
                 usefull
                 for
                 the
                 maintenance
                 of
                 the
                 whole
                 .
                 Now
                 all
                 operation
                 or
                 power
                 ,
                 which
                 (
                 according
                 to
                 the
                 variety
                 of
                 things
                 created
                 )
                 is
                 manifold
                 and
                 diverse
                 ,
                 doth
                 give
                 but
                 such
                 a
                 shadow
                 of
                 that
                 infinite
                 power
                 ,
                 which
                 is
                 eminently
                 contained
                 in
                 the
                 union
                 of
                 infinite
                 Essence
                 ,
                 as
                 time
                 and
                 place
                 did
                 of
                 his
                 immensity
                 and
                 eternity
                 .
                 The
                 force
                 and
                 vertue
                 of
                 some
                 things
                 may
                 perhaps
                 more
                 properly
                 be
                 termed
                 strength
                 or
                 power
                 passive
                 ,
                 then
                 operation
                 .
                 Howbeit
                 even
                 in
                 the
                 earth
                 and
                 earthly
                 bodies
                 ,
                 by
                 nature
                 most
                 dull
                 ,
                 there
                 is
                 a
                 power
                 or
                 strength
                 to
                 sustaine
                 waights
                 laid
                 upon
                 them
                 ;
                 a
                 power
                 to
                 resist
                 contrary
                 impulsions
                 ,
                 which
                 perhaps
                 essentially
                 includes
                 an
                 active
                 force
                 or
                 operation
                 ;
                 a
                 power
                 of
                 swaying
                 to
                 the
                 center
                 ,
                 which
                 is
                 no
                 more
                 passive
                 than
                 active
                 ,
                 but
                 a
                 
                 meane
                 betwixt
                 both
                 .
                 Even
                 in
                 the
                 dullest
                 body
                 that
                 is
                 ,
                 there
                 is
                 a
                 secret
                 force
                 or
                 slow
                 activity
                 to
                 assimilate
                 other
                 things
                 to
                 themselves
                 ,
                 or
                 to
                 preserve
                 symbolizing
                 natures
                 .
                 In
                 bodies
                 lesse
                 grosse
                 and
                 more
                 unapt
                 to
                 resist
                 violence
                 offered
                 ,
                 as
                 in
                 the
                 windes
                 ,
                 vapours
                 ,
                 or
                 exhalations
                 ,
                 or
                 in
                 the
                 spirits
                 or
                 influences
                 which
                 guide
                 our
                 bodies
                 ,
                 we
                 may
                 perceive
                 an
                 active
                 force
                 or
                 power
                 motive
                 fully
                 answerable
                 to
                 the
                 greatest
                 passive
                 strength
                 or
                 resistance
                 .
                 Other
                 Elements
                 or
                 mixt
                 bodies
                 ,
                 are
                 indued
                 with
                 an
                 operative
                 power
                 of
                 producing
                 the
                 like
                 ,
                 or
                 destroying
                 contraries
                 .
                 Celestiall
                 bodies
                 ,
                 the
                 Sunne
                 especially
                 ,
                 have
                 a
                 productive
                 force
                 to
                 bring
                 forth
                 plants
                 out
                 of
                 their
                 roots
                 ,
                 to
                 nourish
                 and
                 continue
                 life
                 in
                 al
                 things
                 .
                 It
                 is
                 perhaps
                 impossible
                 ,
                 for
                 any
                 thing
                 ,
                 that
                 hath
                 not
                 being
                 of
                 it selfe
                 ,
                 to
                 receive
                 infinity
                 of
                 being
                 in
                 any
                 kind
                 from
                 another
                 ,
                 though
                 infinite
                 .
                 Impossible
                 for
                 the
                 fire
                 ,
                 because
                 the
                 substance
                 of
                 it
                 is
                 finite
                 ,
                 to
                 be
                 infinitely
                 hot
                 ;
                 but
                 were
                 it
                 such
                 ,
                 it
                 would
                 be
                 infinite
                 in
                 operation
                 .
              
               
                 2
                 As
                 the
                 Author
                 or
                 first
                 setter
                 forth
                 of
                 all
                 things
                 operative
                 ,
                 who
                 alone
                 truly
                 is
                 ,
                 surpasseth
                 all
                 conceit
                 of
                 any
                 distinct
                 or
                 numerable
                 branch
                 of
                 being
                 :
                 so
                 is
                 his
                 power
                 more
                 eminently
                 infinite
                 in
                 every
                 kinde
                 ,
                 than
                 all
                 the
                 united
                 powers
                 of
                 severall
                 natures
                 ,
                 each
                 supposed
                 infinitely
                 operative
                 in
                 its
                 owne
                 kinde
                 ,
                 and
                 for
                 number
                 likewise
                 infinite
                 ,
                 can
                 bee
                 conceived
                 to
                 be
                 .
                 Now
                 what
                 was
                 generally
                 observed
                 before
                 ,
                 that
                 things
                 by
                 nature
                 most
                 imperfect
                 ,
                 doe
                 oftentimes
                 best
                 shadow
                 divine
                 perfections
                 ,
                 hath
                 place
                 againe
                 in
                 this
                 particular
                 .
                 Gods
                 infinite
                 power
                 is
                 clearliest
                 manifested
                 in
                 creatures
                 which
                 seem
                 least
                 powerful
                 .
                 
                 
                   Where
                   wast
                   thou
                
                 (
                 said
                 God
                 to
                 *
                 
                   Iob
                   )
                   when
                   I
                   laid
                   the
                   foundations
                   of
                   the
                   Earth
                   ?
                   declare
                   if
                   thou
                   hast
                   understanding
                   .
                   Who
                   hath
                   laid
                   the
                   measures
                   thereof
                   ,
                   if
                   thou
                   knowest
                   ?
                   Or
                   who
                   hath
                   stretched
                   the
                   line
                   upon
                   it
                   ?
                   Whereupon
                   are
                   the
                   foundations
                   thereof
                   fastened
                   ?
                   or
                   who
                   laid
                   the
                   corner
                   stone
                   thereof
                   ?
                
                 The
                 excellent
                 majesty
                 of
                 this
                 speech
                 ,
                 sufficiently
                 testifies
                 it
                 was
                 uttered
                 by
                 God
                 himselfe
                 ,
                 though
                 taken
                 from
                 his
                 mouth
                 ,
                 by
                 the
                 pen
                 of
                 man.
                 But
                 setting
                 aside
                 the
                 majesticke
                 phrase
                 or
                 resemblance
                 ,
                 farre
                 surmounting
                 all
                 resemblance
                 all
                 observance
                 of
                 poeticall
                 decorum
                 ;
                 What
                 cleerer
                 fountaine
                 of
                 deeper
                 admiration
                 ,
                 can
                 the
                 eye
                 of
                 mans
                 understanding
                 looke
                 into
                 ,
                 then
                 this
                 ,
                 that
                 not
                 onely
                 every
                 corner
                 stone
                 in
                 the
                 world
                 with
                 its
                 full
                 burthen
                 ,
                 but
                 all
                 the
                 mighty
                 buildings
                 or
                 erections
                 ,
                 which
                 are
                 seene
                 upon
                 the
                 whole
                 surface
                 of
                 the
                 earth
                 ;
                 yea
                 the
                 whole
                 earth
                 it selfe
                 ,
                 with
                 all
                 the
                 mountaines
                 and
                 rockes
                 upon
                 it
                 ,
                 with
                 all
                 the
                 metalls
                 or
                 massie
                 substance
                 that
                 are
                 within
                 it
                 ,
                 should
                 be
                 borne
                 up
                 by
                 that
                 which
                 is
                 lesse
                 than
                 any
                 corner
                 stone
                 ,
                 by
                 that
                 which
                 indeed
                 is
                 no
                 body
                 or
                 substance
                 ,
                 not
                 so
                 much
                 as
                 a
                 meere
                 angle
                 or
                 corner
                 .
                 Yet
                 so
                 it
                 hath
                 pleased
                 Him
                 ,
                 by
                 whose
                 wisedome
                 the
                 foundations
                 of
                 the
                 earth
                 were
                 layd
                 ;
                 to
                 make
                 that
                 little
                 point
                 or
                 indivisible
                 Center
                 ;
                 which
                 is
                 farthest
                 removed
                 from
                 our
                 sight
                 ,
                 the
                 most
                 conspicuous
                 place
                 and
                 seate
                 of
                 that
                 indivisible
                 power
                 which
                 is
                 infinite
                 .
                 Let
                 Mathematicians
                 imagine
                 what
                 rules
                 or
                 reasons
                 of
                 equipendence
                 they
                 list
                 ,
                 their
                 last
                 resolution
                 of
                 all
                 supportance
                 into
                 the
                 Center
                 ,
                 must
                 suppose
                 the
                 same
                 truth
                 which
                 the
                 Aegyptian
                 Magicians
                 confessed
                 ,
                 
                   [
                   Hic
                   digitus
                   
                   Dei
                   est
                   ]
                   The
                   finger
                   of
                   God
                   is
                   here
                   .
                
                 Impossible
                 it
                 were
                 for
                 that
                 ,
                 which
                 in
                 it selfe
                 is
                 matter
                 of
                 nothing
                 ,
                 impregnably
                 to
                 support
                 all
                 things
                 supportable
                 ;
                 unlesse
                 it
                 were
                 supported
                 by
                 the
                 finger
                 of
                 God.
                 And
                 yet
                 if
                 we
                 conceive
                 of
                 Him
                 ,
                 as
                 Isaias
                 describes
                 Him
                 ,
                 all
                 the
                 strength
                 and
                 power
                 that
                 is
                 manifested
                 in
                 the
                 supportance
                 of
                 the
                 whole
                 earth
                 ,
                 and
                 all
                 therein
                 ,
                 is
                 not
                 the
                 strength
                 of
                 his
                 little
                 finger
                 .
                 Yea
                 though
                 wee
                 should
                 imagine
                 ,
                 that
                 as
                 the
                 waight
                 of
                 solids
                 amounts
                 according
                 to
                 their
                 masse
                 or
                 quantity
                 :
                 so
                 the
                 sustentative
                 force
                 ,
                 which
                 is
                 chambered
                 up
                 in
                 the
                 Center
                 ,
                 should
                 be
                 multiplyed
                 according
                 to
                 the
                 severall
                 portions
                 or
                 divisibilities
                 of
                 magnitude
                 successively
                 immensurable
                 :
                 yet
                 this
                 imagination
                 of
                 force
                 so
                 multiplyed
                 ,
                 it
                 being
                 divisible
                 ,
                 could
                 not
                 equalize
                 that
                 true
                 and
                 reall
                 conceipt
                 of
                 force
                 divine
                 ,
                 which
                 ariseth
                 from
                 consideration
                 ,
                 that
                 it
                 is
                 indivisibly
                 seated
                 ,
                 throughout
                 immensity
                 .
                 To
                 uphold
                 earths
                 innumerable
                 much
                 weightier
                 and
                 massier
                 than
                 this
                 is
                 ,
                 which
                 borne
                 by
                 him
                 ,
                 beareth
                 all
                 things
                 ;
                 would
                 be
                 no
                 burthen
                 to
                 his
                 power
                 sustentative
                 :
                 (
                 so
                 from
                 the
                 effects
                 ,
                 his
                 power
                 ,
                 though
                 in
                 it selfe
                 one
                 ,
                 must
                 receive
                 from
                 us
                 plurality
                 of
                 denominations
                 .
                 )
                 And
                 yet
                 fully
                 commensurable
                 to
                 this
                 power
                 sustentative
                 ,
                 is
                 his
                 active
                 strength
                 or
                 power
                 motive
                 .
                 He
                 that
                 spans
                 the
                 Heavens
                 with
                 his
                 fist
                 ,
                 could
                 tosse
                 this
                 Vniverse
                 with
                 greater
                 ease
                 ,
                 than
                 a
                 Gyant
                 doth
                 a
                 Tennis
                 Ball
                 ,
                 throughout
                 the
                 boundlesse
                 Courts
                 of
                 immensity
                 .
                 Rocks
                 of
                 Adamant
                 would
                 sooner
                 dissolve
                 with
                 the
                 least
                 fillep
                 of
                 his
                 finger
                 ,
                 than
                 bubbles
                 of
                 water
                 with
                 the
                 breath
                 of
                 Canons
                 .
              
               
                 3
                 Our
                 admiration
                 of
                 this
                 his
                 active
                 power
                 ,
                 
                 which
                 we
                 conceive
                 as
                 incomprehensible
                 ,
                 and
                 altogether
                 uncapable
                 of
                 increase
                 ,
                 may
                 bee
                 raised
                 by
                 calculating
                 the
                 imaginary
                 degrees
                 of
                 active
                 powers
                 increase
                 in
                 creatures
                 divisible
                 ,
                 as
                 well
                 in
                 quantity
                 ,
                 as
                 operation
                 .
                 Though
                 Powder
                 converted
                 into
                 smoake
                 ,
                 be
                 the
                 common
                 mother
                 of
                 all
                 force
                 ,
                 which
                 issueth
                 from
                 the
                 terrible
                 mouth
                 of
                 the
                 Gunne
                 :
                 yet
                 the
                 Canon
                 sends
                 forth
                 his
                 bullet
                 (
                 though
                 more
                 apt
                 to
                 resist
                 externall
                 motion
                 )
                 with
                 greater
                 violence
                 than
                 the
                 Sachar
                 :
                 and
                 every
                 Ordinance
                 exceeds
                 other
                 in
                 force
                 of
                 battery
                 ,
                 according
                 to
                 the
                 quantity
                 of
                 the
                 charge
                 or
                 length
                 of
                 barrell
                 .
                 But
                 were
                 it
                 possible
                 for
                 the
                 same
                 quantity
                 of
                 steele
                 or
                 iron
                 ,
                 to
                 bee
                 as
                 speedily
                 converted
                 into
                 such
                 a
                 fiery
                 vapour
                 ,
                 as
                 gunpowder
                 is
                 ;
                 the
                 blow
                 would
                 be
                 ten
                 times
                 more
                 irresistible
                 then
                 any
                 ,
                 that
                 Gunpowder
                 out
                 of
                 the
                 same
                 close
                 concavity
                 ,
                 can
                 make
                 .
                 The
                 reason
                 is
                 plaine
                 ;
                 the
                 more
                 solid
                 or
                 massie
                 the
                 substance
                 to
                 be
                 dissolved
                 ,
                 is
                 ,
                 the
                 greater
                 quantity
                 would
                 it
                 yeeld
                 of
                 fire
                 ,
                 or
                 other
                 rarer
                 substance
                 ,
                 into
                 which
                 it
                 were
                 dissolved
                 .
                 And
                 the
                 greater
                 the
                 quantity
                 ,
                 the
                 more
                 violent
                 is
                 the
                 contraction
                 of
                 it
                 into
                 the
                 same
                 narrow
                 roome
                 :
                 and
                 the
                 more
                 violent
                 the
                 contraction
                 is
                 ,
                 the
                 more
                 vehement
                 is
                 the
                 eruption
                 ,
                 and
                 the
                 ejaculation
                 swifter
                 .
                 Thus
                 from
                 vapours
                 rarified
                 or
                 generated
                 in
                 greater
                 quantity
                 ,
                 than
                 the
                 concavities
                 of
                 the
                 earth
                 ,
                 wherein
                 they
                 are
                 imprisoned
                 without
                 vent
                 ,
                 is
                 naturally
                 capable
                 of
                 ;
                 doe
                 Earthquakes
                 become
                 so
                 terrible
                 :
                 These
                 and
                 the
                 like
                 experiments
                 bring
                 forth
                 this
                 generall
                 rule
                 ,
                 
                   The
                   active
                   strength
                   of
                   bodies
                   multiplieth
                   ,
                   according
                   to
                   the
                   manner
                   of
                   contraction
                   or
                   close
                   unition
                   of
                   parts
                   concurring
                   to
                   the
                   impulsion
                   
                   or
                   eruption
                   :
                
                 So
                 doth
                 the
                 active
                 force
                 or
                 vigour
                 of
                 motion
                 ,
                 alwayes
                 increase
                 ,
                 according
                 to
                 the
                 degrees
                 of
                 celerity
                 which
                 it
                 accumulates
                 .
                 Now
                 though
                 the
                 most
                 active
                 and
                 powerfull
                 essence
                 cannot
                 be
                 encompassed
                 with
                 walls
                 of
                 brass
                 ,
                 nor
                 chambred
                 up
                 in
                 vaults
                 of
                 steele
                 ,
                 albeit
                 much
                 wider
                 than
                 the
                 heavens
                 ;
                 yet
                 doth
                 it
                 every
                 where
                 more
                 strictly
                 gird
                 it selfe
                 with
                 strength
                 then
                 the
                 least
                 or
                 weakest
                 body
                 can
                 be
                 girt
                 .
                 For
                 what
                 bonds
                 can
                 we
                 prescribe
                 so
                 strict
                 ,
                 so
                 close
                 or
                 firme
                 ,
                 as
                 is
                 the
                 bond
                 of
                 indivisible
                 unity
                 ,
                 which
                 cannot
                 possibly
                 burst
                 or
                 admit
                 eruption
                 ,
                 wherein
                 notwithstanding
                 infinite
                 power
                 doth
                 as
                 intirely
                 and
                 totally
                 encampe
                 it selfe
                 ,
                 as
                 in
                 immensity
                 .
                 How
                 incomparably
                 then
                 doth
                 His
                 active
                 strength
                 exceed
                 all
                 conceipt
                 or
                 comparison
                 ?
                 The
                 vehemency
                 of
                 his
                 motive
                 power
                 ,
                 whose
                 infinite
                 Essence
                 swallowes
                 up
                 the
                 infinite
                 degrees
                 of
                 succession
                 in
                 a
                 fixed
                 instant
                 ,
                 and
                 of
                 motion
                 in
                 vigorous
                 rest
                 ;
                 cannot
                 bee
                 exprest
                 by
                 motion
                 so
                 swift
                 and
                 strong
                 ,
                 as
                 would
                 beare
                 levell
                 from
                 the
                 Sunne
                 setting
                 in
                 the
                 West
                 ,
                 to
                 the
                 Moon
                 rising
                 in
                 the
                 East
                 .
                 To
                 cast
                 the
                 fixed
                 Starres
                 downe
                 to
                 the
                 Center
                 ,
                 or
                 hoyse
                 the
                 Earth
                 up
                 to
                 the
                 Heavens
                 ,
                 within
                 the
                 twinkling
                 of
                 an
                 eye
                 ,
                 or
                 to
                 send
                 both
                 in
                 a
                 moment
                 beyond
                 the
                 extremities
                 of
                 this
                 visible
                 world
                 ,
                 into
                 the
                 wombe
                 of
                 vacuity
                 whence
                 they
                 issued
                 ,
                 would
                 not
                 straine
                 his
                 power
                 motive
                 .
                 For
                 ,
                 all
                 this
                 we
                 suppose
                 to
                 be
                 lesse
                 then
                 to
                 bring
                 nothing
                 unto
                 something
                 ,
                 or
                 something
                 to
                 such
                 perfection
                 ,
                 as
                 some
                 of
                 his
                 creatures
                 enjoy
                 .
                 Howbeit
                 even
                 such
                 as
                 take
                 the
                 fullest
                 measure
                 of
                 perfection
                 from
                 his
                 immensity
                 ,
                 must
                 derive
                 their
                 pedigree
                 by
                 the
                 mothers
                 
                 side
                 ,
                 from
                 meere
                 nothing
                 or
                 vacuity
                 .
                 Homo
                 ,
                 saith
                 S.
                 
                   Austine
                   ,
                   terrae
                   filius
                   ,
                   nihili
                   nepos
                
                 ;
                 Man
                 is
                 the
                 son
                 of
                 the
                 earth
                 ,
                 and
                 the
                 grandchilde
                 of
                 nothing
                 .
                 And
                 when
                 he
                 shall
                 come
                 unto
                 the
                 height
                 of
                 his
                 glory
                 ,
                 he
                 cannot
                 forget
                 ,
                 he
                 must
                 remember
                 ,
                 that
                 the
                 worme
                 was
                 his
                 sister
                 ,
                 and
                 the
                 creeping
                 thing
                 the
                 sonne
                 of
                 his
                 mother
                 .
                 To
                 produce
                 as
                 many
                 worlds
                 out
                 of
                 nothing
                 ,
                 as
                 the
                 Sunne
                 each
                 yeare
                 doth
                 Herbes
                 or
                 Plants
                 out
                 of
                 the
                 moistned
                 Earth
                 ,
                 would
                 breed
                 no
                 cumbrance
                 to
                 his
                 power
                 or
                 force
                 productive
                 .
                 To
                 maintaine
                 ,
                 repaire
                 ,
                 or
                 continue
                 all
                 these
                 in
                 the
                 same
                 state
                 ,
                 whilest
                 he
                 makes
                 as
                 many
                 moe
                 ,
                 would
                 neither
                 exhaust
                 nor
                 hinder
                 his
                 conservative
                 vertue
                 .
                 Multiplicity
                 or
                 variety
                 greater
                 than
                 wee
                 can
                 imagine
                 of
                 workes
                 most
                 wonderfull
                 ,
                 all
                 managed
                 at
                 one
                 and
                 the
                 same
                 time
                 ,
                 could
                 worke
                 no
                 distraction
                 in
                 his
                 thoughts
                 ,
                 no
                 defatigation
                 in
                 his
                 Essence
                 .
                 From
                 the
                 unity
                 of
                 these
                 and
                 the
                 like
                 branches
                 of
                 power
                 ,
                 all
                 in
                 him
                 most
                 eminently
                 infinite
                 ,
                 doth
                 the
                 attribute
                 of
                 Omnipotency
                 take
                 its
                 denomination
                 ,
                 whose
                 contents
                 ,
                 so
                 farre
                 as
                 they
                 concerne
                 the
                 strengthning
                 of
                 our
                 faith
                 ,
                 shall
                 hereafter
                 be
                 unfoulded
                 .
              
            
             
               
               
                 CHAP.
                 8.
                 
              
               
                 Of
                 the
                 infinity
                 of
                 Divine
                 Wisedome
                 .
                 That
                 it
                 is
                 as
                 impossible
                 for
                 any
                 thing
                 to
                 fall
                 out
                 without
                 Gods
                 knowledge
                 ,
                 as
                 to
                 have
                 existence
                 without
                 his
                 power
                 or
                 essentiall
                 presence
                 .
              
               
                 1
                 BVt
                 power
                 in
                 every
                 kinde
                 thus
                 eminently
                 infinite
                 ,
                 could
                 not
                 be
                 so
                 omnipotent
                 ,
                 as
                 we
                 must
                 beleeve
                 it
                 ;
                 did
                 it
                 not
                 in
                 this
                 absolute
                 unity
                 of
                 all
                 variety
                 possesse
                 other
                 branches
                 of
                 being
                 ,
                 according
                 to
                 the
                 like
                 eminency
                 or
                 infinity
                 of
                 perfection
                 .
                 Strength
                 or
                 power
                 ,
                 if
                 meerely
                 naturall
                 or
                 destitute
                 of
                 correspondent
                 wisedome
                 ,
                 to
                 comprehend
                 ,
                 manage
                 ,
                 and
                 direct
                 it
                 ,
                 might
                 bring
                 forth
                 effects
                 in
                 their
                 kinde
                 truly
                 infinite
                 ,
                 whose
                 ill
                 forecast
                 or
                 untowardly
                 combinations
                 ,
                 neverthelesse
                 ,
                 would
                 in
                 the
                 issue
                 argue
                 lamentable
                 impotency
                 ,
                 rather
                 then
                 omnipotency
                 .
                 And
                 hard
                 it
                 would
                 be
                 to
                 give
                 instance
                 almost
                 in
                 any
                 subject
                 ,
                 wherein
                 a
                 double
                 portion
                 of
                 wit
                 matched
                 with
                 halfe
                 the
                 strength
                 ,
                 would
                 not
                 effect
                 more
                 ,
                 or
                 more
                 to
                 the
                 purpose
                 ,
                 then
                 a
                 triple
                 portion
                 of
                 strength
                 ,
                 with
                 halfe
                 so
                 much
                 wit.
                 Archimedes
                 did
                 not
                 come
                 so
                 farre
                 short
                 of
                 Polyphemus
                 in
                 strength
                 or
                 bulk
                 of
                 body
                 ,
                 as
                 the
                 wonderfull
                 works
                 wrought
                 by
                 his
                 Mathematicall
                 skill
                 ,
                 did
                 exceed
                 any
                 that
                 the
                 Gyant
                 could
                 attempt
                 .
              
               
                 2
                 Every
                 choice
                 is
                 better
                 or
                 worse
                 accordingly
                 as
                 it
                 more
                 or
                 lesse
                 participates
                 of
                 true
                 wisedome
                 :
                 
                 And
                 most
                 unwise
                 should
                 that
                 choice
                 justly
                 be
                 esteemed
                 ,
                 which
                 would
                 not
                 give
                 wisedome
                 preheminence
                 to
                 power
                 .
                 Knowledge
                 then
                 ,
                 might
                 wise
                 men
                 choose
                 their
                 owne
                 endowments
                 ,
                 would
                 be
                 desired
                 in
                 greater
                 measure
                 then
                 strength
                 .
                 Wisedome
                 ,
                 saith
                 the
                 
                   Wiseman
                   ,
                   is
                   the
                   beginning
                   of
                   the
                   wayes
                   of
                   God.
                
                 And
                 shall
                 not
                 that
                 branch
                 of
                 being
                 ,
                 by
                 which
                 all
                 things
                 were
                 made
                 ,
                 by
                 which
                 every
                 created
                 essence
                 hath
                 its
                 bounds
                 and
                 limits
                 ,
                 be
                 possest
                 by
                 Him
                 ,
                 (
                 who
                 gave
                 them
                 being
                 and
                 set
                 them
                 bounds
                 ,
                 )
                 without
                 all
                 bounds
                 or
                 limits
                 !
                 above
                 all
                 measure
                 ?
                 Yes
                 ,
                 whatsoever
                 branch
                 of
                 being
                 wee
                 could
                 rightly
                 desire
                 or
                 make
                 choice
                 of
                 before
                 others
                 :
                 the
                 inexhaustible
                 fountaine
                 of
                 being
                 hath
                 not
                 chosen
                 ,
                 but
                 is
                 naturally
                 possest
                 of
                 ,
                 as
                 the
                 better
                 .
                 And
                 therefore
                 if
                 we
                 may
                 so
                 speake
                 ,
                 though
                 both
                 be
                 absolutely
                 infinite
                 ;
                 his
                 wisedome
                 is
                 greater
                 then
                 his
                 power
                 ,
                 to
                 which
                 it
                 serves
                 as
                 guide
                 or
                 guardian
                 .
                 And
                 as
                 the
                 excellency
                 of
                 the
                 Artificers
                 skill
                 often
                 recompences
                 the
                 defect
                 of
                 stuffe
                 or
                 matter
                 :
                 so
                 the
                 infinity
                 of
                 wisedome
                 or
                 knowledge
                 seemes
                 ,
                 in
                 a
                 manner
                 ,
                 to
                 evacuate
                 the
                 necessity
                 of
                 power
                 or
                 force
                 distinct
                 from
                 it
                 .
                 Howbeit
                 I
                 will
                 not
                 in
                 this
                 place
                 ,
                 or
                 in
                 our
                 native
                 dialect
                 ,
                 enter
                 that
                 nice
                 dispute
                 ,
                 which
                 some
                 Schoolemen
                 have
                 done
                 ;
                 
                   Whether
                   Gods
                   Essence
                   and
                   Knowledge
                   be
                   formally
                   his
                   Power
                   .
                
                 But
                 whilest
                 we
                 conceive
                 Power
                 and
                 Wisedome
                 as
                 two
                 attributes
                 formally
                 distinct
                 ,
                 (
                 at
                 least
                 ,
                 to
                 ordinary
                 conceipts
                 ,
                 )
                 we
                 may
                 conceive
                 Wisedome
                 to
                 be
                 the
                 father
                 ,
                 and
                 Power
                 the
                 mother
                 of
                 all
                 his
                 workes
                 of
                 wonder
                 .
                 As
                 for
                 Philo
                 and
                 other
                 Platonicks
                 that
                 make
                 Knowledge
                 the
                 mother
                 of
                 all
                 Gods
                 workes
                 ,
                 it
                 is
                 probable
                 they
                 dreamed
                 of
                 a
                 created
                 
                 Knowledge
                 ,
                 or
                 perhaps
                 under
                 these
                 termes
                 ,
                 they
                 cover
                 some
                 transformed
                 Notion
                 of
                 the
                 second
                 person
                 in
                 Trinity
                 ,
                 who
                 is
                 the
                 Wisedome
                 of
                 the
                 Father
                 ,
                 by
                 whom
                 also
                 he
                 created
                 all
                 things
                 :
                 who
                 as
                 he
                 is
                 the
                 onely
                 begotten
                 Sonne
                 from
                 eternity
                 ,
                 so
                 is
                 hee
                 likewise
                 a
                 joint
                 Parent
                 of
                 all
                 things
                 created
                 in
                 time
                 by
                 the
                 Father
                 ;
                 as
                 Eve
                 was
                 in
                 some
                 sort
                 Adams
                 daughter
                 ,
                 and
                 yet
                 a
                 true
                 mother
                 of
                 all
                 that
                 call
                 him
                 father
                 .
                 But
                 here
                 we
                 speake
                 not
                 of
                 that
                 wisedome
                 of
                 God
                 ,
                 which
                 is
                 personall
                 ;
                 but
                 of
                 the
                 wisedome
                 of
                 the
                 Godhead
                 ,
                 as
                 it
                 is
                 essentially
                 and
                 indivisibly
                 infinite
                 in
                 the
                 whole
                 Trinity
                 .
              
               
                 3
                 Wisedome
                 ,
                 as
                 all
                 agree
                 ,
                 is
                 the
                 excellency
                 of
                 knowledge
                 ,
                 from
                 which
                 it
                 differs
                 not
                 ,
                 save
                 only
                 in
                 the
                 dignity
                 or
                 usefulnesse
                 of
                 matters
                 knowne
                 ,
                 or
                 in
                 the
                 more
                 perfect
                 maner
                 of
                 knowing
                 them
                 .
                 Though
                 no
                 man
                 be
                 wise
                 without
                 much
                 knowledge
                 ,
                 yet
                 a
                 man
                 may
                 know
                 many
                 things
                 ,
                 and
                 not
                 be
                 very
                 wise
                 .
                 But
                 if
                 we
                 speake
                 of
                 Knowledge
                 divine
                 ,
                 not
                 as
                 restrained
                 in
                 our
                 conceipt
                 to
                 this
                 or
                 that
                 particular
                 ,
                 but
                 simply
                 ,
                 as
                 it
                 comprehends
                 all
                 things
                 ,
                 the
                 name
                 of
                 Wisedome
                 in
                 every
                 respect
                 best
                 befits
                 it
                 :
                 for
                 though
                 many
                 things
                 knowne
                 by
                 him
                 ,
                 whilest
                 compared
                 with
                 others
                 more
                 notable
                 ,
                 seeme
                 base
                 and
                 contemptible
                 ;
                 yet
                 not
                 the
                 meanest
                 ,
                 but
                 may
                 be
                 an
                 object
                 of
                 divine
                 contemplation
                 to
                 a
                 Christian
                 ,
                 that
                 considers
                 not
                 the
                 meere
                 matter
                 or
                 forme
                 ,
                 or
                 physicall
                 properties
                 ,
                 but
                 the
                 Creators
                 power
                 ,
                 or
                 skill
                 manifested
                 in
                 it
                 .
                 How
                 much
                 more
                 may
                 the
                 vilest
                 creatures
                 ,
                 whilest
                 he
                 lookes
                 upon
                 his
                 owne
                 worke
                 in
                 it
                 ,
                 and
                 the
                 use
                 whereto
                 he
                 appointed
                 it
                 ,
                 be
                 rightly
                 reputed
                 excellent
                 ?
                 He
                 knowes
                 as
                 much
                 of
                 every
                 
                 Creature
                 ,
                 as
                 can
                 be
                 knowne
                 of
                 it
                 ,
                 and
                 much
                 more
                 than
                 man
                 possibly
                 can
                 know
                 :
                 and
                 thus
                 he
                 knoweth
                 not
                 onely
                 all
                 things
                 that
                 are
                 ,
                 but
                 all
                 that
                 possibly
                 may
                 bee
                 .
                 This
                 argues
                 wisedome
                 truly
                 infinite
                 ;
                 whose
                 right
                 conceit
                 must
                 be
                 framed
                 by
                 those
                 broken
                 conceipts
                 which
                 we
                 have
                 of
                 the
                 modell
                 of
                 it
                 .
              
               
                 4
                 Of
                 wisedome
                 then
                 or
                 usefull
                 knowledge
                 ,
                 the
                 parts
                 or
                 offices
                 are
                 two
                 :
                 The
                 one
                 stedfastly
                 to
                 propose
                 a
                 right
                 end
                 :
                 The
                 other
                 ,
                 to
                 make
                 and
                 prosequute
                 a
                 right
                 choice
                 of
                 meanes
                 for
                 effecting
                 it
                 .
                 Humane
                 wisedome
                 is
                 oft-times
                 blinde
                 in
                 both
                 ,
                 and
                 usually
                 lame
                 in
                 the
                 latter
                 .
                 Neither
                 can
                 we
                 clearly
                 discerne
                 true
                 good
                 from
                 apparent
                 ;
                 nor
                 doe
                 our
                 consultions
                 alwayes
                 carry
                 eaven
                 ,
                 to
                 the
                 mistaken
                 markes
                 whereat
                 we
                 ayme
                 ;
                 but
                 be
                 the
                 end
                 proposed
                 good
                 or
                 bad
                 ,
                 so
                 it
                 be
                 much
                 affected
                 ,
                 the
                 lesse
                 choice
                 of
                 meanes
                 is
                 lest
                 ,
                 the
                 more
                 eagerly
                 wee
                 apply
                 our selves
                 unto
                 their
                 use
                 ,
                 and
                 strive
                 as
                 it
                 were
                 ,
                 to
                 straine
                 out
                 successe
                 by
                 close
                 embracing
                 them
                 .
                 And
                 for
                 this
                 reason
                 ,
                 ignorance
                 or
                 want
                 of
                 reason
                 to
                 forecast
                 variety
                 of
                 meanes
                 for
                 bringing
                 about
                 our
                 much
                 desired
                 ends
                 ,
                 is
                 the
                 mother
                 of
                 selfe-will
                 and
                 impatience
                 .
                 For
                 what
                 is
                 selfe-will
                 ,
                 if
                 a
                 man
                 should
                 define
                 it
                 ,
                 but
                 a
                 stiffe
                 adherence
                 to
                 some
                 one
                 or
                 few
                 particular
                 meanes
                 ,
                 neither
                 onely
                 nor
                 chiefly
                 necessary
                 to
                 the
                 maine
                 point
                 ?
                 And
                 wits
                 conscious
                 of
                 their
                 owne
                 weakness
                 ,
                 for
                 conquering
                 what
                 they
                 eagerly
                 desire
                 ,
                 presently
                 call
                 in
                 power
                 ,
                 wrath
                 ,
                 or
                 violence
                 ,
                 as
                 partiall
                 or
                 mercenary
                 seconds
                 to
                 assist
                 them
                 .
                 Whereas
                 hee
                 that
                 out
                 of
                 fertility
                 of
                 invention
                 ,
                 can
                 furnish
                 himselfe
                 beforehand
                 with
                 store
                 of
                 likely
                 meanes
                 for
                 accomplishing
                 his
                 purpose
                 ,
                 cannot
                 much
                 esteeme
                 
                 the
                 losse
                 or
                 miscariage
                 of
                 some
                 one
                 or
                 two
                 .
                 Howbeit
                 ,
                 as
                 mans
                 wit
                 in
                 this
                 case
                 is
                 but
                 finite
                 ,
                 so
                 his
                 patience
                 cannot
                 be
                 compleat
                 .
                 Even
                 the
                 wisest
                 will
                 be
                 moved
                 to
                 wrath
                 or
                 violence
                 ,
                 or
                 other
                 foule
                 play
                 ,
                 if
                 the
                 game
                 whereat
                 he
                 shoots
                 be
                 faire
                 and
                 good
                 ,
                 and
                 most
                 of
                 his
                 strings
                 already
                 broken
                 .
                 Nor
                 can
                 he
                 be
                 absolutely
                 secure
                 of
                 good
                 successe
                 ,
                 so
                 long
                 as
                 the
                 issue
                 is
                 subject
                 to
                 contingency
                 ,
                 and
                 may
                 fall
                 without
                 the
                 Horizon
                 of
                 his
                 foresight
                 and
                 contrivance
                 .
                 But
                 wisedome
                 infinite
                 doth
                 compleatly
                 arme
                 the
                 Omnipotent
                 Majesty
                 (
                 if
                 I
                 may
                 so
                 speake
                 )
                 with
                 infinite
                 patience
                 and
                 long-suffering
                 ,
                 towards
                 such
                 as
                 every
                 minute
                 of
                 their
                 lives
                 violently
                 thwart
                 and
                 crosse
                 some
                 or
                 other
                 particular
                 meanes
                 ,
                 which
                 he
                 had
                 ordained
                 for
                 his
                 glory
                 and
                 their
                 good
                 .
                 
                   Hee
                   is
                   light
                
                 ,
                 saith
                 the
                 Apostle
                 ,
                 
                   and
                   in
                   him
                   is
                   no
                   darknesse
                   .
                
                 He
                 distinguisheth
                 the
                 fruits
                 of
                 light
                 from
                 fruits
                 of
                 darknesse
                 ,
                 before
                 they
                 are
                 ,
                 even
                 before
                 he
                 gave
                 them
                 possibility
                 of
                 being
                 .
                 As
                 impossible
                 it
                 is
                 for
                 his
                 will
                 to
                 decline
                 from
                 that
                 which
                 he
                 discernes
                 to
                 be
                 truly
                 good
                 ,
                 as
                 for
                 his
                 infinite
                 Essence
                 to
                 shrinke
                 in
                 being
                 .
                 Many
                 things
                 may
                 (
                 as
                 every
                 thing
                 that
                 is
                 evill
                 doth
                 )
                 fall
                 out
                 against
                 his
                 will
                 ,
                 but
                 nothing
                 without
                 his
                 knowledge
                 ,
                 or
                 besides
                 his
                 expectation
                 .
                 That
                 which
                 in
                 its
                 owne
                 nature
                 (
                 as
                 being
                 made
                 such
                 by
                 his
                 unalterable
                 decree
                 )
                 is
                 absolutely
                 contingent
                 ,
                 is
                 not
                 casuall
                 in
                 respect
                 of
                 his
                 providence
                 or
                 eternall
                 wisedome
                 .
                 In
                 that
                 he
                 fully
                 comprehends
                 the
                 number
                 of
                 all
                 meanes
                 possible
                 ,
                 and
                 can
                 mixe
                 the
                 severall
                 possibilities
                 of
                 their
                 miscariage
                 ,
                 in
                 what
                 degree
                 or
                 proportion
                 he
                 list
                 :
                 he
                 may
                 ,
                 and
                 oft-times
                 doth
                 ,
                 inevitably
                 forecast
                 the
                 full
                 accomplishment
                 of
                 his
                 
                 proposed
                 ends
                 ,
                 by
                 multiplicity
                 of
                 meanes
                 ,
                 in
                 themselves
                 not
                 inevitable
                 ,
                 but
                 contingent
                 .
                 So
                 that
                 ,
                 successe
                 is
                 onely
                 necessary
                 to
                 the
                 last
                 ,
                 yet
                 not
                 absolutely
                 necessary
                 unto
                 it
                 .
                 All
                 the
                 necessity
                 it
                 hath
                 is
                 oft-times
                 gotten
                 by
                 casuall
                 miscariage
                 of
                 the
                 possibilities
                 bestowed
                 upon
                 the
                 former
                 :
                 as
                 if
                 he
                 ordained
                 the
                 apprehension
                 of
                 a
                 Traytor
                 ,
                 or
                 of
                 a
                 Malefactor
                 ,
                 by
                 an
                 hundred
                 meanes
                 ,
                 all
                 by
                 the
                 immutable
                 decree
                 alike
                 possible
                 ,
                 and
                 equally
                 probable
                 ;
                 if
                 ninety
                 and
                 nine
                 doe
                 misse
                 ,
                 the
                 hundreth
                 and
                 last
                 ,
                 by
                 the
                 rules
                 of
                 Eternall
                 Wisedome
                 ,
                 must
                 of
                 necessity
                 take
                 .
                 But
                 in
                 that
                 it
                 was
                 possible
                 for
                 the
                 former
                 to
                 have
                 taken
                 ,
                 successe
                 falls
                 to
                 this
                 last
                 ,
                 not
                 by
                 absolute
                 necessity
                 ,
                 but
                 as
                 it
                 were
                 by
                 lott
                 ;
                 for
                 it
                 might
                 have
                 beene
                 prevented
                 by
                 the
                 former
                 ,
                 by
                 supposall
                 onely
                 of
                 whose
                 miscariage
                 it
                 is
                 now
                 necessary
                 .
                 And
                 yet
                 successe
                 it selfe
                 ,
                 or
                 the
                 accomplishment
                 of
                 the
                 end
                 proposed
                 by
                 infinite
                 wisedome
                 ,
                 was
                 absolutely
                 necessary
                 and
                 immutable
                 .
              
               
                 5
                 There
                 is
                 a
                 fallacy
                 ,
                 though
                 the
                 simplest
                 one
                 that
                 ever
                 was
                 set
                 to
                 catch
                 any
                 wise
                 man
                 ,
                 wherein
                 many
                 excellent
                 wits
                 of
                 these
                 latter
                 ages
                 ,
                 with
                 some
                 of
                 the
                 former
                 ,
                 have
                 beene
                 pitifully
                 intangled
                 .
                 The
                 snare
                 ,
                 wherein
                 it
                 were
                 not
                 possible
                 for
                 any
                 besides
                 themselves
                 to
                 catch
                 them
                 ,
                 they
                 thus
                 frame
                 or
                 set
                 ,
                 
                   Whatsoever
                   God
                   hath
                   decreed
                   ,
                   must
                   of
                   necessity
                   come
                   to
                   passe
                   :
                   But
                   God
                   hath
                   decreed
                   every
                   thing
                   that
                   is
                   :
                   Therefore
                   every
                   thing
                   that
                   is
                   ,
                   comes
                   to
                   passe
                   of
                   necessity
                   .
                   All
                   things
                   are
                   necessary
                   at
                   least
                   in
                   respect
                   of
                   Gods
                   decree
                   .
                
                 The
                 extract
                 or
                 corrallary
                 whereof
                 ,
                 in
                 briefe
                 ,
                 is
                 this
                 :
                 
                   It
                   is
                   impossible
                   for
                   ought
                   ,
                   that
                   is
                   not
                   ,
                   to
                   bee
                   :
                   for
                   ought
                   that
                   hath
                   beene
                   ,
                   not
                   to
                   have
                   beene
                   ,
                   for
                   ought
                   
                   that
                   is
                   ,
                   not
                   to
                   be
                   ;
                   impossible
                   for
                   ought
                   to
                   be
                   hereafter
                   ,
                   that
                   shall
                   not
                   be
                   .
                
                 But
                 if
                 it
                 be
                 (
                 as
                 here
                 I
                 suppose
                 )
                 very
                 consonant
                 to
                 infinite
                 wisedome
                 ;
                 altogether
                 necessary
                 to
                 infinite
                 goodnesse
                 ;
                 and
                 no
                 way
                 impossible
                 for
                 infinite
                 power
                 ,
                 to
                 decree
                 contingency
                 as
                 well
                 as
                 necessity
                 ;
                 or
                 that
                 some
                 effects
                 should
                 bee
                 as
                 truly
                 contingent
                 ,
                 as
                 others
                 are
                 necessary
                 ;
                 a
                 conclusion
                 quite
                 contradictory
                 to
                 that
                 late
                 inferred
                 ,
                 wil
                 be
                 the
                 onely
                 lawfull
                 issue
                 of
                 the
                 former
                 Maxime
                 ,
                 or
                 major
                 proposition
                 matched
                 with
                 a
                 minor
                 of
                 our
                 choosing
                 .
                 Let
                 the
                 major
                 proposition
                 stand
                 as
                 it
                 did
                 before
                 ,
                 
                   [
                   Whatsoever
                   God
                   hath
                   decreed
                   must
                   of
                   necessity
                   come
                   to
                   passe
                   ]
                
                 with
                 this
                 additionall
                 ,
                 
                   Nothing
                   can
                   come
                   to
                   passe
                   otherwise
                   than
                   God
                   hath
                   decreed
                   it
                   shall
                   or
                   may
                   come
                   to
                   passe
                   .
                
                 The
                 minor
                 proposition
                 ,
                 which
                 (
                 if
                 our
                 choice
                 may
                 stand
                 )
                 shall
                 be
                 consort
                 to
                 the
                 major
                 ,
                 is
                 this
                 ,
                 
                   But
                   God
                   hath
                   decreed
                   contingency
                   as
                   well
                   as
                   necessity
                   ,
                
                 or
                 ,
                 
                   that
                   some
                   effects
                   should
                   bee
                   as
                   truly
                   contingent
                   ,
                   as
                   others
                   are
                   necessary
                   ;
                   Therefore
                   of
                   necessity
                   there
                   must
                   bee
                   contingency
                   ,
                   or
                   effects
                   contingent
                   .
                
                 The
                 immediate
                 consequence
                 whereof
                 is
                 this
                 ,
                 
                   There
                   is
                   an
                   absolute
                   necessity
                   ,
                   that
                   some
                   things
                   which
                   have
                   not
                   beene
                   ,
                   might
                   have
                   beene
                   ;
                   That
                   some
                   things
                   which
                   have
                   beene
                   ,
                   might
                   not
                   have
                   beene
                   .
                   That
                   some
                   things
                   which
                   are
                   not
                   ,
                   might
                   be
                   ;
                   That
                   some
                   things
                   which
                   are
                   ,
                   might
                   not
                   be
                   :
                   That
                   some
                   things
                   which
                   shall
                   not
                   be
                   hereafter
                   ,
                   might
                   bee
                   ;
                   That
                   some
                   things
                   which
                   shall
                   be
                   hereafter
                   ,
                   might
                   not
                   be
                   .
                
                 But
                 as
                 ill
                 weeds
                 grow
                 apace
                 ,
                 so
                 the
                 late
                 mentioned
                 errour
                 once
                 conceived
                 ,
                 was
                 quickly
                 delivered
                 of
                 a
                 second
                 ,
                 which
                 derived
                 the
                 infallible
                 certainty
                 of
                 Gods
                 foreknowing
                 things
                 future
                 ,
                 from
                 an
                 infallible
                 necessity
                 (
                 as
                 
                 they
                 conceived
                 it
                 )
                 laid
                 upon
                 them
                 (
                 before
                 they
                 had
                 being
                 )
                 by
                 his
                 immutable
                 decree
                 .
                 But
                 every
                 wise
                 decree
                 presupposeth
                 wisedome
                 ,
                 and
                 wisedome
                 essentially
                 includeth
                 knowledge
                 :
                 shall
                 we
                 then
                 grant
                 that
                 Gods
                 Knowledge
                 is
                 antecedent
                 ,
                 and
                 his
                 foreknowledge
                 consequent
                 to
                 his
                 decrees
                 ?
                 or
                 shall
                 we
                 say
                 he
                 did
                 inevitably
                 decree
                 the
                 obliquity
                 of
                 Iewish
                 blasphemy
                 against
                 his
                 Sonne
                 ,
                 because
                 he
                 did
                 most
                 certainly
                 foreknow
                 it
                 ,
                 or
                 ,
                 that
                 hee
                 did
                 therefore
                 certainly
                 foreknow
                 it
                 ,
                 because
                 hee
                 had
                 irresistibly
                 decreed
                 it
                 ?
                 Most
                 certaine
                 it
                 is
                 ,
                 that
                 he
                 did
                 as
                 perfectly
                 foresee
                 or
                 foreknow
                 all
                 the
                 obliquities
                 of
                 their
                 malice
                 &
                 blasphemy
                 against
                 Christ
                 ,
                 as
                 he
                 did
                 their
                 very
                 acts
                 or
                 doings
                 :
                 if
                 those
                 could
                 be
                 distinguished
                 from
                 their
                 acts
                 or
                 doings
                 .
                 Briefly
                 ,
                 to
                 admit
                 the
                 former
                 conclusion
                 ;
                 
                   That
                   the
                   Eternall
                   foreknowes
                   all
                   things
                   ,
                   because
                   he
                   decrees
                   them
                   ;
                   or
                   ,
                   that
                   they
                   are
                   absolutely
                   necessary
                   in
                   respect
                   of
                   his
                   decree
                
                 ;
                 were
                 to
                 imprison
                 his
                 infinite
                 wisedome
                 ,
                 in
                 his
                 selfe-fettered
                 power
                 ;
                 to
                 restraine
                 the
                 Eternall
                 Majestie
                 from
                 using
                 such
                 liberty
                 in
                 his
                 everlasting
                 decrees
                 ,
                 as
                 some
                 earthly
                 Monarchs
                 usurpe
                 in
                 causes
                 temporall
                 or
                 civill
                 :
                 For
                 ,
                 
                   Papae
                   nunquam
                   ligat
                   sibi
                   manus
                   ;
                   The
                   Pope
                
                 (
                 as
                 they
                 say
                 )
                 
                   never
                   tyeth
                   his
                   owne
                   hands
                   ,
                   by
                   any
                   Grant
                   or
                   Patents
                   :
                
                 which
                 is
                 a
                 fault
                 in
                 him
                 ;
                 onely
                 because
                 he
                 is
                 otherwise
                 very
                 faulty
                 ,
                 and
                 unsufficient
                 to
                 support
                 or
                 weild
                 so
                 high
                 a
                 prerogative
                 with
                 upright
                 constancy
                 .
                 But
                 ,
                 in
                 that
                 Holy
                 and
                 mighty
                 One
                 ,
                 the
                 reservation
                 of
                 such
                 liberty
                 (
                 as
                 anon
                 we
                 intimate
                 )
                 is
                 a
                 point
                 of
                 high
                 perfection
                 .
              
               
                 6
                 That
                 to
                 be
                 able
                 to
                 decree
                 an
                 absolute
                 contingency
                 as
                 well
                 as
                 necessity
                 ,
                 is
                 an
                 essentiall
                 branch
                 of
                 
                 Omnipotency
                 or
                 power
                 infinite
                 ,
                 shall
                 (
                 by
                 the
                 assistance
                 of
                 this
                 Power
                 )
                 be
                 clearly
                 demonstrated
                 in
                 the
                 Article
                 of
                 Creation
                 .
                 That
                 God
                 did
                 omnipotently
                 decree
                 a
                 contingency
                 in
                 humane
                 actions
                 ,
                 that
                 the
                 execution
                 of
                 this
                 decree
                 is
                 a
                 necessary
                 consequent
                 of
                 his
                 communicative
                 goodnesse
                 ,
                 (
                 a
                 consequent
                 so
                 necessary
                 ,
                 that
                 unlesse
                 this
                 be
                 granted
                 ,
                 we
                 cannot
                 acknowledge
                 him
                 to
                 be
                 truly
                 good
                 ,
                 much
                 lesse
                 infinitely
                 good
                 ,
                 )
                 shall
                 (
                 by
                 the
                 favour
                 of
                 this
                 his
                 Goodness
                 )
                 be
                 fully
                 declared
                 in
                 the
                 Treatise
                 of
                 mans
                 fall
                 ,
                 and
                 of
                 sinnes
                 entrance
                 into
                 the
                 World
                 by
                 it
                 .
                 That
                 which
                 in
                 this
                 place
                 wee
                 take
                 as
                 granted
                 ,
                 is
                 ,
                 
                   That
                   Gods
                   wisedome
                   is
                   no
                   lesse
                   infinite
                   than
                   his
                   power
                   ;
                   that
                   he
                   perfectly
                   foreknowes
                   ,
                   whatsoever
                   by
                   his
                   omnipotency
                   can
                   be
                   done
                   ;
                   that
                   his
                   power
                   and
                   wisedome
                   are
                   fully
                   commensurable
                   to
                   his
                   immensity
                   and
                   eternity
                   ;
                   that
                   all
                   these
                   rules
                   following
                   ,
                   are
                   exactly
                   parallell
                   in
                   true
                   Divinity
                   .
                
              
               
                 
                   Gods
                   Presence
                   is
                   not
                   circumscriptible
                   by
                   the
                   coexistence
                   of
                   his
                   creatures
                   ;
                   He
                   is
                   in
                   every
                   one
                   of
                   them
                   as
                   a
                   Center
                   ,
                   and
                   all
                   of
                   them
                   are
                   in
                   Him
                   as
                   in
                   a
                   circumference
                   capable
                   not
                   of
                   them
                   only
                   but
                   of
                   all
                   that
                   possibly
                   can
                   bee
                   ;
                   onely
                   uncapable
                   of
                   Circumscription
                   or
                   Equality
                   .
                
              
               
                 
                   His
                   Eternity
                   is
                   more
                   than
                   commensurable
                   to
                   time
                   or
                   any
                   duration
                   of
                   created
                   Entities
                   :
                   It
                   is
                   in
                   every
                   duration
                   as
                   a
                   permanent
                   instant
                   ;
                   and
                   all
                   durations
                   are
                   contained
                   in
                   it
                   ,
                   as
                   a
                   fluent
                   instant
                   in
                   a
                   set
                   time
                   ,
                   or
                   as
                   noonetide
                   in
                   the
                   whole
                   day
                   .
                
              
               
                 
                   His
                   Power
                   likewise
                   may
                   not
                   be
                   confined
                   to
                   effects
                   that
                   are
                   ,
                   have
                   beene
                   ,
                   or
                   shall
                   bee
                   :
                   the
                   production
                   of
                   every
                   thing
                   out
                   of
                   nothing
                   ,
                   argues
                   it
                   
                   to
                   be
                   truly
                   infinite
                   ;
                   and
                   yet
                   the
                   production
                   of
                   all
                   ,
                   is
                   to
                   the
                   infinity
                   of
                   it
                   ,
                   not
                   so
                   much
                   as
                   a
                   beame
                   of
                   light
                   which
                   is
                   strained
                   through
                   a
                   needles
                   eye
                   ,
                   is
                   to
                   the
                   body
                   of
                   the
                   Sunne
                   ,
                   or
                   to
                   all
                   the
                   light
                   diffused
                   throughout
                   the
                   world
                   .
                
              
               
                 Least
                 of
                 all
                 may
                 his
                 infinite
                 wisedome
                 be
                 comprehended
                 within
                 those
                 effects
                 which
                 by
                 his
                 power
                 have
                 been
                 produced
                 ,
                 or
                 which
                 it
                 now
                 doth
                 or
                 hereafter
                 shall
                 produce
                 .
                 But
                 looke
                 how
                 farre
                 his
                 immensity
                 exceeds
                 all
                 reall
                 or
                 compleat
                 space
                 ,
                 or
                 his
                 Eternity
                 succession
                 ,
                 or
                 the
                 duration
                 of
                 things
                 created
                 ,
                 or
                 his
                 Power
                 all
                 things
                 already
                 reduced
                 from
                 possibility
                 to
                 actuall
                 existence
                 ;
                 so
                 farre
                 doth
                 his
                 infinite
                 Wisedome
                 surmount
                 the
                 most
                 exact
                 knowledge
                 that
                 can
                 bee
                 imagined
                 of
                 all
                 things
                 already
                 ereated
                 and
                 their
                 actions
                 .
                 Nothing
                 that
                 is
                 ,
                 could
                 have
                 borne
                 any
                 part
                 in
                 the
                 world
                 ,
                 without
                 the
                 light
                 or
                 direction
                 of
                 his
                 Knowledge
                 :
                 and
                 yet
                 that
                 measure
                 of
                 his
                 Knowledge
                 which
                 can
                 bee
                 gathered
                 from
                 the
                 full
                 harmony
                 of
                 this
                 Vniverse
                 ,
                 is
                 lesse
                 in
                 respect
                 of
                 it
                 absolutely
                 considered
                 ,
                 then
                 skill
                 to
                 number
                 digits
                 ,
                 is
                 to
                 the
                 entire
                 or
                 exact
                 knowledge
                 of
                 all
                 proportions
                 or
                 other
                 arithmeticall
                 rules
                 or
                 affections
                 ,
                 that
                 can
                 arise
                 from
                 their
                 multiplications
                 or
                 divisions
                 .
                 The
                 causes
                 ,
                 properties
                 ,
                 &
                 hidden
                 vertues
                 of
                 each
                 thing
                 created
                 ,
                 are
                 better
                 knowne
                 to
                 Him
                 ,
                 than
                 so
                 much
                 of
                 them
                 as
                 we
                 see
                 or
                 perceive
                 by
                 any
                 other
                 sense
                 ,
                 is
                 to
                 us
                 :
                 and
                 yet
                 He
                 knowes
                 whatsoever
                 by
                 infinite
                 power
                 possibly
                 might
                 have
                 beene
                 ,
                 but
                 now
                 is
                 not
                 ,
                 whatsoever
                 hereafter
                 may
                 be
                 ,
                 though
                 it
                 never
                 shall
                 be
                 ;
                 as
                 perfectly
                 as
                 he
                 doth
                 the
                 things
                 which
                 at
                 this
                 instant
                 are
                 ,
                 heretofore
                 have
                 beene
                 ,
                 or
                 hereafter
                 must
                 be
                 .
              
               
               
                 7
                 The
                 subject
                 wherein
                 this
                 his
                 incomprehensible
                 wisedome
                 exhibits
                 the
                 most
                 liuely
                 and
                 surest
                 apprehensions
                 ,
                 for
                 drawing
                 our
                 hearts
                 after
                 it
                 in
                 admiration
                 ;
                 is
                 the
                 harmony
                 or
                 mixture
                 of
                 contingency
                 with
                 necessity
                 .
                 And
                 this
                 ,
                 most
                 conspicuous
                 in
                 moderating
                 the
                 free
                 thoughts
                 of
                 Men
                 or
                 Angells
                 ,
                 and
                 ordaining
                 them
                 to
                 the
                 certaine
                 and
                 necessary
                 accomplishment
                 of
                 his
                 glory
                 .
                 The
                 contingent
                 means
                 which
                 by
                 his
                 permission
                 and
                 donation
                 ,
                 these
                 creatures
                 may
                 use
                 for
                 attaining
                 their
                 severall
                 ends
                 ,
                 or
                 private
                 good
                 ,
                 may
                 be
                 successively
                 infinite
                 .
                 And
                 yet
                 ,
                 albeit
                 the
                 utmost
                 possibilities
                 of
                 their
                 varieties
                 and
                 incōstancies
                 ,
                 were
                 reduced
                 to
                 act
                 ,
                 the
                 ends
                 notwithstanding
                 ,
                 which
                 his
                 infinite
                 wisedome
                 hath
                 forecast
                 in
                 their
                 creation
                 ,
                 should
                 by
                 any
                 course
                 of
                 many
                 thousands
                 ,
                 which
                 they
                 may
                 take
                 ,
                 be
                 as
                 inevitably
                 brought
                 to
                 passe
                 ,
                 as
                 if
                 no
                 choice
                 or
                 freedome
                 had
                 beene
                 left
                 them
                 ;
                 or
                 as
                 if
                 every
                 succeeding
                 thought
                 had
                 been
                 drawne
                 on
                 by
                 the
                 former
                 ,
                 and
                 al
                 linked
                 to
                 that
                 which
                 hee
                 first
                 inspired
                 ,
                 or
                 by
                 his
                 irresistible
                 power
                 produced
                 ,
                 with
                 indissoluble
                 chains
                 of
                 Adamantine
                 Fate
                 .
                 We
                 would
                 esteeme
                 it
                 great
                 wisdome
                 or
                 cunning
                 (
                 to
                 use
                 S.
                 Austines
                 illustratiō
                 )
                 in
                 a
                 Fowler
                 to
                 be
                 able
                 to
                 catch
                 againe
                 all
                 the
                 Birds
                 ,
                 which
                 he
                 had
                 formerly
                 caught
                 ,
                 after
                 he
                 had
                 permitted
                 every
                 one
                 of
                 them
                 to
                 take
                 wings
                 and
                 flye
                 which
                 way
                 they
                 listed
                 .
                 God
                 hath
                 nets
                 every
                 where
                 spred
                 ,
                 for
                 catching
                 such
                 as
                 his
                 wisedome
                 suffers
                 to
                 flye
                 farthest
                 from
                 him
                 ,
                 or
                 most
                 to
                 decline
                 the
                 wayes
                 which
                 in
                 his
                 goodnesse
                 he
                 had
                 appointed
                 for
                 thē
                 :
                 and
                 (
                 which
                 is
                 most
                 of
                 all
                 to
                 be
                 admired
                 )
                 the
                 very
                 freedome
                 or
                 variety
                 of
                 mens
                 thoughts
                 ,
                 so
                 they
                 be
                 
                 permitted
                 to
                 imploy
                 them
                 according
                 to
                 their
                 owne
                 liking
                 ,
                 becomes
                 their
                 most
                 inevitable
                 ,
                 and
                 most
                 inextricable
                 snare
                 .
                 For
                 all
                 their
                 thoughts
                 are
                 actually
                 numbred
                 in
                 his
                 infinite
                 wisedome
                 ,
                 and
                 the
                 award
                 of
                 every
                 thought
                 determinately
                 measured
                 ,
                 or
                 defined
                 by
                 his
                 Eternall
                 Decree
                 .
                 So
                 farre
                 is
                 freedome
                 of
                 choice
                 or
                 contingency
                 from
                 being
                 incompatible
                 with
                 the
                 immutability
                 of
                 Gods
                 will
                 ,
                 that
                 without
                 this
                 infinite
                 variety
                 of
                 choice
                 or
                 freedome
                 of
                 thought
                 in
                 man
                 and
                 Angels
                 ,
                 wee
                 cannot
                 rightly
                 conceive
                 him
                 to
                 be
                 as
                 infinitely
                 wise
                 ,
                 as
                 his
                 decree
                 is
                 immutable
                 .
              
               
                 8
                 Free
                 it
                 was
                 for
                 mee
                 to
                 have
                 thought
                 or
                 done
                 somewhat
                 in
                 every
                 minute
                 of
                 the
                 last
                 yeare
                 ,
                 whereby
                 the
                 whole
                 frame
                 of
                 my
                 cogitations
                 or
                 actions
                 for
                 this
                 yeare
                 following
                 might
                 have
                 beene
                 altered
                 :
                 and
                 yet
                 should
                 God
                 have
                 beene
                 as
                 true
                 and
                 principall
                 a
                 cause
                 of
                 this
                 alteration
                 ,
                 and
                 of
                 every
                 thought
                 and
                 deed
                 thus
                 altered
                 ;
                 as
                 he
                 is
                 of
                 those
                 that
                 
                   de
                   facto
                
                 are
                 past
                 ,
                 or
                 of
                 that
                 which
                 I
                 now
                 thinke
                 or
                 doe
                 .
                 Nor
                 should
                 his
                 will
                 or
                 pleasure
                 (
                 as
                 some
                 object
                 )
                 depend
                 on
                 mine
                 ,
                 but
                 mine
                 though
                 contingently
                 free
                 ,
                 necessarily
                 subject
                 unto
                 his
                 .
                 For
                 unto
                 every
                 cogitation
                 possible
                 to
                 man
                 or
                 Angell
                 ,
                 he
                 hath
                 everlastingly
                 decreed
                 a
                 proportionate
                 end
                 :
                 to
                 every
                 antecedent
                 possible
                 ,
                 a
                 correspondent
                 consequent
                 ;
                 which
                 needs
                 no
                 other
                 cause
                 or
                 meanes
                 to
                 produce
                 it
                 ,
                 but
                 onely
                 the
                 reducing
                 of
                 possibility
                 (
                 granted
                 by
                 his
                 decree
                 )
                 into
                 Act.
                 For
                 what
                 way
                 soever
                 (
                 of
                 many
                 equally
                 possible
                 )
                 mans
                 will
                 doth
                 encline
                 ,
                 Gods
                 decree
                 is
                 a
                 like
                 necessary
                 cause
                 of
                 all
                 the
                 good
                 or
                 evill
                 that
                 befalls
                 him
                 for
                 it
                 .
                 Did
                 we
                 that
                 which
                 we
                 
                 doe
                 not
                 ,
                 but
                 might
                 doe
                 ;
                 many
                 things
                 would
                 inevitably
                 follow
                 ,
                 which
                 now
                 doe
                 not
                 .
                 Nor
                 doe
                 the
                 things
                 ,
                 which
                 at
                 this
                 instant
                 befall
                 me
                 ,
                 come
                 to
                 passe
                 ,
                 because
                 he
                 absolutely
                 decreed
                 them
                 ,
                 and
                 none
                 but
                 them
                 (
                 as
                 we
                 say
                 )
                 in
                 the
                 first
                 place
                 ;
                 But
                 because
                 hee
                 decreed
                 them
                 as
                 the
                 inevitable
                 consequents
                 of
                 some
                 things
                 ,
                 which
                 hee
                 knew
                 I
                 would
                 doe
                 ,
                 which
                 notwithstanding
                 hee
                 both
                 knew
                 and
                 had
                 decreed
                 ,
                 that
                 I
                 might
                 not
                 have
                 done
                 .
                 For
                 whatsoever
                 I
                 should
                 have
                 done
                 and
                 have
                 let
                 undone
                 ,
                 there
                 was
                 a
                 reall
                 possibility
                 to
                 have
                 done
                 it
                 ;
                 though
                 not
                 inhaerent
                 in
                 me
                 ,
                 yet
                 intituled
                 unto
                 mee
                 in
                 particular
                 by
                 Gods
                 Decree
                 ;
                 untill
                 some
                 demerit
                 of
                 mine
                 or
                 my
                 forefathers
                 ,
                 did
                 cut
                 off
                 the
                 entaile
                 ,
                 and
                 interrupt
                 the
                 successefull
                 influence
                 .
                 For
                 here
                 I
                 will
                 not
                 dispute
                 ,
                 how
                 farre
                 the
                 sinnes
                 of
                 Parents
                 may
                 prejudice
                 their
                 Children
                 ;
                 but
                 these
                 termes
                 should
                 ,
                 or
                 might
                 ,
                 being
                 referred
                 to
                 matters
                 of
                 duty
                 ;
                 are
                 as
                 infallible
                 signes
                 in
                 Divinity
                 ,
                 as
                 in
                 Grammar
                 ,
                 of
                 a
                 potentiall
                 ,
                 what
                 we
                 should
                 have
                 done
                 or
                 might
                 have
                 done
                 ,
                 was
                 possible
                 for
                 us
                 to
                 have
                 done
                 ,
                 by
                 that
                 decree
                 whence
                 all
                 power
                 and
                 possibility
                 ,
                 not
                 meerely
                 logicall
                 ,
                 is
                 derived
                 .
                 So
                 then
                 ,
                 both
                 that
                 which
                 might
                 befall
                 me
                 if
                 I
                 did
                 otherwise
                 ,
                 and
                 that
                 which
                 now
                 befals
                 mee
                 doing
                 as
                 I
                 doe
                 ,
                 flow
                 alike
                 immediately
                 from
                 the
                 absolute
                 necessity
                 of
                 his
                 eternall
                 decree
                 :
                 whose
                 incomprehensible
                 wisedome
                 herein
                 appeares
                 most
                 admirable
                 ;
                 that
                 though
                 the
                 variety
                 in
                 this
                 kinde
                 were
                 infinite
                 ,
                 yet
                 should
                 it
                 comprehend
                 all
                 ;
                 not
                 one
                 thing
                 could
                 fall
                 without
                 the
                 actuall
                 circumference
                 of
                 it
                 .
              
               
                 9
                 The
                 generall
                 reason
                 ,
                 why
                 most
                 Christian
                 
                 writers
                 are
                 more
                 able
                 and
                 apt
                 both
                 to
                 conceive
                 right
                 ,
                 and
                 to
                 speake
                 more
                 consequently
                 to
                 what
                 they
                 rightly
                 conceive
                 ,
                 concerning
                 other
                 branches
                 of
                 divine
                 absolute
                 infinitenesse
                 ,
                 than
                 concerning
                 his
                 infinite
                 knowledge
                 ,
                 is
                 ,
                 because
                 all
                 creatures
                 without
                 exception
                 ,
                 are
                 true
                 participants
                 of
                 Gods
                 other
                 Attributes
                 ,
                 besides
                 his
                 wisedome
                 or
                 knowledge
                 .
                 For
                 even
                 the
                 meanest
                 creature
                 ,
                 the
                 worme
                 or
                 gnat
                 ,
                 hath
                 a
                 portion
                 of
                 that
                 being
                 ,
                 of
                 that
                 power
                 ,
                 of
                 that
                 duration
                 ,
                 which
                 in
                 him
                 are
                 infinite
                 :
                 and
                 that
                 portion
                 of
                 these
                 attributes
                 which
                 they
                 have
                 ,
                 or
                 that
                 quantity
                 of
                 being
                 which
                 they
                 have
                 ,
                 is
                 a
                 participation
                 of
                 his
                 immensity
                 .
                 But
                 of
                 his
                 knowledge
                 or
                 wisedome
                 ,
                 men
                 and
                 Angels
                 (
                 the
                 manner
                 of
                 whose
                 knowledge
                 is
                 to
                 men
                 for
                 the
                 most
                 part
                 unknowne
                 )
                 are
                 of
                 all
                 his
                 creatures
                 the
                 onely
                 participants
                 .
                 And
                 (
                 as
                 hath
                 been
                 observed
                 before
                 )
                 those
                 rules
                 are
                 alwayes
                 the
                 most
                 cleare
                 and
                 certaine
                 ,
                 and
                 most
                 easily
                 gathered
                 ;
                 which
                 are
                 gathered
                 from
                 an
                 uniforme
                 identity
                 of
                 particulars
                 ,
                 in
                 variety
                 of
                 subjects
                 .
                 Those
                 universall
                 rules
                 (
                 on
                 the
                 contrary
                 )
                 are
                 hardly
                 gathered
                 ,
                 or
                 (
                 without
                 accurate
                 observation
                 )
                 are
                 lesse
                 certaine
                 ,
                 which
                 can
                 be
                 experienced
                 onely
                 in
                 some
                 one
                 or
                 fewer
                 subjects
                 .
                 Another
                 speciall
                 reason
                 why
                 we
                 doe
                 not
                 conceive
                 so
                 magnificently
                 or
                 so
                 orthodoxally
                 of
                 Gods
                 knowledge
                 ,
                 as
                 were
                 fitting
                 ;
                 is
                 ,
                 because
                 we
                 want
                 fit
                 tearmes
                 to
                 expresse
                 them
                 in
                 .
                 For
                 seeing
                 words
                 are
                 taken
                 as
                 the
                 proper
                 vesture
                 of
                 our
                 thoughts
                 &
                 conceipts
                 ;
                 and
                 seeing
                 most
                 men
                 are
                 apt
                 to
                 conceive
                 or
                 judge
                 rather
                 according
                 to
                 the
                 vesture
                 or
                 outward
                 appearance
                 of
                 things
                 ,
                 than
                 according
                 to
                 the
                 inward
                 truth
                 :
                 it
                 is
                 almost
                 impossible
                 for
                 us
                 not
                 to
                 transforme
                 
                 the
                 manner
                 of
                 Gods
                 knowledge
                 or
                 decrees
                 ,
                 into
                 the
                 similitude
                 of
                 our
                 owne
                 conceipts
                 ,
                 conjectures
                 ,
                 or
                 resolutions
                 ;
                 so
                 long
                 as
                 we
                 put
                 no
                 other
                 vesture
                 or
                 expressions
                 upon
                 Gods
                 decree
                 or
                 knowledge
                 ,
                 than
                 were
                 fitted
                 for
                 our
                 owne
                 .
                 To
                 salve
                 this
                 inconvenience
                 ,
                 or
                 to
                 prevent
                 the
                 occasion
                 of
                 this
                 errour
                 ,
                 *
                 Saint
                 Gregory
                 moves
                 this
                 doubt
                 :
                 How
                 we
                 can
                 say
                 there
                 is
                 any
                 praescience
                 or
                 foreknowledge
                 in
                 God
                 ,
                 seeing
                 onely
                 those
                 things
                 can
                 be
                 properly
                 said
                 to
                 be
                 foreknowne
                 ,
                 which
                 are
                 to
                 come
                 :
                 whereas
                 we
                 know
                 ,
                 that
                 nothing
                 is
                 future
                 unto
                 God
                 ,
                 before
                 whose
                 eye
                 ,
                 no
                 things
                 are
                 past
                 ;
                 things
                 present
                 doe
                 not
                 passe
                 by
                 Him
                 ,
                 things
                 future
                 doe
                 not
                 come
                 ,
                 upon
                 Him.
                 Whatsoever
                 hath
                 beene
                 to
                 us
                 ,
                 is
                 yet
                 in
                 his
                 view
                 ;
                 and
                 whatsoever
                 is
                 present
                 ,
                 may
                 rather
                 be
                 said
                 to
                 be
                 knowne
                 than
                 foreknowne
                 .
                 To
                 the
                 same
                 purpose
                 Saint
                 Austine
                 would
                 have
                 Gods
                 knowledge
                 of
                 things
                 which
                 are
                 to
                 come
                 ,
                 to
                 bee
                 tearmed
                 rather
                 science
                 than
                 praescience
                 or
                 foresight
                 ;
                 seeing
                 all
                 things
                 are
                 present
                 to
                 God.
                 But
                 these
                 two
                 great
                 lights
                 of
                 the
                 Latine
                 Church
                 ,
                 with
                 some
                 others
                 that
                 follow
                 these
                 for
                 their
                 guides
                 ,
                 have
                 not
                 in
                 this
                 argument
                 exprest
                 themselves
                 so
                 clearly
                 or
                 so
                 accurately
                 as
                 that
                 their
                 expressions
                 can
                 passe
                 without
                 question
                 or
                 exception
                 in
                 the
                 Schooles
                 .
                 We
                 may
                 not
                 say
                 (
                 nor
                 did
                 Saint
                 Austine
                 or
                 Saint
                 Gregory
                 ,
                 as
                 I
                 presume
                 ,
                 thinke
                 )
                 that
                 God
                 doth
                 not
                 see
                 or
                 know
                 a
                 distinction
                 betweene
                 times
                 past
                 ,
                 present
                 ,
                 or
                 to
                 come
                 ,
                 more
                 
                 cleerely
                 than
                 we
                 doe
                 .
                 If
                 then
                 he
                 distinguish
                 times
                 present
                 from
                 times
                 past
                 or
                 future
                 ,
                 how
                 is
                 it
                 said
                 by
                 St.
                 Gregory
                 ;
                 that
                 nothing
                 to
                 him
                 is
                 future
                 ,
                 nothing
                 past
                 ?
                 If
                 these
                 differences
                 of
                 time
                 or
                 of
                 succession
                 be
                 reall
                 ;
                 the
                 Eternall
                 knowes
                 these
                 differences
                 much
                 better
                 than
                 we
                 doe
                 .
                 And
                 if
                 he
                 know
                 a
                 difference
                 between
                 things
                 present
                 ,
                 past
                 ,
                 and
                 to
                 come
                 ;
                 
                   to
                   be
                   present
                   ,
                   past
                   ,
                   or
                   to
                   come
                   ,
                
                 is
                 not
                 all
                 one
                 in
                 respect
                 of
                 his
                 
                   Eternall
                   knowledge
                
                 .
                 If
                 God
                 ,
                 as
                 all
                 grant
                 ,
                 be
                 before
                 all
                 worlds
                 ;
                 his
                 knowledge
                 being
                 coeternall
                 to
                 his
                 being
                 ,
                 must
                 needs
                 be
                 before
                 all
                 worlds
                 .
                 And
                 Saint
                 Austine
                 himselfe
                 grants
                 a
                 scientia
                 a
                 science
                 or
                 knowledge
                 in
                 God
                 most
                 infallible
                 ,
                 of
                 all
                 things
                 that
                 have
                 beene
                 ,
                 are
                 ,
                 or
                 shall
                 be
                 ;
                 before
                 they
                 are
                 ,
                 were
                 ,
                 or
                 could
                 be
                 ;
                 for
                 they
                 could
                 not
                 be
                 coeternall
                 to
                 him
                 ,
                 who
                 is
                 before
                 all
                 worlds
                 ,
                 the
                 beginning
                 of
                 the
                 world
                 it selfe
                 ,
                 and
                 of
                 all
                 things
                 in
                 it
                 .
                 Now
                 all
                 knowledge
                 of
                 things
                 not
                 yet
                 present
                 ,
                 but
                 to
                 come
                 ,
                 is
                 foreknowledge
                 :
                 to
                 determine
                 or
                 decree
                 things
                 future
                 ,
                 is
                 to
                 predetermine
                 or
                 foredecree
                 them
                 .
                 And
                 seeing
                 God
                 from
                 Eternity
                 hath
                 both
                 knowne
                 and
                 decreed
                 the
                 things
                 that
                 then
                 were
                 not
                 ;
                 he
                 is
                 said
                 to
                 have
                 foreknowne
                 and
                 foredecreed
                 them
                 .
                 So
                 then
                 God
                 foreknowes
                 ,
                 and
                 man
                 foreknowes
                 ;
                 God
                 hath
                 decreed
                 ,
                 and
                 man
                 hath
                 decreed
                 .
                 But
                 the
                 difference
                 between
                 the
                 manner
                 of
                 their
                 foreknowing
                 and
                 decreeing
                 ,
                 being
                 not
                 oft-times
                 wel
                 expressed
                 by
                 learned
                 writers
                 or
                 teachers
                 ,
                 and
                 seldome
                 duely
                 considered
                 by
                 their
                 Readers
                 or
                 hearers
                 ;
                 the
                 identity
                 of
                 words
                 wherewith
                 we
                 expresse
                 our
                 own
                 foreknowledge
                 &
                 Gods
                 foreknowledge
                 ,
                 begets
                 a
                 similitude
                 of
                 conceipt
                 ,
                 or
                 will
                 hardly
                 suffer
                 us
                 rightly
                 to
                 conceive
                 
                 the
                 true
                 difference
                 betweene
                 the
                 nature
                 and
                 manner
                 of
                 
                   humane
                   wisedome
                
                 ,
                 and
                 
                   wisedome
                   divine
                
                 .
                 And
                 this
                 hath
                 beene
                 the
                 fertile
                 nursery
                 of
                 many
                 errours
                 in
                 this
                 Argument
                 ,
                 which
                 now
                 and
                 hereafter
                 we
                 shall
                 endeavour
                 to
                 displant
                 :
                 imitating
                 the
                 Heralds
                 ,
                 who
                 are
                 often
                 enforced
                 to
                 give
                 the
                 same
                 Coat
                 to
                 divers
                 parties
                 ;
                 but
                 alwayes
                 with
                 some
                 difference
                 ,
                 remarkeable
                 to
                 such
                 as
                 are
                 conversant
                 in
                 the
                 mysteries
                 of
                 their
                 Art.
                 
              
               
                 10
                 Our
                 knowledge
                 of
                 things
                 to
                 come
                 is
                 many
                 wayes
                 imperfect
                 ;
                 (
                 and
                 foreknowledge
                 onely
                 )
                 because
                 the
                 duration
                 neither
                 of
                 our
                 knowledge
                 ,
                 nor
                 of
                 our selves
                 ,
                 as
                 yet
                 can
                 reach
                 unto
                 that
                 point
                 of
                 time
                 ,
                 wherein
                 things
                 so
                 knowne
                 ,
                 get
                 first
                 existence
                 .
                 We
                 looke
                 on
                 them
                 as
                 on
                 things
                 afarre
                 off
                 ,
                 which
                 we
                 expected
                 to
                 meet
                 ;
                 for
                 as
                 things
                 past
                 resemble
                 moueables
                 going
                 from
                 us
                 ,
                 so
                 things
                 future
                 seem
                 to
                 come
                 upon
                 us
                 .
                 And
                 whiles
                 they
                 get
                 being
                 ,
                 which
                 before
                 they
                 had
                 not
                 ;
                 we
                 get
                 continuance
                 of
                 being
                 ,
                 and
                 of
                 knowledge
                 ,
                 which
                 before
                 we
                 had
                 not
                 ;
                 that
                 is
                 ,
                 we
                 gaine
                 a
                 reall
                 coexistence
                 with
                 them
                 :
                 For
                 if
                 the
                 daies
                 ,
                 or
                 thred
                 of
                 our
                 life
                 should
                 be
                 cut
                 off
                 before
                 the
                 things
                 foreknowne
                 by
                 us
                 come
                 to
                 passe
                 ,
                 or
                 get
                 actuall
                 being
                 ;
                 wee
                 could
                 not
                 possibly
                 haue
                 coexistence
                 with
                 them
                 .
                 Such
                 being
                 or
                 duration
                 as
                 they
                 have
                 ,
                 is
                 too
                 short
                 the
                 one
                 way
                 ,
                 &
                 our
                 existence
                 too
                 short
                 the
                 other
                 way
                 ,
                 to
                 make
                 up
                 this
                 knot
                 or
                 bond
                 of
                 mutuall
                 relation
                 ,
                 which
                 wee
                 call
                 coexistence
                 :
                 There
                 must
                 be
                 on
                 our
                 part
                 ,
                 a
                 continuatiō
                 or
                 lengthning
                 of
                 that
                 existence
                 which
                 we
                 have
                 ;
                 and
                 on
                 their
                 part
                 ,
                 a
                 growth
                 into
                 that
                 actuall
                 being
                 ,
                 which
                 whilest
                 they
                 are
                 meerely
                 future
                 ,
                 they
                 have
                 not
                 ;
                 before
                 
                 wee
                 and
                 they
                 can
                 bee
                 truely
                 said
                 to
                 exist
                 together
                 .
                 Now
                 if
                 we
                 shall
                 mold
                 the
                 manner
                 of
                 Gods
                 foreknowledge
                 of
                 things
                 future
                 in
                 our
                 owne
                 conceipt
                 or
                 foreknowledge
                 of
                 them
                 ,
                 we
                 shall
                 erroneously
                 collect
                 ;
                 that
                 ,
                 seeing
                 wee
                 cannot
                 infallibly
                 foreknow
                 future
                 Contingents
                 ,
                 so
                 neither
                 could
                 they
                 be
                 infallibly
                 fore-knowne
                 by
                 God
                 ;
                 if
                 to
                 him
                 or
                 in
                 respect
                 of
                 his
                 decree
                 ,
                 they
                 were
                 contingents
                 ,
                 and
                 not
                 necessarily
                 predetermined
                 .
              
               
                 And
                 some
                 there
                 be
                 ,
                 which
                 push
                 our
                 pronenesse
                 to
                 this
                 errour
                 forward
                 ,
                 by
                 another
                 ;
                 not
                 distinguishing
                 betweene
                 contingency
                 and
                 uncertainty
                 ,
                 they
                 argue
                 thus
                 ;
              
               
                 
                   That
                   which
                   is
                   in
                   it selfe
                   uncertaine
                   ,
                   cannot
                   certainly
                   be
                   knowne
                   :
                
                 
                   Every
                   future
                   contingent
                   is
                   in
                   it selfe
                   uncertaine
                   :
                   Ergo
                   ,
                   it
                   is
                   not
                   possible
                   ,
                   that
                   a
                   future
                   contingent
                   should
                   certainly
                   be
                   knowne
                   .
                
              
               
                 But
                 they
                 consider
                 not
                 that
                 there
                 is
                 a
                 twofold
                 uncertainty
                 :
                 one
                 formally
                 relative
                 :
                 another
                 onely
                 denominative
                 or
                 fundamentall
                 .
                 That
                 which
                 is
                 relatively
                 uncertaine
                 ,
                 cannot
                 be
                 certainly
                 knowne
                 ;
                 for
                 so
                 it
                 should
                 bee
                 certaine
                 to
                 him
                 ,
                 to
                 whom
                 it
                 is
                 uncertaine
                 .
                 But
                 a
                 future
                 contingent
                 ,
                 as
                 it
                 is
                 contingent
                 ,
                 doth
                 not
                 necessarily
                 or
                 formally
                 include
                 this
                 relative
                 uncertainty
                 ;
                 although
                 it
                 usually
                 be
                 in
                 part
                 the
                 foundatiō
                 or
                 Cofounder
                 of
                 it
                 .
                 For
                 relative
                 uncertainty
                 ,
                 or
                 that
                 uncertainty
                 which
                 is
                 so
                 termed
                 with
                 relation
                 unto
                 knowledge
                 ,
                 results
                 partly
                 from
                 the
                 nature
                 of
                 the
                 object
                 ,
                 suppose
                 a
                 future
                 Contingent
                 or
                 Event
                 mutable
                 ;
                 partly
                 and
                 more
                 principally
                 ,
                 from
                 the
                 imperfection
                 of
                 the
                 knowledge
                 ,
                 in
                 respect
                 
                 of
                 which
                 it
                 is
                 said
                 uncertaine
                 .
                 But
                 the
                 same
                 effect
                 or
                 event
                 ,
                 which
                 is
                 in
                 part
                 the
                 
                   foundation
                   of
                   uncertaintie
                
                 ,
                 with
                 respect
                 to
                 finite
                 or
                 unperfect
                 knowledge
                 ,
                 may
                 bee
                 the
                 distinct
                 and
                 proper
                 object
                 of
                 knowledge
                 in
                 it selfe
                 infallible
                 ,
                 or
                 of
                 knowledge
                 infinite
                 .
                 Now
                 if
                 we
                 grant
                 ,
                 that
                 there
                 is
                 any
                 knowledge
                 in
                 it selfe
                 infallible
                 ,
                 we
                 cannot
                 imagine
                 that
                 any
                 thing
                 possible
                 (
                 yet
                 is
                 every
                 future
                 Contingent
                 ,
                 though
                 we
                 consider
                 it
                 as
                 contingently
                 future
                 ,
                 possible
                 )
                 should
                 bee
                 uncertaine
                 unto
                 such
                 knowledge
                 .
                 We
                 should
                 againe
                 consider
                 ,
                 that
                 the
                 
                   Eternall
                   Providence
                
                 ,
                 doth
                 neither
                 know
                 or
                 foreknow
                 Contingents
                 future
                 ,
                 by
                 interposed
                 or
                 expiring
                 Acts
                 ;
                 but
                 by
                 interminable
                 and
                 Eternall
                 Knowledge
                 ,
                 in
                 which
                 there
                 is
                 no
                 succession
                 ,
                 nothing
                 future
                 ,
                 nothing
                 past
                 .
                 And
                 without
                 the
                 interposition
                 of
                 some
                 determining
                 or
                 expiring
                 Acts
                 ,
                 there
                 can
                 bee
                 no
                 errour
                 in
                 men
                 ;
                 no
                 man
                 erres
                 while
                 hee
                 is
                 in
                 the
                 search
                 of
                 truth
                 ,
                 or
                 whilest
                 he
                 suspends
                 his
                 Iudgement
                 .
                 Take
                 then
                 away
                 the
                 imperfection
                 of
                 our
                 knowledge
                 or
                 iudgement
                 ,
                 whilest
                 it
                 is
                 in
                 suspense
                 ;
                 which
                 is
                 ignorance
                 ,
                 rather
                 than
                 errour
                 ;
                 and
                 it
                 better
                 resembles
                 divine
                 knowledge
                 ,
                 than
                 our
                 actuall
                 resolutions
                 or
                 determinations
                 doe
                 .
              
               
                 11
                 The
                 best
                 knowledge
                 which
                 we
                 can
                 have
                 of
                 things
                 contingent
                 ,
                 is
                 but
                 conjecturall
                 :
                 and
                 of
                 things
                 meerly
                 casuall
                 ,
                 we
                 cannot
                 have
                 so
                 much
                 as
                 a
                 true
                 conjecturall
                 knowledge
                 ;
                 for
                 ,
                 those
                 things
                 we
                 tearme
                 casuall
                 ,
                 which
                 are
                 without
                 the
                 reach
                 or
                 sphere
                 of
                 our
                 forecast
                 or
                 conjecture
                 .
                 And
                 hence
                 it
                 is
                 ,
                 that
                 the
                 actuall
                 exhibition
                 of
                 any
                 event
                 ,
                 whether
                 casuall
                 or
                 contingent
                 ,
                 doth
                 alwaies
                 
                   actuate
                   ,
                   increase
                
                 ,
                 or
                 perfect
                 
                 our
                 knowledge
                 .
                 The
                 true
                 reason
                 why
                 we
                 cannot
                 certainly
                 foreknow
                 events
                 contingent
                 ,
                 is
                 because
                 our
                 Essence
                 &
                 Knowledge
                 are
                 but
                 finite
                 :
                 so
                 that
                 things
                 contingent
                 are
                 not
                 so
                 contained
                 in
                 us
                 ,
                 that
                 if
                 we
                 could
                 perfectly
                 know
                 our selves
                 ,
                 wee
                 might
                 perfectly
                 know
                 them
                 .
                 But
                 in
                 the
                 Divine
                 Essence
                 all
                 reall
                 effects
                 ,
                 all
                 events
                 possible
                 ,
                 whether
                 necessary
                 ,
                 casuall
                 ,
                 or
                 contingent
                 ,
                 are
                 eminently
                 contained
                 ,
                 the
                 perfect
                 knowledge
                 of
                 his
                 owne
                 Essence
                 ,
                 necessarily
                 includes
                 the
                 perfect
                 knowledge
                 not
                 onely
                 of
                 all
                 things
                 that
                 have
                 beene
                 ,
                 are
                 ,
                 or
                 shall
                 bee
                 ,
                 but
                 of
                 all
                 things
                 that
                 might
                 have
                 beene
                 ,
                 or
                 possibly
                 may
                 be
                 .
                 For
                 as
                 Gods
                 Essence
                 is
                 present
                 in
                 every
                 place
                 ,
                 as
                 it
                 were
                 an
                 ubiquitary
                 center
                 ;
                 so
                 is
                 his
                 Eternity
                 or
                 infinite
                 duration
                 indivisibly
                 coexistent
                 to
                 every
                 part
                 of
                 succession
                 ;
                 and
                 yet
                 withall
                 is
                 round
                 about
                 it
                 .
                 Hee
                 it
                 is
                 ,
                 that
                 drives
                 things
                 future
                 upon
                 us
                 ,
                 being
                 from
                 Eternity
                 as
                 well
                 beyond
                 them
                 ,
                 as
                 on
                 this
                 side
                 of
                 them
                 .
                 Though
                 hee
                 should
                 create
                 other
                 creatures
                 without
                 the
                 circumference
                 of
                 this
                 world
                 ,
                 they
                 should
                 be
                 all
                 within
                 his
                 presence
                 ,
                 without
                 which
                 ,
                 it
                 is
                 impossible
                 ought
                 besides
                 him
                 ,
                 should
                 have
                 any
                 existence
                 :
                 yet
                 should
                 he
                 not
                 properly
                 gaine
                 any
                 new
                 existence
                 in
                 them
                 ,
                 but
                 onely
                 take
                 a
                 denomination
                 of
                 coexistence
                 with
                 them
                 ;
                 because
                 they
                 have
                 existence
                 in
                 Him
                 ,
                 which
                 before
                 they
                 had
                 not
                 .
                 Thus
                 ,
                 admitting
                 the
                 branches
                 of
                 Contingency
                 or
                 indifferent
                 possibilities
                 never
                 reduced
                 to
                 act
                 ,
                 to
                 be
                 in
                 our
                 apprehension
                 numberlesse
                 ;
                 yet
                 whensoever
                 any
                 thing
                 comes
                 to
                 passe
                 ,
                 which
                 might
                 not
                 have
                 beene
                 ,
                 it
                 cannot
                 fall
                 without
                 the
                 sphere
                 of
                 Gods
                 actuall
                 knowledge
                 ,
                 
                 which
                 is
                 fully
                 commensurable
                 to
                 Eternity
                 and
                 Immensity
                 ;
                 and
                 therefore
                 is
                 not
                 onely
                 coexistent
                 to
                 every
                 successive
                 act
                 ,
                 but
                 doth
                 environ
                 whole
                 succession
                 .
                 And
                 whether
                 of
                 such
                 things
                 as
                 possibly
                 may
                 be
                 ,
                 more
                 or
                 fewer
                 bee
                 reduced
                 to
                 act
                 ;
                 nothing
                 accrewes
                 to
                 Eternall
                 Knowledge
                 ,
                 no
                 new
                 act
                 can
                 bee
                 produced
                 in
                 it
                 ,
                 by
                 the
                 casuall
                 event
                 ;
                 but
                 only
                 that
                 which
                 was
                 eternally
                 knowne
                 ,
                 having
                 now
                 gotten
                 actuall
                 coexistence
                 with
                 Eternity
                 ,
                 bestowes
                 this
                 extrinsecall
                 denomination
                 upon
                 the
                 Eternall
                 Creator
                 ,
                 
                   It
                   was
                   foreknowne
                   from
                   eternity
                
                 ;
                 that
                 is
                 ,
                 in
                 plaine
                 language
                 ,
                 knowne
                 ,
                 when
                 it
                 was
                 not
                 ,
                 by
                 Him
                 that
                 more
                 properly
                 alwayes
                 indivisibly
                 ,
                 is
                 ,
                 then
                 was
                 before
                 it
                 .
                 And
                 being
                 such
                 ,
                 his
                 knowledge
                 of
                 things
                 ,
                 which
                 ,
                 in
                 respect
                 of
                 us
                 are
                 onely
                 future
                 and
                 foreknowne
                 ,
                 doth
                 as
                 truly
                 resemble
                 ,
                 or
                 rather
                 containe
                 our
                 knowledge
                 of
                 things
                 past
                 or
                 presēt
                 ,
                 as
                 of
                 things
                 to
                 come
                 .
                 Now
                 for
                 us
                 to
                 apprehend
                 a
                 thing
                 past
                 ,
                 under
                 the
                 nature
                 of
                 a
                 thing
                 contingent
                 ,
                 is
                 not
                 impossible
                 .
                 And
                 though
                 we
                 certainly
                 know
                 it
                 to
                 bee
                 already
                 past
                 ,
                 yet
                 this
                 certainty
                 of
                 our
                 knowledge
                 ,
                 doth
                 not
                 perswade
                 us
                 ,
                 that
                 it
                 came
                 to
                 passe
                 certainly
                 ,
                 or
                 inevitably
                 ;
                 but
                 is
                 very
                 compatible
                 with
                 our
                 conceipt
                 of
                 its
                 contingency
                 or
                 casuall
                 production
                 ,
                 whilest
                 it
                 was
                 present
                 .
                 Our
                 knowledge
                 of
                 such
                 things
                 past
                 or
                 present
                 ,
                 is
                 necessary
                 ;
                 but
                 the
                 event
                 it selfe
                 is
                 not
                 therefore
                 necessary
                 ,
                 nor
                 to
                 bee
                 termed
                 necessary
                 in
                 respect
                 of
                 our
                 knowledge
                 .
                 Much
                 lesse
                 may
                 we
                 say
                 ,
                 either
                 that
                 contingent
                 effects
                 are
                 necessary
                 ,
                 or
                 that
                 no
                 effects
                 are
                 not
                 necessary
                 ,
                 in
                 respect
                 of
                 Gods
                 decree
                 or
                 foreknowledge
                 of
                 them
                 .
                 For
                 if
                 we
                 beleeve
                 that
                 Gods
                 foreknowledge
                 of
                 all
                 events
                 
                 to
                 come
                 ,
                 be
                 they
                 of
                 what
                 kinde
                 they
                 possibly
                 may
                 bee
                 ,
                 is
                 more
                 cleare
                 and
                 more
                 infallible
                 than
                 our
                 best
                 knowledge
                 of
                 things
                 past
                 or
                 present
                 ;
                 the
                 necessary
                 infallibility
                 of
                 his
                 knowledge
                 ,
                 can
                 neither
                 adde
                 any
                 degree
                 of
                 necessity
                 to
                 the
                 nature
                 of
                 the
                 events
                 foreknowne
                 ,
                 nor
                 take
                 one
                 jo●
                 of
                 contingency
                 from
                 them
                 .
                 God
                 should
                 not
                 be
                 absolutely
                 infinite
                 either
                 in
                 Essence
                 or
                 in
                 Knowledge
                 ,
                 if
                 the
                 absolute
                 infallibility
                 of
                 his
                 foreknowledge
                 ,
                 or
                 the
                 impossibility
                 of
                 his
                 not
                 erring
                 in
                 his
                 predictions
                 ,
                 were
                 in
                 it selfe
                 grounded
                 upon
                 ,
                 or
                 to
                 be
                 inferred
                 by
                 us
                 ,
                 from
                 the
                 absolute
                 necessity
                 of
                 the
                 event
                 ,
                 rather
                 than
                 from
                 the
                 absolute
                 infinity
                 of
                 his
                 wisedome
                 .
                 For
                 those
                 effects
                 which
                 being
                 otherwise
                 in
                 their
                 nature
                 contingent
                 ,
                 it
                 is
                 in
                 our
                 power
                 (
                 by
                 Gods
                 permission
                 ,
                 by
                 circumspection
                 and
                 forecast
                 )
                 to
                 alter
                 by
                 laying
                 a
                 necessity
                 upon
                 them
                 ,
                 which
                 before
                 they
                 had
                 not
                 ;
                 we
                 are
                 able
                 (
                 after
                 this
                 necessity
                 laid
                 upon
                 them
                 by
                 our selves
                 )
                 infallibly
                 to
                 foreknow
                 and
                 foretell
                 ,
                 albeit
                 our
                 knowledge
                 still
                 remaine
                 but
                 finite
                 .
                 Now
                 ,
                 that
                 some
                 events
                 ,
                 which
                 are
                 to
                 day
                 ,
                 in
                 themselves
                 and
                 by
                 Gods
                 decree
                 ,
                 truly
                 contingent
                 ,
                 may
                 by
                 our
                 industry
                 and
                 circumspection
                 ,
                 become
                 to
                 morrow
                 truly
                 necessary
                 ,
                 no
                 intelligent
                 Christian
                 Divine
                 will
                 (
                 I
                 hope
                 )
                 deny
                 ;
                 or
                 if
                 any
                 doe
                 deny
                 it
                 ,
                 we
                 shall
                 be
                 able
                 (
                 by
                 Gods
                 assistance
                 )
                 positively
                 to
                 demonstrate
                 the
                 truth
                 of
                 this
                 our
                 assertion
                 ,
                 and
                 withall
                 demonstrate
                 the
                 dangerous
                 inconveniences
                 of
                 the
                 contradictory
                 opinion
                 ,
                 in
                 the
                 Treatise
                 of
                 
                   Divine
                   providence
                
                 .
                 In
                 the
                 meane
                 time
                 ,
                 to
                 finish
                 this
                 principall
                 stemme
                 of
                 
                   Divine
                   providence
                
                 ,
                 to
                 wit
                 ,
                 his
                 infinite
                 Wisedome
                 ;
                 and
                 the
                 dependance
                 which
                 things
                 
                 temporall
                 have
                 upon
                 his
                 eternall
                 knowledge
                 :
                 Succession
                 we
                 imagine
                 as
                 a
                 scrole
                 containing
                 severall
                 columnes
                 of
                 contingency
                 or
                 indifferent
                 possibilities
                 ;
                 of
                 which
                 onely
                 so
                 many
                 ,
                 or
                 so
                 much
                 of
                 any
                 ,
                 as
                 in
                 revolution
                 of
                 time
                 ,
                 take
                 inke
                 ,
                 and
                 are
                 unfoulded
                 ,
                 become
                 visible
                 to
                 Men
                 and
                 Angels
                 .
                 But
                 the
                 Almighty
                 looketh
                 on
                 all
                 things
                 ,
                 as
                 well
                 from
                 that
                 end
                 of
                 time
                 which
                 is
                 to
                 come
                 ,
                 as
                 from
                 that
                 which
                 is
                 past
                 :
                 his
                 infinite
                 and
                 eternall
                 wisedome
                 ,
                 doth
                 not
                 onely
                 encompasse
                 all
                 things
                 that
                 come
                 to
                 passe
                 ,
                 as
                 the
                 Circumference
                 doth
                 the
                 Center
                 ;
                 but
                 penetrates
                 the
                 whole
                 scrole
                 of
                 succession
                 from
                 end
                 to
                 end
                 and
                 from
                 corner
                 to
                 corner
                 ,
                 more
                 clearly
                 then
                 the
                 Suns
                 brightnesse
                 doth
                 the
                 perspicuous
                 or
                 purified
                 Ayre
                 .
                 Those
                 Columnes
                 of
                 meere
                 possibilities
                 never
                 actuated
                 ,
                 which
                 his
                 finger
                 from
                 Eternity
                 hath
                 drawne
                 in
                 Characters
                 secret
                 and
                 invisible
                 to
                 his
                 Creatures
                 ,
                 are
                 alike
                 distinct
                 and
                 legible
                 to
                 his
                 glorious
                 eye
                 ,
                 as
                 those
                 others
                 whose
                 first
                 draught
                 ,
                 being
                 as
                 secretly
                 and
                 invisibly
                 fashioned
                 by
                 him
                 ,
                 man
                 or
                 other
                 second
                 causes
                 by
                 his
                 concourse
                 ,
                 fill
                 with
                 actuall
                 or
                 sensible
                 existence
                 ;
                 as
                 the
                 Embroyderer
                 doth
                 the
                 Drawers
                 obscure
                 patterne
                 ,
                 with
                 conspicuous
                 branches
                 of
                 silke
                 ,
                 gold
                 ,
                 or
                 silver
                 .
              
               
                 12
                 But
                 lest
                 we
                 may
                 be
                 thought
                 to
                 reade
                 the
                 Ancients
                 with
                 no
                 greater
                 reverence
                 ,
                 than
                 we
                 do
                 some
                 moderne
                 Writers
                 from
                 whom
                 wee
                 freely
                 dissent
                 ,
                 without
                 any
                 impulsion
                 of
                 envy
                 or
                 vainglory
                 ,
                 let
                 us
                 for
                 conclusion
                 of
                 this
                 long
                 discourse
                 ,
                 a
                 little
                 reflect
                 upon
                 the
                 testimonies
                 before
                 avouched
                 out
                 of
                 S.
                 Austine
                 ,
                 and
                 out
                 of
                 S.
                 Gregory
                 .
                 The
                 truth
                 then
                 at
                 which
                 these
                 two
                 learned
                 Fathers
                 aimed
                 ,
                 &
                 which
                 ,
                 
                 in
                 the
                 charitable
                 construction
                 of
                 such
                 as
                 read
                 them
                 with
                 reverence
                 ,
                 they
                 did
                 not
                 misse
                 ,
                 may
                 bee
                 fully
                 comprised
                 in
                 these
                 observations
                 following
                 ,
                 which
                 are
                 but
                 necessary
                 extracts
                 of
                 what
                 hath
                 hitherto
                 beene
                 delivered
                 .
                 Whereas
                 S.
                 Gregory
                 saith
                 ,
                 
                   Vnto
                   God
                   nothing
                   is
                   past
                   ,
                   nothing
                   to
                   come
                
                 ;
                 the
                 true
                 construction
                 of
                 his
                 meaning
                 is
                 ,
                 that
                 in
                 Gods
                 knowledge
                 of
                 things
                 past
                 ,
                 present
                 ,
                 or
                 to
                 come
                 ,
                 there
                 is
                 
                   nihil
                   futurum
                   ,
                   nihil
                   praeteritum
                
                 ,
                 no
                 such
                 difference
                 of
                 time
                 or
                 duration
                 ,
                 as
                 we
                 expresse
                 by
                 these
                 words
                 ,
                 future
                 or
                 past
                 :
                 for
                 it
                 alwayes
                 is
                 ,
                 and
                 so
                 perfectly
                 alwayes
                 is
                 ,
                 that
                 nothing
                 can
                 be
                 added
                 to
                 it
                 by
                 succession
                 or
                 variety
                 of
                 events
                 ,
                 be
                 they
                 necessary
                 ,
                 casuall
                 ,
                 or
                 contingent
                 .
                 But
                 as
                 his
                 Eternal
                 knowledge
                 of
                 all
                 things
                 ,
                 doth
                 not
                 make
                 all
                 things
                 ,
                 which
                 he
                 knowes
                 ,
                 to
                 be
                 eternall
                 (
                 no
                 not
                 in
                 respect
                 of
                 his
                 Eternall
                 Decree
                 or
                 Knowledge
                 ,
                 for
                 he
                 eternally
                 decrees
                 and
                 knowes
                 things
                 temporall
                 and
                 mutable
                 :
                 )
                 so
                 neither
                 doth
                 the
                 immutable
                 or
                 absolute
                 certainty
                 of
                 his
                 knowledge
                 ,
                 make
                 all
                 things
                 so
                 known
                 by
                 him
                 ,
                 to
                 be
                 immutable
                 or
                 absolutely
                 necessary
                 ,
                 either
                 in
                 themselves
                 or
                 in
                 respect
                 of
                 his
                 Eternall
                 Knowledge
                 .
                 Onely
                 this
                 we
                 are
                 bound
                 to
                 beleeve
                 ,
                 and
                 this
                 is
                 all
                 that
                 we
                 may
                 in
                 this
                 argument
                 safely
                 say
                 :
                 [
                 Gods
                 Knowledge
                 of
                 things
                 mutable
                 &
                 unnecessary
                 ,
                 is
                 absolutely
                 necessary
                 ,
                 because
                 absolutely
                 infinite
                 .
                 ]
                 Againe
                 ,
                 it
                 is
                 most
                 true
                 which
                 S.
                 Gregory
                 saith
                 ;
                 that
                 things
                 future
                 doe
                 not
                 come
                 upon
                 God
                 as
                 they
                 doe
                 upon
                 us
                 ;
                 that
                 things
                 present
                 do
                 not
                 passe
                 him
                 ,
                 or
                 from
                 him
                 ,
                 as
                 they
                 do
                 from
                 us
                 .
                 Whilest
                 things
                 present
                 passe
                 from
                 us
                 ,
                 we
                 likewise
                 passe
                 from
                 them
                 :
                 for
                 we
                 continually
                 lose
                 that
                 portion
                 of
                 duration
                 or
                 coexistence
                 which
                 
                 wee
                 had
                 with
                 them
                 ;
                 alwayes
                 gaining
                 ,
                 whilest
                 our
                 glasse
                 is
                 in
                 running
                 ,
                 a
                 new
                 ●rit
                 or
                 link
                 of
                 coexistēce
                 with
                 that
                 which
                 is
                 next
                 to
                 come
                 .
                 Nothing
                 ,
                 in
                 this
                 sense
                 ,
                 can
                 passe
                 by
                 God
                 or
                 from
                 God
                 ,
                 because
                 He
                 alwayes
                 is
                 ,
                 and
                 the
                 manner
                 of
                 his
                 duration
                 is
                 indivisible
                 :
                 He
                 cannot
                 lose
                 any
                 existence
                 by
                 antiquity
                 ,
                 nor
                 gaine
                 any
                 new
                 portion
                 of
                 duration
                 ,
                 by
                 everlasting
                 continuance
                 .
                 Times
                 passing
                 exonerate
                 themselves
                 into
                 the
                 Ocean
                 of
                 his
                 infinite
                 duration
                 ,
                 without
                 inlarging
                 it
                 ;
                 times
                 comming
                 incessantly
                 flow
                 from
                 it
                 ,
                 without
                 diminution
                 of
                 it
                 .
                 Times
                 future
                 againe
                 ,
                 are
                 said
                 to
                 come
                 upon
                 us
                 ,
                 or
                 to
                 meet
                 us
                 ;
                 because
                 our
                 duration
                 or
                 existence
                 cannot
                 reach
                 to
                 future
                 things
                 ,
                 whilest
                 they
                 are
                 future
                 :
                 the
                 very
                 Angels
                 are
                 not
                 of
                 so
                 long
                 standing
                 or
                 duration
                 to
                 day
                 ,
                 as
                 they
                 shall
                 bee
                 to
                 morrow
                 :
                 unlesse
                 things
                 future
                 did
                 come
                 towards
                 them
                 ,
                 and
                 as
                 it
                 were
                 meet
                 them
                 ,
                 they
                 should
                 have
                 no
                 coexistence
                 with
                 them
                 .
                 In
                 this
                 sense
                 ,
                 times
                 future
                 cannot
                 be
                 said
                 to
                 come
                 upon
                 God
                 ,
                 because
                 he
                 alwayes
                 is
                 ,
                 and
                 exists
                 every
                 way
                 before
                 them
                 .
                 His
                 duration
                 is
                 
                   yesterday
                   ,
                   to
                   day
                   ,
                   to
                   morrow
                   ,
                
                 the
                 same
                 for
                 ever
                 ;
                 and
                 every
                 way
                 the
                 same
                 without
                 addition
                 of
                 quantity
                 ,
                 without
                 alteration
                 of
                 nature
                 or
                 quality
                 :
                 and
                 in
                 it
                 are
                 all
                 things
                 that
                 are
                 .
                 So
                 much
                 of
                 being
                 as
                 things
                 future
                 can
                 bee
                 said
                 to
                 have
                 ,
                 they
                 have
                 it
                 in
                 him
                 and
                 from
                 him
                 :
                 so
                 much
                 of
                 being
                 as
                 there
                 remaines
                 of
                 things
                 past
                 ,
                 remaineth
                 in
                 Him
                 ,
                 and
                 things
                 present
                 ,
                 even
                 presence
                 it selfe
                 ,
                 cannot
                 for
                 a
                 moment
                 subsist
                 ,
                 without
                 Him.
                 
              
            
             
               
               
                 CHAP.
                 9.
                 
              
               
                 Of
                 Divine
                 Immutability
                 .
              
               
                 1
                 WIth
                 these
                 stemmes
                 of
                 Divine
                 perfection
                 hitherto
                 exprest
                 ,
                 another
                 presents
                 it selfe
                 to
                 our
                 contemplation
                 ,
                 which
                 some
                 Schoole-men
                 have
                 moulded
                 in
                 the
                 same
                 conceipt
                 with
                 Eternity
                 ;
                 of
                 which
                 ,
                 others
                 conceive
                 it
                 to
                 bee
                 the
                 off-spring
                 .
                 Vs
                 it
                 sufficeth
                 ,
                 that
                 the
                 true
                 explication
                 of
                 the
                 former
                 ,
                 confirmes
                 the
                 truth
                 of
                 this
                 attribute
                 ,
                 whose
                 briefe
                 explication
                 we
                 now
                 seeke
                 .
                 And
                 perhaps
                 ,
                 if
                 I
                 should
                 speake
                 properly
                 ,
                 the
                 Knowledge
                 of
                 it
                 ,
                 is
                 the
                 Off-spring
                 of
                 our
                 right
                 knowledge
                 of
                 the
                 former
                 .
                 The
                 attribute
                 it selfe
                 ,
                 whose
                 truth
                 in
                 former
                 disputes
                 hath
                 beene
                 supposed
                 ,
                 is
                 
                   Divine
                   Immutability
                
                 ;
                 which
                 may
                 be
                 thus
                 demonstrated
                 .
              
               
                 2
                 All
                 mutation
                 supposeth
                 a
                 defect
                 or
                 imperfection
                 ,
                 either
                 in
                 respect
                 of
                 the
                 terme
                 ,
                 whence
                 ,
                 or
                 into
                 which
                 ,
                 the
                 change
                 is
                 made
                 ;
                 and
                 therefore
                 can
                 have
                 no
                 place
                 in
                 absolute
                 or
                 abstract
                 perfection
                 ,
                 or
                 in
                 Essence
                 infinite
                 .
                 More
                 particularly
                 ,
                 all
                 mutation
                 or
                 change
                 ,
                 is
                 either
                 in
                 essence
                 ,
                 in
                 quantity
                 ,
                 in
                 place
                 ,
                 or
                 in
                 quality
                 ;
                 under
                 which
                 we
                 comprehend
                 all
                 vitall
                 endeavors
                 ,
                 all
                 acts
                 of
                 the
                 Will
                 or
                 Vnderstanding
                 .
                 In
                 essence
                 or
                 nature
                 ,
                 it
                 is
                 impossible
                 the
                 totality
                 and
                 fountaine
                 of
                 Essence
                 should
                 admit
                 any
                 change
                 ,
                 as
                 impossible
                 for
                 him
                 which
                 hath
                 no
                 author
                 of
                 being
                 ,
                 
                 not
                 to
                 bee
                 alwayes
                 what
                 hee
                 is
                 ;
                 as
                 for
                 that
                 which
                 now
                 is
                 not
                 ,
                 to
                 take
                 his
                 being
                 to
                 it selfe
                 :
                 unto
                 infinit
                 perfection
                 (
                 for
                 such
                 he
                 is
                 )
                 what
                 can
                 accrew
                 ?
                 On
                 the
                 other
                 side
                 ,
                 nothing
                 can
                 fall
                 from
                 it
                 ,
                 but
                 must
                 fall
                 into
                 him
                 ;
                 seeing
                 ,
                 He
                 is
                 in
                 being
                 infinite
                 .
                 And
                 in
                 that
                 he
                 filleth
                 every
                 place
                 by
                 his
                 essentiall
                 presence
                 ,
                 it
                 is
                 impossible
                 hee
                 should
                 move
                 from
                 place
                 to
                 place
                 ,
                 or
                 be
                 carryed
                 by
                 any
                 circular
                 motion
                 ,
                 being
                 indivisibly
                 and
                 totally
                 in
                 every
                 space
                 that
                 can
                 be
                 imagined
                 .
                 And
                 as
                 his
                 Immensitie
                 could
                 not
                 be
                 entended
                 or
                 contracted
                 by
                 extension
                 of
                 new
                 magnitudes
                 ,
                 or
                 by
                 diminution
                 or
                 annihilation
                 of
                 the
                 old
                 ;
                 so
                 neither
                 can
                 his
                 Eternity
                 ,
                 bee
                 shortned
                 or
                 lenghtned
                 by
                 continuation
                 of
                 succession
                 ,
                 or
                 expiration
                 of
                 time
                 or
                 motion
                 .
                 Power
                 ,
                 in
                 like
                 sort
                 ,
                 truly
                 infinite
                 ,
                 can
                 admit
                 no
                 intension
                 or
                 remission
                 ,
                 in
                 endeavors
                 ;
                 but
                 moveth
                 all
                 things
                 without
                 motion
                 ,
                 and
                 worketh
                 all
                 things
                 without
                 labour
                 or
                 toyle
                 inherent
                 :
                 For
                 all
                 things
                 are
                 made
                 ,
                 and
                 brought
                 to
                 nothing
                 ,
                 by
                 his
                 sole
                 will
                 or
                 word
                 .
                 Nor
                 speakes
                 hee
                 ought
                 ,
                 which
                 from
                 Eternity
                 hee
                 hath
                 not
                 spoken
                 ;
                 albeit
                 succeding
                 ages
                 have
                 still
                 new
                 messengers
                 of
                 his
                 eternall
                 will
                 and
                 Word
                 ,
                 
                   All
                   flesh
                   is
                   as
                   grasse
                   ,
                   and
                   all
                   the
                   glory
                   of
                   man
                   as
                   the
                   power
                   of
                   the
                   grasse
                   ;
                   the
                   grass
                   withereth
                   ,
                   and
                   the
                   flower
                   thereof
                   falleth
                   away
                   .
                   But
                   the
                   word
                   of
                   the
                   Lord
                   endureth
                   for
                   ever
                   .
                
                 And
                 yet
                 this
                 was
                 that
                 word
                 of
                 the
                 Gospell
                 ,
                 which
                 seemed
                 then
                 first
                 to
                 be
                 preached
                 unto
                 them
                 .
              
               
                 3
                 All
                 the
                 difficulty
                 wherewith
                 flesh
                 and
                 blood
                 in
                 this
                 article
                 are
                 usually
                 assaulted
                 ,
                 or
                 seeme
                 to
                 themselves
                 to
                 be
                 beset
                 ,
                 is
                 ,
                 how
                 his
                 will
                 or
                 counsaile
                 should
                 be
                 eternally
                 immutable
                 ,
                 and
                 yet
                 everlastingly
                 free
                 :
                 
                 but
                 supposing
                 ,
                 what
                 we
                 often
                 promise
                 ,
                 and
                 once
                 for
                 all
                 (
                 by
                 his
                 assistance
                 )
                 shall
                 undoubtedly
                 prove
                 ;
                 that
                 absolute
                 contingency
                 or
                 
                   possibilities
                   aequipendent
                
                 betwixt
                 many
                 effects
                 ,
                 may
                 as
                 truly
                 be
                 the
                 object
                 of
                 his
                 Eternall
                 decree
                 ,
                 as
                 necessity
                 in
                 other
                 workes
                 of
                 nature
                 :
                 I
                 see
                 not
                 what
                 appearance
                 of
                 difficulty
                 can
                 present
                 it selfe
                 ,
                 to
                 such
                 ,
                 as
                 beare
                 the
                 two
                 former
                 principles
                 before
                 mentioned
                 levell
                 in
                 their
                 mindes
                 and
                 thoughts
                 ;
                 the
                 one
                 ,
                 that
                 God
                 
                   is
                   absolute
                   infinite
                   in
                   Being
                
                 :
                 the
                 other
                 ,
                 that
                 
                   Hee
                   is
                   absolutely
                   perfect
                
                 ,
                 according
                 to
                 all
                 the
                 branches
                 of
                 Beeing
                 or
                 perfection
                 by
                 us
                 conceiveable
                 ;
                 or
                 ,
                 more
                 than
                 all
                 these
                 ,
                 
                   Perfection
                   it selfe
                
                 .
                 Now
                 in
                 things
                 that
                 have
                 any
                 better
                 portion
                 of
                 Being
                 ,
                 wherein
                 they
                 can
                 truly
                 delight
                 ;
                 it
                 is
                 ,
                 to
                 our
                 apprehension
                 ,
                 a
                 degree
                 or
                 portion
                 of
                 perfection
                 to
                 have
                 an
                 immutable
                 state
                 of
                 such
                 Being
                 ;
                 an
                 imperfection
                 ,
                 to
                 be
                 subject
                 to
                 alteration
                 or
                 change
                 .
                 But
                 ,
                 whether
                 their
                 estate
                 bee
                 mutable
                 or
                 immutable
                 ,
                 it
                 is
                 a
                 greater
                 perfection
                 to
                 be
                 free
                 in
                 their
                 operations
                 ,
                 than
                 to
                 be
                 restrained
                 to
                 some
                 one
                 or
                 few
                 particulars
                 ,
                 without
                 any
                 choice
                 or
                 variety
                 of
                 subjects
                 ,
                 wherein
                 they
                 may
                 exercise
                 their
                 operative
                 faculties
                 .
                 Bruitish
                 ,
                 or
                 meerly
                 sensitive
                 creatures
                 have
                 a
                 delectable
                 kinde
                 of
                 Being
                 ,
                 whose
                 continuance
                 they
                 desire
                 ;
                 but
                 without
                 all
                 variety
                 of
                 choice
                 ,
                 or
                 desire
                 of
                 any
                 better
                 being
                 ,
                 although
                 the
                 best
                 being
                 they
                 have
                 be
                 subject
                 to
                 alteration
                 or
                 change
                 .
                 Men
                 are
                 free
                 in
                 their
                 operations
                 ;
                 but
                 mutable
                 and
                 subject
                 to
                 alteration
                 ,
                 as
                 well
                 in
                 their
                 nature
                 ,
                 as
                 in
                 their
                 operations
                 ,
                 or
                 in
                 the
                 objects
                 of
                 their
                 freedome
                 ;
                 and
                 yet
                 are
                 more
                 excellent
                 than
                 the
                 visible
                 Heavens
                 ,
                 which
                 are
                 not
                 obnoxious
                 
                 to
                 alteration
                 or
                 corruption
                 .
                 So
                 that
                 ,
                 if
                 the
                 Heavens
                 ,
                 or
                 other
                 incorruptible
                 substances
                 ,
                 had
                 their
                 freedome
                 of
                 choice
                 ,
                 which
                 men
                 have
                 ;
                 they
                 would
                 bee
                 more
                 perfect
                 and
                 excellent
                 creatures
                 than
                 man
                 is
                 :
                 Or
                 ,
                 if
                 man
                 were
                 as
                 immortall
                 as
                 they
                 are
                 ,
                 he
                 would
                 be
                 incomparably
                 more
                 perfect
                 than
                 they
                 can
                 bee
                 ,
                 without
                 the
                 freedome
                 of
                 choyce
                 or
                 will
                 ,
                 which
                 (
                 as
                 we
                 now
                 suppose
                 )
                 is
                 the
                 inseparable
                 consequent
                 ,
                 or
                 companion
                 of
                 reason
                 or
                 
                   intellectuall
                   knowledge
                
                 .
                 But
                 ,
                 though
                 freedome
                 be
                 in
                 it selfe
                 a
                 great
                 perfection
                 ;
                 yet
                 to
                 be
                 free
                 to
                 do
                 evil
                 ,
                 is
                 a
                 branch
                 of
                 imperfection
                 ,
                 which
                 springs
                 from
                 the
                 mutability
                 of
                 the
                 creatures
                 freedome
                 .
                 And
                 this
                 their
                 mutability
                 ,
                 though
                 in
                 it selfe
                 an
                 imperfection
                 ,
                 yet
                 is
                 an
                 imperfection
                 necessarily
                 praerequired
                 ,
                 or
                 praesupposed
                 to
                 the
                 perfection
                 of
                 the
                 creature
                 .
                 For
                 no
                 creature
                 can
                 bee
                 truly
                 perfect
                 by
                 nature
                 ,
                 but
                 by
                 the
                 will
                 and
                 pleasure
                 of
                 the
                 Creator
                 .
                 And
                 it
                 is
                 his
                 will
                 and
                 pleasure
                 ,
                 to
                 make
                 them
                 mutable
                 ,
                 before
                 they
                 be
                 immutably
                 happy
                 .
                 But
                 the
                 Creator
                 of
                 all
                 things
                 ,
                 in
                 that
                 He
                 is
                 absolutely
                 perfect
                 ,
                 even
                 Perfection
                 it selfe
                 ,
                 is
                 essentially
                 immutable
                 ,
                 essentially
                 free
                 ,
                 and
                 immutably
                 happy
                 ;
                 because
                 infinitely
                 good
                 .
                 Yet
                 if
                 we
                 compare
                 these
                 attributes
                 amongst
                 themselves
                 ,
                 immutability
                 is
                 the
                 ground
                 or
                 supporter
                 ,
                 not
                 the
                 Crowne
                 or
                 perfection
                 of
                 freedome
                 ,
                 but
                 freedome
                 rather
                 the
                 perfection
                 of
                 immutabilitie
                 .
                 Yet
                 were
                 freedome
                 in
                 it selfe
                 ,
                 how
                 perfect
                 and
                 complete
                 soever
                 it
                 were
                 ,
                 no
                 absolute
                 perfection
                 ,
                 unlesse
                 it
                 were
                 immutably
                 wedded
                 unto
                 goodnesse
                 .
                 Absolute
                 immutability
                 and
                 absolute
                 freedome
                 ,
                 may
                 very
                 well
                 stand
                 together
                 ,
                 even
                 in
                 our
                 conceipts
                 ;
                 so
                 they
                 be
                 rightly
                 joyned
                 ,
                 or
                 sorted
                 .
                 To
                 
                 be
                 freely
                 immutable
                 ,
                 implyes
                 a
                 contradiction
                 ;
                 if
                 not
                 unto
                 the
                 nature
                 of
                 immutability
                 ,
                 yet
                 unto
                 the
                 nature
                 of
                 absolute
                 perfection
                 ,
                 or
                 to
                 our
                 true
                 conceipt
                 of
                 infinite
                 Being
                 .
                 To
                 be
                 freely
                 immutable
                 ,
                 is
                 a
                 branch
                 of
                 imperfection
                 or
                 impotency
                 ;
                 which
                 might
                 put
                 al
                 those
                 perfections
                 ,
                 which
                 are
                 contained
                 in
                 that
                 nature
                 which
                 is
                 no
                 otherwise
                 than
                 freely
                 immutable
                 ,
                 upon
                 the
                 hazard
                 .
                 If
                 the
                 divine
                 Essence
                 were
                 freely
                 immutable
                 ,
                 or
                 free
                 in
                 respect
                 of
                 his
                 immutability
                 ,
                 whether
                 of
                 nature
                 or
                 goodnesse
                 ;
                 it
                 were
                 possible
                 for
                 him
                 to
                 put
                 off
                 these
                 two
                 attributes
                 ,
                 and
                 to
                 eloath
                 himselfe
                 with
                 mutability
                 ,
                 which
                 is
                 alwayes
                 charged
                 with
                 possibility
                 of
                 doing
                 amisse
                 .
                 But
                 to
                 be
                 immutably
                 free
                 ,
                 is
                 no
                 point
                 of
                 imperfection
                 ;
                 but
                 rather
                 the
                 period
                 of
                 perfection
                 ;
                 and
                 necessarily
                 inferres
                 this
                 perfection
                 (
                 which
                 wee
                 call
                 freedome
                 )
                 to
                 be
                 as
                 unchangeable
                 as
                 the
                 Attributes
                 of
                 power
                 ,
                 of
                 wisedome
                 ,
                 of
                 eternity
                 ,
                 or
                 goodnesse
                 are
                 .
                 The
                 excellency
                 of
                 his
                 nature
                 and
                 Essence
                 necessarily
                 includes
                 an
                 Eternall
                 liberty
                 or
                 freedome
                 in
                 the
                 exercise
                 of
                 his
                 omnipotent
                 power
                 ,
                 and
                 in
                 the
                 influence
                 or
                 communication
                 of
                 his
                 goodnesse
                 ;
                 Free
                 it
                 is
                 for
                 him
                 ,
                 from
                 Everlasting
                 to
                 Everlasting
                 ,
                 omnipotently
                 to
                 decree
                 as
                 well
                 a
                 mutability
                 in
                 the
                 actions
                 of
                 some
                 things
                 created
                 ,
                 as
                 a
                 necessity
                 or
                 immutability
                 in
                 the
                 course
                 or
                 operation
                 of
                 nature
                 inanimate
                 :
                 That
                 the
                 course
                 of
                 mans
                 life
                 ,
                 or
                 the
                 finall
                 doome
                 awarded
                 to
                 every
                 man
                 (
                 though
                 that
                 must
                 be
                 awarded
                 unto
                 all
                 according
                 to
                 the
                 diversity
                 of
                 their
                 courses
                 ,
                 )
                 should
                 be
                 immutable
                 ;
                 because
                 they
                 are
                 foreset
                 by
                 an
                 immutable
                 omnipotent
                 Decree
                 ;
                 hath
                 no
                 more
                 colour
                 of
                 truth
                 ,
                 than
                 to
                 say
                 the
                 Omnipotent
                 
                 Creator
                 ,
                 must
                 needs
                 be
                 blacke
                 because
                 he
                 made
                 the
                 Crowes
                 and
                 Ebony
                 blacke
                 ;
                 or
                 white
                 ,
                 because
                 he
                 made
                 the
                 Snow
                 and
                 Swannes
                 white
                 ;
                 or
                 greene
                 and
                 yellow
                 ,
                 because
                 hee
                 made
                 the
                 Gold
                 yellow
                 ,
                 and
                 the
                 Popinjayes
                 greene
                 :
                 Or
                 that
                 hee
                 should
                 be
                 of
                 all
                 colours
                 ,
                 because
                 the
                 Rainbow
                 is
                 his
                 creature
                 .
                 Let
                 us
                 beleeve
                 then
                 ,
                 that
                 He
                 is
                 everlastingly
                 and
                 immutably
                 free
                 ,
                 to
                 make
                 creatures
                 of
                 what
                 kinde
                 it
                 pleaseth
                 Him
                 ,
                 that
                 he
                 hath
                 printed
                 a
                 resemblance
                 of
                 his
                 freedome
                 in
                 the
                 mutability
                 of
                 this
                 inferiour
                 world
                 ,
                 and
                 hath
                 left
                 a
                 modell
                 of
                 his
                 immutability
                 in
                 the
                 celestiall
                 and
                 immortall
                 substances
                 .
                 But
                 the
                 more
                 immutable
                 Hee
                 is
                 ,
                 the
                 more
                 irresistible
                 we
                 conceive
                 his
                 power
                 to
                 bee
                 :
                 or
                 the
                 greater
                 his
                 wisedome
                 is
                 ,
                 the
                 lesse
                 preventable
                 the
                 contrivances
                 of
                 it
                 are
                 :
                 the
                 worse
                 it
                 would
                 be
                 with
                 such
                 as
                 have
                 to
                 deale
                 with
                 Him
                 ,
                 were
                 not
                 his
                 goodnesse
                 (
                 which
                 is
                 the
                 rule
                 of
                 his
                 Eternall
                 Decree
                 )
                 immutably
                 as
                 great
                 ,
                 as
                 He
                 himselfe
                 ,
                 or
                 his
                 other
                 Attributes
                 are
                 .
              
            
             
               
                 CHAP.
                 10.
                 
              
               
                 Of
                 the
                 eternall
                 and
                 immutable
                 Decree
                 .
              
               
                 1
                 FRom
                 all
                 ,
                 or
                 most
                 of
                 the
                 former
                 speculations
                 ,
                 concerning
                 the
                 severall
                 branches
                 of
                 the
                 divine
                 Attributes
                 or
                 perfections
                 ,
                 somwhat
                 may
                 be
                 gathered
                 ,
                 not
                 unusefull
                 for
                 rectifying
                 or
                 bettering
                 our
                 apprehensions
                 of
                 Gods
                 
                   absolute
                   and
                   omnipotent
                   decree
                
                 .
                 
                 A
                 point
                 ,
                 though
                 in
                 all
                 ages
                 most
                 difficult
                 ,
                 yet
                 in
                 this
                 age
                 become
                 so
                 common
                 ,
                 and
                 so
                 farre
                 extended
                 ,
                 that
                 no
                 Divine
                 can
                 adventure
                 upon
                 any
                 other
                 service
                 profitable
                 for
                 the
                 present
                 estate
                 of
                 Christs
                 Militant
                 Church
                 ,
                 but
                 he
                 shall
                 be
                 enforced
                 either
                 to
                 make
                 his
                 passage
                 through
                 it
                 ,
                 or
                 come
                 so
                 nigh
                 unto
                 it
                 ,
                 that
                 hee
                 must
                 ,
                 in
                 good
                 manners
                 ,
                 doe
                 homage
                 unto
                 it
                 .
                 That
                 this
                 Decree
                 is
                 for
                 its
                 tenour
                 ,
                 immutable
                 ,
                 (
                 if
                 wee
                 take
                 it
                 in
                 the
                 abstract
                 ,
                 or
                 as
                 it
                 is
                 in
                 God
                 )
                 is
                 cleare
                 from
                 the
                 attribute
                 last
                 handled
                 ;
                 that
                 the
                 same
                 Decree
                 ,
                 is
                 irresistible
                 in
                 its
                 executions
                 ,
                 or
                 that
                 the
                 things
                 decreed
                 are
                 inevitable
                 ,
                 is
                 evident
                 from
                 the
                 attribute
                 of
                 Gods
                 infinite
                 Power
                 or
                 Omnipotency
                 .
                 That
                 this
                 immutable
                 irresistible
                 Decree
                 ,
                 is
                 Eternall
                 ,
                 or
                 before
                 all
                 Times
                 ,
                 no
                 man
                 questions
                 .
                 Yet
                 is
                 it
                 not
                 agreed
                 upon
                 by
                 all
                 ,
                 either
                 what
                 a
                 Decree
                 is
                 ,
                 or
                 what
                 it
                 is
                 to
                 be
                 Eternall
                 .
                 All
                 least
                 the
                 most
                 part
                 doe
                 not
                 perfectly
                 beare
                 in
                 minde
                 ,
                 the
                 true
                 importances
                 of
                 an
                 
                   Eternall
                   Decree
                
                 .
                 To
                 this
                 purpose
                 have
                 the
                 former
                 speculations
                 concerning
                 Eternity
                 ,
                 and
                 Gods
                 infinite
                 wisedome
                 beene
                 praemised
                 ;
                 Lest
                 ,
                 by
                 the
                 incogitant
                 use
                 of
                 these
                 and
                 the
                 like
                 Scripture
                 Phrases
                 ,
                 
                   [
                   God
                   foreknowes
                
                 or
                 hath
                 decreed
                 all
                 things
                 from
                 
                   Eternity
                   ;
                
                 ]
                 that
                 slumber
                 might
                 creepe
                 upon
                 the
                 unvigilant
                 or
                 unattentive
                 Reader
                 ;
                 with
                 whose
                 dreames
                 many
                 deceived
                 ,
                 have
                 thought
                 and
                 spoken
                 of
                 Gods
                 Decree
                 or
                 predetermination
                 of
                 things
                 to
                 come
                 ,
                 as
                 of
                 Acts
                 already
                 irrevocably
                 finished
                 and
                 accomplished
                 ;
                 And
                 by
                 a
                 consequent
                 errour
                 ,
                 resolve
                 that
                 it
                 is
                 as
                 impossible
                 ,
                 for
                 any
                 thing
                 to
                 be
                 otherwise
                 than
                 it
                 is
                 ,
                 will
                 be
                 ,
                 or
                 hath
                 beene
                 ;
                 as
                 it
                 is
                 to
                 recall
                 that
                 againe
                 ,
                 which
                 is
                 already
                 past
                 .
                 In
                 
                 which
                 conceipt
                 ,
                 though
                 they
                 doe
                 not
                 expressely
                 speake
                 or
                 thinke
                 it
                 ,
                 they
                 necessarily
                 involve
                 thus
                 much
                 [
                 That
                 God
                 by
                 his
                 Eternall
                 and
                 powerfull
                 Decree
                 ,
                 did
                 set
                 the
                 course
                 of
                 nature
                 a
                 going
                 with
                 an
                 irresistable
                 and
                 unretractible
                 swingde
                 ;
                 and
                 since
                 onely
                 lookes
                 upon
                 it
                 ,
                 with
                 an
                 awfull
                 eye
                 ,
                 as
                 Masters
                 sometimes
                 watch
                 their
                 servants
                 ,
                 whether
                 they
                 goe
                 the
                 way
                 they
                 are
                 commanded
                 .
                 ]
                 But
                 it
                 is
                 a
                 rule
                 in
                 Divinity
                 ,
                 not
                 contradicted
                 ,
                 (
                 for
                 ought
                 I
                 know
                 )
                 by
                 any
                 Christian
                 ,
                 that
                 there
                 is
                 altogether
                 as
                 great
                 need
                 and
                 use
                 of
                 power
                 and
                 wisedome
                 infinite
                 ,
                 to
                 manage
                 the
                 world
                 ,
                 as
                 there
                 was
                 at
                 first
                 to
                 make
                 it
                 ,
                 
                   Pater
                   meus
                   operatur
                   adhuc
                
                 (
                 saith
                 the
                 *
                 Wisedome
                 of
                 God
                 )
                 
                   et
                   ego
                   operor
                   .
                   My
                   Father
                   worketh
                   hitherto
                   ,
                   and
                   I
                   worke
                   .
                
                 And
                 as
                 hee
                 ceaseth
                 not
                 to
                 worke
                 ,
                 so
                 doth
                 he
                 never
                 cease
                 to
                 decree
                 .
                 Omnia
                 *
                 
                   operatur
                   secundum
                   consilium
                   voluntatis
                   suae
                   .
                   Hee
                   worketh
                   all
                   things
                   according
                   to
                   the
                   counsell
                   of
                   his
                   Will.
                
                 So
                 that
                 albeit
                 the
                 Counsell
                 of
                 his
                 Will
                 ,
                 by
                 which
                 hee
                 worketh
                 ,
                 be
                 Eternall
                 ;
                 yet
                 all
                 things
                 are
                 not
                 yet
                 wrought
                 by
                 it
                 .
                 Shall
                 we
                 say
                 then
                 ,
                 he
                 hath
                 not
                 decreed
                 whatsoever
                 doth
                 or
                 shall
                 befall
                 us
                 ?
                 Yes
                 ,
                 in
                 this
                 sense
                 we
                 may
                 ,
                 [
                 He
                 doth
                 not
                 now
                 first
                 begin
                 to
                 decree
                 thē
                 :
                 ]
                 but
                 in
                 as
                 much
                 as
                 his
                 Decrees
                 have
                 no
                 end
                 ,
                 wee
                 should
                 remember
                 withall
                 ,
                 that
                 hee
                 now
                 decrees
                 them
                 .
                 And
                 it
                 were
                 much
                 safer
                 for
                 every
                 man
                 in
                 particular
                 to
                 looke
                 on
                 Gods
                 Decree
                 concerning
                 himselfe
                 ,
                 as
                 present
                 or
                 coexistent
                 to
                 his
                 whole
                 course
                 of
                 life
                 ;
                 rather
                 than
                 on
                 it
                 ,
                 as
                 it
                 was
                 before
                 the
                 world
                 ,
                 or
                 in
                 Adam
                 :
                 for
                 so
                 we
                 shall
                 thinke
                 of
                 it
                 ,
                 as
                 of
                 an
                 Act
                 past
                 and
                 finished
                 ,
                 which
                 hath
                 denounced
                 sentence
                 upon
                 us
                 ,
                 more
                 irrevocable
                 
                 than
                 the
                 Lawes
                 of
                 the
                 Medes
                 and
                 Persians
                 .
                 Howbeit
                 even
                 these
                 lawes
                 ,
                 whiles
                 they
                 were
                 in
                 making
                 ,
                 suppose
                 that
                 Liberty
                 in
                 their
                 Makers
                 ,
                 which
                 they
                 utterly
                 tooke
                 from
                 them
                 being
                 once
                 enacted
                 .
              
               
                 2
                 Gods
                 Decrees
                 are
                 like
                 theirs
                 ,
                 in
                 that
                 they
                 are
                 in
                 themselves
                 unalterable
                 :
                 but
                 not
                 in
                 that
                 they
                 make
                 some
                 evills
                 ,
                 which
                 befall
                 others
                 ,
                 inevitable
                 ;
                 or
                 some
                 casuall
                 inconveniences
                 ,
                 unamendable
                 .
                 No
                 wisedome
                 ,
                 but
                 that
                 which
                 is
                 infinite
                 ,
                 and
                 an
                 Eternall
                 Law
                 in
                 it selfe
                 ,
                 foreseeing
                 all
                 things
                 that
                 possibly
                 can
                 bee
                 ,
                 hath
                 just
                 warrant
                 to
                 make
                 Decrees
                 for
                 men
                 everlastingly
                 immutable
                 .
                 Too
                 strict
                 obligement
                 unto
                 Lawes
                 positive
                 ,
                 or
                 Decrees
                 unalterable
                 ,
                 deprives
                 both
                 Lawgivers
                 and
                 others
                 of
                 their
                 native
                 Liberty
                 and
                 opportunity
                 of
                 doing
                 good
                 .
                 Were
                 the
                 Popes
                 wisedome
                 and
                 integrity
                 parallell
                 to
                 that
                 supereminent
                 dignity
                 ,
                 which
                 he
                 challengeth
                 ;
                 it
                 were
                 not
                 amisse
                 for
                 the
                 body
                 whereof
                 hee
                 is
                 the
                 lawfull
                 head
                 ,
                 if
                 he
                 exercised
                 the
                 same
                 power
                 over
                 his
                 Grants
                 or
                 Acts
                 ,
                 that
                 hee
                 doth
                 over
                 his
                 breath
                 :
                 alwayes
                 reserving
                 a
                 liberty
                 to
                 send
                 them
                 forth
                 ,
                 or
                 call
                 them
                 in
                 ,
                 to
                 enlarge
                 ,
                 contract
                 ,
                 or
                 invert
                 them
                 ,
                 according
                 to
                 exigences
                 or
                 occasions
                 present
                 .
                 To
                 alter
                 his
                 opinion
                 of
                 men
                 ,
                 as
                 they
                 doe
                 theirs
                 in
                 points
                 of
                 usefull
                 doctrine
                 ,
                 or
                 their
                 demeanours
                 in
                 matters
                 of
                 life
                 ;
                 curbing
                 him
                 this
                 yeare
                 ,
                 whom
                 hee
                 priviledged
                 the
                 last
                 yeare
                 ;
                 now
                 punishing
                 where
                 he
                 lately
                 rewarded
                 ;
                 and
                 ,
                 shortly
                 after
                 ,
                 rewarding
                 where
                 now
                 hee
                 punisheth
                 ;
                 would
                 argue
                 no
                 mutability
                 of
                 mind
                 ,
                 or
                 unsetled
                 fickle
                 disposition
                 ,
                 but
                 rather
                 immoveable
                 constancy
                 ;
                 if
                 so
                 in
                 all
                 these
                 changes
                 he
                 truly
                 observed
                 the
                 rule
                 of
                 Iustice
                 ,
                 which
                 
                 because
                 it
                 is
                 alwayes
                 one
                 and
                 the
                 same
                 ,
                 and
                 never
                 varies
                 ,
                 must
                 needs
                 afford
                 different
                 measures
                 to
                 different
                 deserts
                 ,
                 and
                 fit
                 contrary
                 dispositions
                 with
                 contrary
                 recompences
                 .
                 But
                 seeing
                 Princes
                 and
                 Governours
                 ,
                 are
                 made
                 of
                 the
                 same
                 corrupted
                 mold
                 with
                 those
                 ,
                 whom
                 they
                 governe
                 ;
                 oft-times
                 exposed
                 by
                 height
                 of
                 place
                 to
                 greater
                 blasts
                 of
                 mutabilitie
                 ,
                 and
                 inconstancy
                 ,
                 than
                 their
                 inferiours
                 ;
                 Publicke
                 Lawes
                 have
                 beene
                 sought
                 out
                 by
                 most
                 Nations
                 ,
                 to
                 runne
                 like
                 a
                 straight
                 line
                 ,
                 betwixt
                 two
                 distorted
                 and
                 crooked
                 ones
                 ;
                 and
                 to
                 bee
                 as
                 a
                 firme
                 ,
                 or
                 barre
                 ,
                 betweene
                 the
                 tumultuous
                 and
                 raging
                 passions
                 of
                 Princes
                 and
                 subjects
                 ,
                 which
                 every
                 foot
                 (
                 as
                 we
                 say
                 )
                 would
                 fall
                 foule
                 were
                 they
                 not
                 thus
                 fended
                 off
                 ,
                 one
                 from
                 the
                 other
                 .
                 Vpon
                 this
                 consideration
                 many
                 Conquerours
                 have
                 beene
                 content
                 to
                 sheathe
                 up
                 a
                 great
                 part
                 of
                 their
                 illimited
                 power
                 (
                 retayning
                 some
                 competent
                 prerogatives
                 to
                 themselves
                 and
                 their
                 successors
                 )
                 in
                 publicke
                 Edicts
                 or
                 Lawes
                 ,
                 not
                 altogether
                 so
                 unalterable
                 as
                 the
                 Lawes
                 of
                 the
                 Medes
                 and
                 Persians
                 :
                 yet
                 lesse
                 subject
                 to
                 change
                 ,
                 then
                 Lords
                 purposes
                 ,
                 or
                 Princes
                 pleasures
                 :
                 and
                 every
                 Act
                 wherto
                 they
                 passe
                 their
                 consent
                 ,
                 restraines
                 them
                 of
                 some
                 former
                 liberty
                 ,
                 and
                 abates
                 somewhat
                 of
                 their
                 present
                 greatnesse
                 ;
                 to
                 whose
                 length
                 or
                 continnance
                 (
                 as
                 Theopompus
                 observed
                 )
                 much
                 by
                 this
                 meanes
                 ,
                 is
                 added
                 ;
                 and
                 it
                 were
                 better
                 to
                 live
                 an
                 hundred
                 yeares
                 ,
                 (
                 as
                 hee
                 said
                 )
                 with
                 ingenuous
                 health
                 and
                 strength
                 ,
                 then
                 to
                 swagger
                 it
                 for
                 twenty
                 ,
                 with
                 gyantly
                 force
                 ,
                 or
                 Athleticall
                 constitution
                 .
                 And
                 albeit
                 the
                 Law
                 (
                 which
                 is
                 a
                 common
                 looking
                 glasse
                 to
                 direct
                 the
                 Prince
                 in
                 commanding
                 ,
                 and
                 the
                 subject
                 in
                 obeying
                 )
                 
                 may
                 sometimes
                 lay
                 out
                 authority
                 ,
                 and
                 sometimes
                 obedience
                 ,
                 or
                 inflict
                 punishment
                 one
                 while
                 ,
                 and
                 dispense
                 rewards
                 another
                 while
                 ,
                 in
                 measure
                 greater
                 or
                 lesse
                 ,
                 than
                 a
                 wise
                 &
                 just
                 Arbitrator
                 ,
                 chosen
                 for
                 these
                 particular
                 purposes
                 ,
                 would
                 allow
                 of
                 ;
                 yet
                 hath
                 it
                 beene
                 thought
                 fittest
                 for
                 all
                 parts
                 ,
                 rather
                 to
                 brooke
                 these
                 interposed
                 mischiefes
                 ,
                 then
                 to
                 be
                 perpetually
                 subject
                 to
                 the
                 former
                 inconveniences
                 of
                 the
                 Papacie
                 ;
                 if
                 the
                 Popes
                 (
                 such
                 as
                 they
                 are
                 )
                 or
                 other
                 Princes
                 should
                 practise
                 according
                 to
                 the
                 Canonists
                 rule
                 ,
                 
                   Papa
                   nunquam
                   ligat
                   sibi
                   manus
                   ,
                   The
                   Pope
                   never
                   tyes
                   his
                   owne
                   hands
                   .
                
              
               
                 3
                 But
                 the
                 unerrable
                 rule
                 of
                 everlasting
                 Iustice
                 ,
                 who
                 from
                 eternity
                 decrees
                 ,
                 whatsoever
                 may
                 bee
                 ,
                 and
                 foresees
                 whatsoever
                 will
                 be
                 ,
                 (
                 because
                 Heaven
                 and
                 Earth
                 may
                 sooner
                 passe
                 than
                 his
                 words
                 or
                 acts
                 )
                 passeth
                 no
                 act
                 to
                 the
                 prejudice
                 of
                 his
                 absolute
                 and
                 eternall
                 power
                 of
                 Iurisdiction
                 .
                 What
                 grant
                 or
                 promise
                 soever
                 he
                 make
                 ,
                 cannot
                 binde
                 the
                 exercise
                 of
                 his
                 everlasting
                 libertie
                 ,
                 for
                 a
                 moment
                 of
                 time
                 :
                 they
                 last
                 no
                 longer
                 than
                 
                   durante
                   beneplacito
                
                 :
                 seeing
                 gracious
                 Equity
                 ,
                 and
                 onely
                 it
                 ,
                 is
                 his
                 everlasting
                 pleasure
                 .
                 He
                 ever
                 was
                 ,
                 ever
                 is
                 ,
                 and
                 ever
                 shall
                 be
                 ,
                 alike
                 indifferent
                 and
                 free
                 to
                 recompence
                 every
                 man
                 according
                 to
                 his
                 present
                 wayes
                 .
                 And
                 in
                 that
                 ,
                 hee
                 alwaies
                 searcheth
                 the
                 very
                 hart
                 and
                 secret
                 thoughts
                 ,
                 and
                 never
                 ceaseth
                 to
                 decree
                 ;
                 his
                 one
                 and
                 indivisibly
                 everlasting
                 decree
                 ,
                 without
                 any
                 variety
                 or
                 shadow
                 of
                 change
                 in
                 it selfe
                 ;
                 fits
                 all
                 the
                 changes
                 ,
                 severall
                 dispositions
                 ,
                 and
                 contingent
                 actions
                 of
                 Men
                 and
                 Angels
                 ,
                 as
                 exactly
                 ,
                 as
                 if
                 he
                 did
                 conceive
                 ,
                 and
                 shape
                 a
                 new
                 Law
                 ,
                 for
                 every
                 one
                 of
                 them
                 ;
                 and
                 they
                 are
                 
                 conceived
                 and
                 brought
                 forth
                 ,
                 as
                 wel
                 befitting
                 them
                 as
                 the
                 skin
                 doth
                 the
                 body
                 ,
                 which
                 nature
                 hath
                 enwrapped
                 in
                 it
                 .
                 No
                 man
                 living
                 (
                 I
                 take
                 it
                 )
                 will
                 avouch
                 any
                 absolute
                 necessity
                 from
                 all
                 Eternity
                 ,
                 that
                 God
                 should
                 inevitably
                 decree
                 the
                 deposition
                 of
                 Elies
                 line
                 from
                 the
                 Priesthood
                 ,
                 or
                 his
                 two
                 sonnes
                 destructions
                 by
                 the
                 Philistims
                 :
                 For
                 this
                 were
                 to
                 bereave
                 him
                 of
                 his
                 absolute
                 and
                 eternall
                 liberty
                 .
                 I
                 demand
                 then
                 ,
                 whether
                 within
                 the
                 compass
                 of
                 time
                 ,
                 or
                 in
                 eternity
                 ,
                 as
                 praeexistent
                 to
                 Elies
                 dayes
                 ,
                 he
                 past
                 any
                 act
                 that
                 could
                 restraine
                 his
                 eternall
                 liberty
                 of
                 honouring
                 Elies
                 families
                 ,
                 as
                 well
                 as
                 any
                 others
                 in
                 their
                 time
                 ?
                 To
                 say
                 ,
                 He
                 did
                 ,
                 were
                 impiety
                 ;
                 because
                 it
                 chargeth
                 the
                 Almighty
                 with
                 impotent
                 immutability
                 .
                 What
                 shall
                 we
                 say
                 then
                 ?
                 The
                 deposition
                 of
                 his
                 race
                 ,
                 the
                 sudden
                 death
                 and
                 destruction
                 of
                 his
                 sonnes
                 ,
                 were
                 not
                 at
                 all
                 absolutely
                 necessary
                 ,
                 but
                 necessary
                 onely
                 upon
                 supposed
                 miscariage
                 of
                 the
                 possible
                 meanes
                 and
                 opportunities
                 ,
                 which
                 hee
                 had
                 given
                 them
                 for
                 honouring
                 him
                 .
                 And
                 that
                 eternall
                 decree
                 ,
                 
                   [
                   They
                   that
                   dishonour
                   mee
                   ,
                   them
                   will
                   I
                   dishonour
                   ,
                   ]
                
                 as
                 coexistent
                 to
                 the
                 full
                 measure
                 of
                 this
                 their
                 transgression
                 ,
                 by
                 it
                 shapes
                 their
                 punishment
                 .
              
               
                 4
                 To
                 thinke
                 of
                 Gods
                 eternall
                 decree
                 with
                 admiration
                 void
                 of
                 danger
                 ;
                 we
                 must
                 conceive
                 it
                 ,
                 as
                 the
                 immediate
                 Axis
                 or
                 Center
                 ,
                 upon
                 which
                 every
                 successive
                 or
                 contingent
                 act
                 revolves
                 :
                 and
                 yet
                 withall
                 ,
                 that
                 ,
                 wherein
                 the
                 whole
                 frame
                 of
                 succession
                 or
                 contingency
                 is
                 fully
                 comprehended
                 ,
                 as
                 an
                 unconstant
                 movable
                 Sphere
                 in
                 a
                 farre
                 greater
                 quiescent
                 ,
                 or
                 rather
                 in
                 such
                 a
                 one
                 (
                 as
                 in
                 the
                 description
                 of
                 Eternity
                 was
                 imagined
                 )
                 which
                 hath
                 drawne
                 all
                 the
                 successive
                 
                 parts
                 of
                 motion
                 ,
                 into
                 an
                 indivisible
                 unity
                 of
                 duration
                 permanent
                 .
                 Every
                 part
                 of
                 the
                 larger
                 Sphere
                 (
                 this
                 ,
                 swallowing
                 up
                 motion
                 ,
                 in
                 vigorous
                 rest
                 )
                 should
                 have
                 coexistence
                 locall
                 with
                 all
                 and
                 every
                 part
                 of
                 the
                 next
                 moveable
                 Sphere
                 under
                 it
                 ,
                 move
                 it
                 as
                 slowly
                 and
                 swiftly
                 ,
                 as
                 the
                 latitude
                 of
                 successive
                 motion
                 can
                 admit
                 .
                 Whilest
                 we
                 thus
                 conceive
                 of
                 Gods
                 eternall
                 decree
                 ,
                 and
                 of
                 his
                 foreknowledge
                 ,
                 (
                 included
                 in
                 our
                 conceipt
                 of
                 it
                 )
                 according
                 to
                 the
                 Analogy
                 of
                 what
                 we
                 must
                 beleeve
                 ,
                 concerning
                 the
                 manner
                 of
                 his
                 
                   ubiquitary
                   presence
                
                 or
                 immensity
                 :
                 we
                 shall
                 have
                 no
                 occasion
                 to
                 suspect
                 ,
                 that
                 his
                 necessary
                 foreknowledge
                 of
                 what
                 we
                 doe
                 ,
                 should
                 lay
                 a
                 necessity
                 upon
                 our
                 actions
                 ,
                 or
                 take
                 away
                 all
                 possibility
                 of
                 doing
                 otherwise
                 .
                 Rather
                 ,
                 we
                 may
                 by
                 this
                 supposall
                 ,
                 beleeve
                 that
                 as
                 probable
                 ,
                 and
                 perceive
                 in
                 part
                 the
                 manner
                 how
                 it
                 is
                 so
                 ,
                 which
                 shall
                 by
                 Gods
                 assistance
                 be
                 demonstrated
                 to
                 be
                 
                   de
                   facto
                
                 most
                 true
                 .
                 As
                 ,
                 first
                 ,
                 that
                 the
                 Omnipotent
                 doth
                 eternally
                 decree
                 an
                 absolute
                 contingency
                 in
                 most
                 humane
                 acts
                 :
                 Secondly
                 ,
                 that
                 this
                 eternall
                 act
                 or
                 decree
                 (
                 which
                 we
                 thus
                 conceive
                 to
                 be
                 throughout
                 the
                 whole
                 succession
                 of
                 time
                 ,
                 in
                 every
                 place
                 indivisibly
                 coexistent
                 to
                 each
                 humane
                 thought
                 or
                 action
                 )
                 doth
                 not
                 only
                 perpetually
                 support
                 our
                 faculties
                 ,
                 but
                 withall
                 uncessantly
                 inspire
                 them
                 with
                 contingency
                 in
                 their
                 choice
                 :
                 that
                 is
                 ,
                 it
                 so
                 moves
                 them
                 ,
                 as
                 they
                 may
                 without
                 lett
                 or
                 incumbrance
                 ,
                 move
                 themselves
                 more
                 wayes
                 then
                 one
                 :
                 And
                 yet
                 ,
                 even
                 whilest
                 it
                 so
                 moves
                 them
                 ,
                 it
                 withall
                 inevitably
                 effects
                 the
                 proportioned
                 consequents
                 ,
                 which
                 from
                 everlasting
                 were
                 fore-ordained
                 to
                 the
                 choices
                 ,
                 which
                 we
                 make
                 ,
                 be
                 they
                 
                 good
                 or
                 bad
                 ;
                 or
                 according
                 to
                 the
                 severall
                 degrees
                 of
                 good
                 or
                 evill
                 done
                 by
                 us
                 ,
                 or
                 of
                 our
                 affections
                 or
                 desires
                 to
                 doe
                 them
                 .
              
            
             
               
                 CHAP.
                 11.
                 
              
               
                 Of
                 transcendentall
                 goodnesse
                 :
                 and
                 of
                 the
                 infinity
                 of
                 it
                 in
                 the
                 Divine
                 nature
                 .
              
               
                 1
                 IF
                 in
                 assigning
                 reasons
                 of
                 Maximes
                 or
                 proverbiall
                 speeches
                 ,
                 wee
                 might
                 not
                 bee
                 thought
                 to
                 fetch
                 light
                 beyond
                 the
                 Sunne
                 ;
                 we
                 should
                 say
                 ,
                 Life
                 unto
                 things
                 living
                 is
                 therefore
                 sweet
                 ,
                 because
                 it
                 is
                 a
                 principall
                 stemme
                 of
                 being
                 ,
                 as
                 sweetnesse
                 likewise
                 is
                 of
                 goodnesse
                 .
                 However
                 ,
                 we
                 may
                 resolve
                 this
                 Physicall
                 Axiome
                 ,
                 into
                 a
                 Metaphysicall
                 :
                 
                   Omne
                   ens
                   qua
                   ens
                   est
                   bonum
                   ;
                   Vnto
                   every
                   thing
                   ,
                   it
                   s
                   owne
                   proper
                   being
                   is
                   good
                   .
                
                 Poyson
                 ,
                 though
                 noysome
                 to
                 man
                 ,
                 to
                 the
                 Aspe
                 is
                 pleasant
                 ,
                 so
                 is
                 venome
                 to
                 the
                 Toad
                 ,
                 and
                 the
                 Adder
                 delighteth
                 in
                 his
                 sting
                 .
                 In
                 things
                 inanimate
                 ,
                 there
                 should
                 be
                 no
                 reluctance
                 of
                 contrary
                 or
                 hostile
                 qualities
                 ,
                 unlesse
                 each
                 had
                 a
                 kinde
                 of
                 gratefull
                 right
                 or
                 interest
                 in
                 their
                 owne
                 being
                 ,
                 and
                 were
                 taught
                 by
                 nature
                 to
                 fight
                 for
                 it
                 ,
                 as
                 men
                 doe
                 for
                 their
                 lives
                 or
                 goods
                 .
                 This
                 is
                 that
                 goodnesse
                 which
                 we
                 call
                 entitative
                 or
                 transcendentall
                 .
                 A
                 goodnesse
                 equally
                 ,
                 alike
                 truly
                 communicated
                 to
                 al
                 things
                 that
                 are
                 ,
                 from
                 his
                 goodnesse
                 who
                 onely
                 is
                 ;
                 but
                 not
                 participated
                 equally
                 ,
                 or
                 according
                 to
                 equality
                 ,
                 by
                 all
                 .
                 For
                 as
                 the
                 
                 least
                 vessell
                 that
                 is
                 filled
                 to
                 the
                 brimme
                 ,
                 is
                 as
                 full
                 as
                 the
                 greatest
                 that
                 can
                 be
                 ,
                 and
                 yet
                 the
                 quantity
                 of
                 liquor
                 contained
                 in
                 them
                 equally
                 full
                 ,
                 is
                 most
                 unequall
                 :
                 So
                 ,
                 albeit
                 the
                 entitative
                 being
                 of
                 the
                 Flye
                 ,
                 Ant
                 ,
                 or
                 Worme
                 ,
                 be
                 unto
                 them
                 as
                 good
                 as
                 mans
                 being
                 is
                 to
                 man
                 :
                 (
                 For
                 even
                 the
                 
                   Ant
                   or
                   Flye
                   being
                   vext
                
                 ,
                 or
                 Wormes
                 trod
                 upon
                 ,
                 will
                 bewray
                 their
                 spleene
                 ,
                 and
                 labour
                 as
                 it
                 were
                 to
                 right
                 themselves
                 for
                 the
                 losse
                 or
                 prejudice
                 which
                 they
                 suffer
                 in
                 their
                 Entitative
                 goodnesse
                 ,
                 by
                 doing
                 harmes
                 to
                 their
                 tormentors
                 )
                 yet
                 is
                 mans
                 being
                 simply
                 much
                 better
                 than
                 the
                 being
                 of
                 Ants
                 or
                 Wormes
                 .
                 And
                 much
                 worse
                 were
                 that
                 Man
                 ,
                 than
                 any
                 Beast
                 ,
                 that
                 with
                 Gryllus
                 in
                 the
                 Poet
                 ,
                 would
                 like
                 to
                 change
                 his
                 humane
                 nature
                 ,
                 for
                 a
                 bruitish
                 .
                 This
                 excesse
                 of
                 entitative
                 goodnesse
                 ,
                 by
                 which
                 one
                 creature
                 excelleth
                 another
                 ,
                 accreweth
                 partly
                 from
                 the
                 excellency
                 of
                 the
                 specificall
                 Nature
                 of
                 Entity
                 which
                 it
                 accompanieth
                 ;
                 as
                 there
                 is
                 more
                 Entitative
                 goodnesse
                 is
                 being
                 a
                 Man
                 than
                 in
                 being
                 a
                 Lyon
                 ;
                 and
                 more
                 in
                 being
                 a
                 Lyon
                 ,
                 than
                 in
                 being
                 some
                 inferiour
                 ignoble
                 Beast
                 :
                 it
                 partly
                 accreweth
                 according
                 to
                 the
                 greater
                 or
                 lesser
                 measure
                 ,
                 wherein
                 severall
                 creatures
                 enjoy
                 their
                 specificall
                 Nature
                 .
                 Men
                 though
                 by
                 nature
                 equall
                 ,
                 are
                 not
                 equally
                 happy
                 ,
                 either
                 in
                 body
                 or
                 minde
                 .
                 Bodily
                 life
                 in
                 it selfe
                 is
                 sweet
                 ,
                 and
                 is
                 so
                 apprehended
                 by
                 most
                 ;
                 yet
                 is
                 lothsome
                 to
                 some
                 ;
                 who
                 (
                 as
                 we
                 say
                 )
                 doe
                 not
                 enjoy
                 themselves
                 ,
                 as
                 none
                 of
                 us
                 fully
                 doe
                 .
                 Sensitive
                 appetites
                 may
                 be
                 in
                 some
                 measure
                 satisfied
                 by
                 course
                 ,
                 not
                 all
                 at
                 once
                 .
                 The
                 compleat
                 fruition
                 of
                 goodnesse
                 incident
                 to
                 one
                 ,
                 defeats
                 another
                 (
                 though
                 capable
                 of
                 greater
                 pleasure
                 )
                 for
                 
                 the
                 time
                 ,
                 of
                 what
                 it
                 most
                 desires
                 .
                 
                   Venter
                   non
                   habet
                   aures
                   ,
                   The
                   Belly
                   pinched
                   with
                   hunger
                   must
                   be
                   satisfied
                   with
                   meat
                   ,
                
                 so
                 must
                 the
                 thirsty
                 throat
                 bee
                 with
                 drinke
                 ,
                 before
                 the
                 eares
                 can
                 sucke
                 in
                 the
                 pleasant
                 sound
                 of
                 musicke
                 ,
                 or
                 the
                 eye
                 feed
                 it selfe
                 with
                 fresh
                 colours
                 or
                 proportions
                 .
                 Too
                 much
                 pampering
                 bodily
                 senses
                 ,
                 starves
                 the
                 minde
                 ;
                 and
                 deepe
                 contemplation
                 feedes
                 the
                 mind
                 ,
                 but
                 pines
                 the
                 body
                 
                   Of
                   making
                   many
                   Bookes
                
                 (
                 saith
                 *
                 
                   Salomon
                   )
                   there
                   is
                   no
                   end
                   ;
                   and
                   much
                   study
                   is
                   a
                   wearinesse
                   of
                   the
                   flesh
                
                 The
                 more
                 Knowledge
                 we
                 get
                 ,
                 the
                 greater
                 capacity
                 wee
                 leave
                 unsatisfied
                 ;
                 so
                 that
                 we
                 can
                 never
                 seize
                 upon
                 the
                 intire
                 possession
                 of
                 our
                 owne
                 selves
                 :
                 and
                 contemplation
                 (
                 as
                 the
                 wise
                 King
                 speaketh
                 )
                 were
                 vanity
                 ,
                 did
                 we
                 use
                 the
                 pleasures
                 of
                 it
                 any
                 otherwise
                 ,
                 thā
                 as
                 pledges
                 or
                 earnest
                 of
                 a
                 better
                 life
                 to
                 come
                 .
                 And
                 albeit
                 man
                 ,
                 in
                 this
                 life
                 ,
                 could
                 possesse
                 himselfe
                 as
                 intirely
                 as
                 the
                 Angels
                 doe
                 their
                 Angelicall
                 Natures
                 ,
                 yet
                 could
                 not
                 his
                 entitative
                 goodnesse
                 or
                 felicity
                 ,
                 be
                 so
                 great
                 as
                 theirs
                 is
                 ;
                 because
                 the
                 proper
                 patrimony
                 which
                 he
                 possesseth
                 ,
                 is
                 neither
                 so
                 ample
                 nor
                 so
                 fruitfull
                 .
                 God
                 alone
                 is
                 infinite
                 ,
                 in
                 being
                 infinitely
                 perfect
                 ;
                 and
                 he
                 alone
                 ,
                 infinitely
                 enjoyes
                 his
                 intire
                 being
                 ,
                 or
                 perfection
                 .
                 The
                 tenure
                 of
                 his
                 infinite
                 joy
                 or
                 happinesse
                 ,
                 is
                 infinitely
                 firme
                 ,
                 infinitely
                 secured
                 of
                 being
                 alway
                 what
                 it
                 is
                 ;
                 never
                 wanting
                 so
                 much
                 as
                 a
                 moment
                 of
                 time
                 ,
                 to
                 inlarge
                 or
                 perfect
                 it
                 by
                 continuance
                 ,
                 uncapable
                 of
                 any
                 inlargement
                 or
                 increase
                 for
                 the
                 present
                 .
                 But
                 this
                 entitative
                 or
                 transcendentall
                 goodnesse
                 ,
                 is
                 not
                 that
                 which
                 wee
                 now
                 seeke
                 ;
                 whereto
                 notwithstanding
                 it
                 may
                 lead
                 us
                 .
                 For
                 even
                 amongst
                 visible
                 creatures
                 ,
                 the
                 better
                 every
                 one
                 is
                 
                 in
                 its
                 kind
                 ,
                 or
                 according
                 to
                 its
                 entitative
                 perfection
                 ,
                 the
                 more
                 good
                 it
                 doth
                 to
                 others
                 .
                 The
                 truest
                 measure
                 of
                 their
                 internall
                 or
                 proper
                 excellencies
                 ,
                 is
                 their
                 beneficial
                 use
                 or
                 service
                 in
                 this
                 great
                 Vniverse
                 ,
                 whereof
                 they
                 are
                 parts
                 .
                 What
                 Creature
                 is
                 there
                 almost
                 in
                 this
                 whole
                 visible
                 Sphere
                 ,
                 but
                 specially
                 in
                 this
                 inferiour
                 part
                 ,
                 which
                 is
                 not
                 beholden
                 to
                 the
                 Sunne
                 ;
                 from
                 whose
                 comfortable
                 heat
                 ,
                 Nothing
                 (
                 as
                 the
                 *
                 Psalmist
                 speakes
                 )
                 
                   can
                   bee
                   hid
                
                 ?
                 It
                 is
                 ,
                 at
                 least
                 of
                 livelesse
                 or
                 meere
                 bodies
                 ,
                 in
                 it selfe
                 ,
                 the
                 best
                 and
                 fairest
                 ;
                 and
                 farre
                 the
                 best
                 to
                 others
                 .
                 And
                 God
                 (
                 as
                 it
                 seemes
                 )
                 for
                 this
                 purpose
                 ,
                 sends
                 forth
                 this
                 his
                 most
                 conspicuous
                 and
                 goodly
                 messenger
                 ,
                 every
                 morning
                 like
                 a
                 bridegroome
                 bedeckt
                 with
                 light
                 and
                 comelinesse
                 ,
                 to
                 invite
                 our
                 eyes
                 to
                 looke
                 up
                 unto
                 the
                 Hils
                 whence
                 commeth
                 our
                 Helpe
                 :
                 upon
                 whose
                 tops
                 he
                 hath
                 pitched
                 his
                 glorious
                 Throne
                 ,
                 at
                 whose
                 right
                 hand
                 is
                 fulnesse
                 of
                 pleasures
                 everlasting
                 .
                 And
                 from
                 the
                 boundlesse
                 Ocean
                 of
                 his
                 internall
                 or
                 transcendent
                 joy
                 and
                 happinesse
                 ,
                 sweet
                 streames
                 of
                 perpetuall
                 joy
                 and
                 comfort
                 ,
                 more
                 uncessantly
                 issue
                 ,
                 than
                 light
                 from
                 the
                 Sunne
                 ,
                 to
                 refresh
                 this
                 vale
                 of
                 misery
                 .
                 That
                 of
                 men
                 the
                 chiefe
                 inhabitants
                 of
                 this
                 great
                 Vale
                 ,
                 many
                 are
                 not
                 so
                 happy
                 as
                 they
                 might
                 be
                 ,
                 the
                 chiefe
                 causes
                 are
                 ;
                 that
                 ,
                 either
                 they
                 doe
                 not
                 firmely
                 beleeve
                 the
                 internall
                 happinesse
                 of
                 their
                 Creator
                 ,
                 to
                 be
                 absolutely
                 infinite
                 ,
                 as
                 his
                 other
                 attributes
                 are
                 ;
                 or
                 else
                 consider
                 not
                 in
                 their
                 harts
                 ,
                 that
                 the
                 absolute
                 infinitie
                 of
                 this
                 his
                 internall
                 happinesse
                 ,
                 is
                 an
                 essentiall
                 cause
                 of
                 goodnesse
                 (
                 in
                 it
                 kinde
                 ,
                 infinite
                 )
                 unto
                 all
                 others
                 ,
                 so
                 farre
                 as
                 they
                 are
                 capable
                 of
                 it
                 ;
                 and
                 capable
                 of
                 it
                 all
                 reasonable
                 creatures
                 ,
                 by
                 creation
                 ,
                 are
                 :
                 none
                 
                 but
                 themselves
                 can
                 make
                 them
                 uncapable
                 of
                 happinesse
                 ,
                 at
                 least
                 ,
                 in
                 succession
                 or
                 duration
                 ,
                 infinite
                 .
                 Goodnesse
                 is
                 the
                 
                   nature
                   of
                   God
                
                 ;
                 and
                 it
                 is
                 the
                 nature
                 of
                 goodnesse
                 to
                 communicate
                 it selfe
                 unto
                 others
                 ,
                 unto
                 all
                 that
                 are
                 not
                 over
                 growne
                 with
                 evill
                 :
                 of
                 which
                 goodnesse
                 it selfe
                 can
                 be
                 no
                 cause
                 or
                 author
                 .
              
            
             
               
                 CHAP.
                 12.
                 
              
               
                 Of
                 the
                 infinitie
                 and
                 immutability
                 of
                 Divine
                 goodness
                 communicative
                 ,
                 or
                 as
                 it
                 is
                 the
                 patterne
                 of
                 morall
                 goodnesse
                 in
                 the
                 creature
                 .
              
               
                 1
                 THe
                 father
                 of
                 Epicures
                 ,
                 wil
                 have
                 more
                 than
                 his
                 sonnes
                 ,
                 to
                 consent
                 with
                 him
                 ,
                 that
                 imbecility
                 and
                 indigence
                 ,
                 are
                 the
                 usuall
                 parents
                 of
                 Pitie
                 ,
                 Bountie
                 ,
                 Kindnesse
                 ,
                 or
                 other
                 like
                 branches
                 of
                 communicative
                 humane
                 goodness
                 .
                 Whilest
                 we
                 ned
                 not
                 others
                 helpe
                 ,
                 we
                 little
                 think
                 in
                 what
                 need
                 they
                 stand
                 of
                 ours
                 .
                 The
                 Prince
                 in
                 his
                 jollity
                 ,
                 can
                 hardly
                 compassionate
                 the
                 beggers
                 misery
                 :
                 nor
                 knowes
                 the
                 Begger
                 how
                 to
                 bemone
                 decayed
                 Nobles
                 :
                 whose
                 condition
                 is
                 more
                 miserable
                 than
                 his
                 owne
                 ,
                 though
                 so
                 it
                 seemes
                 not
                 unto
                 him
                 ;
                 who
                 would
                 thinke
                 he
                 had
                 fully
                 conquered
                 want
                 ,
                 were
                 hee
                 but
                 furnished
                 with
                 such
                 supplies
                 of
                 meat
                 ,
                 drinke
                 ,
                 and
                 clothing
                 ,
                 as
                 these
                 have
                 alwayes
                 ready
                 at
                 hand
                 .
                 That
                 sympathy
                 ,
                 which
                 in
                 livelesse
                 or
                 reasonlesse
                 creatures
                 ,
                 naturally
                 flowes
                 from
                 similitude
                 of
                 internal
                 qualities
                 ,
                 seldome
                 breaks
                 
                 forth
                 in
                 men
                 ;
                 but
                 either
                 from
                 experimentall
                 remembrance
                 of
                 what
                 lately
                 hath
                 ,
                 or
                 from
                 apprehension
                 of
                 what
                 shortly
                 may
                 befall
                 themselves
                 :
                 sight
                 of
                 the
                 like
                 afflictions
                 in
                 others
                 ,
                 as
                 wee
                 have
                 lately
                 felt
                 ,
                 revives
                 the
                 phantasmes
                 or
                 affections
                 which
                 were
                 companions
                 of
                 our
                 mourning
                 ;
                 and
                 by
                 so
                 pitying
                 of
                 our
                 owne
                 former
                 plight
                 ,
                 we
                 pity
                 them
                 .
              
               
                 2
                 But
                 albeit
                 Epicurus
                 observation
                 may
                 seeme
                 in
                 a
                 manner
                 universall
                 ,
                 whilest
                 applyed
                 to
                 its
                 proper
                 subject
                 ,
                 
                   Man
                   in
                   his
                   corrupt
                   state
                
                 ;
                 yet
                 when
                 he
                 transcends
                 
                   à
                   genere
                   ad
                   genus
                
                 ,
                 from
                 our
                 corruptible
                 nature
                 to
                 the
                 divine
                 nature
                 ,
                 which
                 is
                 immortall
                 ;
                 his
                 inference
                 is
                 of
                 the
                 same
                 stampe
                 with
                 those
                 fooles
                 inductions
                 ,
                 that
                 concluded
                 in
                 their
                 hearts
                 ,
                 
                   There
                   was
                   no
                   God.
                
                 The
                 divine
                 nature
                 (
                 saith
                 he
                 )
                 is
                 not
                 penetrable
                 by
                 mercy
                 or
                 pity
                 :
                 Why
                 so
                 ?
                 Will
                 you
                 heare
                 a
                 bruit
                 make
                 Enthymems
                 ?
                 Because
                 these
                 finde
                 no
                 entrance
                 into
                 the
                 hearts
                 of
                 men
                 ,
                 but
                 through
                 some
                 breach
                 of
                 defect
                 or
                 indigence
                 .
                 It
                 is
                 well
                 this
                 slow-bellyed
                 evill
                 beast
                 ,
                 could
                 grant
                 mans
                 nature
                 not
                 to
                 bee
                 altogether
                 so
                 bad
                 or
                 cruell
                 ,
                 as
                 want
                 might
                 not
                 tame
                 it
                 ,
                 and
                 make
                 it
                 gentle
                 and
                 kinde
                 .
                 But
                 would
                 not
                 bruit
                 qeasts
                 ,
                 so
                 they
                 might
                 speake
                 ,
                 disclaime
                 his
                 conclusion
                 ;
                 that
                 true
                 felicity
                 ,
                 or
                 fulnesse
                 of
                 all
                 contentment
                 possible
                 ,
                 should
                 make
                 the
                 divine
                 nature
                 worse
                 ,
                 than
                 want
                 and
                 misery
                 doth
                 the
                 humane
                 ?
                 Surely
                 ,
                 there
                 is
                 somewhat
                 else
                 amisse
                 in
                 that
                 ,
                 which
                 is
                 made
                 better
                 by
                 defect
                 .
                 Nor
                 could
                 wealth
                 and
                 honour
                 make
                 the
                 mighty
                 unmindefull
                 of
                 others
                 ,
                 but
                 by
                 making
                 them
                 first
                 forget
                 themselves
                 .
                 The
                 externalls
                 whereon
                 our
                 desires
                 fasten
                 ,
                 so
                 captivate
                 the
                 humane
                 soule
                 ,
                 that
                 she
                 cannot
                 doe
                 as
                 she
                 would
                 ,
                 or
                 
                 as
                 nature
                 teacheth
                 her
                 ;
                 but
                 these
                 strings
                 being
                 cut
                 ,
                 she
                 followes
                 her
                 native
                 sway
                 .
                 And
                 in
                 a
                 good
                 sense
                 it
                 was
                 most
                 true
                 ,
                 which
                 a
                 Master
                 of
                 a
                 better
                 sect
                 ,
                 than
                 Epicurus
                 founded
                 ,
                 hath
                 taught
                 ;
                 
                   Nemo
                   sponte
                   malus
                
                 .
              
               
                 
                   3
                   Lust
                   in
                   old
                   Age
                   ,
                   Pride
                   in
                   Beggars
                   ,
                   and
                   shifting
                   in
                   men
                   overflowing
                   with
                   wealth
                   ,
                   seeme
                   to
                   transcend
                   the
                   nature
                   of
                   sinnes
                   ,
                   and
                   are
                   monsters
                   in
                   corrupted
                   nature
                   ;
                   because
                   ,
                   not
                   begotten
                   by
                   temptations
                   ,
                   they
                   in
                   a
                   manner
                   beget
                   themselves
                   :
                   yet
                   scarce
                   shall
                   we
                   finde
                   an
                   old
                   man
                   so
                   prone
                   to
                   Lust
                   ,
                   a
                   rich
                   man
                   so
                   delighted
                   in
                   shuffling
                   ,
                   an
                   Epicure
                   so
                   addicted
                   to
                   his
                   pleasure
                   ,
                   or
                   any
                   at
                   all
                   so
                   ill
                   affected
                   either
                   in
                   himselfe
                   or
                   towards
                   other
                   ;
                   that
                   being
                   askt
                   ,
                   wold
                   not
                   professe
                   his
                   desire
                   to
                   deserve
                   well
                   of
                   others
                   ,
                   to
                   be
                   liberall
                   ,
                   to
                   be
                   upright
                   ,
                   compassionate
                   ,
                   just
                   and
                   bountifull
                   .
                   For
                   though
                   continuāce
                   in
                   bad
                   custome
                   ,
                   induce
                   in
                   a
                   sort
                   ,
                   another
                   nature
                   ;
                   yet
                   can
                   it
                   not
                   transport
                   any
                   man
                   so
                   farre
                   beyond
                   himselfe
                   ,
                   or
                   miscarry
                   his
                   thoughts
                   so
                   much
                   ,
                   but
                   he
                   shall
                   feele
                   some
                   secret
                   impulsions
                   unto
                   goodnesse
                   ,
                   and
                   some
                   retractions
                   from
                   evill
                   .
                   But
                   as
                
                 *
                 Seneca
                 
                   well
                   observes
                
                 ,
                 It
                 is
                 no
                 
                 marvaile
                 that
                 we
                 do
                 not
                 amend
                 what
                 we
                 know
                 to
                 be
                 amisse
                 in
                 ourselves
                 ;
                 seeing
                 errors
                 in
                 every
                 other
                 mystery
                 or
                 profession
                 ,
                 make
                 the
                 professor
                 ashamed
                 :
                 Onely
                 such
                 as
                 erre
                 in
                 matter
                 of
                 life
                 &
                 manners
                 are
                 delighted
                 with
                 their
                 errours
                 .
                 The
                 Mariner
                 takes
                 no
                 delight
                 to
                 see
                 his
                 vessell
                 overturned
                 ,
                 nor
                 the
                 Physitian
                 in
                 sending
                 his
                 Patient
                 before
                 his
                 time
                 unto
                 his
                 grave
                 .
                 The
                 Oratour
                 rejoyceth
                 not
                 when
                 his
                 Clyent
                 is
                 through
                 his
                 errour
                 overthrowne
                 .
                 Contrariwise
                 ,
                 every
                 criminous
                 person
                 is
                 delighted
                 with
                 his
                 crime
                 .
                 One
                 solaceth
                 himselfe
                 in
                 Adultery
                 ,
                 and
                 taketh
                 courage
                 to
                 prosecute
                 his
                 desires
                 from
                 the
                 very
                 difficulty
                 of
                 accomplishing
                 thē
                 .
                 Another
                 delights
                 in
                 over-reaching
                 others
                 ,
                 and
                 in
                 theft
                 ;
                 never
                 displeased
                 with
                 his
                 faultinesse
                 ,
                 untill
                 it
                 prove
                 unfortunate
                 .
                 All
                 are
                 apt
                 to
                 dissemble
                 their
                 faults
                 ,
                 being
                 content
                 when
                 they
                 fall
                 out
                 fortunately
                 ,
                 to
                 reape
                 the
                 fruit
                 of
                 them
                 ,
                 whilest
                 they
                 subduct
                 the
                 faults
                 of
                 them
                 ;
                 but
                 ,
                 a
                 good
                 conscience
                 delighteth
                 to
                 set
                 it selfe
                 forth
                 and
                 to
                 have
                 notice
                 taken
                 of
                 it
                 ,
                 whereas
                 naughtinesse
                 is
                 afraid
                 of
                 darknesse
                 it selfe
                 .
                 
                   And
                   as
                
                 Epicurus
                 
                   elegantly
                   saith
                
                 ,
                 A
                 malefactor
                 may
                 have
                 the
                 hap
                 ,
                 but
                 not
                 the
                 assurance
                 to
                 be
                 undiscovered
                 .
                 But
                 
                   (
                   as
                   this
                   Author
                   replyes
                
                 )
                 what
                 availes
                 it
                 him
                 not
                 to
                 have
                 his
                 naughtinesse
                 discovered
                 ,
                 without
                 hope
                 or
                 assurance
                 that
                 it
                 shall
                 not
                 be
                 discovered
                 .
                 
                   His
                   conclusion
                   is
                
                 ,
                 Naughtines
                 may
                 be
                 safe
                 ,
                 but
                 it
                 can
                 never
                 be
                 secure
                 .
              
               
                 4
                 The
                 reason
                 why
                 their
                 naughtinesse
                 an
                 never
                 be
                 warranted
                 with
                 security
                 ,
                 is
                 ;
                 because
                 conscience
                 in
                 men
                 most
                 vicious
                 ,
                 still
                 beares
                 evidence
                 against
                 them
                 ,
                 that
                 they
                 live
                 not
                 as
                 shee
                 would
                 have
                 them
                 .
                 For
                 (
                 as
                 Seneca
                 in
                 the
                 same
                 place
                 well
                 observes
                 )
                 
                   though
                   bad
                   custome
                   may
                   worke
                   a
                   delight
                   in
                   naughtinesse
                   ,
                   
                   yet
                   even
                   in
                   minds
                   drencht
                   in
                   the
                   very
                   dreggs
                   of
                   filthinesse
                   ,
                   there
                   still
                   remaines
                   a
                   sense
                   of
                   goodnesse
                   :
                   nor
                   is
                   it
                   so
                   much
                   our
                   want
                   of
                   knowledge
                   ,
                   as
                   of
                   our
                   right
                   estimate
                   of
                   what
                   we
                   know
                   to
                   be
                   nought
                   ,
                   which
                   maketh
                   naughtinesse
                   to
                   be
                   so
                   little
                   abhorred
                   .
                
                 The
                 minde
                 of
                 man
                 ,
                 in
                 that
                 it
                 is
                 indued
                 with
                 reason
                 ,
                 hath
                 the
                 rules
                 of
                 Equity
                 imprinted
                 in
                 it
                 ;
                 which
                 it
                 alwaies
                 seekes
                 to
                 instampe
                 upon
                 the
                 inferior
                 faculties
                 of
                 the
                 soule
                 .
                 But
                 this
                 divine
                 light
                 of
                 reason
                 ,
                 hath
                 as
                 small
                 force
                 to
                 kindle
                 the
                 love
                 of
                 vertue
                 in
                 hearts
                 overgrowne
                 with
                 sensuall
                 desires
                 ,
                 as
                 the
                 Sunne
                 in
                 a
                 mist
                 ,
                 hath
                 to
                 set
                 moist
                 stuffe
                 on
                 fire
                 .
                 The
                 unsetled
                 affections
                 of
                 youth
                 ,
                 somtimes
                 admit
                 the
                 impression
                 of
                 these
                 ideall
                 characters
                 ,
                 in
                 actuall
                 retired
                 speculations
                 ;
                 so
                 will
                 the
                 water
                 take
                 the
                 same
                 shape
                 from
                 the
                 seale
                 ,
                 which
                 the
                 waxe
                 doth
                 ,
                 but
                 hold
                 it
                 no
                 longer
                 than
                 the
                 seale
                 is
                 held
                 upon
                 it
                 .
                 The
                 heart
                 ,
                 which
                 maturity
                 of
                 years
                 hath
                 hardened
                 with
                 vast
                 desires
                 ,
                 will
                 as
                 hardly
                 bee
                 wrought
                 into
                 a
                 new
                 forme
                 ,
                 as
                 the
                 stone
                 ,
                 which
                 cannot
                 take
                 any
                 other
                 shape
                 ,
                 but
                 only
                 by
                 losing
                 some
                 of
                 its
                 masse
                 or
                 substance
                 ;
                 yet
                 if
                 those
                 vast
                 desires
                 be
                 cut
                 off
                 ,
                 or
                 their
                 hopes
                 of
                 supplyes
                 from
                 externalls
                 interecepted
                 ;
                 the
                 soule
                 ,
                 thus
                 freed
                 ,
                 becomes
                 more
                 fashionable
                 unto
                 reason
                 .
                 Affability
                 ,
                 which
                 is
                 as
                 the
                 superficiall
                 draught
                 of
                 reason
                 indeavouring
                 to
                 stampe
                 the
                 heart
                 with
                 reall
                 and
                 solid
                 kindnesse
                 ;
                 is
                 as
                 naturall
                 〈◊〉
                 Epicure
                 ,
                 as
                 to
                 another
                 man
                 ,
                 so
                 long
                 as
                 the
                 exercise
                 of
                 it
                 is
                 not
                 prejudiciall
                 to
                 his
                 belly
                 .
                 And
                 the
                 less
                 his
                 desires
                 were
                 to
                 satisfie
                 it
                 ,
                 the
                 larger
                 would
                 the
                 extension
                 of
                 his
                 bowels
                 of
                 compassion
                 be
                 towards
                 his
                 brethren
                 ,
                 or
                 poore
                 neighbours
                 ;
                 some
                 drops
                 of
                 kindnesse
                 may
                 distill
                 from
                 him
                 in
                 the
                 overflow
                 
                 of
                 plentie
                 or
                 store
                 sufficient
                 to
                 feed
                 both
                 eye
                 and
                 appetite
                 .
                 But
                 in
                 the
                 daies
                 of
                 scarcity
                 ,
                 he
                 suckes
                 in
                 cruelty
                 as
                 wine
                 ,
                 and
                 feedes
                 upon
                 the
                 needy
                 as
                 upon
                 delicates
                 :
                 Were
                 there
                 no
                 more
                 sweet
                 morsels
                 in
                 the
                 market
                 then
                 would
                 serve
                 one
                 man
                 ;
                 not
                 one
                 of
                 this
                 crew
                 ,
                 but
                 would
                 cut
                 them
                 out
                 of
                 his
                 Fathers
                 throat
                 ,
                 rather
                 than
                 suffer
                 his
                 owne
                 weasand
                 to
                 bee
                 defeated
                 of
                 its
                 intemperate
                 expectations
                 .
                 Indigence
                 then
                 ,
                 though
                 Epicurus
                 could
                 not
                 see
                 so
                 much
                 ,
                 is
                 ,
                 upon
                 different
                 occasions
                 ,
                 the
                 mother
                 as
                 well
                 of
                 cruelty
                 and
                 oppression
                 ,
                 as
                 of
                 bounty
                 or
                 pitty
                 .
              
               
                 2
                 From
                 doing
                 to
                 all
                 ,
                 as
                 we
                 would
                 be
                 done
                 unto
                 by
                 any
                 ,
                 nothing
                 doth
                 hinder
                 us
                 so
                 much
                 (
                 if
                 ought
                 befides
                 doe
                 hinder
                 us
                 at
                 all
                 )
                 as
                 our
                 conceipted
                 or
                 opinative
                 want
                 of
                 somewhat
                 ,
                 which
                 either
                 for
                 the
                 present
                 we
                 doe
                 ,
                 or
                 hereafter
                 may
                 stand
                 in
                 need
                 off
                 ,
                 for
                 satisfying
                 the
                 variety
                 or
                 unconstant
                 longings
                 of
                 our
                 unknowne
                 desires
                 .
                 How
                 well
                 soever
                 they
                 may
                 speake
                 or
                 protest
                 ,
                 experience
                 schooles
                 us
                 ;
                 not
                 to
                 trust
                 any
                 that
                 fixe
                 their
                 expectations
                 upon
                 great
                 matters
                 ,
                 or
                 have
                 one
                 eye
                 alwayes
                 upon
                 their
                 private
                 ends
                 ,
                 but
                 with
                 this
                 limitation
                 ;
                 if
                 the
                 premisses
                 they
                 now
                 make
                 shal
                 not
                 crosse
                 their
                 opportunities
                 ,
                 when
                 matters
                 come
                 to
                 tryall
                 .
                 But
                 if
                 wee
                 know
                 a
                 man
                 of
                 meanes
                 ,
                 more
                 than
                 competent
                 for
                 maintaining
                 that
                 estate
                 wherein
                 his
                 constant
                 resolution
                 hath
                 pitcht
                 content
                 ,
                 one
                 otherwise
                 of
                 temperate
                 desires
                 ,
                 and
                 composed
                 affections
                 ,
                 able
                 to
                 discerne
                 what
                 is
                 fitting
                 betwixt
                 man
                 and
                 man
                 ;
                 we
                 thinke
                 him
                 a
                 fit
                 rule
                 for
                 directing
                 others
                 ,
                 a
                 patterne
                 whereto
                 would
                 all
                 conforme
                 themselves
                 ,
                 nothing
                 
                 should
                 goe
                 amisse
                 in
                 Church
                 or
                 Common
                 weale
                 .
                 No
                 man
                 that
                 conceives
                 his
                 owne
                 cause
                 to
                 bee
                 just
                 and
                 good
                 ,
                 but
                 would
                 commend
                 it
                 to
                 his
                 arbi●rement
                 before
                 anothers
                 .
                 For
                 ▪
                 internall
                 moderation
                 mixt
                 with
                 outward
                 competency
                 ,
                 is
                 the
                 onely
                 supporter
                 of
                 true
                 constancy
                 .
                 Yet
                 cannot
                 this
                 mixture
                 ,
                 in
                 any
                 created
                 Essence
                 bee
                 so
                 firme
                 or
                 permanent
                 ,
                 but
                 possibilities
                 or
                 opportunities
                 of
                 satisfying
                 some
                 internall
                 latent
                 capacities
                 ,
                 by
                 externall
                 proffers
                 ,
                 may
                 dissolve
                 it
                 .
                 For
                 finite
                 existence
                 hath
                 possibility
                 of
                 nonexistence
                 to
                 controll
                 it
                 ,
                 and
                 possibility
                 of
                 nonexistence
                 includes
                 possibility
                 of
                 being
                 otherwise
                 than
                 it
                 is
                 .
                 And
                 therefore
                 it
                 is
                 never
                 impossible
                 to
                 finite
                 being
                 either
                 to
                 lose
                 it selfe
                 ,
                 or
                 change
                 his
                 properties
                 .
                 A
                 more
                 particular
                 root
                 of
                 this
                 contingency
                 ,
                 or
                 unconstancy
                 in
                 reasonable
                 creatures
                 or
                 intelligent
                 ,
                 is
                 the
                 infinite
                 capacity
                 of
                 their
                 conceits
                 or
                 desires
                 ;
                 within
                 whose
                 compasse
                 their
                 finite
                 motions
                 may
                 become
                 excentricke
                 and
                 irregular
                 ,
                 as
                 it
                 were
                 a
                 starre
                 fixed
                 in
                 too
                 wide
                 a
                 sphere
                 .
                 The
                 desires
                 of
                 collapsed
                 Angells
                 ,
                 were
                 once
                 tuned
                 by
                 their
                 Creator
                 in
                 as
                 perfect
                 harmony
                 as
                 any
                 creatures
                 could
                 be
                 :
                 They
                 had
                 all
                 cōpetency
                 that
                 could
                 be
                 desired
                 ,
                 whether
                 of
                 internall
                 faculties
                 ,
                 or
                 of
                 objects
                 to
                 cōtent
                 thē
                 .
                 Howbeit
                 ,
                 whilst
                 the
                 chiefe
                 Ringleader
                 of
                 this
                 rebellious
                 Rout
                 ,
                 sought
                 to
                 satisfie
                 this
                 infinitie
                 of
                 his
                 desire
                 ;
                 not
                 by
                 participation
                 of
                 his
                 joyfull
                 presence
                 ,
                 who
                 was
                 infinitely
                 good
                 ;
                 but
                 by
                 affecting
                 that
                 greatnesse
                 and
                 Majesty
                 infinite
                 ,
                 which
                 he
                 was
                 enabled
                 to
                 conceive
                 ,
                 but
                 whereof
                 his
                 nature
                 was
                 more
                 uncaple
                 than
                 a
                 whirry
                 of
                 an
                 Argoes-eyes
                 saile
                 ;
                 his
                 capacities
                 did
                 overcope
                 .
                 And
                 his
                 intemperate
                 
                 longings
                 ,
                 while
                 he
                 was
                 in
                 travell
                 of
                 this
                 prodigious
                 birth
                 ,
                 hath
                 imprinted
                 that
                 vgly
                 shape
                 upon
                 him
                 ,
                 which
                 now
                 he
                 beares
                 .
                 Hee
                 is
                 become
                 the
                 monstrous
                 brood
                 of
                 his
                 owne
                 monstrous
                 and
                 deformed
                 desires
                 ;
                 his
                 mouth
                 opening
                 too
                 wide
                 to
                 swallow
                 that
                 which
                 is
                 incomprehensible
                 ,
                 could
                 never
                 since
                 be
                 shut
                 ;
                 his
                 ravenous
                 appetite
                 cannot
                 bee
                 satisfied
                 .
                 Like
                 the
                 grave
                 he
                 feedes
                 on
                 rottennesse
                 ,
                 and
                 by
                 continuall
                 gnawing
                 and
                 devouring
                 that
                 which
                 cannot
                 satiate
                 ,
                 he
                 continually
                 encreaseth
                 his
                 unquenchable
                 hunger
                 .
                 His
                 will
                 is
                 wedded
                 unto
                 mischiefe
                 ,
                 and
                 affecteth
                 nothing
                 but
                 that
                 which
                 is
                 by
                 nature
                 evill
                 ;
                 &
                 amongst
                 evills
                 that
                 most
                 greedily
                 and
                 uncessantly
                 ,
                 which
                 is
                 most
                 contrary
                 to
                 
                   infinite
                   goodness
                
                 .
                 The
                 first
                 man
                 by
                 this
                 monsters
                 impulsion
                 ,
                 reaching
                 too
                 high
                 for
                 that
                 which
                 hee
                 could
                 not
                 compasse
                 ,
                 did
                 put
                 himselfe
                 from
                 off
                 the
                 appointed
                 Center
                 of
                 his
                 rest
                 and
                 revolutions
                 ;
                 and
                 since
                 continueth
                 irregular
                 and
                 unconstant
                 in
                 all
                 his
                 motions
                 ,
                 thoughts
                 ,
                 and
                 actions
                 .
                 In
                 him
                 ,
                 in
                 our selves
                 ,
                 in
                 the
                 whole
                 nature
                 (
                 besides
                 that
                 part
                 which
                 hath
                 firme
                 union
                 with
                 the
                 infinite
                 Essence
                 )
                 wee
                 finde
                 the
                 Maxime
                 infallibly
                 verified
                 ,
                 
                   Mota
                   facilius
                   moventur
                
                 .
                 By
                 our
                 first
                 Parents
                 needlesse
                 yeelding
                 to
                 one
                 temptation
                 ,
                 wee
                 are
                 not
                 able
                 to
                 resist
                 any
                 ;
                 Our
                 resolutions
                 to
                 follow
                 that
                 which
                 wee
                 acknowledge
                 to
                 bee
                 good
                 ,
                 or
                 our
                 adhaerence
                 unto
                 that
                 infinite
                 goodness
                 ,
                 from
                 which
                 he
                 divorced
                 his
                 will
                 ;
                 can
                 neuer
                 in
                 this
                 life
                 bee
                 so
                 firme
                 and
                 strong
                 ,
                 but
                 the
                 allurements
                 to
                 contrary
                 evills
                 ,
                 may
                 bee
                 so
                 great
                 or
                 so
                 cunningly
                 proposed
                 by
                 the
                 great
                 Tempter
                 ,
                 that
                 ,
                 without
                 especiall
                 grace
                 
                 we
                 cannot
                 resist
                 their
                 attractions
                 .
                 Since
                 our
                 internall
                 harmonie
                 betwixt
                 soule
                 and
                 body
                 ;
                 and
                 mutuall
                 correspondency
                 of
                 each
                 faculty
                 with
                 other
                 ,
                 was
                 dissolved
                 ,
                 no
                 externalls
                 can
                 consort
                 with
                 us
                 .
                 Iust
                 competency
                 seemes
                 too
                 little
                 ,
                 all
                 of
                 us
                 being
                 as
                 easily
                 led
                 by
                 abundance
                 ,
                 as
                 driven
                 by
                 want
                 ,
                 to
                 doe
                 evill
                 .
                 And
                 ,
                 which
                 is
                 worst
                 of
                 all
                 ,
                 our
                 earnest
                 attempts
                 to
                 doe
                 that
                 which
                 is
                 good
                 and
                 right
                 ,
                 drawes
                 iniquity
                 after
                 them
                 ;
                 and
                 whiles
                 wee
                 take
                 too
                 hastie
                 ,
                 or
                 unweildy
                 ayme
                 at
                 our
                 owne
                 welfare
                 ,
                 others
                 harmes
                 fall
                 under
                 our
                 levell
                 .
              
               
                 6
                 That
                 which
                 most
                 improoveth
                 the
                 force
                 of
                 temptations
                 ,
                 whether
                 suggested
                 by
                 want
                 or
                 indigence
                 ,
                 or
                 by
                 other
                 occasions
                 or
                 opportunities
                 ;
                 is
                 the
                 inequalitie
                 ,
                 partly
                 of
                 our
                 naturall
                 propensions
                 ,
                 partly
                 of
                 meanes
                 which
                 minister
                 their
                 severall
                 contentments
                 or
                 annoyances
                 .
                 Wealth
                 ,
                 in
                 some
                 men
                 ,
                 gets
                 the
                 start
                 of
                 Wit
                 ,
                 and
                 overswayes
                 them
                 (
                 otherwise
                 not
                 much
                 mis-inclined
                 )
                 unto
                 such
                 vanities
                 ,
                 as
                 usually
                 are
                 neither
                 bredd
                 nor
                 nursed
                 ,
                 but
                 by
                 abundance
                 .
                 Others
                 wits
                 over-reach
                 their
                 revenues
                 ;
                 and
                 imboldens
                 them
                 to
                 stretch
                 their
                 projects
                 or
                 inventions
                 beyond
                 the
                 rules
                 of
                 right
                 and
                 equity
                 .
                 Some
                 mens
                 bodies
                 overgrow
                 their
                 soules
                 ;
                 and
                 these
                 are
                 easily
                 impelled
                 to
                 act
                 any
                 boysterous
                 mischiefe
                 :
                 Others
                 being
                 impotent
                 of
                 bodie
                 ,
                 strive
                 so
                 much
                 the
                 more
                 to
                 furnish
                 their
                 mindes
                 with
                 subtill
                 inventions
                 or
                 commodious
                 experience
                 :
                 and
                 by
                 making
                 too
                 much
                 use
                 of
                 the
                 common
                 Proverbe
                 ,
                 
                   [
                   Hee
                   that
                   is
                   weake
                   had
                   need
                   to
                   bee
                   wilie
                   ,
                   ]
                
                 are
                 easily
                 tempted
                 to
                 practise
                 unlawfull
                 
                 policie
                 ,
                 with
                 delight
                 ;
                 as
                 the
                 onely
                 preservative
                 against
                 contempt
                 ,
                 or
                 as
                 an
                 instrument
                 of
                 revenge
                 upon
                 such
                 as
                 they
                 hate
                 or
                 feare
                 .
                 And
                 it
                 would
                 goe
                 much
                 against
                 the
                 course
                 of
                 common
                 experience
                 ,
                 if
                 that
                 wilinesse
                 which
                 hath
                 weaknesse
                 for
                 its
                 foundation
                 ,
                 should
                 not
                 be
                 often
                 enforced
                 to
                 cover
                 or
                 shelter
                 it selfe
                 with
                 craft
                 and
                 fraud
                 .
                 To
                 love
                 our
                 owne
                 wills
                 ,
                 is
                 an
                 impotency
                 naturall
                 unto
                 all
                 .
                 And
                 wee
                 love
                 them
                 the
                 better
                 ,
                 at
                 least
                 more
                 strongly
                 ,
                 when
                 we
                 perceive
                 them
                 set
                 on
                 that
                 which
                 in
                 it selfe
                 is
                 good
                 .
                 Whence
                 it
                 is
                 that
                 our
                 desires
                 of
                 doing
                 many
                 things
                 which
                 are
                 good
                 and
                 commendable
                 ,
                 often
                 draw
                 us
                 to
                 use
                 meanes
                 not
                 so
                 commendable
                 ,
                 for
                 their
                 accomplishment
                 .
                 Many
                 ,
                 out
                 of
                 an
                 extraordinarie
                 good
                 will
                 unto
                 the
                 poore
                 ,
                 thinke
                 it
                 no
                 robbery
                 to
                 cozen
                 the
                 rich
                 ;
                 or
                 to
                 dispense
                 with
                 publike
                 Lawes
                 ,
                 for
                 gratifying
                 some
                 private
                 friend
                 ,
                 whose
                 welfare
                 in
                 conscience
                 they
                 are
                 bound
                 to
                 tender
                 .
                 Vnto
                 these
                 ,
                 and
                 many
                 like
                 enormities
                 ,
                 the
                 infinite
                 Capacity
                 of
                 finite
                 Existence
                 gave
                 first
                 possibility
                 of
                 being
                 ,
                 and
                 the
                 inequality
                 of
                 our
                 internall
                 propensions
                 ,
                 which
                 can
                 never
                 fitly
                 match
                 or
                 hold
                 just
                 proportion
                 with
                 externall
                 occurrences
                 ,
                 gives
                 life
                 and
                 improvement
                 .
              
               
                 7
                 But
                 in
                 the
                 incomprehensible
                 Sphere
                 ,
                 which
                 hath
                 Vbiquity
                 for
                 its
                 Center
                 ,
                 and
                 Omnipotency
                 for
                 its
                 Axis
                 ;
                 whose
                 numberlesse
                 lines
                 are
                 all
                 possible
                 perfections
                 ,
                 measurelesse
                 ;
                 there
                 is
                 no
                 place
                 for
                 exorbitancie
                 .
                 One
                 branch
                 of
                 Being
                 ,
                 cannot
                 mis-sway
                 or
                 over-toppe
                 another
                 ;
                 all
                 being
                 so
                 great
                 and
                 firme
                 ,
                 as
                 none
                 can
                 bee
                 greater
                 or
                 
                 firmer
                 ;
                 being
                 not
                 united
                 ,
                 but
                 possessed
                 in
                 such
                 perfect
                 unity
                 ,
                 as
                 prevents
                 all
                 possibility
                 of
                 distraction
                 or
                 division
                 .
                 Shall
                 wee
                 say
                 then
                 ,
                 hee
                 possesseth
                 all
                 things
                 that
                 possibly
                 he
                 can
                 desire
                 to
                 have
                 ?
                 Or
                 rather
                 ,
                 he
                 alwayes
                 infinitely
                 is
                 ,
                 without
                 all
                 possibility
                 of
                 not
                 being
                 ,
                 whatsoever
                 possibly
                 can
                 be
                 .
                 And
                 though
                 being
                 infinite
                 ,
                 he
                 can
                 doe
                 all
                 things
                 ;
                 yet
                 can
                 he
                 not
                 desire
                 to
                 perfect
                 himselfe
                 ,
                 or
                 to
                 be
                 greater
                 or
                 better
                 than
                 he
                 is
                 .
                 In
                 that
                 he
                 neither
                 can
                 feare
                 the
                 impayrement
                 ,
                 nor
                 wish
                 the
                 inlargement
                 of
                 his
                 own
                 estate
                 ;
                 all
                 outward
                 imployments
                 of
                 his
                 power
                 are
                 for
                 the
                 good
                 of
                 his
                 creatures
                 .
                 His
                 will
                 to
                 have
                 them
                 when
                 they
                 were
                 not
                 ,
                 was
                 but
                 the
                 influence
                 or
                 working
                 of
                 his
                 essentiall
                 goodnesse
                 ;
                 which
                 is
                 so
                 abundantly
                 sufficient
                 to
                 his
                 infinite
                 being
                 ,
                 that
                 the
                 overflowing
                 of
                 it
                 is
                 the
                 fountaine
                 of
                 all
                 things
                 besides
                 ,
                 which
                 are
                 good
                 .
                 Nothing
                 besides
                 him
                 could
                 possibly
                 have
                 beene
                 ,
                 unlesse
                 he
                 were
                 in
                 power
                 and
                 in
                 being
                 ,
                 infinite
                 .
                 And
                 unlesse
                 his
                 infinite
                 being
                 had
                 beene
                 infinitely
                 good
                 ,
                 nothing
                 besides
                 him
                 ,
                 should
                 actually
                 have
                 beene
                 ,
                 or
                 beene
                 indowed
                 with
                 such
                 being
                 ,
                 as
                 all
                 things
                 that
                 actually
                 are
                 ,
                 have
                 from
                 him
                 .
                 The
                 proper
                 being
                 of
                 every
                 thing
                 ,
                 which
                 actually
                 is
                 ,
                 or
                 at
                 least
                 the
                 continuance
                 or
                 amendment
                 of
                 such
                 being
                 ,
                 is
                 infinitely
                 desired
                 by
                 all
                 ,
                 as
                 being
                 the
                 stamp
                 or
                 impression
                 of
                 his
                 infinite
                 goodnesse
                 ,
                 which
                 is
                 alike
                 truly
                 ,
                 though
                 not
                 equally
                 ,
                 or
                 in
                 the
                 same
                 measure
                 communicated
                 to
                 all
                 things
                 that
                 are
                 .
                 The
                 Entity
                 of
                 every
                 thing
                 is
                 good
                 to
                 it selfe
                 ,
                 and
                 most
                 desired
                 .
              
               
                 8
                 And
                 though
                 these
                 first
                 assurances
                 of
                 his
                 goodnesse
                 and
                 loving
                 kindnesse
                 ,
                 be
                 usually
                 requited
                 on
                 
                 mans
                 part
                 with
                 unkindnesse
                 and
                 despight
                 :
                 yet
                 the
                 greatnesse
                 of
                 his
                 Majesty
                 ,
                 never
                 swayes
                 him
                 to
                 sudden
                 revenge
                 .
                 Quite
                 contrary
                 to
                 the
                 corrupt
                 nature
                 of
                 man
                 ,
                 (
                 whose
                 goodnesse
                 usually
                 is
                 ill-thriven
                 by
                 his
                 over-growing
                 
                   greatnes
                   :
                
                 )
                 the
                 unresistible
                 strength
                 of
                 his
                 Almighty
                 power
                 ,
                 is
                 the
                 unmovable
                 pillar
                 of
                 moderation
                 and
                 mercifull
                 forbearance
                 .
                 The
                 greatest
                 potency
                 of
                 man
                 being
                 but
                 finite
                 ,
                 the
                 higher
                 it
                 growes
                 ,
                 the
                 apter
                 it
                 is
                 to
                 be
                 overtopt
                 with
                 jealous
                 impotency
                 .
                 The
                 greatest
                 Monarch
                 that
                 is
                 ,
                 may
                 be
                 prevented
                 by
                 others
                 ,
                 (
                 of
                 whose
                 power
                 he
                 is
                 jealous
                 )
                 in
                 the
                 exercise
                 of
                 his
                 power
                 or
                 authority
                 over
                 him
                 ;
                 unlesse
                 he
                 carefully
                 watch
                 his
                 time
                 ,
                 and
                 fit
                 seasons
                 ,
                 or
                 take
                 opportunity
                 when
                 it
                 is
                 offered
                 ,
                 for
                 accomplishing
                 his
                 projects
                 .
                 But
                 of
                 God
                 ,
                 saith
                 the
                 Wiseman
                 ,
                 
                   Wisd
                   .
                   12.
                   18.
                   
                   Thou
                   mustring
                   thy
                   power
                   judgest
                   with
                   equity
                   ,
                   and
                   orderest
                   ,
                   or
                   governest
                   us
                   with
                   great
                   favour
                   ;
                   for
                   thou
                   maist
                   use
                   power
                   when
                   thou
                   wilt
                   .
                   And
                   his
                   will
                   is
                   to
                   use
                   it
                   ,
                   when
                   men
                   will
                   not
                   beleeve
                   that
                   he
                   is
                   of
                   full
                   power
                   to
                   doe
                   what
                   hee
                   will
                
                 ;
                 as
                 the
                 same
                 Wiseman
                 expresseth
                 ,
                 
                   vers
                   .
                   17.
                
                 
                 But
                 more
                 full
                 unto
                 our
                 present
                 purpose
                 ,
                 are
                 the
                 sayings
                 of
                 the
                 same
                 Wiseman
                 ,
                 
                   vers
                   .
                   15
                   ,
                   16.
                   
                   For
                   so
                   much
                   then
                   as
                   thou
                   art
                   righteous
                   thy selfe
                   ,
                   thou
                   orderest
                   all
                   things
                   righteously
                   ;
                   thinking
                   it
                   not
                   agreeable
                   with
                   thy
                   power
                   to
                   condemne
                   him
                   that
                   hath
                   not
                   deserved
                   to
                   be
                   punished
                   .
                   For
                   thy
                   power
                   is
                   the
                   beginning
                   of
                   righteousnesse
                   ,
                   and
                   because
                   thou
                   art
                   the
                   Lord
                   of
                   all
                   ,
                   it
                   maketh
                   thee
                   to
                   be
                   gracious
                   to
                   all
                   .
                
                 Though
                 this
                 Author
                 be
                 not
                 ,
                 yet
                 this
                 passage
                 in
                 him
                 ,
                 is
                 canonicall
                 ,
                 and
                 fully
                 consonant
                 to
                 Gods
                 owne
                 words
                 to
                 Ionah
                 ,
                 Chap.
                 4.
                 10
                 ,
                 11.
                 
                 
                   Then
                   said
                   the
                   Lord
                   ,
                   thou
                   hast
                   had
                   pitie
                   on
                   the
                   Gourd
                   ,
                   for
                   the
                   which
                   
                   thou
                   hast
                   not
                   labored
                   ,
                   neither
                   madest
                   it
                   to
                   grow
                   ,
                   which
                   came
                   up
                   in
                   a
                   night
                   ,
                   and
                   perished
                   in
                   a
                   night
                   :
                   And
                   should
                   not
                   I
                   spare
                   Nineveh
                   that
                   great
                   City
                   ,
                   wherein
                   are
                   more
                   than
                   sixscore
                   thousand
                   persons
                   ,
                   that
                   cannot
                   discerne
                   between
                   their
                   right
                   hand
                   and
                   their
                   left
                   hand
                   ,
                   and
                   also
                   much
                   cattle
                   ?
                
                 Amongst
                 great
                 men
                 ▪
                 many
                 oppresse
                 their
                 tenants
                 :
                 but
                 what
                 Lord
                 would
                 spoile
                 his
                 proper
                 inheritance
                 ,
                 whereto
                 no
                 other
                 can
                 be
                 intituled
                 ;
                 or
                 eate
                 out
                 the
                 heart
                 of
                 that
                 ground
                 which
                 hee
                 cannot
                 alienate
                 or
                 demise
                 ?
                 What
                 Architect
                 would
                 deface
                 his
                 owne
                 worke
                 ,
                 unlesse
                 the
                 image
                 of
                 his
                 unskilfulnesse
                 (
                 whereof
                 the
                 Creator
                 cannot
                 bee
                 impeached
                 )
                 be
                 so
                 apparant
                 in
                 it
                 ,
                 as
                 he
                 cannot
                 but
                 blush
                 to
                 behold
                 it
                 ?
                 Or
                 who
                 would
                 leave
                 a
                 goodly
                 foundation
                 bare
                 or
                 naked
                 ,
                 unlesse
                 he
                 be
                 unable
                 to
                 reare
                 it
                 up
                 without
                 injustice
                 ?
                 Now
                 seeing
                 the
                 Entitative
                 Good
                 of
                 proper
                 being
                 ,
                 is
                 the
                 foundation
                 of
                 that
                 true
                 happinesse
                 which
                 flowes
                 from
                 more
                 speciall
                 participation
                 of
                 Gods
                 presence
                 ;
                 wheresoever
                 he
                 hath
                 laid
                 the
                 one
                 ,
                 it
                 is
                 to
                 all
                 that
                 rightly
                 consider
                 his
                 
                   Wisedome
                   ,
                   Truth
                
                 ,
                 and
                 Goodnesse
                 ,
                 an
                 assured
                 pledge
                 of
                 his
                 will
                 and
                 pleasure
                 to
                 finish
                 it
                 with
                 the
                 other
                 .
                 As
                 his
                 nature
                 is
                 immutable
                 ,
                 so
                 are
                 his
                 gifts
                 without
                 repentance
                 .
                 The
                 current
                 of
                 his
                 joyfull
                 beneficence
                 ,
                 can
                 admit
                 no
                 intermission
                 ,
                 much
                 lesse
                 admixture
                 of
                 any
                 evill
                 .
                 Sorrow
                 ,
                 woe
                 ,
                 and
                 misery
                 ,
                 must
                 seeke
                 some
                 other
                 Originall
                 ;
                 they
                 have
                 no
                 hidden
                 vent
                 ,
                 or
                 secret
                 issue
                 from
                 the
                 Ocean
                 of
                 Ioy
                 and
                 Happinesse
                 .
              
               
                 9
                 As
                 the
                 fountaine
                 of
                 bodily
                 light
                 cannot
                 send
                 forth
                 darknesse
                 ,
                 but
                 uniformly
                 diffuseth
                 light
                 ;
                 and
                 light
                 onely
                 throughout
                 this
                 visible
                 Sphere
                 :
                 so
                 cannot
                 
                 the
                 infinite
                 Ocean
                 of
                 true
                 felicity
                 ,
                 send
                 forth
                 any
                 influence
                 ,
                 but
                 such
                 as
                 is
                 apt
                 to
                 cherish
                 the
                 seeds
                 of
                 joy
                 and
                 happinesse
                 ;
                 wherewith
                 every
                 creature
                 capable
                 of
                 them
                 ,
                 was
                 sowne
                 in
                 its
                 first
                 creation
                 .
                 And
                 ,
                 as
                 it
                 is
                 the
                 property
                 of
                 light
                 propagated
                 or
                 diffused
                 from
                 the
                 Sunne
                 ,
                 to
                 make
                 such
                 bodies
                 as
                 are
                 capable
                 of
                 its
                 penetration
                 (
                 as
                 Glasses
                 ,
                 Chrystall
                 ,
                 Pearle
                 ,
                 &c.
                 )
                 secondary
                 fountains
                 of
                 light
                 to
                 others
                 :
                 so
                 doth
                 the
                 influence
                 of
                 divine
                 goodnesse
                 ,
                 inspire
                 all
                 that
                 are
                 conformable
                 to
                 his
                 will
                 ,
                 with
                 desire
                 of
                 doing
                 to
                 others
                 as
                 he
                 hath
                 done
                 to
                 them
                 ;
                 that
                 is
                 ,
                 of
                 being
                 secondary
                 authors
                 or
                 instruments
                 of
                 good
                 to
                 all
                 .
                 But
                 such
                 as
                 wilfully
                 strive
                 against
                 the
                 streame
                 of
                 his
                 over-flowing
                 goodnesse
                 ,
                 or
                 boysterously
                 counterblast
                 the
                 sweet
                 and
                 placide
                 spirations
                 of
                 celestiall
                 influence
                 ,
                 become
                 creators
                 of
                 their
                 owne
                 woe
                 ,
                 and
                 raise
                 unto
                 themselves
                 those
                 stormes
                 wherein
                 they
                 perish
                 .
                 Yet
                 so
                 essentiall
                 it
                 is
                 unto
                 this
                 infinite
                 Fountaine
                 of
                 goodnesse
                 ,
                 however
                 provoked
                 ,
                 to
                 send
                 forth
                 onely
                 streames
                 of
                 life
                 ;
                 and
                 such
                 is
                 the
                 vertue
                 of
                 the
                 streames
                 which
                 issue
                 from
                 him
                 ,
                 that
                 as
                 well
                 the
                 evill
                 and
                 miseries
                 which
                 miscreants
                 procure
                 unto
                 themselves
                 ,
                 as
                 their
                 mischievous
                 intentions
                 towards
                 others
                 ,
                 infallibly
                 occasion
                 increase
                 of
                 joy
                 and
                 happinesse
                 unto
                 all
                 that
                 give
                 free
                 passage
                 unto
                 their
                 current
                 .
                 And
                 this
                 current
                 of
                 life
                 ,
                 which
                 issueth
                 from
                 this
                 infinite
                 Ocean
                 ,
                 never
                 dryes
                 up
                 ,
                 is
                 never
                 wasted
                 by
                 diffusion
                 :
                 The
                 more
                 it
                 is
                 dammed
                 or
                 quarved
                 by
                 opposition
                 of
                 the
                 sonnes
                 of
                 darkenesse
                 ,
                 the
                 more
                 plentifully
                 it
                 overflowes
                 the
                 sonnes
                 of
                 light
                 .
                 All
                 the
                 good
                 which
                 one
                 refuseth
                 or
                 putteth
                 from
                 thē
                 ,
                 returnes
                 in
                 full
                 measure
                 to
                 the
                 other
                 .
              
               
               
                 But
                 if
                 the
                 miseries
                 which
                 wicked
                 spirits
                 ,
                 or
                 their
                 conforts
                 ,
                 either
                 suffer
                 themselves
                 ,
                 or
                 intend
                 to
                 others
                 ,
                 worke
                 good
                 to
                 those
                 that
                 receive
                 the
                 influence
                 of
                 infinite
                 goodnesse
                 ;
                 might
                 he
                 not
                 without
                 prejudice
                 ,
                 or
                 imputation
                 ,
                 inspire
                 these
                 castawayes
                 with
                 such
                 mischievous
                 thoughts
                 ,
                 or
                 at
                 least
                 intend
                 their
                 woe
                 and
                 misery
                 ,
                 as
                 these
                 are
                 occasions
                 or
                 meanes
                 of
                 others
                 happinesse
                 ,
                 or
                 of
                 his
                 glory
                 ?
                 Wee
                 are
                 indeed
                 forbid
                 to
                 doe
                 evill
                 that
                 good
                 may
                 ensue
                 ;
                 but
                 if
                 it
                 bee
                 his
                 will
                 to
                 have
                 reprobates
                 doe
                 or
                 suffer
                 evill
                 for
                 the
                 good
                 of
                 his
                 chosen
                 ,
                 shall
                 not
                 both
                 bee
                 good
                 ,
                 as
                 willed
                 by
                 him
                 ,
                 whose
                 will
                 (
                 in
                 that
                 hee
                 hath
                 absolute
                 dominion
                 over
                 all
                 his
                 creatures
                 )
                 is
                 the
                 rule
                 of
                 goodnesse
                 ?
              
            
             
               
               
                 CHAP.
                 13.
                 
              
               
                 In
                 what
                 sense
                 ,
                 or
                 how
                 Gods
                 infinite
                 will
                 is
                 said
                 to
                 be
                 the
                 rule
                 of
                 goodnesse
                 .
              
               
                 1
                 BAd
                 was
                 the
                 doctrine
                 ,
                 and
                 worse
                 the
                 application
                 or
                 use
                 ,
                 
                 which
                 Anaxarchus
                 would
                 have
                 gathered
                 from
                 some
                 Hieroglyphicall
                 devices
                 of
                 Antiquity
                 ;
                 wherein
                 Iustice
                 was
                 painted
                 as
                 Iupiters
                 assistant
                 in
                 his
                 Regiment
                 .
                 Hereby
                 ,
                 saith
                 this
                 Sophister
                 unto
                 Alexander
                 ,
                 (
                 then
                 bitterly
                 lamenting
                 the
                 death
                 of
                 his
                 dearest
                 Friend
                 Clytus
                 ,
                 whom
                 he
                 had
                 newly
                 slaine
                 in
                 his
                 temelent
                 rage
                 )
                 your
                 Majesty
                 is
                 given
                 to
                 understād
                 ,
                 that
                 the
                 decrees
                 of
                 great
                 Monarchs
                 ,
                 who
                 are
                 a
                 kinde
                 of
                 Gods
                 on
                 earth
                 ,
                 must
                 bee
                 reputed
                 Oracles
                 of
                 Iustice
                 ,
                 and
                 their
                 practices
                 may
                 not
                 bee
                 reputed
                 unjust
                 either
                 by
                 themselves
                 ,
                 or
                 by
                 others
                 .
                 But
                 this
                 sophisticall
                 inversion
                 of
                 these
                 Ancients
                 meaning
                 ,
                 was
                 too
                 palpable
                 to
                 please
                 either
                 the
                 wiser
                 or
                 honester
                 sort
                 of
                 Heathen
                 ,
                 though
                 living
                 in
                 those
                 corrupt
                 times
                 .
                 For
                 albeit
                 many
                 of
                 them
                 conceived
                 of
                 Iupiter
                 ,
                 as
                 of
                 a
                 great
                 King
                 ,
                 subject
                 to
                 rage
                 and
                 passion
                 ,
                 yet
                 all
                 of
                 them
                 held
                 Iustice
                 for
                 an
                 upright
                 ,
                 milde
                 and
                 vertuous
                 Lady
                 ;
                 ready
                 alwayes
                 to
                 mitigate
                 ,
                 never
                 
                 to
                 ratifie
                 his
                 rigorous
                 decrees
                 ;
                 alwayes
                 tempering
                 his
                 wrath
                 with
                 equity
                 .
                 The
                 true
                 Iehovah
                 ,
                 as
                 he
                 needes
                 no
                 sweet-tongued
                 consort
                 to
                 moderate
                 his
                 anger
                 ,
                 as
                 Abigail
                 did
                 Davids
                 ;
                 so
                 hath
                 he
                 no
                 use
                 of
                 such
                 Sophisters
                 as
                 Anaxarchus
                 ,
                 to
                 justifie
                 the
                 equity
                 of
                 his
                 decrees
                 ,
                 by
                 his
                 Omnipotent
                 Soveraignty
                 or
                 absolute
                 dominion
                 over
                 all
                 his
                 creatures
                 .
              
               
                 2
                 To
                 derogate
                 ought
                 from
                 his
                 power
                 ,
                 who
                 is
                 able
                 to
                 destroy
                 both
                 soule
                 and
                 body
                 in
                 hell
                 fire
                 ,
                 I
                 know
                 is
                 dangerous
                 ;
                 &
                 to
                 compare
                 the
                 prerogatives
                 of
                 most
                 absolute
                 earthly
                 Princes
                 with
                 his
                 ,
                 would
                 be
                 more
                 odious
                 .
                 Yet
                 this
                 comparison
                 I
                 may
                 safely
                 make
                 :
                 *
                 He
                 doth
                 not
                 more
                 infinitely
                 exceed
                 the
                 most
                 impotent
                 wretch
                 on
                 earth
                 in
                 power
                 and
                 greatnesse
                 ,
                 than
                 he
                 doth
                 the
                 greatest
                 Monarch
                 the
                 world
                 hath
                 ,
                 or
                 ever
                 had
                 ,
                 in
                 Mercy
                 ,
                 Iustice
                 ,
                 and
                 Loving-kindnesse
                 ;
                 nor
                 is
                 his
                 will
                 the
                 rule
                 of
                 Goodnesse
                 ,
                 because
                 the
                 designes
                 thereof
                 are
                 backt
                 by
                 infinite
                 power
                 ;
                 but
                 because
                 holines
                 doth
                 so
                 rule
                 his
                 power
                 ,
                 and
                 moderate
                 his
                 will
                 ,
                 that
                 the
                 one
                 cannot
                 enjoyne
                 ,
                 or
                 the
                 other
                 exact
                 any
                 thing
                 not
                 most
                 consonant
                 to
                 the
                 eternall
                 or
                 abstract
                 patternes
                 of
                 equity
                 .
                 His
                 will
                 revealed
                 doth
                 sufficiently
                 warrant
                 all
                 our
                 actions
                 ,
                 because
                 we
                 know
                 ,
                 that
                 he
                 wils
                 nothing
                 but
                 what
                 is
                 just
                 and
                 good
                 ;
                 but
                 this
                 no
                 way
                 hindereth
                 ,
                 but
                 rather
                 supposeth
                 Iustice
                 and
                 Goodnesse
                 to
                 be
                 more
                 essentiall
                 objects
                 of
                 his
                 will
                 ,
                 than
                 they
                 are
                 of
                 ours
                 .
                 And
                 therefore
                 when
                 it
                 is
                 said
                 [
                 Things
                 are
                 good
                 because
                 God
                 wils
                 them
                 ]
                 this
                 illative
                 infers
                 only
                 the
                 cause
                 of
                 our
                 knowledge
                 ,
                 not
                 of
                 the
                 goodness
                 which
                 we
                 know
                 :
                 and
                 the
                 logicall
                 resolution
                 of
                 this
                 vulgar
                 Dialect
                 ,
                 would
                 be
                 this
                 ,
                 
                   We
                   know
                   this
                   or
                   that
                   to
                   be
                   good
                   ,
                   because
                   
                   Gods
                   will
                   revealed
                   commends
                   it
                   for
                   such
                   .
                
                 But
                 his
                 will
                 revealed
                 commends
                 it
                 for
                 such
                 ,
                 because
                 it
                 was
                 in
                 it
                 nature
                 good
                 ;
                 for
                 unlesse
                 such
                 it
                 had
                 bin
                 ,
                 he
                 had
                 not
                 willed
                 it
                 .
                 These
                 principles
                 though
                 unquestionable
                 to
                 such
                 as
                 fetch
                 their
                 Divinity
                 from
                 the
                 Fountaine
                 ,
                 will
                 perhaps
                 in
                 the
                 judgement
                 of
                 others
                 that
                 never
                 taste
                 it
                 but
                 in
                 trenches
                 ,
                 be
                 liable
                 to
                 these
                 exceptiōs
                 .
              
               
                 3
                 If
                 the
                 goodnesse
                 of
                 every
                 thing
                 presuppose
                 its
                 being
                 ,
                 &
                 nothing
                 can
                 be
                 without
                 Gods
                 wil
                 ,
                 what
                 cā
                 be
                 good
                 (
                 we
                 speake
                 in
                 order
                 of
                 nature
                 ,
                 not
                 of
                 time
                 )
                 before
                 God
                 wills
                 it
                 ?
                 Of
                 being
                 or
                 goodnesse
                 actually
                 existent
                 in
                 any
                 creature
                 ,
                 it
                 is
                 most
                 true
                 ,
                 neither
                 can
                 be
                 without
                 some
                 precedent
                 Act
                 of
                 Gods
                 will.
                 But
                 as
                 there
                 is
                 a
                 
                   logicall
                   possibility
                
                 presupposed
                 to
                 the
                 working
                 of
                 the
                 Almighty
                 power
                 :
                 so
                 is
                 there
                 a
                 goodnesse
                 objective
                 precedent
                 in
                 order
                 of
                 nature
                 ,
                 to
                 the
                 Act
                 or
                 exercise
                 of
                 his
                 will.
                 And
                 unto
                 some
                 things
                 considered
                 as
                 
                   logically
                   possible
                
                 ;
                 this
                 
                   goodnesse
                   objective
                
                 is
                 so
                 essentially
                 annexed
                 ;
                 that
                 if
                 it
                 bee
                 his
                 will
                 to
                 give
                 them
                 actuall
                 being
                 ,
                 they
                 must
                 of
                 necessity
                 be
                 actually
                 good
                 ;
                 nor
                 can
                 hee
                 that
                 can
                 doe
                 all
                 things
                 ,
                 will
                 their
                 contraries
                 .
                 Hee
                 might
                 ,
                 had
                 it
                 pleased
                 him
                 ,
                 have
                 taken
                 life
                 and
                 existence
                 from
                 all
                 mankind
                 ,
                 when
                 he
                 preserved
                 Noah
                 and
                 his
                 Familie
                 .
                 But
                 to
                 reserve
                 them
                 men
                 ,
                 and
                 no
                 reasonable
                 creatures
                 ,
                 was
                 no
                 object
                 of
                 power
                 omnipotent
                 ;
                 much
                 lesse
                 doth
                 his
                 omnipotency
                 enable
                 him
                 to
                 worke
                 ought
                 contradictory
                 to
                 his
                 owne
                 nature
                 or
                 essentiall
                 goodnesse
                 .
                 As
                 is
                 the
                 man
                 ,
                 so
                 is
                 his
                 strength
                 ,
                 and
                 as
                 is
                 the
                 nature
                 of
                 the
                 willer
                 ,
                 such
                 are
                 the
                 objects
                 of
                 his
                 will.
                 
                   Simile
                   gaudet
                   simili
                
                 .
                 To
                 long
                 after
                 such
                 meats
                 as
                 feed
                 diseasefull
                 humors
                 ,
                 is
                 naturall
                 to
                 every
                 
                 disease
                 .
                 And
                 our
                 nature
                 being
                 corrupted
                 ,
                 whets
                 our
                 appetites
                 to
                 such
                 things
                 as
                 are
                 agreeable
                 to
                 the
                 praedominant
                 corruption
                 wherewith
                 it
                 is
                 tainted
                 ,
                 not
                 to
                 the
                 purity
                 wherein
                 it
                 was
                 created
                 .
                 To
                 will
                 onely
                 that
                 which
                 is
                 consonant
                 to
                 his
                 nature
                 ,
                 is
                 so
                 much
                 more
                 essentiall
                 to
                 God
                 ,
                 than
                 unto
                 us
                 ,
                 by
                 how
                 much
                 his
                 nature
                 is
                 more
                 simple
                 than
                 ours
                 is
                 .
                 And
                 seeing
                 it
                 is
                 essentiall
                 purity
                 ,
                 altogether
                 uncapable
                 of
                 corruption
                 ,
                 his
                 will
                 cannot
                 pitch
                 but
                 on
                 that
                 which
                 is
                 pure
                 and
                 holy
                 .
                 Whence
                 the
                 prime
                 rule
                 of
                 all
                 goodnesse
                 ,
                 
                   without
                   himselfe
                
                 ,
                 is
                 consonancy
                 to
                 his
                 essentiall
                 purity
                 and
                 Iustice
                 .
                 
                   For
                   as
                   much
                   as
                   thou
                   art
                   righteous
                   thy selfe
                   thou
                   orderest
                   all
                   things
                   righteously
                   ,
                   thinking
                   it
                   not
                   agreeable
                   to
                   thy
                   power
                   to
                   condemne
                   him
                   that
                   hath
                   not
                   deserved
                   to
                   bee
                   punished
                   .
                   Wisedome
                   12.
                   15.
                   
                
                 He
                 loveth
                 truth
                 and
                 sincere
                 dealing
                 ,
                 because
                 he
                 himselfe
                 is
                 true
                 and
                 just
                 .
                 That
                 veracity
                 which
                 is
                 coeternall
                 to
                 his
                 Essence
                 ,
                 includes
                 an
                 everlasting
                 enmity
                 unto
                 treachery
                 ,
                 fraud
                 ,
                 and
                 perjury
                 ;
                 his
                 immortally
                 spotlesse
                 and
                 unchangeable
                 purity
                 ,
                 cannot
                 approve
                 of
                 lust
                 and
                 intemperancy
                 ,
                 or
                 condemne
                 chastity
                 in
                 any
                 person
                 ,
                 at
                 any
                 time
                 .
                 Nor
                 could
                 he
                 have
                 given
                 a
                 Law
                 ,
                 as
                 some
                 lawlesse
                 Lawgivers
                 have
                 done
                 ,
                 for
                 the
                 authorizing
                 of
                 promiscuous
                 or
                 preposterous
                 lust
                 .
                 To
                 legitimate
                 violence
                 ,
                 or
                 entitle
                 oppression
                 unto
                 the
                 inheritance
                 bequeath●d
                 to
                 conscionable
                 and
                 upright
                 dealing
                 ,
                 is
                 without
                 the
                 prerogative
                 of
                 omnipotency
                 ;
                 it
                 cannot
                 be
                 ratified
                 by
                 any
                 Parliament
                 of
                 the
                 Trinitie
                 blest
                 for
                 ever
                 .
                 The
                 practise
                 ,
                 or
                 countenance
                 of
                 these
                 and
                 the
                 like
                 ,
                 are
                 evill
                 ;
                 not
                 in
                 us
                 onely
                 ,
                 to
                 whom
                 they
                 are
                 forbidden
                 ;
                 but
                 so
                 evill
                 in
                 themselves
                 ,
                 that
                 
                 the
                 Almighty
                 could
                 not
                 but
                 forbid
                 and
                 condemne
                 thē
                 ,
                 as
                 profest
                 enemies
                 to
                 his
                 most
                 sacred
                 Majesty
                 .
              
               
                 4
                 To
                 square
                 great
                 mens
                 actions
                 to
                 the
                 dictates
                 of
                 reason
                 or
                 nature
                 ,
                 given
                 in
                 their
                 good
                 dayes
                 ,
                 or
                 to
                 bring
                 their
                 wills
                 within
                 compasse
                 of
                 any
                 constant
                 Law
                 ;
                 seemes
                 greater
                 violence
                 ,
                 than
                 if
                 we
                 should
                 seeke
                 to
                 fashion
                 their
                 bodies
                 by
                 handsome
                 well
                 proportioned
                 garments
                 ,
                 but
                 much
                 too
                 strait
                 .
                 And
                 yet
                 we
                 see
                 by
                 daily
                 experience
                 ,
                 that
                 such
                 as
                 are
                 most
                 impatient
                 of
                 regulation
                 or
                 restraint
                 ,
                 are
                 most
                 importunate
                 to
                 have
                 their
                 owne
                 unruly
                 wills
                 ,
                 the
                 rules
                 of
                 their
                 inferiours
                 minds
                 and
                 consciences
                 .
                 To
                 doe
                 otherwise
                 than
                 they
                 would
                 have
                 them
                 ,
                 though
                 they
                 alleage
                 the
                 dictates
                 both
                 of
                 reason
                 and
                 Gods
                 word
                 ,
                 will
                 admit
                 no
                 appeale
                 from
                 the
                 censure
                 of
                 peevishnesse
                 or
                 perversenesse
                 .
                 But
                 for
                 them
                 to
                 set
                 constant
                 patternes
                 of
                 that
                 morality
                 or
                 good
                 behaviour
                 ,
                 whose
                 defects
                 in
                 inferiours
                 they
                 either
                 punish
                 or
                 make
                 advantage
                 of
                 ;
                 is
                 reputed
                 a
                 kinde
                 of
                 Pedantisme
                 ,
                 or
                 Mechanicall
                 servitude
                 .
                 To
                 request
                 such
                 performances
                 ,
                 seemes
                 as
                 harsh
                 ,
                 as
                 if
                 we
                 should
                 intreat
                 them
                 to
                 set
                 us
                 copies
                 ,
                 or
                 songs
                 ,
                 or
                 take
                 pains
                 in
                 teaching
                 us
                 some
                 honest
                 trade
                 .
                 And
                 seeing
                 inferiours
                 are
                 secretly
                 blinded
                 with
                 this
                 pride
                 of
                 heart
                 ;
                 which
                 breakes
                 forth
                 more
                 violently
                 in
                 superiours
                 ;
                 most
                 of
                 both
                 rankes
                 ,
                 measure
                 Gods
                 will
                 by
                 their
                 owne
                 .
                 But
                 if
                 wee
                 will
                 condemne
                 this
                 impatience
                 of
                 restraint
                 ,
                 as
                 a
                 fault
                 in
                 our selves
                 ,
                 we
                 must
                 of
                 necessity
                 acquit
                 the
                 Almighty
                 from
                 the
                 like
                 .
                 The
                 infinite
                 greatnesse
                 of
                 his
                 Majesty
                 ,
                 cannot
                 wrest
                 his
                 most
                 holy
                 will
                 from
                 strict
                 observance
                 of
                 such
                 rules
                 of
                 Righteousnesse
                 as
                 he
                 sets
                 us
                 to
                 follow
                 .
                 That
                 integrity
                 
                 wherewith
                 our
                 first
                 nature
                 was
                 cloathed
                 ,
                 was
                 but
                 the
                 Image
                 of
                 his
                 Holinesse
                 .
                 And
                 hee
                 that
                 requires
                 us
                 
                   to
                   be
                   holy
                   ,
                   as
                   He
                   is
                   holy
                   ,
                   or
                   perfect
                   as
                   our
                   Heavenly
                   Father
                   is
                   perfect
                
                 ;
                 exacts
                 not
                 of
                 us
                 ,
                 that
                 wee
                 should
                 be
                 as
                 holy
                 and
                 perfect
                 as
                 Hee
                 is
                 ,
                 in
                 any
                 point
                 of
                 his
                 imitable
                 perfections
                 .
                 Every
                 part
                 of
                 that
                 holinesse
                 which
                 becommeth
                 Saints
                 ,
                 is
                 in
                 the
                 best
                 of
                 them
                 ,
                 but
                 as
                 the
                 materiall
                 forme
                 in
                 an
                 house
                 built
                 of
                 untowardly
                 stuffe
                 ,
                 by
                 unskilfull
                 hands
                 :
                 but
                 in
                 Him
                 ,
                 according
                 to
                 the
                 exactest
                 Mathematicall
                 or
                 Idaeall
                 forme
                 ,
                 that
                 the
                 cunningest
                 Architect
                 hath
                 in
                 his
                 head
                 .
                 The
                 best
                 examples
                 of
                 goodnesse
                 ,
                 we
                 can
                 conceive
                 ,
                 are
                 but
                 as
                 dead
                 pictures
                 of
                 those
                 everliving
                 ones
                 ,
                 which
                 He
                 expresseth
                 in
                 his
                 workes
                 .
                 All
                 his
                 decrees
                 concerning
                 man
                 ,
                 are
                 not
                 in
                 themselves
                 onely
                 ,
                 but
                 to
                 mans
                 eyes
                 that
                 looke
                 not
                 on
                 them
                 a
                 squint
                 ,
                 so
                 straight
                 and
                 just
                 ,
                 that
                 hee
                 will
                 referre
                 the
                 tryall
                 unto
                 the
                 deliberate
                 and
                 sober
                 thoughts
                 of
                 his
                 Enemies
                 .
                 
                   Is
                   not
                   my
                   way
                   equall
                   ?
                   Are
                   not
                   your
                   waies
                   unequall
                   ?
                   Ezek.
                   18.
                   25.
                   
                
              
               
                 5
                 This
                 may
                 instruct
                 us
                 ,
                 that
                 those
                 patternes
                 of
                 Holinesse
                 or
                 perfections
                 which
                 wee
                 are
                 bound
                 to
                 imitate
                 in
                 Him
                 ,
                 are
                 not
                 to
                 be
                 taken
                 from
                 his
                 bare
                 Commandement
                 ,
                 or
                 revelation
                 of
                 his
                 will
                 ,
                 but
                 from
                 the
                 objects
                 of
                 his
                 will
                 revealed
                 ,
                 or
                 from
                 the
                 eternall
                 practices
                 which
                 hee
                 hath
                 exhibited
                 ;
                 as
                 so
                 many
                 expresse
                 or
                 manifest
                 proofes
                 ,
                 that
                 his
                 will
                 is
                 alwayes
                 Holy
                 and
                 Iust
                 :
                 albeit
                 wee
                 cannot
                 alwaies
                 so
                 expressely
                 discerne
                 the
                 manner
                 how
                 it
                 is
                 just
                 and
                 holy
                 in
                 some
                 particular
                 Commandements
                 ;
                 but
                 must
                 implicitely
                 beleeve
                 it
                 to
                 bee
                 such
                 in
                 them
                 ,
                 because
                 it
                 is
                 so
                 eminently
                 and
                 apparantly
                 holy
                 and
                 
                 just
                 in
                 those
                 perfections
                 ,
                 whereof
                 our
                 generall
                 duties
                 are
                 the
                 imperfect
                 representations
                 .
                 Of
                 all
                 his
                 morall
                 commandements
                 ,
                 not
                 one
                 there
                 is
                 ,
                 whose
                 sincere
                 practise
                 doth
                 not
                 in
                 part
                 make
                 vs
                 truely
                 like
                 him
                 ;
                 &
                 we
                 are
                 bound
                 to
                 be
                 conformable
                 to
                 his
                 will
                 revealed
                 ,
                 that
                 we
                 may
                 be
                 cōformable
                 to
                 his
                 nature
                 ;
                 without
                 conformity
                 wherevnto
                 ,
                 we
                 cannot
                 participate
                 of
                 his
                 happinesse
                 ;
                 For
                 ,
                 Happinesse
                 is
                 the
                 immediate
                 consequent
                 of
                 his
                 nature
                 .
                 The
                 antecedent
                 of
                 Lactantius
                 Argument
                 .
                 
                   [
                   Qui
                   nos
                   irasci
                   jubet
                   ,
                   is
                   utique
                   irascitur
                   ,
                   ]
                
                 .i.
                 
                 
                   He
                   that
                   biddeth
                   us
                   be
                   angry
                   ,
                   is
                   certainly
                   angry
                   himselfe
                   ,
                   ]
                
                 is
                 not
                 so
                 certaine
                 or
                 authentique
                 ,
                 and
                 the
                 inference
                 is
                 somewhat
                 doubtfull
                 .
                 But
                 out
                 of
                 all
                 question
                 ,
                 he
                 that
                 bids
                 us
                 unfaignedly
                 blesse
                 our
                 persecutors
                 ,
                 doth
                 unfaignedly
                 tender
                 his
                 blessings
                 to
                 such
                 as
                 persecute
                 Him
                 in
                 his
                 members
                 .
                 He
                 that
                 seriously
                 exhorts
                 us
                 to
                 bee
                 mercifull
                 and
                 kind
                 to
                 all
                 ,
                 sheweth
                 kindnesse
                 to
                 the
                 most
                 unkinde
                 .
                 That
                 charity
                 which
                 hee
                 hath
                 injoyned
                 every
                 man
                 towards
                 all
                 (
                 his
                 greatest
                 enemies
                 not
                 excepted
                 )
                 though
                 we
                 consider
                 it
                 in
                 the
                 most
                 charitably
                 minded
                 Martyrs
                 ,
                 in
                 whose
                 death
                 it
                 seemed
                 to
                 shine
                 ,
                 were
                 but
                 as
                 weake
                 sparkles
                 ,
                 or
                 vanishing
                 smoak
                 ,
                 of
                 those
                 infinite
                 and
                 eternall
                 flames
                 of
                 love
                 ,
                 which
                 burst
                 out
                 in
                 him
                 toward
                 such
                 ,
                 as
                 have
                 deserved
                 worse
                 at
                 his
                 hands
                 ,
                 than
                 any
                 Tyrant
                 of
                 his
                 tormented
                 servants
                 .
                 That
                 truth
                 and
                 fidelity
                 ,
                 which
                 he
                 exacts
                 of
                 us
                 ,
                 the
                 faithfulnesse
                 of
                 Abraham
                 himselfe
                 ;
                 is
                 but
                 a
                 little
                 mappe
                 ,
                 or
                 narrow
                 surface
                 of
                 that
                 infinite
                 soliditie
                 of
                 truth
                 ,
                 whereon
                 his
                 promises
                 are
                 founded
                 .
                 Betweene
                 the
                 chastity
                 and
                 temperance
                 of
                 purest
                 virgins
                 ,
                 and
                 his
                 eternall
                 purity
                 ,
                 there
                 is
                 the
                 like
                 true
                 correspondency
                 ;
                 
                 but
                 not
                 so
                 great
                 ,
                 as
                 there
                 is
                 betwixt
                 the
                 dross
                 and
                 corpulency
                 ,
                 and
                 the
                 refined
                 or
                 sublimated
                 spirits
                 of
                 the
                 same
                 bodies
                 .
                 Or
                 could
                 that
                 rule
                 which
                 is
                 the
                 fulfilling
                 of
                 the
                 whole
                 Law
                 &
                 the
                 Prophets
                 ,
                 
                   Doe
                   unto
                   every
                   man
                   as
                   we
                   would
                   be
                   done
                   unto
                
                 ;
                 be
                 exactly
                 fulfilled
                 by
                 us
                 ;
                 it
                 would
                 be
                 but
                 a
                 slender
                 ,
                 though
                 a
                 true
                 modell
                 or
                 representation
                 of
                 his
                 eternall
                 equity
                 .
                 
                   He
                   that
                   honoureth
                   me
                   ,
                   him
                   will
                   I
                   honor
                   .
                
                 For
                 in
                 this
                 ,
                 and
                 the
                 like
                 ,
                 he
                 expects
                 no
                 more
                 than
                 the
                 inward
                 affection
                 of
                 mortall
                 hearts
                 ,
                 or
                 prayses
                 of
                 man
                 whose
                 breath
                 is
                 in
                 his
                 nostrils
                 ,
                 being
                 ready
                 out
                 of
                 his
                 goodnesse
                 ,
                 to
                 recompence
                 these
                 silly
                 services
                 ,
                 with
                 glory
                 ,
                 love
                 and
                 happiness
                 everlasting
                 .
                 But
                 doth
                 he
                 intend
                 thus
                 well
                 to
                 all
                 ,
                 or
                 destruction
                 unto
                 some
                 ,
                 as
                 it
                 is
                 a
                 meanes
                 of
                 blisse
                 to
                 those
                 whom
                 he
                 loves
                 ?
                 If
                 so
                 he
                 did
                 ,
                 we
                 might
                 be
                 exempt
                 from
                 that
                 negative
                 precept
                 ,
                 of
                 not
                 doing
                 evill
                 that
                 good
                 might
                 ensue
                 .
                 For
                 the
                 only
                 reason
                 why
                 we
                 are
                 boūd
                 not
                 to
                 doe
                 so
                 ,
                 is
                 because
                 in
                 so
                 doing
                 we
                 should
                 become
                 unlike
                 our
                 heavenly
                 Father
                 ,
                 and
                 
                   not
                   be
                   perfect
                
                 as
                 he
                 
                   is
                   perfect
                
                 .
                 But
                 as
                 he
                 turnes
                 the
                 voluntary
                 evils
                 of
                 some
                 ,
                 to
                 the
                 good
                 of
                 others
                 ;
                 so
                 may
                 wee
                 ,
                 and
                 ought
                 to
                 consecrate
                 such
                 forfeitures
                 ,
                 as
                 legally
                 fall
                 into
                 our
                 hands
                 to
                 pious
                 uses
                 ;
                 or
                 better
                 the
                 states
                 of
                 such
                 as
                 tender
                 publike
                 welfare
                 ,
                 by
                 others
                 deserved
                 harmes
                 .
              
               
                 6
                 Be
                 it
                 then
                 granted
                 ,
                 (
                 which
                 is
                 the
                 root
                 of
                 all
                 objections
                 against
                 these
                 resolutions
                 )
                 that
                 Gods
                 glory
                 must
                 as
                 well
                 appeare
                 in
                 the
                 punishment
                 of
                 the
                 Reprobate
                 ,
                 as
                 in
                 the
                 beatifying
                 of
                 the
                 Elect
                 ;
                 the
                 consequence
                 will
                 bee
                 quite
                 contrary
                 to
                 that
                 which
                 their
                 objections
                 would
                 hence
                 inferre
                 ;
                 For
                 ,
                 if
                 the
                 
                 foundation
                 of
                 Gods
                 glory
                 ,
                 bee
                 as
                 sure
                 in
                 the
                 one
                 case
                 ,
                 as
                 in
                 the
                 other
                 ;
                 the
                 manner
                 of
                 his
                 dealing
                 with
                 both
                 must
                 be
                 alike
                 perfect
                 ,
                 and
                 alike
                 behovefull
                 for
                 us
                 to
                 follow
                 .
                 
                   Sine
                   bonitate
                
                 (
                 saith
                 
                   Seneca
                   )
                   nulla
                   majestas
                   ,
                   Goodnesse
                   is
                   the
                   foundation
                   of
                   glory
                   .
                
                 Now
                 ,
                 were
                 it
                 true
                 ,
                 that
                 he
                 did
                 intend
                 evill
                 to
                 some
                 ,
                 before
                 they
                 had
                 committed
                 any
                 (
                 though
                 not
                 as
                 evill
                 to
                 them
                 ,
                 but
                 as
                 a
                 meanes
                 of
                 others
                 good
                 )
                 or
                 absolutely
                 ordained
                 them
                 to
                 eternall
                 inevitable
                 misery
                 ,
                 for
                 the
                 advancement
                 of
                 his
                 owne
                 glory
                 ;
                 wee
                 should
                 not
                 sinne
                 ,
                 but
                 rather
                 imitate
                 the
                 perfection
                 of
                 our
                 heavenly
                 Father
                 ,
                 in
                 robbing
                 Iudas
                 to
                 pay
                 Peter
                 ,
                 or
                 in
                 feeding
                 the
                 hungry
                 ,
                 such
                 especially
                 as
                 be
                 of
                 the
                 houshold
                 of
                 Faith
                 ,
                 with
                 the
                 spoiles
                 of
                 ungodly
                 rich
                 men
                 ,
                 or
                 unbeleevers
                 .
                 More
                 warrantable
                 it
                 were
                 to
                 guesse
                 at
                 the
                 perfection
                 of
                 his
                 Iustice
                 towards
                 the
                 wicked
                 ,
                 and
                 of
                 his
                 bounty
                 towards
                 the
                 godly
                 ,
                 by
                 the
                 commendable
                 shadow
                 or
                 imitatiō
                 of
                 it
                 in
                 earthly
                 gods
                 .
                 To
                 procure
                 the
                 common
                 good
                 without
                 intention
                 of
                 harme
                 to
                 any
                 ,
                 and
                 with
                 admission
                 of
                 as
                 few
                 private
                 mischiefes
                 as
                 may
                 be
                 ,
                 is
                 the
                 chiefe
                 praise
                 of
                 great
                 States-men
                 .
                 And
                 it
                 is
                 the
                 glory
                 of
                 Princes
                 ,
                 to
                 encourage
                 all
                 men
                 unto
                 vertuous
                 courses
                 by
                 good
                 example
                 ,
                 gratious
                 exhortations
                 ,
                 and
                 unpartiall
                 distribution
                 of
                 publike
                 honors
                 or
                 commodities
                 :
                 and
                 yet
                 withall
                 to
                 inflict
                 disgrace
                 upon
                 haughty
                 contemners
                 of
                 those
                 gracious
                 allurements
                 ;
                 and
                 to
                 bee
                 sterne
                 in
                 execution
                 of
                 Iustice
                 (
                 without
                 fauour
                 )
                 upon
                 notorious
                 transgressors
                 of
                 wholesome
                 Lawes
                 .
                 Yet
                 not
                 to
                 use
                 severity
                 without
                 sorrow
                 ,
                 nor
                 draw
                 blood
                 but
                 by
                 way
                 of
                 medicine
                 ;
                 for
                 preserving
                 of
                 their
                 
                 Crownes
                 and
                 dignities
                 ,
                 for
                 maintenance
                 of
                 publike
                 peace
                 ,
                 or
                 for
                 preventing
                 the
                 like
                 diseases
                 in
                 other
                 particular
                 members
                 of
                 the
                 same
                 body
                 .
                 Magistrates
                 that
                 would
                 mind
                 these
                 matters
                 ,
                 more
                 than
                 raysing
                 themselves
                 ,
                 their
                 friends
                 ,
                 or
                 posterity
                 ,
                 more
                 than
                 life
                 it selfe
                 ,
                 which
                 they
                 owe
                 unto
                 their
                 Countrey
                 ;
                 should
                 exhibite
                 us
                 a
                 true
                 model
                 ,
                 though
                 (
                 God
                 wot
                 )
                 but
                 a
                 slender
                 one
                 of
                 our
                 heavenly
                 Fathers
                 wisdome
                 and
                 loving
                 kindnesse
                 :
                 first
                 in
                 drawing
                 men
                 to
                 repentance
                 ,
                 by
                 gratious
                 promises
                 ,
                 and
                 unfaigned
                 proposalls
                 of
                 inestimable
                 rewards
                 for
                 their
                 service
                 :
                 Secondly
                 ,
                 in
                 making
                 the
                 wicked
                 and
                 obstinate
                 despisers
                 of
                 his
                 infinite
                 goodnesse
                 ,
                 serve
                 to
                 the
                 manifestation
                 of
                 his
                 endlesse
                 glory
                 ,
                 and
                 confirmation
                 of
                 those
                 that
                 love
                 him
                 in
                 the
                 immortal
                 state
                 of
                 happinesse
                 .
                 These
                 prints
                 of
                 his
                 Fatherly
                 care
                 and
                 Iustice
                 ,
                 are
                 yet
                 fresh
                 to
                 bee
                 seene
                 in
                 his
                 proceedings
                 with
                 ungratious
                 
                   Cain
                   .
                   And
                   the
                   Lord
                   said
                   unto
                   Cain
                   ,
                   why
                   art
                   thou
                   wroth
                   ?
                   and
                   why
                   is
                   thy
                   countenance
                   fallen
                   ?
                   if
                   thou
                   doe
                   well
                   ,
                   shalt
                   thou
                   not
                   be
                   accepted
                   ?
                   and
                   if
                   thou
                   dost
                   not
                   well
                   ,
                   sinne
                   lyeth
                   at
                   the
                   doore
                   :
                   And
                   unto
                   thee
                   shall
                   be
                   his
                   desire
                   ,
                   and
                   thou
                   shalt
                   rule
                   over
                   him
                   ,
                   Gen.
                   4.
                   ver
                   .
                   6
                   ,
                   7.
                   
                
                 Severe
                 punishment
                 for
                 doing
                 evill
                 ,
                 without
                 precedent
                 loving
                 instructions
                 ,
                 or
                 good
                 encouragement
                 to
                 doe
                 well
                 ,
                 is
                 the
                 naturall
                 off-spring
                 of
                 unnaturalnesse
                 .
                 It
                 beares
                 no
                 shadow
                 of
                 that
                 justice
                 or
                 equity
                 ,
                 whose
                 glorious
                 patterne
                 shines
                 most
                 brightly
                 in
                 our
                 heavenly
                 Father
                 .
              
            
             
               
               
                 CHAP.
                 14.
                 
              
               
                 Of
                 God
                 infinite
                 love
                 to
                 mankinde
                 .
              
               
                 1
                 IF
                 the
                 Apostles
                 authority
                 could
                 not
                 perswade
                 us
                 to
                 beleeve
                 ,
                 his
                 reasons
                 would
                 inforce
                 us
                 to
                 grant
                 ,
                 that
                 the
                 issues
                 of
                 blessing
                 and
                 cursing
                 from
                 one
                 and
                 the
                 same
                 mouth
                 ,
                 are
                 contrary
                 to
                 the
                 course
                 of
                 nature
                 ,
                 and
                 argue
                 the
                 nature
                 of
                 man
                 ,
                 (
                 in
                 whom
                 alone
                 this
                 discord
                 is
                 found
                 )
                 to
                 be
                 much
                 out
                 of
                 tune
                 .
                 
                   Out
                   of
                   the
                   same
                   mouth
                   proceedeth
                   blessing
                   and
                   cursing
                   ,
                   my
                   brethren
                   ,
                   these
                   things
                   ought
                   not
                   so
                   to
                   be
                   .
                   Iam.
                   3.
                   10.
                   
                
                 For
                 nature
                 in
                 other
                 things
                 gives
                 you
                 a
                 better
                 example
                 .
                 
                   Doth
                   a
                   fountaine
                   send
                   forth
                   at
                   the
                   same
                   place
                   ,
                   sweet
                   water
                   and
                   bitter
                   ?
                   Can
                   the
                   Figtree
                   ,
                   my
                   brethren
                   ,
                   beare
                   Olive
                   berries
                   ?
                   either
                   a
                   Vine
                   figs
                   ?
                   &c.
                
                 These
                 and
                 the
                 like
                 fountaines
                 of
                 naturall
                 truth
                 ,
                 are
                 as
                 open
                 to
                 us
                 ,
                 as
                 they
                 were
                 to
                 him
                 ,
                 and
                 wee
                 should
                 much
                 wrong
                 both
                 this
                 Ambassador
                 of
                 Christ
                 ,
                 and
                 Gods
                 image
                 in
                 our selves
                 ,
                 if
                 we
                 did
                 beleeve
                 them
                 only
                 for
                 his
                 authority
                 ,
                 and
                 not
                 for
                 their
                 owne
                 native
                 perspicuity
                 .
                 The
                 best
                 use
                 of
                 Apostolique●authority
                 ,
                 in
                 these
                 allegations
                 ,
                 is
                 to
                 warrant
                 our
                 use
                 of
                 the
                 like
                 ,
                 though
                 in
                 matters
                 divine
                 :
                 not
                 one
                 of
                 his
                 instances
                 but
                 holds
                 as
                 truly
                 in
                 God
                 ,
                 as
                 in
                 man
                 ;
                 not
                 one
                 but
                 receiveth
                 a
                 necessary
                 increase
                 of
                 strength
                 ,
                 from
                 the
                 indivisible
                 unity
                 of
                 the
                 divine
                 Essence
                 .
                 For
                 a
                 Fig-tree
                 to
                 beare
                 Olive
                 berries
                 ,
                 is
                 lesse
                 impossible
                 ,
                 than
                 for
                 the
                 tree
                 of
                 life
                 to
                 bring
                 forth
                 death
                 .
                 To
                 cause
                 
                 the
                 Vine
                 bring
                 forth
                 Figs
                 ,
                 were
                 not
                 so
                 hard
                 a
                 point
                 of
                 husbandry
                 ,
                 as
                 to
                 derive
                 cursednesse
                 or
                 misery
                 from
                 the
                 fountaine
                 of
                 blisse
                 .
                 For
                 a
                 Spring
                 to
                 send
                 forth
                 water
                 sweet
                 and
                 bitter
                 ,
                 fresh
                 and
                 salt
                 ,
                 at
                 one
                 and
                 the
                 same
                 place
                 ,
                 is
                 more
                 compatible
                 with
                 any
                 reasonable
                 conceipt
                 ,
                 than
                 for
                 hate
                 or
                 harmefull
                 intentions
                 to
                 have
                 any
                 issue
                 from
                 pure
                 love
                 .
                 
                   But
                   God
                   is
                   love
                   :
                   yea
                   ,
                   love
                   is
                   his
                   Essence
                   as
                   Creator
                   .
                
                 In
                 that
                 he
                 is
                 the
                 Author
                 of
                 being
                 ,
                 hee
                 is
                 the
                 Author
                 of
                 goodnesse
                 to
                 all
                 things
                 that
                 are
                 ,
                 
                   (
                   Being
                   ,
                   unto
                   every
                   thing
                   in
                   its
                   owne
                   proper
                   being
                   ,
                   is
                   good
                   )
                
                 and
                 goodnesse
                 in
                 an
                 intelligent
                 Don●r
                 ,
                 is
                 alwayes
                 the
                 fruit
                 of
                 Love.
                 Hence
                 saith
                 the
                 Wiseman
                 ,
                 of
                 him
                 that
                 is
                 wisest
                 of
                 all
                 ,
                 of
                 him
                 that
                 can
                 neither
                 deceive
                 nor
                 be
                 deceived
                 :
                 
                   He
                   hateth
                   nothing
                   that
                   he
                   hath
                   made
                   .
                
                 For
                 even
                 their
                 being
                 ,
                 and
                 that
                 goodnesse
                 which
                 accompanies
                 it
                 ,
                 is
                 an
                 undoubted
                 pledge
                 of
                 his
                 love
                 .
                 If
                 to
                 blesse
                 God
                 the
                 maker
                 ,
                 and
                 to
                 curse
                 men
                 which
                 are
                 made
                 after
                 his
                 similitude
                 ,
                 argue
                 (
                 in
                 the
                 Apostles
                 supposall
                 )
                 a
                 dissolution
                 of
                 that
                 internall
                 harmony
                 ,
                 which
                 should
                 be
                 in
                 the
                 humane
                 nature
                 :
                 to
                 hate
                 some
                 ,
                 and
                 love
                 others
                 of
                 his
                 best
                 creatures
                 ,
                 all
                 being
                 made
                 after
                 his
                 owne
                 image
                 ;
                 would
                 necessarily
                 infer
                 a
                 greater
                 distraction
                 in
                 the
                 indivisible
                 Essence
                 ,
                 besides
                 the
                 contradiction
                 which
                 it
                 implyes
                 to
                 infinite
                 goodnes
                 .
                 To
                 love
                 the
                 workes
                 of
                 his
                 owne
                 hands
                 ,
                 is
                 more
                 essentiall
                 to
                 him
                 ,
                 that
                 made
                 all
                 things
                 out
                 of
                 meere
                 love
                 ,
                 than
                 it
                 is
                 unto
                 the
                 fire
                 to
                 burn
                 matter
                 combustible
                 :
                 and
                 if
                 his
                 love
                 be
                 ,
                 as
                 he
                 is
                 ,
                 truly
                 infinite
                 ,
                 it
                 must
                 extend
                 to
                 all
                 ,
                 seeing
                 all
                 are
                 lesse
                 than
                 infinite
                 .
              
               
                 2
                 Love
                 ,
                 were
                 it
                 perfect
                 in
                 us
                 ,
                 would
                 perfectly
                 fulfill
                 Gods
                 Law
                 ,
                 and
                 make
                 up
                 a
                 compleate
                 body
                 
                 or
                 System
                 of
                 morall
                 goodnes
                 .
                 Now
                 the
                 most
                 absolute
                 perfection
                 of
                 that
                 love
                 ,
                 whereof
                 the
                 humane
                 nature
                 (
                 though
                 uncorrupted
                 )
                 could
                 bee
                 capable
                 ,
                 would
                 be
                 but
                 an
                 imperfect
                 shadow
                 of
                 our
                 heavenly
                 Fathers
                 most
                 perfect
                 love
                 ;
                 which
                 hath
                 the
                 same
                 proportion
                 to
                 his
                 goodnesse
                 ,
                 that
                 love
                 in
                 us
                 (
                 were
                 it
                 as
                 perfect
                 as
                 it
                 possibly
                 might
                 bee
                 )
                 should
                 have
                 to
                 our
                 morall
                 goodnesse
                 .
                 That
                 is
                 ,
                 it
                 is
                 his
                 compleat
                 communicative
                 goodnes
                 .
                 And
                 though
                 these
                 two
                 in
                 him
                 bee
                 rather
                 different
                 names
                 ,
                 than
                 divers
                 attributes
                 ,
                 yet
                 wee
                 love
                 his
                 goodnes
                 better
                 ,
                 whiles
                 it
                 is
                 attired
                 with
                 the
                 name
                 of
                 Love.
                 For
                 ,
                 of
                 men
                 that
                 doe
                 us
                 equall
                 good
                 turnes
                 ,
                 we
                 love
                 them
                 best
                 ,
                 whom
                 we
                 conceive
                 to
                 love
                 us
                 most
                 :
                 and
                 loving
                 kindnesse
                 seemes
                 good
                 and
                 lovely
                 ,
                 even
                 in
                 the
                 eyes
                 of
                 such
                 as
                 reape
                 no
                 profit
                 from
                 it
                 ,
                 besides
                 the
                 sight
                 of
                 it
                 .
                 The
                 very
                 exercise
                 of
                 it
                 in
                 others
                 ,
                 excites
                 our
                 weake
                 inclinations
                 to
                 the
                 like
                 :
                 and
                 our
                 inclinations
                 moved
                 ,
                 stir
                 up
                 a
                 speculative
                 assent
                 or
                 secret
                 verdict
                 of
                 conscience
                 ,
                 to
                 approve
                 that
                 truth
                 which
                 wee
                 cannot
                 follow
                 in
                 the
                 practice
                 :
                 
                   Beatius
                   est
                   dare
                   ,
                   quam
                   accipere
                   :
                   It
                   is
                   a
                   more
                   blessed
                   thing
                   to
                   give
                   ,
                   than
                   to
                   receive
                   .
                
                 No
                 man
                 measureth
                 that
                 which
                 wee
                 call
                 a
                 good
                 nature
                 (
                 as
                 of
                 men
                 some
                 are
                 better
                 natured
                 than
                 others
                 )
                 either
                 by
                 the
                 means
                 it
                 hath
                 to
                 benefit
                 ,
                 or
                 by
                 the
                 benefits
                 bestowed
                 ;
                 but
                 by
                 the
                 fervency
                 of
                 unfaigned
                 good
                 will
                 ,
                 and
                 hearty
                 desires
                 of
                 doing
                 good
                 to
                 all
                 .
                 This
                 is
                 that
                 wherein
                 (
                 especially
                 when
                 it
                 is
                 holpen
                 by
                 grace
                 )
                 we
                 most
                 resemble
                 the
                 divine
                 nature
                 ,
                 which
                 is
                 infinitely
                 better
                 than
                 the
                 humane
                 nature
                 (
                 though
                 takē
                 at
                 the
                 best
                 )
                 not
                 only
                 in
                 respect
                 of
                 his
                 ability
                 to
                 do
                 good
                 ,
                 but
                 of
                 his
                 good
                 wil
                 to
                 do
                 the
                 best
                 that
                 may
                 be
                 .
                 
                 And
                 this
                 his
                 good
                 will
                 exceeds
                 ours
                 ,
                 not
                 intensively
                 only
                 ,
                 but
                 extensively
                 .
                 For
                 we
                 are
                 bound
                 to
                 imitate
                 him
                 as
                 well
                 in
                 the
                 extension
                 of
                 our
                 unfaigned
                 good
                 will
                 towards
                 all
                 ,
                 as
                 in
                 the
                 fervency
                 of
                 our
                 desires
                 to
                 do
                 the
                 best
                 good
                 we
                 can
                 to
                 some
                 ,
                 because
                 his
                 loving
                 kindnes
                 to
                 man
                 is
                 both
                 waies
                 infinitly
                 perfect
                 ,
                 
                   Thus
                   saith
                   the
                   Lord
                   ,
                   Let
                   not
                   the
                   wise
                   man
                   glory
                   in
                   his
                   wisedome
                   ,
                   nor
                   the
                   strong
                   man
                   glory
                   in
                   his
                   strength
                   ,
                   neither
                   the
                   rich
                   man
                   glory
                   in
                   his
                   riches
                   :
                   But
                   let
                   him
                   that
                   glorieth
                   ,
                   glory
                   in
                   this
                   ,
                   that
                   he
                   understandeth
                   ,
                   and
                   knoweth
                   me
                   ;
                   that
                   I
                   am
                   the
                   Lord
                   which
                   exercise
                   loving
                   kindnes
                   ,
                   judgement
                   ,
                   and
                   righteousnesse
                   in
                   the
                   earth
                   :
                   for
                   in
                   these
                   things
                   I
                   delight
                   ,
                   saith
                   the
                   Lord.
                   Ier.
                   9.
                   23
                   ,
                   24.
                   
                
                 The
                 first
                 then
                 &
                 most
                 native
                 issue
                 of
                 infinite
                 goodnesse
                 ,
                 is
                 the
                 exercise
                 of
                 bounty
                 or
                 loving
                 kindnesse
                 ,
                 which
                 floweth
                 from
                 it
                 ,
                 without
                 matter
                 or
                 motive
                 to
                 incite
                 it
                 .
                 This
                 is
                 that
                 which
                 gave
                 being
                 ,
                 and
                 with
                 being
                 ,
                 some
                 portion
                 of
                 goodnesse
                 unto
                 all
                 things
                 that
                 are
                 ;
                 it
                 alters
                 the
                 name
                 ,
                 but
                 not
                 the
                 nature
                 in
                 the
                 current
                 .
                 To
                 prevent
                 others
                 with
                 good
                 turnes
                 before
                 they
                 can
                 expect
                 or
                 deserve
                 them
                 ,
                 is
                 the
                 highest
                 point
                 of
                 bounty
                 ,
                 whereto
                 the
                 ability
                 of
                 man
                 can
                 reach
                 .
                 But
                 God
                 gave
                 vs
                 that
                 we
                 most
                 desire
                 ,
                 proper
                 being
                 ,
                 with
                 the
                 appurtenances
                 ,
                 before
                 we
                 could
                 desire
                 it
                 ;
                 for
                 it
                 is
                 the
                 foundation
                 of
                 all
                 desire
                 .
                 From
                 Bounty
                 or
                 loving
                 kindnesse
                 ,
                 or
                 from
                 that
                 Goodnesse
                 whence
                 they
                 spring
                 ,
                 Mercy
                 and
                 Compassion
                 differ
                 only
                 in
                 the
                 extrinsecall
                 denomination
                 taken
                 from
                 different
                 objects
                 .
                 Compassion
                 is
                 good
                 will
                 towards
                 others
                 ,
                 provoked
                 from
                 notice
                 of
                 their
                 miserie
                 :
                 and
                 Mercy
                 is
                 but
                 an
                 excesse
                 of
                 Bounty
                 ,
                 not
                 estranged
                 from
                 ill
                 deservers
                 ,
                 in
                 distresse
                 ;
                 so
                 long
                 as
                 
                 the
                 exercise
                 of
                 it
                 breedes
                 no
                 harme
                 to
                 such
                 as
                 are
                 more
                 capable
                 of
                 bountifull
                 love
                 and
                 favour
                 .
                 This
                 incompossibility
                 betweene
                 the
                 exercise
                 of
                 Mercy
                 and
                 bounty
                 towards
                 particulars
                 ill
                 deserving
                 ,
                 and
                 the
                 preservation
                 of
                 common
                 good
                 ,
                 occasioneth
                 the
                 interposition
                 of
                 Iustice
                 punitive
                 ;
                 whose
                 exercise
                 is
                 in
                 a
                 sort
                 ,
                 unnaturall
                 to
                 the
                 Father
                 of
                 mercy
                 .
                 
                   For
                   he
                   doth
                   not
                   afflict
                   willingly
                   ,
                   nor
                   grieve
                   the
                   children
                   of
                   men
                   .
                   Lamen
                   .
                   3.
                   33.
                   
                
                 Nothing
                 in
                 good
                 men
                 can
                 provoke
                 it
                 towards
                 offenders
                 ,
                 but
                 the
                 good
                 of
                 others
                 deserving
                 either
                 better
                 or
                 not
                 so
                 ill
                 ,
                 which
                 might
                 grow
                 worse
                 by
                 evill
                 doers
                 impunity
                 .
                 To
                 take
                 pleasure
                 in
                 the
                 paine
                 or
                 torture
                 of
                 notorious
                 malefactors
                 ,
                 is
                 a
                 note
                 of
                 inhumanity
                 :
                 their
                 just
                 punishment
                 is
                 onely
                 so
                 farre
                 justly
                 pleasant
                 ,
                 as
                 it
                 procures
                 either
                 our
                 owne
                 ,
                 or
                 others
                 welfare
                 ;
                 or
                 avoydance
                 of
                 those
                 grievances
                 ,
                 which
                 they
                 more
                 justly
                 suffer
                 ,
                 than
                 wee
                 or
                 others
                 of
                 the
                 same
                 societie
                 ,
                 should
                 doe
                 .
                 The
                 more
                 kind
                 and
                 loving
                 men
                 by
                 nature
                 are
                 ,
                 the
                 more
                 unwilling
                 they
                 are
                 to
                 punish
                 ,
                 unlesse
                 it
                 be
                 for
                 these
                 respects
                 .
                 How
                 greatly
                 then
                 doth
                 it
                 goe
                 against
                 his
                 nature
                 ,
                 who
                 is
                 loving
                 kindnesse
                 it selfe
                 ,
                 to
                 punish
                 the
                 workes
                 of
                 his
                 owne
                 hands
                 ;
                 Man
                 especially
                 ,
                 who
                 is
                 more
                 deare
                 unto
                 him
                 ,
                 than
                 any
                 child
                 can
                 be
                 unto
                 his
                 Father
                 ,
                 for
                 hee
                 is
                 the
                 Father
                 of
                 all
                 mankind
                 ?
                 
                   For
                   it
                   is
                   he
                   that
                   made
                   us
                   ,
                   and
                   not
                   we
                   our selves
                
                 ;
                 not
                 those
                 whom
                 we
                 call
                 Fathers
                 of
                 our
                 flesh
                 ,
                 for
                 even
                 they
                 likewise
                 were
                 made
                 by
                 Him.
                 Hence
                 he
                 saith
                 ,
                 
                   Call
                   no
                   mā
                   Father
                   on
                   earth
                   ,
                   for
                   one
                   is
                   your
                   Father
                
                 which
                 
                   is
                   in
                   Heaven
                   ,
                   Mat.
                   23.
                   ver
                   .
                   9.
                   
                
                 Is
                 the
                 title
                 his
                 peculiar
                 ,
                 more
                 than
                 the
                 realty
                 answering
                 to
                 it
                 ?
                 Is
                 he
                 more
                 willing
                 to
                 bee
                 called
                 the
                 onely
                 Father
                 of
                 all
                 
                 the
                 sonnes
                 of
                 men
                 ,
                 than
                 to
                 doe
                 the
                 kinde
                 office
                 of
                 a
                 Father
                 to
                 them
                 ?
                 
                   No
                   ,
                   like
                   as
                   a
                   Father
                   pittieth
                   his
                   owne
                   children
                   ,
                   so
                   the
                   Lord
                   pitieth
                   them
                   that
                   feare
                   him
                   ,
                   For
                   he
                   knoweth
                   our
                   frame
                   ,
                   he
                   remembreth
                   we
                   are
                   but
                   dust
                   .
                   Psal
                   .
                   103.
                   13
                   ,
                   14.
                   
                
                 It
                 seemes
                 this
                 Psalmist
                 either
                 was
                 or
                 had
                 a
                 most
                 kinde
                 and
                 loving
                 Father
                 ,
                 and
                 hence
                 illustrates
                 the
                 kindnesse
                 of
                 his
                 Heauenly
                 Father
                 ,
                 by
                 the
                 best
                 modell
                 of
                 kindnesse
                 which
                 hee
                 knew
                 .
                 But
                 if
                 God
                 truly
                 be
                 a
                 father
                 of
                 all
                 mankind
                 ,
                 he
                 certainly
                 exceeds
                 all
                 other
                 fathers
                 as
                 farre
                 in
                 fatherly
                 kindnesse
                 ,
                 as
                 hee
                 doth
                 men
                 in
                 any
                 branch
                 of
                 goodnesse
                 or
                 perfection
                 .
                 This
                 is
                 the
                 first
                 foundation
                 of
                 our
                 Faith
                 ,
                 layd
                 by
                 his
                 onely
                 Sonne
                 :
                 *
                 
                   Aske
                   and
                   it
                   shall
                   be
                   given
                   unto
                   you
                   ,
                   seeke
                   and
                   ye
                   shall
                   finde
                   ,
                   knocke
                   and
                   it
                   shall
                   be
                   opened
                   unto
                   you
                   .
                   For
                   every
                   one
                   that
                   asketh
                   ,
                   receiveth
                   ,
                   and
                   he
                   that
                   seeketh
                   ,
                   findeth
                   ,
                   and
                   to
                   him
                   that
                   knocketh
                   it
                   shall
                   be
                   opened
                   .
                   Or
                   what
                   man
                   is
                   there
                   of
                   you
                   ,
                   whom
                   if
                   his
                   sonne
                   aske
                   bread
                   ,
                   will
                   he
                   give
                   him
                   a
                   stone
                   ?
                   Or
                   if
                   he
                   aske
                   a
                   fish
                   ,
                   will
                   hee
                   give
                   him
                   a
                   serpent
                   ,
                   Math.
                   7●
                   vers
                   .
                   7
                   ,
                   8
                   ,
                   9
                   ,
                   10.
                   
                
                 Every
                 Father
                 that
                 heard
                 Him
                 ,
                 would
                 have
                 beene
                 ready
                 to
                 have
                 answered
                 no
                 ;
                 yet
                 none
                 so
                 ready
                 or
                 carefull
                 as
                 they
                 should
                 be
                 ,
                 to
                 give
                 or
                 provide
                 best
                 things
                 for
                 their
                 children
                 ,
                 because
                 all
                 besides
                 him
                 are
                 evill
                 Fathers
                 .
                 
                   If
                   ye
                   then
                   being
                   evill
                   know
                   how
                   to
                   give
                   good
                   gifts
                   to
                   your
                   children
                   ,
                   how
                   much
                   more
                   shall
                   your
                   Father
                   which
                   is
                   in
                   Heaven
                   ,
                   give
                   good
                   things
                   to
                   them
                   that
                   aske
                   him
                   ,
                   ver
                   .
                   11.
                   
                
                 Hee
                 is
                 then
                 so
                 much
                 more
                 willing
                 to
                 give
                 good
                 things
                 to
                 his
                 children
                 ,
                 as
                 he
                 is
                 better
                 or
                 greater
                 than
                 other
                 Parents
                 .
                 His
                 love
                 to
                 all
                 men
                 ,
                 seeing
                 all
                 are
                 his
                 sonnes
                 ,
                 by
                 a
                 more
                 peculiar
                 reference
                 than
                 Abraham
                 was
                 Adams
                 ,
                 or
                 
                   Isaac
                   
                   Abrahams
                
                 ,
                 is
                 infinitely
                 greater
                 than
                 any
                 Parents
                 beare
                 to
                 the
                 fruits
                 of
                 their
                 bodies
                 .
                 Mortall
                 fathers
                 love
                 children
                 when
                 they
                 have
                 them
                 ;
                 but
                 love
                 to
                 themselves
                 ,
                 or
                 want
                 of
                 means
                 to
                 immortalize
                 their
                 owne
                 persons
                 ,
                 makes
                 them
                 desire
                 to
                 have
                 children
                 .
                 The
                 onely
                 wise
                 immortall
                 God
                 (
                 who
                 is
                 all-sufficient
                 to
                 all
                 ,
                 most
                 to
                 himselfe
                 ,
                 unacquainted
                 with
                 want
                 of
                 whatsoever
                 can
                 bee
                 desired
                 )
                 out
                 of
                 the
                 abundance
                 of
                 his
                 free
                 bounty
                 and
                 meere
                 loving
                 kindnesse
                 ,
                 did
                 first
                 desire
                 our
                 being
                 ;
                 and
                 having
                 given
                 it
                 us
                 ,
                 doth
                 much
                 more
                 love
                 us
                 ,
                 after
                 we
                 are
                 instamped
                 with
                 his
                 Image
                 .
                 For
                 he
                 sowes
                 not
                 wheate
                 ,
                 to
                 reape
                 tares
                 ;
                 nor
                 did
                 he
                 inspire
                 man
                 with
                 the
                 breath
                 of
                 life
                 ,
                 that
                 he
                 might
                 bring
                 forth
                 death
                 .
              
               
                 3
                 The
                 Heathens
                 conceived
                 this
                 title
                 of
                 Father
                 ,
                 as
                 too
                 narrow
                 for
                 fully
                 comprehending
                 all
                 references
                 of
                 loving
                 kindnesse
                 betwixt
                 their
                 great
                 Iupiter
                 and
                 other
                 Demigods
                 or
                 men
                 .
              
               
                 
                   Iupiter
                   omnipotens
                   regum
                   rex
                   ipse
                   ▪
                   Deusque
                
                 
                   Progenitor
                   ,
                   genitrixque
                   Deum
                   ,
                   Deus
                   unus
                   ,
                   &
                   omnis
                   .
                
              
               
                 And
                 another
                 Poet
                 *
                 ,
              
               
                 Iupiter
                 &
                 mas
                 est
                 &
                 nescia
                 faemina
                 mortis
                 .
              
               
                 And
                 because
                 the
                 affection
                 of
                 mothers
                 ,
                 especially
                 to
                 their
                 young
                 and
                 tender
                 Ones
                 ,
                 is
                 most
                 tender
                 :
                 the
                 true
                 Almighty
                 hath
                 deigned
                 to
                 exemplifie
                 his
                 tender
                 mercy
                 and
                 compassion
                 towards
                 Israel
                 ,
                 as
                 David
                 did
                 Ionathans
                 love
                 towards
                 him
                 ;
                 far
                 surpassing
                 the
                 love
                 of
                 women
                 ,
                 yea
                 of
                 mothers
                 to
                 their
                 children
                 .
                 
                   Sion
                   had
                   said
                   ,
                   the
                   Lord
                   hath
                   forsaken
                   me
                   ,
                   and
                   
                   my
                   God
                   hath
                   forgotten
                   mee
                   .
                
                 But
                 her
                 Lord
                 replyes
                 ,
                 
                   Can
                   a
                   woman
                   forget
                   her
                   sucking
                   child
                   ,
                   that
                   she
                   should
                   not
                   have
                   compassion
                   on
                   the
                   sonne
                   of
                   her
                   wombe
                   ?
                   yea
                   ,
                   they
                   may
                   forget
                   ,
                   yet
                   will
                   I
                   not
                   forget
                   thee
                   ,
                   Esay
                   49.
                   ver
                   .
                   15.
                   
                
                 And
                 if
                 his
                 love
                 could
                 sufficiently
                 bee
                 expressed
                 by
                 these
                 dearest
                 references
                 amongst
                 men
                 ,
                 whose
                 naturall
                 affection
                 towards
                 their
                 tender
                 brood
                 (
                 in
                 respect
                 of
                 meaner
                 creatures
                 )
                 is
                 much
                 abated
                 by
                 wrong
                 use
                 of
                 reason
                 (
                 as
                 many
                 mothers
                 by
                 greatnesse
                 of
                 place
                 ,
                 or
                 curiosity
                 of
                 education
                 ,
                 are
                 lesse
                 compassionate
                 towards
                 their
                 children
                 ,
                 then
                 other
                 silly
                 women
                 are
                 )
                 he
                 hath
                 chosen
                 the
                 most
                 affectionate
                 female
                 amongst
                 reasonlesse
                 creatures
                 ,
                 to
                 blazon
                 his
                 tender
                 care
                 and
                 loving
                 protection
                 over
                 ill-deserving
                 children
                 :
                 
                   How
                   often
                   would
                   I
                   have
                   gathered
                   thy
                   children
                   together
                   ,
                   even
                   as
                   a
                   Hen
                   gathereth
                   her
                   chickens
                   under
                   her
                   wings
                   !
                   Math.
                   23.
                   ver
                   .
                   37.
                   
                
                 Finally
                 ,
                 as
                 he
                 gives
                 much
                 more
                 to
                 our
                 being
                 ,
                 than
                 our
                 earthly
                 Parents
                 ,
                 whom
                 we
                 suppose
                 to
                 give
                 us
                 being
                 ;
                 so
                 all
                 the
                 sweet
                 fruits
                 or
                 comforts
                 of
                 love
                 ,
                 whether
                 of
                 fathers
                 and
                 mothers
                 towards
                 their
                 children
                 ,
                 of
                 husbands
                 towards
                 their
                 wives
                 ,
                 or
                 of
                 brethren
                 to
                 brethren
                 ,
                 sisters
                 to
                 sisters
                 ,
                 or
                 one
                 friend
                 to
                 another
                 (
                 their
                 sinfulnesse
                 onely
                 excepted
                 )
                 are
                 but
                 distillations
                 or
                 infusions
                 of
                 his
                 infinite
                 love
                 to
                 our
                 nature
                 .
                 To
                 witnesse
                 this
                 truth
                 unto
                 us
                 ,
                 the
                 son
                 of
                 God
                 was
                 made
                 both
                 father
                 ,
                 and
                 brother
                 and
                 husband
                 to
                 our
                 nature
                 ,
                 &c.
                 
                 Every
                 reference
                 or
                 kinde
                 office
                 ,
                 whereof
                 reasonable
                 creatures
                 are
                 mutually
                 capable
                 ,
                 every
                 other
                 creature
                 (
                 though
                 voyd
                 of
                 reason
                 ,
                 so
                 not
                 voyd
                 of
                 love
                 and
                 naturall
                 affection
                 )
                 may
                 expresse
                 some
                 part
                 of
                 our
                 heavenly
                 Fathers
                 loving
                 
                 kindnesse
                 :
                 but
                 the
                 love
                 of
                 all
                 ,
                 though
                 infinitely
                 increased
                 in
                 every
                 particular
                 ,
                 and
                 afterwards
                 made
                 up
                 in
                 one
                 ,
                 could
                 no
                 way
                 equalize
                 his
                 love
                 towards
                 every
                 particular
                 soule
                 created
                 by
                 him
                 .
                 Feare
                 of
                 death
                 or
                 other
                 danger
                 ,
                 hath
                 such
                 joynt
                 interest
                 with
                 love
                 ,
                 (
                 as
                 well
                 in
                 the
                 heart
                 of
                 man
                 ,
                 as
                 in
                 other
                 creatures
                 )
                 that
                 ,
                 albeit
                 they
                 would
                 doe
                 more
                 for
                 their
                 yong
                 ones
                 than
                 they
                 doe
                 ,
                 if
                 they
                 could
                 ,
                 yet
                 they
                 doe
                 not
                 usually
                 so
                 much
                 as
                 they
                 might
                 :
                 not
                 so
                 much
                 for
                 their
                 model
                 of
                 wit
                 or
                 strength
                 ,
                 as
                 God
                 for
                 his
                 part
                 though
                 infinite
                 in
                 wisedome
                 &
                 power
                 doth
                 for
                 the
                 sonnes
                 of
                 men
                 .
                 He
                 that
                 feareth
                 none
                 ,
                 but
                 is
                 feared
                 of
                 al
                 ,
                 he
                 that
                 needs
                 no
                 Counsellor
                 ,
                 but
                 hath
                 the
                 heart
                 of
                 Prince
                 and
                 Counsellor
                 in
                 his
                 hand
                 ,
                 makes
                 protestation
                 in
                 his
                 serious
                 griefe
                 ,
                 that
                 he
                 hath
                 done
                 all
                 for
                 his
                 unfruitfull
                 vineyard
                 that
                 he
                 could
                 ,
                 as
                 much
                 as
                 possibly
                 could
                 be
                 done
                 for
                 it
                 .
                 Or
                 ,
                 if
                 his
                 serious
                 protestations
                 cannot
                 deserve
                 credit
                 with
                 deceitfull
                 man
                 ,
                 his
                 solemne
                 oath
                 is
                 witnesse
                 of
                 greater
                 love
                 than
                 hath
                 beene
                 mentioned
                 ,
                 of
                 greater
                 than
                 the
                 heart
                 of
                 man
                 is
                 able
                 to
                 conceive
                 ,
                 even
                 towards
                 such
                 as
                 all
                 their
                 life
                 time
                 have
                 hated
                 Him.
                 
                   As
                   I
                   live
                   saith
                   the
                   Lord
                   ,
                   I
                   will
                   not
                   the
                   death
                   of
                   him
                   that
                   dyes
                   .
                
              
               
                 If
                 besides
                 the
                 authority
                 of
                 these
                 and
                 infinite
                 more
                 sacred
                 texts
                 most
                 perspicuous
                 in
                 themselves
                 ,
                 the
                 interpretation
                 of
                 the
                 Church
                 ,
                 be
                 required
                 for
                 establishing
                 of
                 the
                 doctrine
                 delivered
                 ;
                 the
                 whole
                 ancient
                 Church
                 some
                 peeces
                 of
                 Saint
                 Austine
                 onely
                 excepted
                 ,
                 which
                 may
                 bee
                 counterpoyzed
                 with
                 other
                 parts
                 of
                 the
                 same
                 Fathers
                 writings
                 ,
                 is
                 ready
                 to
                 give
                 joynt
                 verdict
                 for
                 us
                 .
                 And
                 whether
                 the
                 restrictions
                 
                 which
                 some
                 reformed
                 Churches
                 have
                 endeavoured
                 to
                 lay
                 upon
                 Gods
                 promises
                 ,
                 be
                 compatible
                 with
                 the
                 doctrine
                 of
                 the
                 English
                 Church
                 ,
                 comes
                 in
                 the
                 next
                 place
                 to
                 be
                 examined
                 .
              
            
             
               
                 CHAP.
                 15.
                 
              
               
                 What
                 the
                 Church
                 of
                 England
                 doth
                 teach
                 concerning
                 the
                 extent
                 of
                 Gods
                 love
                 :
                 of
                 the
                 distinction
                 of
                 singula
                 generum
                 ,
                 and
                 genera
                 singulorum
                 :
                 of
                 the
                 distinction
                 of
                 voluntas
                 signi
                 ,
                 and
                 voluntas
                 beneplaciti
                 .
              
               
                 1_WHat
                 middle
                 course
                 soever
                 the
                 
                   Church
                   of
                   England
                
                 doth
                 hold
                 ,
                 or
                 may
                 take
                 for
                 compromising
                 contentions
                 betweene
                 some
                 other
                 reformed
                 Churches
                 in
                 points
                 of
                 Election
                 and
                 Reprobation
                 ,
                 of
                 free
                 wil
                 or
                 mans
                 ability
                 ,
                 before
                 the
                 state
                 of
                 regeneratiō
                 :
                 She
                 doth
                 not
                 in
                 her
                 publike
                 and
                 authorized
                 doctrine
                 come
                 short
                 of
                 any
                 Church
                 this
                 day
                 extant
                 ,
                 in
                 the
                 extent
                 of
                 Gods
                 unspeakable
                 love
                 to
                 mankind
                 .
                 No
                 nationall
                 Councell
                 ,
                 though
                 assembled
                 for
                 that
                 purpose
                 ,
                 could
                 fit
                 their
                 doctrine
                 more
                 expresly
                 to
                 meet
                 with
                 all
                 the
                 late
                 restrictions
                 of
                 Gods
                 love
                 ,
                 than
                 the
                 Church
                 our
                 mother
                 ,
                 even
                 from
                 the
                 beginning
                 of
                 reformation
                 ,
                 hath
                 done
                 ;
                 as
                 if
                 she
                 had
                 then
                 foreseene
                 a
                 necessity
                 of
                 declaring
                 her
                 judgement
                 in
                 this
                 point
                 ,
                 for
                 preventing
                 schismes
                 or
                 distraction
                 in
                 opinions
                 amongst
                 her
                 sonnes
                 .
                 First
                 ,
                 she
                 injoynes
                 us
                 to
                 beseech
                 God
                 to
                 
                   have
                   mercy
                   upon
                   all
                   men
                
                 .
                 This
                 was
                 the
                 practice
                 of
                 the
                 Ancient
                 Church
                 ,
                 which
                 in
                 her
                 opinion
                 ,
                 needed
                 no
                 reformation
                 .
                 A
                 practice
                 injoyned
                 
                 by
                 *
                 S.
                 
                   Paul
                   ,
                   I
                   exhort
                   or
                   desire
                   first
                   of
                   all
                   ,
                   that
                   supplications
                   ,
                   prayers
                   ,
                   intercessions
                   ,
                   and
                   giving
                   thankes
                   be
                   made
                   for
                   all
                   men
                   .
                
                 If
                 any
                 man
                 shall
                 seeke
                 to
                 lay
                 that
                 restraint
                 upon
                 this
                 place
                 ,
                 which
                 S.
                 Austine
                 somewhere
                 doth
                 ,
                 as
                 if
                 the
                 word
                 
                   [
                   all
                   men
                
                 ]
                 did
                 import
                 only
                 
                   genera
                   singulorum
                   [
                   all
                   sorts
                   of
                   men
                   ,
                   ]
                
                 not
                 ,
                 
                   singula
                   generum
                   ,
                   [
                   every
                   particular
                   man
                   :
                   ]
                
                 the
                 scanning
                 of
                 the
                 words
                 following
                 ,
                 the
                 sifting
                 of
                 the
                 matter
                 contained
                 in
                 both
                 ,
                 with
                 the
                 reason
                 of
                 the
                 exhortation
                 ,
                 and
                 other
                 reall
                 circumstances
                 ,
                 will
                 shake
                 off
                 this
                 or
                 other
                 like
                 restriction
                 ,
                 with
                 greater
                 ease
                 than
                 it
                 can
                 be
                 laid
                 upon
                 it
                 .
                 Wee
                 are
                 commanded
                 to
                 pray
                 for
                 no
                 more
                 ▪
                 than
                 them
                 ,
                 whose
                 salvation
                 we
                 are
                 unfainedly
                 to
                 desire
                 ,
                 otherwise
                 our
                 prayers
                 were
                 hypocriticall
                 .
                 Are
                 we
                 then
                 to
                 desire
                 the
                 salvation
                 of
                 some
                 men
                 onely
                 ,
                 as
                 they
                 are
                 dispersed
                 here
                 and
                 there
                 ,
                 throughout
                 all
                 nations
                 ,
                 sorts
                 ,
                 or
                 conditions
                 of
                 men
                 ,
                 or
                 for
                 every
                 man
                 of
                 what
                 condition
                 soever
                 ,
                 of
                 what
                 sort
                 or
                 nation
                 soever
                 he
                 be
                 ?
                 The
                 Apostle
                 exhorts
                 us
                 to
                 pray
                 for
                 Kings
                 (
                 not
                 excepting
                 the
                 most
                 malignant
                 enemies
                 which
                 the
                 Christians
                 then
                 had
                 )
                 and
                 
                   for
                   all
                   that
                   be
                   in
                   authority
                   .
                
                 And
                 if
                 we
                 must
                 pray
                 for
                 all
                 that
                 are
                 in
                 authority
                 ,
                 with
                 fervency
                 of
                 desire
                 ,
                 that
                 they
                 may
                 come
                 unto
                 the
                 knowledge
                 of
                 the
                 truth
                 ;
                 then
                 questionlesse
                 ,
                 wee
                 are
                 to
                 desire
                 ,
                 wee
                 are
                 to
                 pray
                 for
                 the
                 salvation
                 of
                 all
                 and
                 every
                 one
                 ,
                 which
                 are
                 under
                 authority
                 .
                 
                   God
                   is
                   no
                   accepter
                   of
                   persons
                
                 ;
                 nor
                 will
                 the
                 Omnipotent
                 permit
                 us
                 so
                 to
                 respect
                 the
                 persons
                 of
                 the
                 mighty
                 in
                 our
                 prayers
                 ,
                 as
                 that
                 we
                 should
                 pray
                 that
                 all
                 and
                 every
                 one
                 of
                 them
                 might
                 become
                 Peeres
                 of
                 the
                 heavenly
                 Ierusalem
                 ,
                 and
                 but
                 some
                 choice
                 or
                 selected
                 ones
                 of
                 the
                 meaner
                 
                 sort
                 might
                 bee
                 admitted
                 into
                 the
                 same
                 society
                 .
                 Wee
                 must
                 pray
                 then
                 for
                 high
                 and
                 low
                 ,
                 rich
                 and
                 poore
                 ,
                 without
                 excepting
                 any
                 ,
                 either
                 in
                 particular
                 or
                 indefinitely
                 .
                 The
                 reason
                 why
                 our
                 prayers
                 for
                 all
                 men
                 must
                 be
                 universall
                 ,
                 is
                 ,
                 because
                 wee
                 are
                 bound
                 to
                 desire
                 the
                 spirituall
                 good
                 of
                 all
                 men
                 ;
                 not
                 as
                 they
                 fall
                 under
                 our
                 indefinite
                 ,
                 but
                 under
                 our
                 uniuersall
                 consideration
                 .
                 The
                 reason
                 againe
                 ,
                 why
                 wee
                 are
                 bound
                 to
                 desire
                 the
                 spirituall
                 good
                 of
                 all
                 men
                 universally
                 considered
                 ,
                 is
                 ,
                 because
                 wee
                 must
                 be
                 perfect
                 as
                 our
                 heavenly
                 Father
                 is
                 perfect
                 .
                 Vnto
                 this
                 universall
                 desire
                 ,
                 wee
                 must
                 adde
                 our
                 best
                 endeavours
                 that
                 saving
                 truth
                 may
                 be
                 imparted
                 unto
                 all
                 ;
                 because
                 it
                 is
                 our
                 heavenly
                 Fathers
                 will
                 ,
                 his
                 unfaigned
                 will
                 ,
                 that
                 all
                 
                   should
                   come
                   to
                   the
                   knowledge
                   of
                   truth
                   .
                
              
               
                 2
                 Both
                 parts
                 of
                 this
                 inference
                 
                   [
                   as
                   first
                   ,
                   that
                   it
                   is
                   our
                   duty
                   to
                   pray
                   for
                   all
                   sorts
                   of
                   men
                   ,
                   and
                   for
                   every
                   man
                   of
                   what
                   sort
                   soever
                   :
                   And
                   secondly
                   ,
                   that
                   we
                   are
                   therefore
                   to
                   pray
                   thus
                   universally
                   ,
                   because
                   it
                   is
                   Gods
                   will
                   ,
                   not
                   onely
                   that
                   we
                   should
                   thus
                   pray
                   ,
                   but
                   that
                   all
                   without
                   exception
                   shold
                   come
                   unto
                   the
                   truth
                   and
                   be
                   saved
                   ]
                
                 are
                 expressely
                 included
                 in
                 the
                 prayers
                 appointed
                 by
                 the
                 Church
                 of
                 England
                 to
                 bee
                 used
                 upon
                 the
                 most
                 solemne
                 day
                 of
                 devotions
                 .
                 The
                 Collects
                 or
                 Praiers
                 are
                 in
                 number
                 three
                 .
                 The
                 first
                 ,
                 
                   Almighty
                   God
                   we
                   beseech
                   thee
                   graciously
                   to
                   behold
                   this
                   thy
                   family
                   for
                   the
                   which
                   our
                   Lord
                   Iesus
                   Christ
                   was
                   contented
                   to
                   be
                   betrayed
                   ,
                   and
                   given
                   up
                   into
                   the
                   hands
                   of
                   wicked
                   men
                   ,
                   and
                   to
                   suffer
                   death
                   upon
                   the
                   Crosse
                   ,
                   &c.
                   
                
                 The
                 tenour
                 of
                 this
                 petition
                 ,
                 if
                 we
                 respect
                 onely
                 the
                 forme
                 ,
                 is
                 indefinite
                 not
                 universall
                 :
                 but
                 every
                 Logician
                 knows
                 ,
                 and
                 every
                 Divine
                 should
                 consider
                 ,
                 that
                 the
                 necessity
                 
                 of
                 the
                 matter
                 ,
                 whether
                 in
                 prayers
                 or
                 propositions
                 ,
                 will
                 stretch
                 the
                 indefinite
                 forme
                 wherewith
                 it
                 is
                 instamped
                 ,
                 as
                 farre
                 as
                 an
                 absolute
                 universall
                 .
                 That
                 the
                 forme
                 of
                 this
                 petition
                 is
                 in
                 the
                 intention
                 of
                 the
                 Church
                 of
                 England
                 ,
                 to
                 be
                 as
                 farre
                 extended
                 as
                 we
                 have
                 said
                 (
                 that
                 is
                 )
                 [
                 to
                 all
                 and
                 every
                 one
                 of
                 the
                 congregation
                 present
                 ]
                 the
                 prayer
                 following
                 puts
                 out
                 of
                 question
                 .
                 For
                 in
                 that
                 wee
                 are
                 taught
                 to
                 pray
                 for
                 the
                 whole
                 Church
                 ,
                 and
                 for
                 every
                 member
                 of
                 it
                 .
                 
                   Almighty
                   and
                   everlasting
                   God
                   ,
                   by
                   whose
                   spirit
                   the
                   whole
                   body
                   of
                   the
                   Church
                   is
                   governed
                   and
                   sanctified
                   :
                   receive
                   our
                   supplications
                   and
                   prayers
                   ,
                   which
                   we
                   offer
                   before
                   thee
                   for
                   all
                   estates
                   of
                   men
                   in
                   thy
                   holy
                   Congregation
                   ;
                   that
                   every
                   member
                   of
                   the
                   same
                   ,
                   in
                   his
                   vocation
                   and
                   ministery
                   ,
                   may
                   truly
                   and
                   godly
                   serve
                   thee
                   .
                   &c.
                
                 If
                 here
                 it
                 be
                 excepted
                 ,
                 that
                 albeit
                 this
                 prayer
                 be
                 conceived
                 in
                 termes
                 formally
                 universall
                 ,
                 yet
                 is
                 the
                 universall
                 forme
                 of
                 it
                 to
                 be
                 no
                 further
                 extended
                 ,
                 than
                 its
                 proper
                 matter
                 or
                 subject
                 ;
                 and
                 that
                 (
                 as
                 will
                 be
                 alleaged
                 )
                 is
                 the
                 mysticall
                 live-body
                 of
                 Christ
                 ,
                 whose
                 extent
                 ,
                 or
                 the
                 number
                 of
                 whose
                 members
                 ,
                 is
                 to
                 us
                 unknowne
                 :
                 the
                 third
                 and
                 last
                 prayer
                 will
                 clearely
                 quit
                 this
                 exception
                 ,
                 and
                 free
                 both
                 the
                 former
                 petitions
                 ,
                 from
                 these
                 or
                 the
                 like
                 restrictions
                 .
                 For
                 in
                 the
                 last
                 prayer
                 wee
                 are
                 taught
                 to
                 pray
                 for
                 all
                 and
                 every
                 one
                 which
                 are
                 out
                 of
                 the
                 Church
                 ,
                 that
                 they
                 may
                 bee
                 brought
                 into
                 the
                 Church
                 ,
                 and
                 bee
                 made
                 partakers
                 with
                 us
                 of
                 Gods
                 mercy
                 ,
                 and
                 the
                 common
                 salvation
                 .
                 
                   Mercifull
                   God
                   ,
                   who
                   hast
                   made
                   all
                   men
                   ,
                   and
                   hatest
                   nothing
                   that
                   thou
                   hast
                   made
                   ,
                   nor
                   wouldest
                   the
                   death
                   of
                   a
                   sinner
                   ,
                   but
                   rather
                   that
                   he
                   should
                   be
                   converted
                   and
                   live
                   :
                   have
                   mercy
                   upon
                   all
                   Iewes
                   ,
                   Turkes
                   ,
                   Infidells
                   ,
                   
                   and
                   heretiques
                   ,
                   and
                   take
                   from
                   them
                   all
                   ignorance
                   ,
                   hardnesse
                   of
                   heart
                   ;
                   and
                   contempt
                   of
                   thy
                   Word
                   ▪
                   And
                   so
                   fetch
                   them
                   home
                   ,
                   blessed
                   Lord
                   ,
                   to
                   thy
                   flocke
                   ,
                   that
                   they
                   may
                   bee
                   saved
                   among
                   the
                   remnant
                   of
                   the
                   true
                   Israelites
                   ,
                   and
                   be
                   made
                   one
                   fold
                   ,
                   under
                   one
                   shepheard
                   Iesus
                   Christ
                   our
                   Lord.
                
                 If
                 God
                 therefore
                 will
                 not
                 the
                 death
                 of
                 any
                 Iew
                 ,
                 Turke
                 or
                 Infidell
                 ,
                 because
                 of
                 nothing
                 hee
                 made
                 them
                 men
                 :
                 wee
                 may
                 safely
                 conclude
                 that
                 he
                 willeth
                 not
                 the
                 death
                 of
                 any
                 ,
                 but
                 the
                 life
                 of
                 all
                 ,
                 whom
                 of
                 men
                 or
                 infidells
                 ,
                 hee
                 hath
                 made
                 Christians
                 ;
                 to
                 whom
                 he
                 hath
                 vouchsafed
                 the
                 ordinary
                 meanes
                 of
                 salvation
                 ,
                 and
                 daily
                 invites
                 ,
                 by
                 his
                 messengers
                 ,
                 to
                 imbrace
                 them
                 .
                 Hee
                 which
                 made
                 all
                 things
                 without
                 invitation
                 ,
                 out
                 of
                 meere
                 love
                 ,
                 made
                 nothing
                 hatefull
                 ;
                 nor
                 is
                 it
                 possible
                 that
                 the
                 unerring
                 fountaine
                 of
                 truth
                 and
                 love
                 ,
                 should
                 cast
                 his
                 dislike
                 ,
                 much
                 lesse
                 fix
                 his
                 hatred
                 upon
                 any
                 thing
                 that
                 was
                 not
                 first
                 in
                 it
                 nature
                 odious
                 .
                 Nothing
                 can
                 make
                 the
                 creature
                 hatefull
                 or
                 odious
                 to
                 the
                 Creator
                 ,
                 besides
                 its
                 hatred
                 or
                 enmity
                 of
                 that
                 love
                 ,
                 by
                 which
                 it
                 was
                 created
                 ,
                 and
                 by
                 which
                 he
                 sought
                 the
                 restauration
                 of
                 it
                 when
                 it
                 was
                 lost
                 .
                 Nor
                 is
                 it
                 every
                 degree
                 of
                 mans
                 hatred
                 or
                 enmity
                 unto
                 God
                 ,
                 but
                 a
                 full
                 measure
                 of
                 it
                 ,
                 which
                 utterly
                 exempts
                 man
                 from
                 his
                 love
                 ;
                 as
                 that
                 reverend
                 *
                 Bishop
                 and
                 glorious
                 Martyr
                 ,
                 one
                 of
                 the
                 first
                 Reformers
                 of
                 the
                 Religion
                 profest
                 in
                 this
                 Land
                 ,
                 observes
                 .
              
               
                 3
                 If
                 with
                 these
                 authorized
                 devotions
                 we
                 compare
                 the
                 doctrine
                 of
                 our
                 Church
                 in
                 the
                 publike
                 catechisme
                 ,
                 what
                 can
                 bee
                 more
                 cleare
                 ,
                 then
                 that
                 as
                 God
                 the
                 Father
                 doth
                 love
                 all
                 mankind
                 ,
                 without
                 exception
                 ;
                 so
                 the
                 Sonne
                 of
                 God
                 did
                 redeeme
                 not
                 
                 some
                 onely
                 of
                 all
                 sorts
                 ,
                 but
                 all
                 mankind
                 universally
                 taken
                 :
                 First
                 wee
                 are
                 taught
                 
                   to
                   beleve
                   in
                   God
                   the
                   Father
                   who
                   made
                   us
                   and
                   all
                   the
                   world
                   .
                
                 Now
                 ,
                 if
                 the
                 Church
                 our
                 mother
                 have
                 in
                 the
                 former
                 prayers
                 truly
                 taught
                 us
                 ,
                 that
                 God
                 hateth
                 nothing
                 which
                 he
                 hath
                 made
                 ;
                 this
                 will
                 bring
                 forth
                 another
                 truth
                 :
                 viz.
                 That
                 either
                 there
                 be
                 some
                 men
                 which
                 are
                 not
                 of
                 Gods
                 making
                 ;
                 or
                 else
                 that
                 hee
                 hateth
                 no
                 man
                 (
                 not
                 Esau
                 )
                 as
                 he
                 is
                 a
                 man
                 ,
                 but
                 as
                 a
                 sinner
                 ,
                 but
                 as
                 an
                 enemy
                 or
                 contemner
                 of
                 his
                 goodnesse
                 .
                 And
                 consequently
                 to
                 this
                 branch
                 or
                 corollary
                 of
                 this
                 former
                 truth
                 ,
                 wee
                 are
                 in
                 the
                 same
                 Catechisme
                 ,
                 in
                 the
                 very
                 next
                 place
                 taught
                 to
                 beleeve
                 in
                 God
                 the
                 Son
                 who
                 hath
                 redeemed
                 us
                 and
                 all
                 mankind
                 .
                 And
                 if
                 all
                 mankind
                 were
                 redeemed
                 by
                 him
                 ,
                 than
                 all
                 of
                 this
                 kind
                 were
                 unfeignedly
                 loved
                 ;
                 none
                 were
                 hated
                 by
                 him
                 .
                 And
                 though
                 in
                 the
                 same
                 place
                 ,
                 wee
                 are
                 taught
                 to
                 beleeve
                 in
                 the
                 holy
                 Ghost
                 as
                 in
                 the
                 sanctifier
                 of
                 all
                 that
                 are
                 sanctified
                 ,
                 yet
                 this
                 wee
                 are
                 taught
                 with
                 this
                 caveat
                 ,
                 that
                 he
                 doth
                 sanctifie
                 al
                 the
                 elect
                 people
                 of
                 God
                 ,
                 not
                 all
                 mankind
                 .
                 All
                 then
                 are
                 not
                 sanctified
                 by
                 God
                 the
                 holy
                 Ghost
                 ,
                 which
                 are
                 redeemed
                 by
                 God
                 the
                 Sonne
                 ,
                 nor
                 doth
                 God
                 the
                 Father
                 bestow
                 all
                 his
                 spirituall
                 blessings
                 upon
                 all
                 whom
                 hee
                 doth
                 unfeignedly
                 love
                 ,
                 or
                 on
                 whom
                 hee
                 hath
                 bestowed
                 the
                 blessing
                 of
                 Baptisme
                 as
                 the
                 seale
                 or
                 pledge
                 of
                 their
                 redemption
                 .
                 All
                 these
                 inferences
                 are
                 so
                 cleere
                 ,
                 that
                 the
                 consideration
                 of
                 them
                 makes
                 us
                 doubt
                 ,
                 whether
                 such
                 amongst
                 us
                 ,
                 as
                 teach
                 the
                 contrary
                 to
                 any
                 of
                 these
                 ,
                 have
                 at
                 any
                 time
                 subscribed
                 unto
                 the
                 booke
                 of
                 Common
                 prayers
                 ,
                 or
                 whether
                 they
                 had
                 read
                 it
                 before
                 they
                 did
                 subscribe
                 unto
                 
                 it
                 or
                 contradict
                 it
                 .
                 That
                 this
                 universall
                 extent
                 of
                 Gods
                 love
                 ,
                 and
                 of
                 the
                 redemption
                 wrought
                 by
                 Christ
                 ,
                 is
                 a
                 fundamentall
                 principle
                 ,
                 whereon
                 many
                 serious
                 and
                 fruitfull
                 exhortations
                 in
                 the
                 booke
                 of
                 Homilies
                 are
                 immediately
                 grounded
                 ,
                 shall
                 (
                 by
                 Gods
                 assistance
                 )
                 appeare
                 in
                 the
                 Article
                 concerning
                 Christ
                 .
                 For
                 a
                 concludent
                 proofe
                 that
                 God
                 doth
                 unfeignedly
                 will
                 ,
                 not
                 
                   genera
                   singulorum
                
                 ,
                 all
                 sorts
                 of
                 men
                 onely
                 ;
                 but
                 
                   singula
                   generum
                
                 ,
                 every
                 one
                 of
                 all
                 sorts
                 to
                 be
                 saved
                 ;
                 take
                 it
                 briefely
                 thus
                 :
                 All
                 they
                 which
                 are
                 saved
                 ,
                 and
                 all
                 they
                 which
                 are
                 not
                 saved
                 ,
                 make
                 up
                 both
                 parts
                 of
                 the
                 former
                 distinction
                 or
                 division
                 to
                 the
                 full
                 .
                 But
                 God
                 will
                 have
                 all
                 to
                 bee
                 saved
                 which
                 are
                 saved
                 ;
                 he
                 likewise
                 willeth
                 the
                 salvation
                 of
                 all
                 such
                 ,
                 as
                 are
                 not
                 saved
                 ,
                 that
                 is
                 ,
                 of
                 such
                 as
                 dye
                 :
                 therefore
                 he
                 willeth
                 the
                 salvation
                 of
                 every
                 one
                 of
                 all
                 sorts
                 .
                 That
                 God
                 doth
                 will
                 the
                 salvation
                 of
                 all
                 that
                 are
                 saved
                 ,
                 no
                 man
                 ever
                 questioned
                 ;
                 that
                 God
                 did
                 will
                 not
                 the
                 life
                 ,
                 but
                 death
                 of
                 such
                 as
                 dyed
                 ,
                 the
                 Iewes
                 (
                 Gods
                 owne
                 people
                 )
                 did
                 sometimes
                 more
                 then
                 question
                 :
                 and
                 to
                 prevent
                 the
                 like
                 querulous
                 murmurings
                 of
                 misbeliefe
                 in
                 others
                 ,
                 he
                 once
                 for
                 all
                 interposed
                 his
                 solemne
                 oath
                 ;
                 
                   As
                   I
                   live
                   saith
                   the
                   Lord
                   ,
                   I
                   will
                   not
                   the
                   death
                   of
                   him
                   that
                   dyeth
                   ,
                   but
                   rather
                   that
                   he
                   should
                   repent
                   and
                   live
                   .
                
                 None
                 then
                 can
                 be
                 saved
                 whom
                 God
                 would
                 not
                 have
                 saved
                 ;
                 many
                 are
                 not
                 saved
                 ,
                 whom
                 God
                 would
                 have
                 saved
                 .
              
               
                 4
                 But
                 how
                 ,
                 or
                 by
                 what
                 Will
                 doth
                 he
                 will
                 that
                 they
                 should
                 be
                 saved
                 that
                 are
                 not
                 saved
                 ?
                 Doth
                 he
                 will
                 their
                 salvatiō
                 by
                 his
                 revealed
                 ,
                 not
                 by
                 his
                 secret
                 will
                 ?
                 Doth
                 he
                 give
                 signification
                 onely
                 of
                 his
                 good
                 will
                 towards
                 them
                 ,
                 whereas
                 his
                 good
                 will
                 and
                 pleasure
                 ,
                 
                 is
                 not
                 finally
                 to
                 doe
                 them
                 any
                 reall
                 good
                 ?
                 This
                 I
                 take
                 to
                 be
                 the
                 meaning
                 of
                 
                   voluntas
                   signi
                
                 ,
                 and
                 beneplaciti
                 .
                 But
                 ,
                 it
                 being
                 granted
                 ,
                 that
                 God
                 doth
                 will
                 the
                 salvation
                 of
                 all
                 men
                 ,
                 by
                 his
                 revealed
                 will
                 ,
                 or
                 
                   voluntate
                   signi
                
                 ;
                 This
                 alone
                 will
                 sufficiently
                 inferre
                 our
                 intended
                 conclusion
                 [
                 That
                 he
                 truly
                 wils
                 the
                 salvation
                 of
                 all
                 ,
                 without
                 the
                 exemption
                 of
                 any
                 .
                 ]
                 Vpon
                 such
                 as
                 contradict
                 this
                 doctrine
                 ,
                 it
                 lyes
                 upon
                 them
                 to
                 prove
                 not
                 the
                 negative
                 onely
                 ,
                 that
                 God
                 doth
                 not
                 will
                 the
                 salvation
                 of
                 all
                 by
                 his
                 secret
                 will
                 ;
                 but
                 this
                 positive
                 particular
                 ,
                 that
                 God
                 doth
                 nill
                 or
                 unwill
                 the
                 salvation
                 of
                 some
                 by
                 his
                 secret
                 will
                 ,
                 whose
                 salvation
                 he
                 willeth
                 by
                 his
                 revealed
                 will.
                 Now
                 if
                 it
                 be
                 answered
                 ,
                 that
                 he
                 doth
                 by
                 his
                 secret
                 will
                 or
                 good
                 pleasure
                 ,
                 unwill
                 or
                 nill
                 the
                 salvation
                 of
                 the
                 same
                 parties
                 to
                 whom
                 he
                 willeth
                 salvation
                 by
                 his
                 will
                 revealed
                 or
                 signified
                 ;
                 they
                 must
                 (
                 without
                 remedy
                 )
                 acknowledge
                 the
                 one
                 or
                 the
                 other
                 member
                 of
                 this
                 division
                 :
                 as
                 ,
                 either
                 [
                 that
                 there
                 be
                 two
                 wils
                 in
                 God
                 of
                 as
                 different
                 inclinations
                 
                   ad
                   extra
                
                 ,
                 as
                 the
                 reasonable
                 and
                 sensitive
                 appetite
                 are
                 in
                 man
                 :
                 ]
                 or
                 [
                 that
                 there
                 is
                 a
                 manifest
                 contradiction
                 in
                 the
                 object
                 of
                 one
                 and
                 the
                 same
                 Divine
                 Will.
                 ]
                 That
                 ,
                 
                   All
                   men
                   should
                   be
                   saved
                
                 ,
                 and
                 
                   that
                   some
                   men
                   should
                   not
                   be
                   saved
                   ,
                
                 implyeth
                 as
                 formall
                 a
                 contradiction
                 ,
                 as
                 to
                 say
                 ,
                 [
                 All
                 men
                 are
                 living
                 creatures
                 ,
                 some
                 men
                 are
                 no
                 living
                 creatures
                 .
                 ]
                 Now
                 that
                 all
                 men
                 should
                 bee
                 living
                 creatures
                 ,
                 and
                 that
                 some
                 men
                 should
                 not
                 be
                 living
                 creatures
                 ,
                 falls
                 not
                 within
                 the
                 object
                 of
                 Omnipotency
                 .
                 And
                 if
                 the
                 will
                 of
                 God
                 ,
                 be
                 at
                 truly
                 undivided
                 in
                 it selfe
                 ,
                 as
                 the
                 omnipotent
                 power
                 is
                 :
                 it
                 is
                 no
                 lesse
                 impossible
                 that
                 the
                 salvation
                 of
                 all
                 ,
                 and
                 the
                 non-salvation
                 of
                 some
                 
                 should
                 be
                 the
                 object
                 ,
                 or
                 true
                 parts
                 of
                 the
                 object
                 of
                 one
                 and
                 the
                 same
                 divine
                 will
                 undivided
                 in
                 it selfe
                 ,
                 than
                 that
                 the
                 actuall
                 salvation
                 of
                 all
                 ,
                 and
                 the
                 actuall
                 and
                 finall
                 condemnation
                 of
                 some
                 ,
                 or
                 the
                 non-salvation
                 of
                 all
                 ,
                 should
                 be
                 really
                 effected
                 by
                 the
                 omnipotent
                 power
                 .
                 Whether
                 this
                 divine
                 will
                 be
                 clearly
                 revealed
                 ,
                 or
                 in
                 part
                 revealed
                 ,
                 and
                 in
                 part
                 reserved
                 or
                 secret
                 in
                 respect
                 of
                 us
                 ,
                 all
                 is
                 one
                 ;
                 so
                 this
                 will
                 in
                 it selfe
                 and
                 in
                 its
                 nature
                 ,
                 bee
                 but
                 one
                 ,
                 and
                 undivided
                 .
                 The
                 manifestation
                 or
                 reservation
                 of
                 it
                 ,
                 or
                 whatsoever
                 other
                 references
                 it
                 may
                 have
                 to
                 us
                 ,
                 can
                 neither
                 increase
                 nor
                 abate
                 the
                 former
                 contradiction
                 in
                 the
                 object
                 .
                 Or
                 if
                 
                   voluntas
                   signi
                
                 ,
                 bee
                 not
                 essentially
                 the
                 same
                 with
                 
                   voluntas
                   beneplaciti
                
                 ,
                 there
                 is
                 a
                 manifest
                 contradiction
                 or
                 contrariety
                 betwixt
                 them
                 :
                 If
                 the
                 salvation
                 of
                 all
                 bee
                 the
                 object
                 of
                 the
                 one
                 ,
                 and
                 the
                 non-salvation
                 or
                 reprobation
                 of
                 others
                 ,
                 be
                 the
                 object
                 of
                 the
                 other
                 .
              
               
                 5
                 Yet
                 doe
                 we
                 not
                 (
                 like
                 rigorous
                 Critiques
                 )
                 so
                 much
                 intend
                 the
                 utter
                 banishment
                 of
                 this
                 distinction
                 out
                 of
                 the
                 confines
                 of
                 Divinity
                 ,
                 as
                 the
                 confinement
                 of
                 it
                 to
                 its
                 proper
                 seat
                 and
                 place
                 .
                 Rightly
                 confined
                 or
                 limited
                 ,
                 it
                 may
                 beare
                 faith
                 and
                 allegiance
                 to
                 the
                 truth
                 ,
                 and
                 open
                 some
                 passages
                 for
                 clearing
                 some
                 branches
                 of
                 it
                 :
                 But
                 permitted
                 to
                 use
                 that
                 extent
                 of
                 liberty
                 which
                 hath
                 beene
                 given
                 to
                 it
                 by
                 some
                 ,
                 it
                 wil
                 make
                 way
                 for
                 canonization
                 〈◊〉
                 ●●esuiticall
                 perjuries
                 ,
                 for
                 deification
                 of
                 mentall
                 evasions
                 or
                 reservations
                 .
                 Let
                 us
                 compare
                 Iesuiticall
                 practices
                 with
                 that
                 patterne
                 ,
                 which
                 is
                 the
                 necessary
                 resultance
                 of
                 some
                 mens
                 interpretation
                 of
                 Gods
                 oath
                 in
                 this
                 case
                 .
                 Were
                 this
                 interrogatory
                 put
                 to
                 any
                 Iesuiticall
                 Assassinat
                 ,
                 
                 imagine
                 a
                 powder-plotter
                 ;
                 
                   [
                   Doe
                   you
                   will
                   or
                   intend
                   the
                   ruine
                   of
                   the
                   King
                   or
                   State
                   ,
                   or
                   doe
                   you
                   know
                   of
                   any
                   such
                   project
                   or
                   intendment
                   ?
                   ]
                
                 there
                 is
                 none
                 of
                 this
                 crue
                 so
                 mischievously
                 minded
                 ,
                 but
                 would
                 be
                 ready
                 to
                 sweare
                 unto
                 this
                 negative
                 [
                 As
                 the
                 Lord
                 liveth
                 ,
                 and
                 as
                 I
                 hope
                 for
                 life
                 and
                 salvation
                 by
                 him
                 ,
                 I
                 neither
                 intend
                 the
                 ruine
                 of
                 King
                 or
                 State
                 ,
                 nor
                 doe
                 I
                 know
                 of
                 any
                 conspiracy
                 against
                 him
                 .
                 ]
                 And
                 yet
                 in
                 case
                 the
                 event
                 should
                 evidently
                 discover
                 his
                 protestation
                 to
                 be
                 most
                 false
                 ;
                 yet
                 would
                 he
                 rest
                 perswaded
                 ,
                 that
                 this
                 or
                 the
                 like
                 mentall
                 evasion
                 or
                 reservation
                 
                   [
                   I
                   neither
                   intended
                   the
                   ruine
                   of
                   King
                   or
                   State
                   ,
                   so
                   they
                   would
                   become
                   Romane
                   Catholiques
                   ;
                   nor
                   did
                   I
                   know
                   of
                   any
                   conspiracy
                   against
                   them
                   ,
                   with
                   minde
                   or
                   purpose
                   to
                   reveale
                   it
                   unto
                   them
                   ,
                   ]
                
                 may
                 be
                 a
                 preservative
                 more
                 than
                 sufficient
                 ,
                 a
                 soveraigne
                 Antidote
                 against
                 the
                 sinne
                 of
                 perjury
                 ,
                 which
                 hee
                 had
                 swallowed
                 or
                 harboured
                 in
                 his
                 brest
                 ;
                 specially
                 if
                 the
                 concealement
                 of
                 his
                 treason
                 ,
                 make
                 for
                 the
                 good
                 of
                 the
                 Church
                 .
                 To
                 put
                 the
                 like
                 interrogatory
                 unto
                 the
                 Almighty
                 Iudge
                 ,
                 concerning
                 the
                 ruine
                 or
                 welfare
                 of
                 men
                 ,
                 no
                 Magistrate
                 ,
                 no
                 authority
                 of
                 earth
                 hath
                 any
                 power
                 .
                 Yet
                 hee
                 ,
                 to
                 free
                 himselfe
                 from
                 that
                 foule
                 aspersion
                 ,
                 which
                 the
                 Iewes
                 had
                 cast
                 upon
                 him
                 (
                 as
                 if
                 such
                 as
                 perished
                 in
                 their
                 sinnes
                 ,
                 had
                 therefore
                 perished
                 ,
                 because
                 it
                 was
                 his
                 will
                 and
                 pleasure
                 they
                 should
                 not
                 live
                 but
                 dye
                 ,
                 )
                 hath
                 interposed
                 his
                 often
                 mentioned
                 voluntary
                 oath
                 ;
                 
                   As
                   I
                   live
                   ,
                   I
                   will
                   not
                   the
                   death
                   of
                   him
                   that
                   dyes
                   ,
                   but
                   rather
                   that
                   he
                   should
                   live
                   .
                
                 Shall
                 it
                 here
                 bee
                 enough
                 to
                 make
                 answer
                 for
                 him
                 ,
                 interpretando
                 ,
                 by
                 interpreting
                 his
                 meaning
                 to
                 be
                 this
                 ?
                 I
                 doe
                 not
                 will
                 the
                 death
                 of
                 
                 him
                 that
                 dyes
                 ,
                 so
                 he
                 will
                 repent
                 ,
                 which
                 I
                 know
                 he
                 cannot
                 doe
                 :
                 nor
                 doe
                 I
                 will
                 his
                 non-repentance
                 ,
                 with
                 purpose
                 to
                 make
                 this
                 part
                 of
                 my
                 will
                 knowne
                 to
                 him
                 ;
                 however
                 ,
                 according
                 to
                 my
                 secret
                 and
                 reserved
                 will
                 ,
                 I
                 have
                 resolved
                 never
                 to
                 grant
                 him
                 the
                 meanes
                 ,
                 without
                 which
                 he
                 cannot
                 possibly
                 repent
                 ;
                 whereas
                 without
                 repentance
                 hee
                 cannot
                 live
                 but
                 must
                 dye
                 .
                 But
                 ,
                 did
                 Gods
                 oath
                 give
                 men
                 no
                 better
                 assurance
                 than
                 this
                 interpretation
                 of
                 it
                 doth
                 ,
                 I
                 see
                 no
                 reason
                 (
                 yet
                 heartily
                 wish
                 ,
                 that
                 others
                 might
                 see
                 more
                 )
                 why
                 any
                 man
                 should
                 so
                 much
                 blame
                 the
                 Iesuites
                 ,
                 for
                 secret
                 evasions
                 or
                 mentall
                 reservations
                 in
                 matter
                 of
                 oath
                 .
                 For
                 the
                 performance
                 of
                 our
                 oaths
                 in
                 the
                 best
                 manner
                 that
                 wee
                 are
                 capable
                 of
                 ,
                 is
                 but
                 an
                 observance
                 of
                 a
                 particular
                 branch
                 of
                 that
                 generall
                 precept
                 ,
                 
                   Be
                   ye
                   perfect
                   as
                   your
                   heavenly
                   Father
                   is
                   perfect
                   .
                
                 Who
                 then
                 can
                 justly
                 challenge
                 the
                 Iesuite
                 of
                 imperfection
                 or
                 falshood
                 ,
                 much
                 lesse
                 of
                 perjury
                 ,
                 for
                 secret
                 evasions
                 or
                 mentall
                 reservations
                 ,
                 when
                 his
                 life
                 is
                 called
                 in
                 question
                 ;
                 if
                 once
                 it
                 bee
                 granted
                 ,
                 that
                 the
                 God
                 of
                 truth
                 ,
                 in
                 matter
                 of
                 oath
                 concerning
                 the
                 eternall
                 life
                 or
                 death
                 of
                 more
                 men
                 than
                 the
                 Iesuites
                 have
                 to
                 deale
                 with
                 ,
                 doth
                 use
                 the
                 like
                 ?
              
               
                 6
                 In
                 matters
                 then
                 determined
                 by
                 Divine
                 Oath
                 ,
                 the
                 distinction
                 of
                 
                   voluntas
                   signi
                
                 and
                 beneplaciti
                 ,
                 can
                 have
                 no
                 place
                 ;
                 specially
                 in
                 their
                 doctrine
                 who
                 make
                 the
                 bare
                 entity
                 or
                 personall
                 being
                 of
                 men
                 ,
                 the
                 immediate
                 object
                 of
                 the
                 immutable
                 decree
                 concerning
                 life
                 and
                 death
                 everlasting
                 .
                 For
                 the
                 entity
                 or
                 personall
                 being
                 of
                 man
                 ,
                 is
                 so
                 indivisible
                 ,
                 that
                 an
                 universall
                 negation
                 ,
                 and
                 a
                 particular
                 affirmation
                 of
                 the
                 
                 same
                 thing
                 ,
                 [
                 to
                 wit
                 ,
                 Salvation
                 ]
                 falling
                 upon
                 man
                 ,
                 as
                 man
                 ,
                 or
                 upon
                 the
                 personall
                 being
                 of
                 men
                 ,
                 drawes
                 to
                 the
                 strictest
                 point
                 of
                 contradiction
                 .
                 Farre
                 ever
                 be
                 it
                 from
                 us
                 to
                 thinke
                 ,
                 that
                 God
                 should
                 sweare
                 unto
                 this
                 universall
                 negative
                 ,
                 
                   
                     I
                     will
                     not
                     the
                     death
                     of
                     the
                     man
                     that
                     dyeth
                  
                   ;
                   and
                   yet
                   beleeve
                   withall
                   ,
                   that
                   he
                   wils
                   the
                   death
                   of
                   some
                   men
                   that
                   dye
                   ,
                   as
                   they
                   are
                   men
                   ,
                   or
                   as
                   they
                   are
                   the
                   sonnes
                   of
                   Adam
                   :
                   that
                   hee
                   should
                   by
                   his
                   secret
                   or
                   reserved
                   will
                   ,
                   recall
                   any
                   part
                   of
                   his
                   will
                   declared
                   by
                   oath
                   ;
                   that
                   hee
                   should
                   proclaime
                   an
                   universall
                   pardon
                   to
                   all
                   the
                   sonnes
                   of
                   Adam
                   under
                   the
                   seale
                   of
                   his
                   oath
                   ,
                   and
                   yet
                   exempt
                   many
                   from
                   all
                   possibility
                   of
                   receiving
                   any
                   benefit
                   by
                   it
                   .
                
              
               
                 7
                 Shall
                 we
                 then
                 conclude
                 that
                 the
                 former
                 distinction
                 hath
                 no
                 use
                 at
                 all
                 in
                 Divinity
                 ?
                 Or
                 if
                 this
                 conclusion
                 be
                 too
                 rigorous
                 ,
                 let
                 us
                 see
                 in
                 what
                 cases
                 it
                 may
                 have
                 place
                 ,
                 or
                 to
                 what
                 particulars
                 it
                 may
                 bee
                 confined
                 .
                 First
                 ,
                 it
                 hath
                 place
                 in
                 matters
                 of
                 threatning
                 ,
                 or
                 of
                 plagues
                 not
                 denounced
                 by
                 oath
                 .
                 Thus
                 God
                 ,
                 by
                 his
                 Prophet
                 Ionas
                 ,
                 did
                 signifie
                 his
                 will
                 to
                 have
                 Nineveh
                 destroyed
                 at
                 forty
                 dayes
                 end
                 ;
                 this
                 was
                 
                   voluntas
                   signi
                
                 ;
                 and
                 he
                 truly
                 intended
                 what
                 hee
                 signified
                 :
                 yet
                 was
                 it
                 his
                 
                   voluntas
                   beneplaciti
                
                 ,
                 his
                 good
                 will
                 and
                 pleasure
                 at
                 the
                 very
                 same
                 time
                 ,
                 that
                 the
                 Ninevites
                 should
                 repent
                 and
                 live
                 .
                 And
                 by
                 their
                 repentance
                 ,
                 his
                 good
                 will
                 and
                 pleasure
                 was
                 fulfilled
                 in
                 their
                 safety
                 .
                 But
                 in
                 this
                 case
                 there
                 was
                 no
                 contrariety
                 betweene
                 Gods
                 will
                 declared
                 or
                 signified
                 .i.
                 
                   [
                   voluntas
                   signi
                
                 ]
                 and
                 his
                 good
                 will
                 and
                 pleasure
                 ,
                 .i.
                 
                   [
                   voluntas
                   beneplaciti
                   ]
                
                 ;
                 no
                 contradiction
                 in
                 the
                 object
                 of
                 his
                 will
                 however
                 considered
                 ,
                 for
                 that
                 was
                 
                 not
                 one
                 and
                 the
                 same
                 ,
                 but
                 much
                 different
                 ,
                 in
                 respect
                 of
                 Gods
                 will
                 signified
                 by
                 Ionas
                 ;
                 and
                 of
                 his
                 good
                 will
                 and
                 pleasure
                 ,
                 which
                 ,
                 not
                 signified
                 by
                 him
                 ,
                 was
                 fulfilled
                 .
                 One
                 and
                 the
                 same
                 immutable
                 will
                 or
                 decree
                 of
                 God
                 did
                 from
                 eternity
                 award
                 two
                 doomes
                 ,
                 much
                 different
                 ,
                 unto
                 Ninevch
                 ;
                 taking
                 it
                 as
                 it
                 stood
                 affected
                 when
                 Ionas
                 threatned
                 destruction
                 unto
                 it
                 ,
                 or
                 as
                 it
                 should
                 continue
                 so
                 affected
                 ;
                 and
                 taking
                 it
                 as
                 it
                 proved
                 ,
                 upon
                 the
                 judgement
                 threatned
                 .
                 All
                 the
                 alteration
                 was
                 in
                 Nineveh
                 ,
                 none
                 in
                 Gods
                 will
                 or
                 decree
                 :
                 and
                 Nineveh
                 being
                 altered
                 to
                 the
                 better
                 ,
                 the
                 selfe
                 same
                 rule
                 of
                 Iustice
                 ,
                 doth
                 not
                 deale
                 with
                 it
                 after
                 the
                 selfe
                 same
                 manner
                 .
                 The
                 doome
                 or
                 sentence
                 could
                 not
                 bee
                 the
                 same
                 without
                 some
                 alteration
                 in
                 the
                 Iudge
                 ,
                 who
                 is
                 unalterable
                 .
                 And
                 in
                 that
                 hee
                 is
                 unalterably
                 Iust
                 and
                 Good
                 ,
                 his
                 doome
                 or
                 award
                 ,
                 was
                 of
                 necessity
                 to
                 alter
                 ,
                 as
                 the
                 object
                 of
                 it
                 altered
                 .
                 
                   Deus
                   saepe
                   mutat
                   sententiam
                   ,
                   nunquam
                   consilium
                   .
                
                 Gods
                 unchangeable
                 will
                 or
                 counsell
                 doth
                 often
                 change
                 his
                 doome
                 or
                 sentence
                 .
                 The
                 same
                 rule
                 holds
                 thus
                 farre
                 true
                 in
                 matter
                 of
                 blessing
                 or
                 promise
                 not
                 confirmed
                 by
                 oath
                 :
                 upon
                 the
                 parties
                 alteration
                 unto
                 worse
                 ,
                 unto
                 whom
                 the
                 promise
                 is
                 made
                 ,
                 the
                 blessing
                 promised
                 may
                 be
                 revoked
                 ,
                 without
                 any
                 alteration
                 of
                 Gods
                 will
                 or
                 counsell
                 .
                 Yet
                 may
                 we
                 not
                 say
                 ,
                 that
                 the
                 death
                 or
                 destruction
                 of
                 any
                 to
                 whom
                 God
                 promiseth
                 life
                 ,
                 is
                 so
                 truely
                 the
                 object
                 of
                 his
                 good
                 will
                 and
                 pleasure
                 ,
                 as
                 the
                 life
                 and
                 salvation
                 of
                 them
                 is
                 ,
                 unto
                 whom
                 he
                 threatneth
                 destruction
                 .
                 The
                 same
                 distinctiō
                 is
                 of
                 good
                 use
                 in
                 some
                 extraordinarie
                 cases
                 ,
                 or
                 as
                 applyed
                 to
                 men
                 after
                 they
                 have
                 made
                 up
                 the
                 full
                 measure
                 of
                 their
                 iniquity
                 ,
                 and
                 are
                 
                 cut
                 off
                 from
                 all
                 possibility
                 of
                 repentance
                 .
                 Thus
                 God
                 willed
                 Pharaoh
                 to
                 let
                 his
                 people
                 goe
                 out
                 of
                 Egypt
                 ,
                 and
                 signified
                 this
                 his
                 will
                 unto
                 him
                 by
                 Moses
                 and
                 Aaron
                 ,
                 in
                 mighty
                 signes
                 and
                 wonders
                 .
                 This
                 was
                 
                   voluntas
                   signi
                
                 ,
                 onely
                 ,
                 not
                 
                   voluntas
                   beneplaciti
                
                 .
                 For
                 though
                 it
                 were
                 his
                 good
                 will
                 and
                 pleasure
                 ,
                 that
                 his
                 people
                 should
                 depart
                 out
                 of
                 Egypt
                 ;
                 yet
                 was
                 it
                 no
                 branch
                 of
                 this
                 his
                 good
                 will
                 and
                 pleasure
                 ,
                 that
                 Pharaoh
                 should
                 now
                 repent
                 or
                 bee
                 willing
                 to
                 let
                 them
                 goe
                 .
                 Rather
                 it
                 was
                 his
                 good
                 will
                 and
                 pleasure
                 (
                 specially
                 after
                 the
                 seventh
                 plague
                 )
                 to
                 have
                 the
                 heart
                 of
                 Pharaoh
                 hardned
                 .
                 And
                 yet
                 after
                 his
                 heart
                 was
                 so
                 hardned
                 ,
                 that
                 it
                 could
                 not
                 repent
                 ,
                 God
                 so
                 punished
                 him
                 ,
                 as
                 if
                 it
                 had
                 beene
                 free
                 and
                 possible
                 for
                 him
                 to
                 repent
                 ,
                 and
                 grant
                 a
                 friendly
                 passe
                 unto
                 his
                 people
                 .
                 But
                 Pharaohs
                 case
                 was
                 extraordinary
                 ;
                 his
                 punishment
                 so
                 exemplary
                 ,
                 as
                 not
                 to
                 be
                 drawne
                 into
                 example
                 .
                 For
                 as
                 our
                 Apostle
                 intimates
                 ,
                 it
                 was
                 an
                 argument
                 of
                 Gods
                 great
                 mercy
                 and
                 long
                 suffering
                 ,
                 to
                 permit
                 Pharaoh
                 to
                 live
                 any
                 longer
                 on
                 earth
                 ,
                 after
                 he
                 was
                 become
                 a
                 vessell
                 of
                 wrath
                 destinated
                 to
                 everlasting
                 punishment
                 in
                 hell
                 .
                 The
                 reason
                 why
                 God
                 thus
                 plagued
                 Pharaoh
                 ,
                 for
                 not
                 doing
                 that
                 which
                 now
                 he
                 could
                 not
                 doe
                 (
                 all
                 possibility
                 of
                 amendment
                 being
                 taken
                 from
                 him
                 )
                 was
                 to
                 teach
                 all
                 generations
                 following
                 ,
                 by
                 his
                 fearefull
                 end
                 ,
                 to
                 beware
                 of
                 his
                 desperate
                 beginnings
                 ,
                 of
                 struggling
                 with
                 God
                 ,
                 or
                 of
                 persecuting
                 them
                 ,
                 whose
                 patronage
                 hee
                 had
                 in
                 peculiar
                 manner
                 undertaken
                 .
                 And
                 here
                 again
                 ,
                 there
                 is
                 no
                 contradiction
                 betweene
                 these
                 two
                 proposition
                 
                   [
                   God
                   from
                   all
                   eternity
                   did
                   will
                   the
                   death
                   of
                   Pharaoh
                   ;
                   God
                   from
                   all
                   eternity
                   did
                   not
                   will
                   the
                   death
                   ,
                   but
                   
                   rather
                   the
                   life
                   of
                   Pharaoh
                   .
                
                 For
                 albeit
                 Pharaoh
                 continued
                 one
                 and
                 the
                 same
                 man
                 ,
                 from
                 his
                 birth
                 unto
                 his
                 death
                 ,
                 yet
                 did
                 he
                 not
                 all
                 this
                 time
                 continue
                 one
                 and
                 the
                 same
                 object
                 of
                 Gods
                 immutable
                 will
                 and
                 eternall
                 decree
                 .
                 This
                 object
                 did
                 alter
                 as
                 Pharaohs
                 dispositions
                 or
                 affections
                 towards
                 God
                 or
                 his
                 neighbours
                 altered
                 .
                 There
                 is
                 no
                 contrariety
                 ,
                 much
                 lesse
                 any
                 contradiction
                 ,
                 betweene
                 these
                 [
                 God
                 unfaignedly
                 loveth
                 all
                 men
                 ;
                 God
                 doth
                 not
                 love
                 ,
                 but
                 hate
                 the
                 Reprobate
                 ,
                 although
                 they
                 be
                 men
                 ,
                 yea
                 the
                 greatest
                 part
                 of
                 men
                 .
                 ]
                 For
                 here
                 the
                 object
                 of
                 his
                 love
                 and
                 hate
                 is
                 not
                 the
                 same
                 ;
                 he
                 loves
                 all
                 men
                 unfaignedly
                 as
                 they
                 are
                 men
                 ,
                 or
                 as
                 men
                 which
                 have
                 not
                 made
                 up
                 the
                 full
                 measure
                 of
                 iniquity
                 :
                 but
                 having
                 made
                 up
                 that
                 ,
                 or
                 having
                 their
                 soules
                 betroathed
                 unto
                 wickednesse
                 ,
                 he
                 hates
                 them
                 .
                 His
                 hate
                 of
                 them
                 as
                 Reprobates
                 ;
                 is
                 no
                 lesse
                 necessary
                 or
                 usuall
                 ,
                 than
                 his
                 love
                 of
                 them
                 as
                 men
                 .
                 But
                 though
                 he
                 necessarily
                 bates
                 them
                 being
                 once
                 become
                 Reprobates
                 ,
                 or
                 having
                 made
                 up
                 the
                 full
                 measure
                 of
                 iniquity
                 :
                 yet
                 was
                 there
                 no
                 necessity
                 layd
                 upon
                 them
                 by
                 his
                 eternall
                 decree
                 ,
                 to
                 make
                 up
                 such
                 a
                 measure
                 of
                 iniquity
                 .
              
               
                 8
                 How
                 these
                 deductions
                 will
                 consort
                 with
                 some
                 moderne
                 Catechismes
                 I
                 doe
                 not
                 know
                 :
                 sure
                 I
                 am
                 they
                 are
                 consonant
                 to
                 the
                 opinion
                 of
                 that
                 learned
                 Bishop
                 and
                 blessed
                 Martyr
                 in
                 his
                 Preface
                 to
                 his
                 expositions
                 of
                 the
                 ten
                 Commandements
                 ;
                 a
                 fit
                 Catechisme
                 for
                 a
                 Bishop
                 to
                 make
                 .
                 Every
                 man
                 is
                 called
                 in
                 the
                 Scripture
                 ,
                 wicked
                 ,
                 and
                 the
                 enemy
                 of
                 God
                 ;
                 for
                 the
                 privation
                 and
                 lacke
                 of
                 faith
                 and
                 love
                 ,
                 that
                 he
                 oweth
                 to
                 God.
                 
                   Et
                   impii
                   vocantur
                   ,
                   qui
                   non
                   omnino
                   sunt
                   pii
                
                 ;
                 that
                 is
                 ,
                 They
                 are
                 called
                 wicked
                 that
                 in
                 all
                 
                 things
                 honour
                 not
                 God
                 ,
                 beleeve
                 not
                 in
                 God
                 ,
                 and
                 observe
                 not
                 his
                 Commandements
                 as
                 they
                 should
                 doe
                 ;
                 which
                 we
                 cannot
                 do
                 by
                 reason
                 of
                 this
                 naturall
                 infirmity
                 ,
                 or
                 hatred
                 of
                 the
                 flesh
                 ,
                 as
                 Paul
                 calleth
                 it
                 ,
                 against
                 God.
                 In
                 this
                 sense
                 taketh
                 Paul
                 this
                 word
                 ,
                 wicked
                 .
                 So
                 must
                 we
                 interpret
                 St.
                 Paul
                 and
                 take
                 his
                 words
                 ;
                 or
                 else
                 no
                 man
                 should
                 be
                 damned
                 .
                 Now
                 we
                 know
                 that
                 Paul
                 himselfe
                 ,
                 St.
                 Iohn
                 ,
                 and
                 Christ
                 damneth
                 the
                 contemners
                 of
                 God
                 ,
                 or
                 such
                 as
                 willingly
                 continue
                 in
                 sinne
                 ,
                 and
                 will
                 not
                 repent
                 .
                 Those
                 the
                 Scripture
                 excludeth
                 from
                 the
                 generall
                 promise
                 of
                 grace
                 .
                 Thou
                 seest
                 by
                 the
                 places
                 afore
                 rehearsed
                 ,
                 that
                 though
                 wee
                 cannot
                 beleeve
                 in
                 God
                 as
                 undoubtedly
                 as
                 is
                 required
                 ,
                 by
                 reason
                 of
                 this
                 our
                 naturall
                 sicknesse
                 and
                 disease
                 ,
                 yet
                 for
                 Christs
                 sake
                 in
                 the
                 judgement
                 of
                 God
                 wee
                 are
                 accounted
                 as
                 faithfull
                 beleevers
                 ,
                 for
                 whose
                 sake
                 this
                 naturall
                 disease
                 and
                 sicknesse
                 is
                 pardoned
                 ,
                 by
                 what
                 name
                 soever
                 S.
                 Paul
                 calleth
                 the
                 naturall
                 infirmity
                 ,
                 or
                 originall
                 sinne
                 in
                 man.
                 And
                 this
                 imperfection
                 or
                 naturall
                 sicknesse
                 taken
                 of
                 Adam
                 ,
                 excludeth
                 not
                 the
                 person
                 from
                 the
                 promise
                 of
                 God
                 in
                 Christ
                 ,
                 except
                 wee
                 transgresse
                 the
                 limits
                 and
                 bounds
                 of
                 this
                 originall
                 sinne
                 by
                 our
                 owne
                 folly
                 and
                 malice
                 ;
                 and
                 either
                 of
                 a
                 contempt
                 or
                 hate
                 of
                 Gods
                 word
                 ,
                 we
                 fall
                 into
                 sinne
                 ,
                 and
                 transforme
                 our selves
                 into
                 the
                 image
                 of
                 the
                 devill
                 .
                 Then
                 wee
                 exclude
                 by
                 this
                 meanes
                 our selves
                 from
                 the
                 promises
                 and
                 merits
                 of
                 Christ
                 ,
                 who
                 only
                 received
                 our
                 infirmities
                 ,
                 and
                 originall
                 disease
                 ,
                 and
                 not
                 the
                 contempt
                 of
                 him
                 ,
                 and
                 his
                 Law.
                 
              
            
          
           
             
             
               SECTION
               III.
               That
               Gods
               good
               will
               and
               pleasure
               is
               never
               frustrated
               ,
               albeit
               his
               unspeakeable
               love
               take
               no
               effect
               in
               many
               to
               whom
               it
               is
               unfeignedly
               tendered
               .
            
             
               
                 CHAP.
                 16.
                 
              
               
                 In
                 what
                 sense
                 God
                 may
                 be
                 said
                 to
                 have
                 done
                 all
                 that
                 he
                 could
                 for
                 his
                 Vineyard
                 ,
                 or
                 for
                 such
                 as
                 perish
                 .
              
               
                 1
                 TO
                 found
                 both
                 parts
                 of
                 a
                 contradiction
                 in
                 truth
                 ,
                 fals
                 not
                 within
                 the
                 Sphere
                 of
                 omnipotency
                 ,
                 and
                 we
                 may
                 with
                 consent
                 of
                 al
                 Divines
                 ,
                 maintaine
                 it
                 to
                 be
                 impossible
                 .
                 The
                 true
                 originall
                 aswell
                 of
                 our
                 aptnesse
                 to
                 conceive
                 difficulties
                 in
                 the
                 points
                 proposed
                 ,
                 as
                 our
                 ignorance
                 in
                 assoyling
                 them
                 ,
                 is
                 because
                 we
                 extend
                 not
                 this
                 Maxime
                 so
                 far
                 as
                 it
                 naturally
                 would
                 reach
                 ;
                 and
                 the
                 reason
                 why
                 we
                 
                 extend
                 it
                 not
                 so
                 farre
                 ,
                 is
                 our
                 pronenesse
                 to
                 extend
                 our
                 owne
                 power
                 to
                 the
                 utmost
                 ,
                 and
                 ,
                 for
                 the
                 most
                 part
                 farther
                 then
                 justice
                 or
                 true
                 goodnesse
                 can
                 accompany
                 it
                 .
                 It
                 is
                 our
                 nature
                 to
                 be
                 humorous
                 ,
                 and
                 the
                 nature
                 of
                 humor
                 to
                 be
                 unconstant
                 .
                 
                   Fortunes
                   character
                
                 may
                 be
                 every
                 sonne
                 of
                 Adams
                 Motto
                 :
                 
                   Tantum
                   constans
                   in
                   levitate
                   ,
                   Onely
                   constant
                   in
                   unconstancy
                   .
                
                 And
                 being
                 such
                 ,
                 nothing
                 can
                 imply
                 any
                 constant
                 contradiction
                 to
                 our
                 nature
                 ;
                 nothing
                 that
                 is
                 truly
                 and
                 constantly
                 the
                 same
                 ,
                 but
                 will
                 one
                 time
                 or
                 other
                 contradict
                 our
                 changeable
                 and
                 inconstant
                 humors
                 .
                 And
                 these
                 enraged
                 with
                 contradiction
                 ,
                 doe
                 ,
                 (
                 Tyrant-like
                 )
                 arme
                 power
                 ,
                 without
                 just
                 tryall
                 or
                 examination
                 ,
                 without
                 either
                 respect
                 or
                 reverence
                 ,
                 against
                 whatsoever
                 contradicts
                 them
                 .
                 The
                 right
                 use
                 of
                 power
                 in
                 creatures
                 meerely
                 sensitive
                 ,
                 is
                 to
                 satiate
                 their
                 appetites
                 of
                 sense
                 :
                 for
                 nothing
                 hath
                 power
                 to
                 move
                 it selfe
                 ,
                 but
                 what
                 is
                 sensitive
                 :
                 and
                 ,
                 all
                 power
                 ,
                 whether
                 of
                 body
                 or
                 minde
                 ,
                 was
                 bestowed
                 on
                 man
                 for
                 the
                 execution
                 of
                 his
                 will
                 ,
                 or
                 accomplishing
                 his
                 desire
                 of
                 good
                 :
                 but
                 ,
                 since
                 his
                 will
                 ,
                 by
                 his
                 fall
                 ,
                 became
                 irregular
                 ,
                 and
                 his
                 desires
                 corrupt
                 ;
                 his
                 power
                 is
                 become
                 like
                 a
                 common
                 officer
                 ,
                 or
                 undercommander
                 to
                 all
                 his
                 unruly
                 appetites
                 ,
                 domineering
                 by
                 turne
                 or
                 succession
                 ;
                 all
                 other
                 inclinations
                 being
                 under
                 the
                 command
                 of
                 it
                 .
                 So
                 the
                 wise
                 man
                 hath
                 charactered
                 the
                 resolution
                 of
                 voluptuous
                 men
                 ,
                 
                   cap.
                   1.
                   6.
                   
                   Come
                   on
                   therefore
                   ,
                   let
                   us
                   enjoy
                   the
                   good
                   things
                   that
                   are
                   present
                   ,
                   and
                   let
                   us
                   speedily
                   use
                   the
                   creatures
                   like
                   as
                   in
                   youth
                   .
                
                 And
                 
                   ver
                   .
                   11.
                   
                   Let
                   our
                   strength
                   be
                   the
                   Law
                   of
                   justice
                   ;
                   for
                   that
                   which
                   is
                   feeble
                   is
                   found
                   to
                   be
                   nothing
                   worth
                   .
                
                 Even
                 in
                 such
                 as
                 are
                 by
                 
                 most
                 esteemed
                 good
                 men
                 and
                 sober
                 ,
                 those
                 notions
                 of
                 truth
                 and
                 equity
                 which
                 are
                 naturall
                 and
                 implanted
                 ,
                 are
                 so
                 weake
                 and
                 ill
                 taken
                 ;
                 that
                 ,
                 rather
                 than
                 upstart
                 carnall
                 appetites
                 or
                 desires
                 which
                 custome
                 countenanceth
                 ,
                 should
                 be
                 enraged
                 through
                 their
                 reluctance
                 ,
                 they
                 presently
                 yeeld
                 their
                 consents
                 to
                 such
                 proposalls
                 ,
                 as
                 (
                 were
                 they
                 resolute
                 ,
                 firme
                 and
                 constant
                 )
                 would
                 as
                 offensively
                 contradict
                 them
                 ,
                 as
                 punishment
                 or
                 paine
                 doth
                 our
                 sense
                 of
                 pleasure
                 .
                 Vnto
                 such
                 proposalls
                 we
                 often
                 yeeld
                 ,
                 as
                 are
                 impossible
                 to
                 be
                 approved
                 by
                 Equity
                 ;
                 to
                 whom
                 we
                 usually
                 professe
                 our
                 dearest
                 love
                 and
                 allegiance
                 ,
                 with
                 promises
                 to
                 frame
                 our
                 lives
                 by
                 her
                 rules
                 .
                 But
                 love
                 in
                 us
                 (
                 whether
                 one
                 simple
                 and
                 indivisible
                 quality
                 ,
                 or
                 an
                 aggregation
                 or
                 cluster
                 of
                 divers
                 inclinations
                 ,
                 all
                 rooted
                 in
                 one
                 Center
                 ,
                 )
                 is
                 not
                 alike
                 set
                 on
                 divers
                 objects
                 .
                 Hence
                 ,
                 when
                 it
                 comes
                 to
                 opposition
                 betweene
                 sense
                 and
                 reason
                 ,
                 betweene
                 our selves
                 ,
                 our
                 private
                 friends
                 ,
                 and
                 common
                 equity
                 ,
                 it
                 divides
                 it selfe
                 unequally
                 .
                 The
                 particular
                 inconveniences
                 whereto
                 we
                 are
                 daily
                 exposed
                 ,
                 by
                 the
                 inordinate
                 love
                 of
                 the
                 world
                 ,
                 and
                 the
                 flesh
                 ,
                 are
                 infinite
                 ;
                 all
                 may
                 be
                 reduced
                 to
                 these
                 two
                 originalls
                 :
                 First
                 ,
                 it
                 blindes
                 our
                 judgements
                 ,
                 and
                 makes
                 our
                 intentions
                 seeme
                 upright
                 and
                 just
                 to
                 our
                 partiall
                 desires
                 ,
                 or
                 at
                 least
                 not
                 incompatible
                 with
                 the
                 rules
                 of
                 equity
                 ;
                 when
                 as
                 ,
                 to
                 impartiall
                 judgements
                 ,
                 they
                 are
                 palpably
                 unjust
                 .
                 Secondly
                 ,
                 having
                 blinded
                 our
                 judgements
                 ,
                 it
                 forthwith
                 abuseth
                 our
                 power
                 or
                 authority
                 ;
                 to
                 effect
                 whatsoever
                 is
                 not
                 ,
                 for
                 the
                 present
                 ,
                 apprehended
                 for
                 a
                 grosse
                 and
                 evident
                 wrong
                 .
                 So
                 that
                 nothing
                 whereon
                 our
                 love
                 or
                 liking
                 is
                 for
                 the
                 present
                 
                 mainly
                 set
                 ,
                 seemes
                 any
                 way
                 impossible
                 unto
                 us
                 ;
                 unlesse
                 it
                 bee
                 altogether
                 without
                 the
                 compasse
                 of
                 our
                 power
                 :
                 And
                 ,
                 through
                 the
                 variousnesse
                 of
                 our
                 humerous
                 disposition
                 ,
                 that
                 ,
                 which
                 we
                 cannot
                 like
                 or
                 admit
                 to
                 day
                 ,
                 will
                 be
                 allowed
                 of
                 to
                 morrow
                 .
                 But
                 though
                 there
                 bee
                 none
                 that
                 doth
                 good
                 ,
                 no
                 not
                 one
                 ,
                 yet
                 some
                 there
                 be
                 doe
                 lesse
                 evill
                 than
                 others
                 .
                 And
                 seeing
                 those
                 amongst
                 us
                 ,
                 whose
                 love
                 to
                 equity
                 is
                 more
                 strong
                 and
                 constant
                 than
                 their
                 neighbours
                 ,
                 are
                 alwayes
                 drawne
                 with
                 greater
                 difficulty
                 to
                 dispense
                 with
                 truth
                 or
                 approve
                 unjustice
                 ;
                 the
                 consequence
                 necessarily
                 amounting
                 from
                 this
                 experimented
                 truth
                 ,
                 is
                 ,
                 That
                 
                   [
                   if
                   any
                   mans
                   judgement
                   in
                   matters
                   of
                   equity
                   and
                   justice
                   were
                   infallible
                   ,
                   and
                   
                     his
                     love
                  
                   to
                   justice
                   and
                   knowne
                   equity
                   altogether
                   constant
                   and
                   invincible
                   ,
                   it
                   would
                   bee
                   impossible
                   for
                   him
                   to
                   transgresse
                   in
                   judgement
                   .
                   ]
                
                 Thus
                 as
                 well
                 the
                 strength
                 of
                 unconstant
                 humorous
                 desires
                 ,
                 as
                 the
                 faintnesse
                 of
                 love
                 or
                 equity
                 (
                 both
                 which
                 most
                 men
                 may
                 experience
                 in
                 themselves
                 )
                 as
                 the
                 contrary
                 vertues
                 ,
                 which
                 they
                 may
                 observe
                 in
                 some
                 few
                 joyntly
                 conspire
                 to
                 rectifie
                 our
                 conceit
                 of
                 God
                 ,
                 in
                 whom
                 the
                 Ideall
                 perfection
                 ,
                 of
                 the
                 ones
                 integrity
                 and
                 constancy
                 ,
                 is
                 without
                 all
                 mixture
                 of
                 the
                 others
                 vice
                 or
                 humorous
                 impotency
                 .
              
               
                 2
                 The
                 first
                 rule
                 for
                 right
                 extending
                 the
                 former
                 Maxime
                 [
                 To
                 make
                 both
                 parts
                 of
                 a
                 contradiction
                 true
                 ,
                 is
                 no
                 part
                 of
                 the
                 object
                 of
                 power
                 omnipotent
                 ]
                 would
                 be
                 this
                 ;
                 Many
                 effects
                 which
                 are
                 very
                 possible
                 to
                 power
                 alone
                 considered
                 ,
                 or
                 as
                 it
                 hath
                 the
                 mastery
                 over
                 weake
                 inclinations
                 unto
                 equity
                 ,
                 necessarily
                 imply
                 a
                 direct
                 and
                 manifest
                 contradiction
                 unto
                 
                 some
                 Divine
                 Attributes
                 ,
                 no
                 lesse
                 infinite
                 or
                 immutable
                 than
                 Almighty
                 power
                 .
                 Hence
                 it
                 followes
                 ,
                 that
                 many
                 effects
                 or
                 designes
                 ,
                 which
                 seeme
                 possible
                 to
                 the
                 humane
                 nature
                 ,
                 may
                 bee
                 impossible
                 or
                 most
                 incongruous
                 to
                 the
                 Divine
                 .
                 It
                 is
                 more
                 shamefull
                 then
                 impossible
                 for
                 rich
                 men
                 to
                 lye
                 &
                 cozen
                 ,
                 or
                 for
                 Magistrates
                 to
                 oppresse
                 and
                 wrong
                 their
                 inferiors
                 ;
                 albeit
                 the
                 ones
                 riches
                 or
                 others
                 power
                 ,
                 were
                 infinitely
                 increased
                 ,
                 without
                 internall
                 increase
                 of
                 their
                 fidelity
                 .
                 But
                 to
                 him
                 that
                 is
                 eternally
                 true
                 and
                 just
                 ,
                 yea
                 eternall
                 truth
                 and
                 justice
                 ,
                 it
                 is
                 as
                 impossible
                 to
                 speak
                 an
                 untruth
                 ,
                 or
                 doe
                 wrong
                 ,
                 as
                 for
                 truth
                 to
                 be
                 a
                 lye
                 ,
                 or
                 justice
                 to
                 be
                 unjust
                 .
                 Many
                 things
                 then
                 are
                 possible
                 to
                 meere
                 power
                 ,
                 which
                 are
                 impossible
                 to
                 it
                 ,
                 as
                 linkt
                 with
                 truth
                 or
                 love
                 ;
                 and
                 many
                 things
                 againe
                 possible
                 to
                 it
                 ,
                 as
                 linkt
                 with
                 these
                 ,
                 which
                 yet
                 directly
                 contradict
                 the
                 eternall
                 patterne
                 of
                 justice
                 or
                 goodnesse
                 ;
                 and
                 are
                 by
                 consequent
                 impossible
                 to
                 the
                 Almighty
                 ,
                 who
                 is
                 no
                 lesse
                 just
                 and
                 good
                 ,
                 then
                 powerfull
                 .
                 Many
                 Pyrats
                 by
                 Sea
                 ,
                 or
                 Robbers
                 by
                 Land
                 ,
                 might
                 they
                 injoy
                 but
                 halfe
                 the
                 power
                 &
                 authority
                 for
                 a
                 Month
                 ,
                 whereof
                 ordinary
                 Princes
                 by
                 inheritance
                 are
                 possest
                 ;
                 would
                 doe
                 their
                 companions
                 and
                 friends
                 more
                 good
                 ,
                 and
                 worke
                 their
                 enemies
                 greater
                 spoyle
                 in
                 this
                 short
                 space
                 ,
                 than
                 any
                 Monarch
                 can
                 doe
                 in
                 his
                 whole
                 raigne
                 ,
                 which
                 holds
                 it
                 a
                 point
                 of
                 Majestie
                 to
                 moderate
                 his
                 actions
                 by
                 that
                 Princely
                 rule
                 ;
                 
                   Princeps
                   id
                   potest
                   quod
                   jure
                   potest
                   ,
                   Princes
                   can
                   do
                   no
                   more
                   than
                   they
                   can
                   doe
                   justly
                   .
                
                 In
                 this
                 sense
                 ,
                 I
                 think
                 we
                 may
                 truly
                 say
                 ,
                 all
                 before
                 Christ
                 were
                 theeves
                 &
                 robbers
                 ,
                 or
                 in
                 respect
                 of
                 him
                 very
                 unjust
                 ;
                 not
                 
                   Abraham
                   ,
                   David
                   ,
                   Ezekiah
                   ,
                   Iosias
                   ,
                
                 not
                 one
                 of
                 the
                 Prophets
                 ,
                 
                 might
                 they
                 have
                 but
                 halfe
                 that
                 power
                 and
                 authority
                 cōmitted
                 to
                 them
                 over
                 Angels
                 for
                 a
                 night
                 ,
                 which
                 the
                 Son
                 of
                 God
                 from
                 everlasting
                 had
                 ,
                 without
                 robbery
                 ;
                 but
                 would
                 have
                 thought
                 it
                 very
                 possible
                 to
                 have
                 removed
                 the
                 Romane
                 Army
                 with
                 as
                 great
                 terror
                 ,
                 losse
                 and
                 disgrace
                 ,
                 as
                 the
                 Angell
                 of
                 the
                 Lord
                 sometimes
                 had
                 done
                 the
                 Assyrians
                 ,
                 from
                 Ierusalems-siege
                 ;
                 whose
                 fatall
                 destruction
                 ,
                 God
                 incarnate
                 cleerly
                 foreseeing
                 ,
                 bewailed
                 with
                 teares
                 ,
                 but
                 would
                 not
                 ,
                 but
                 could
                 not
                 prevent
                 .
                 For
                 to
                 the
                 King
                 of
                 everlasting
                 righteousnesse
                 ,
                 that
                 onely
                 was
                 possible
                 ,
                 which
                 was
                 justly
                 possible
                 .
                 And
                 though
                 he
                 were
                 a
                 Father
                 to
                 Israel
                 ,
                 and
                 the
                 Prince
                 of
                 peace
                 ,
                 yet
                 he
                 approves
                 a
                 most
                 bloody
                 and
                 mercilesse
                 warre
                 ,
                 before
                 an
                 unjust
                 peace
                 ,
                 and
                 disgracefull
                 to
                 Eternall
                 Majestie
                 ;
                 for
                 so
                 the
                 Prophet
                 had
                 said
                 in
                 his
                 name
                 ,
                 before
                 ,
                 
                   There
                   is
                   no
                   peace
                   unto
                   the
                   wicked
                
                 ;
                 to
                 such
                 as
                 stubbornely
                 abandon
                 the
                 wayes
                 of
                 peace
                 ,
                 and
                 wilfully
                 neglect
                 saving
                 health
                 ,
                 so
                 often
                 and
                 lovingly
                 tendred
                 unto
                 them
                 ;
                 
                   Hos
                   salus
                   ipsa
                   servare
                   non
                   potuit
                   ,
                
                 and
                 shall
                 infinite
                 power
                 save
                 them
                 ,
                 whom
                 infinite
                 salvation
                 cannot
                 save
                 ?
              
               
                 3
                 To
                 have
                 smitten
                 the
                 men
                 of
                 Sodom
                 with
                 blindnesse
                 ,
                 before
                 lust
                 had
                 entred
                 in
                 at
                 their
                 eyes
                 ;
                 had
                 beene
                 a
                 worke
                 as
                 easie
                 to
                 Almighty
                 power
                 ,
                 as
                 blinding
                 them
                 in
                 the
                 attempt
                 or
                 prosecution
                 of
                 lust
                 conceived
                 .
                 But
                 that
                 contradiction
                 which
                 the
                 prevention
                 of
                 this
                 sinne
                 ,
                 did
                 not
                 imply
                 unto
                 Gods
                 power
                 ,
                 it
                 did
                 (
                 all
                 circumstances
                 considered
                 )
                 necessarily
                 imply
                 unto
                 his
                 Iustice
                 ;
                 by
                 whose
                 immutable
                 and
                 eternall
                 rules
                 ,
                 they
                 were
                 left
                 unguarded
                 against
                 these
                 foule
                 temptions
                 ,
                 for
                 wilfull
                 contempt
                 of
                 
                 his
                 goodnesse
                 ,
                 for
                 abusing
                 his
                 long
                 suffering
                 and
                 loving
                 kindnesse
                 .
                 But
                 did
                 it
                 imply
                 any
                 contradictiō
                 to
                 his
                 goodnesse
                 or
                 loving
                 kindnesse
                 ,
                 to
                 have
                 prevented
                 the
                 Sodomites
                 former
                 contempt
                 or
                 abuse
                 of
                 them
                 ?
                 Out
                 of
                 question
                 it
                 did
                 ,
                 unto
                 his
                 eternall
                 equity
                 ;
                 
                   for
                   all
                   his
                   waies
                   are
                   mercy
                   and
                   truth
                   .
                
                 And
                 these
                 Sodomites
                 wilfulnesse
                 presupposed
                 ,
                 the
                 eternall
                 rule
                 of
                 his
                 goodnesse
                 and
                 loving
                 kindnesse
                 ,
                 had
                 appointed
                 justice
                 to
                 debarre
                 them
                 ,
                 as
                 now
                 they
                 are
                 ,
                 from
                 reaping
                 those
                 fruits
                 ,
                 whereof
                 his
                 goodnesse
                 ,
                 as
                 they
                 were
                 men
                 ,
                 had
                 made
                 them
                 capable
                 .
                 The
                 principle
                 whence
                 the
                 just
                 proofe
                 of
                 these
                 seeming
                 paradoxes
                 ,
                 as
                 also
                 the
                 right
                 explication
                 of
                 all
                 difficulties
                 in
                 this
                 argument
                 ,
                 must
                 be
                 derived
                 ,
                 is
                 a
                 Schoole
                 Maxime
                 borrowed
                 from
                 orthodoxall
                 antiquity
                 ,
                 now
                 not
                 much
                 used
                 ,
                 but
                 of
                 much
                 use
                 in
                 true
                 Divinity
                 ,
                 and
                 for
                 this
                 reason
                 to
                 bee
                 more
                 fully
                 insisted
                 upon
                 ,
                 in
                 the
                 
                   Treatise
                   of
                   mans
                   first
                   estate
                
                 .
                 The
                 Maxime
                 it self
                 is
                 briefly
                 thus
                 ;
                 
                   It
                   is
                   impossible
                   for
                   mā
                   or
                   other
                   created
                   substance
                   ,
                   to
                   be
                   absolutely
                   impeccable
                   from
                   his
                   creation
                   .
                
                 Onely
                 He
                 that
                 is
                 infinite
                 in
                 being
                 ,
                 is
                 infinitely
                 good
                 ;
                 and
                 infinite
                 goodnesse
                 onely
                 implyes
                 an
                 absolute
                 impossibility
                 of
                 being
                 bad
                 .
                 As
                 God
                 onely
                 essentially
                 is
                 ,
                 so
                 hee
                 onely
                 is
                 essentially
                 and
                 immutably
                 good
                 ;
                 all
                 things
                 besides
                 him
                 are
                 or
                 sometimes
                 were
                 subject
                 to
                 mutability
                 ,
                 aswell
                 in
                 Essence
                 as
                 in
                 their
                 state
                 and
                 condition
                 .
                 Power
                 omnipotent
                 could
                 not
                 from
                 the
                 first
                 Creation
                 ,
                 have
                 pared
                 off
                 all
                 mutabilitie
                 from
                 mans
                 morall
                 goodnesse
                 ,
                 without
                 perishing
                 the
                 onely
                 possible
                 root
                 of
                 his
                 eternall
                 and
                 immutable
                 happinesse
                 .
                 To
                 decline
                 to
                 evill
                 ,
                 implyes
                 no
                 contradiction
                 to
                 
                   Being
                   simply
                
                 ,
                 
                 but
                 onely
                 to
                 
                   omnipotent
                   being
                
                 :
                 it
                 is
                 so
                 possible
                 to
                 all
                 Creatures
                 ,
                 that
                 without
                 this
                 possibility
                 ,
                 it
                 were
                 (
                 as
                 we
                 shall
                 afterwards
                 prove
                 )
                 impossible
                 for
                 them
                 to
                 be
                 truly
                 like
                 their
                 Creator
                 ,
                 for
                 a
                 moment
                 in
                 that
                 attribute
                 ,
                 whose
                 participation
                 is
                 the
                 only
                 assurance
                 of
                 their
                 eternall
                 weale
                 .
                 If
                 God
                 either
                 by
                 his
                 omnipotent
                 power
                 ,
                 or
                 infinite
                 wisedome
                 ,
                 had
                 necessarily
                 (
                 though
                 without
                 any
                 violence
                 )
                 restrained
                 this
                 possibility
                 in
                 man
                 ,
                 of
                 declining
                 from
                 good
                 to
                 evill
                 ,
                 man
                 had
                 forthwith
                 ceased
                 to
                 have
                 beene
                 truly
                 and
                 inherently
                 good
                 ,
                 and
                 ceasing
                 to
                 be
                 such
                 ,
                 had
                 utterly
                 lost
                 all
                 possibilities
                 of
                 that
                 estate
                 ,
                 whose
                 pledge
                 or
                 earnest
                 he
                 received
                 in
                 his
                 creation
                 .
                 Gods
                 goodnesse
                 is
                 his
                 happinesse
                 .
                 And
                 his
                 participative
                 goodnesse
                 is
                 the
                 foundation
                 of
                 mans
                 happinesse
                 .
                 So
                 that
                 not
                 Gods
                 justice
                 onely
                 ,
                 but
                 that
                 loving
                 kindnesse
                 whereby
                 hee
                 created
                 man
                 ,
                 and
                 appointed
                 him
                 as
                 heyre
                 apparent
                 of
                 life
                 eternall
                 ,
                 did
                 remove
                 all
                 necessity
                 from
                 his
                 will
                 ,
                 because
                 the
                 imposition
                 of
                 necessity
                 (
                 whether
                 laid
                 upon
                 him
                 by
                 power
                 or
                 wisdome
                 infinite
                 )
                 had
                 utterly
                 extinguished
                 that
                 goodnesse
                 wherein
                 it
                 was
                 onely
                 possible
                 for
                 the
                 creature
                 to
                 expresse
                 the
                 Creators
                 goodnesse
                 manifested
                 in
                 his
                 creation
                 .
                 Now
                 that
                 was
                 not
                 Gods
                 essentiall
                 or
                 immutable
                 goodnesse
                 ,
                 for
                 that
                 is
                 incommunicable
                 .
                 All
                 the
                 goodnesse
                 man
                 is
                 capable
                 of
                 ,
                 doth
                 but
                 expresse
                 Gods
                 goodnesse
                 communicative
                 .
                 It
                 is
                 the
                 stampe
                 of
                 it
                 communicated
                 .
                 As
                 God
                 then
                 did
                 communicate
                 his
                 goodnesse
                 to
                 his
                 creatures
                 ,
                 not
                 by
                 necessity
                 but
                 freely
                 ,
                 so
                 could
                 not
                 the
                 creature
                 be
                 truly
                 good
                 (
                 that
                 is
                 like
                 his
                 God
                 )
                 by
                 necessity
                 but
                 freely
                 .
                 Nor
                 was
                 it
                 possible
                 for
                 him
                 to
                 have
                 beene
                 either
                 
                 confirmed
                 in
                 such
                 goodnesse
                 as
                 he
                 had
                 ,
                 or
                 translated
                 to
                 everlasting
                 happinesse
                 ;
                 but
                 by
                 continuing
                 freely
                 good
                 for
                 some
                 space
                 ,
                 or
                 lesse
                 evill
                 ,
                 than
                 by
                 the
                 liberty
                 which
                 God
                 by
                 his
                 immutable
                 law
                 had
                 given
                 him
                 in
                 his
                 creation
                 ,
                 hee
                 possibly
                 might
                 have
                 beene
                 .
                 Continuing
                 good
                 ,
                 though
                 but
                 for
                 a
                 while
                 ,
                 without
                 necessity
                 ,
                 the
                 riches
                 of
                 Gods
                 free
                 bounty
                 ,
                 had
                 beene
                 continually
                 increased
                 towards
                 him
                 ,
                 and
                 had
                 finally
                 established
                 him
                 in
                 everlasting
                 blisse
                 by
                 confirmation
                 of
                 him
                 in
                 true
                 goodnesse
                 ,
                 or
                 by
                 investing
                 him
                 with
                 immortality
                 .
                 Since
                 his
                 fall
                 wee
                 are
                 not
                 usually
                 capable
                 of
                 mercy
                 or
                 of
                 the
                 increase
                 of
                 his
                 bounty
                 ;
                 much
                 lesse
                 of
                 these
                 everlasting
                 fruits
                 whereof
                 blessings
                 temporall
                 are
                 the
                 pledges
                 ;
                 but
                 by
                 free
                 abstinence
                 from
                 some
                 evills
                 ,
                 unto
                 whose
                 practices
                 ,
                 the
                 possibility
                 of
                 our
                 corrupted
                 nature
                 might
                 be
                 improved
                 .
                 And
                 albeit
                 we
                 doe
                 not
                 alway
                 that
                 which
                 is
                 in
                 its
                 nature
                 evill
                 ,
                 yet
                 we
                 can
                 doe
                 nothing
                 well
                 ,
                 but
                 even
                 the
                 good
                 which
                 we
                 do
                 we
                 doe
                 it
                 naughtily
                 :
                 yet
                 unlesse
                 we
                 doe
                 both
                 lesse
                 evill
                 ,
                 and
                 the
                 good
                 which
                 we
                 do
                 lesse
                 naughtily
                 than
                 we
                 possibly
                 might
                 doe
                 ,
                 God
                 still
                 diminisheth
                 the
                 riches
                 of
                 his
                 bounty
                 towards
                 us
                 ;
                 and
                 by
                 inhibiting
                 the
                 sweet
                 influence
                 of
                 his
                 gracious
                 providence
                 ,
                 suffers
                 us
                 to
                 fall
                 from
                 one
                 wickednesse
                 to
                 another
                 ,
                 being
                 prone
                 to
                 runne
                 headlong
                 into
                 all
                 ,
                 if
                 once
                 the
                 reines
                 of
                 our
                 unruly
                 appetites
                 ,
                 bee
                 given
                 into
                 our
                 unweildie
                 hands
                 .
                 Farre
                 bee
                 it
                 from
                 any
                 sonne
                 of
                 Adam
                 to
                 thinke
                 hee
                 is
                 able
                 without
                 Gods
                 love
                 and
                 favour
                 to
                 withdraw
                 himselfe
                 from
                 the
                 extremities
                 of
                 mischiefe
                 ,
                 much
                 lesse
                 to
                 doe
                 such
                 good
                 as
                 may
                 make
                 him
                 capable
                 of
                 well-doing
                 .
                 
                 So
                 strong
                 is
                 our
                 love
                 to
                 sinfull
                 pleasures
                 ,
                 since
                 our
                 first
                 parents
                 gave
                 the
                 reines
                 unto
                 our
                 appetite
                 ,
                 that
                 none
                 can
                 recall
                 themselves
                 or
                 repent
                 ,
                 without
                 the
                 attractions
                 of
                 infinite
                 love
                 .
                 And
                 yet
                 many
                 whom
                 this
                 infinite
                 love
                 doth
                 daily
                 imbrace
                 ,
                 because
                 they
                 apprehend
                 not
                 it
                 ,
                 are
                 never
                 brought
                 by
                 the
                 attractions
                 of
                 it
                 to
                 true
                 repentance
                 .
                 
                   Despisest
                   thou
                   the
                   riches
                   of
                   his
                   goodnesse
                   ,
                
                 saith
                 the
                 Apostle
                 ,
                 
                   Rom.
                   2.
                   4.
                   his
                   forbearance
                   and
                   long
                   suffering
                   ,
                   not
                   knowing
                   that
                   the
                   goodnesse
                   of
                   God
                   leadeth
                   thee
                   to
                   repentance
                   ?
                
                 Of
                 whom
                 speakes
                 he
                 thus
                 ?
                 of
                 such
                 onely
                 as
                 truly
                 repent
                 ,
                 and
                 by
                 patient
                 continuance
                 in
                 wel-doing
                 ,
                 seeke
                 for
                 glory
                 ,
                 honour
                 ,
                 and
                 immortality
                 ?
                 nay
                 ,
                 but
                 ,
                 of
                 them
                 who
                 for
                 
                   hardnesse
                   of
                   heart
                   ,
                   cannot
                   repent
                   ;
                   but
                   treasure
                   up
                   wrath
                   against
                   the
                   day
                   of
                   wrath
                   ,
                   and
                   the
                   revelation
                   of
                   the
                   righteous
                   judgment
                   of
                   God.
                   
                
              
               
                 4
                 Were
                 the
                 riches
                 of
                 his
                 bounty
                 therefore
                 fained
                 ,
                 or
                 did
                 hee
                 onely
                 profer
                 ,
                 but
                 not
                 purpose
                 to
                 draw
                 them
                 unto
                 repentance
                 ,
                 which
                 repented
                 not
                 ?
                 this
                 is
                 no
                 part
                 of
                 our
                 heavenly
                 Fathers
                 perfection
                 ,
                 no
                 fruit
                 of
                 that
                 wisedome
                 which
                 is
                 from
                 above
                 ,
                 but
                 a
                 point
                 of
                 earthly
                 policy
                 devoid
                 of
                 honesty
                 ;
                 a
                 meere
                 tricke
                 of
                 wordly
                 wit
                 ,
                 to
                 whose
                 practice
                 nothing
                 but
                 weaknesse
                 and
                 impotence
                 to
                 accomplish
                 great
                 desires
                 ,
                 can
                 mis-incline
                 mans
                 corrupted
                 nature
                 .
                 But
                 doth
                 it
                 not
                 argue
                 the
                 like
                 impotency
                 ,
                 though
                 no
                 such
                 want
                 of
                 integrity
                 in
                 God
                 ,
                 not
                 to
                 effect
                 what
                 he
                 wils
                 more
                 ardently
                 and
                 more
                 unfainedly
                 ,
                 than
                 man
                 can
                 doe
                 the
                 increase
                 or
                 continuance
                 of
                 his
                 welfare
                 ,
                 or
                 avoidance
                 of
                 endlesse
                 misery
                 ?
                 No
                 ;
                 it
                 being
                 supposed
                 (
                 as
                 we
                 have
                 said
                 )
                 that
                 man
                 is
                 not
                 capable
                 of
                 
                 endlesse
                 joyes
                 ,
                 unlesse
                 he
                 will
                 be
                 wrought
                 by
                 meere
                 love
                 ,
                 without
                 the
                 impulsions
                 of
                 unresistible
                 power
                 ,
                 unfaignedly
                 to
                 love
                 him
                 that
                 hath
                 prepared
                 them
                 for
                 him
                 ;
                 the
                 same
                 infinite
                 love
                 which
                 continually
                 drawes
                 him
                 unto
                 repentance
                 ,
                 was
                 in
                 congruity
                 to
                 leave
                 him
                 a
                 possibility
                 not
                 to
                 be
                 drawne
                 by
                 it
                 .
                 For
                 coactive
                 penitency
                 ,
                 would
                 have
                 frustrated
                 the
                 end
                 to
                 which
                 repentance
                 is
                 but
                 a
                 meane
                 subordinate
                 .
                 The
                 imployment
                 or
                 exercise
                 of
                 Gods
                 almighty
                 power
                 to
                 make
                 men
                 repent
                 against
                 their
                 wils
                 ,
                 or
                 before
                 they
                 were
                 wrought
                 to
                 a
                 willingnesse
                 by
                 the
                 sweet
                 attractions
                 of
                 his
                 infinite
                 love
                 ,
                 or
                 by
                 threatnings
                 of
                 judgements
                 not
                 infinite
                 or
                 irresistible
                 ,
                 would
                 be
                 like
                 the
                 indeavors
                 of
                 a
                 loving
                 Father
                 ,
                 more
                 strong
                 than
                 circumspect
                 ,
                 who
                 out
                 of
                 pity
                 to
                 his
                 sonne
                 ,
                 whom
                 he
                 sees
                 ready
                 to
                 be
                 choked
                 with
                 water
                 ,
                 should
                 strangle
                 him
                 by
                 violent
                 haling
                 him
                 to
                 the
                 shore
                 .
                 Most
                 men
                 by
                 ascribing
                 that
                 unto
                 Gods
                 power
                 which
                 is
                 the
                 peculiar
                 and
                 essentiall
                 effect
                 of
                 his
                 love
                 ,
                 doe
                 finally
                 misse
                 of
                 that
                 good
                 ,
                 which
                 both
                 infallibly
                 conspire
                 to
                 poure
                 ,
                 without
                 measure
                 ,
                 upon
                 all
                 such
                 as
                 take
                 right
                 and
                 orderly
                 hold
                 of
                 them
                 .
                 How
                 shall
                 wee
                 then
                 fasten
                 our
                 faith
                 to
                 them
                 aright
                 ?
                 we
                 are
                 to
                 beleeve
                 ,
                 that
                 Gods
                 infinite
                 power
                 shall
                 effect
                 without
                 controule
                 or
                 checke
                 of
                 any
                 thing
                 in
                 heaven
                 or
                 earth
                 ,
                 all
                 things
                 possible
                 for
                 their
                 endlesse
                 good
                 ,
                 that
                 truly
                 love
                 him
                 ;
                 but
                 constraines
                 no
                 mans
                 will
                 to
                 love
                 him
                 ,
                 being
                 alwaies
                 armed
                 against
                 wilfull
                 neglectors
                 of
                 his
                 unfaigned
                 love
                 .
                 No
                 man
                 would
                 argue
                 his
                 love
                 to
                 be
                 lesse
                 than
                 infinite
                 ,
                 because
                 not
                 able
                 to
                 produce
                 the
                 effects
                 of
                 infinite
                 power
                 :
                 and
                 as
                 little
                 reason
                 wee
                 have
                 to
                 
                 thinke
                 ,
                 that
                 power
                 ,
                 though
                 infinite
                 ,
                 should
                 bee
                 the
                 true
                 immediate
                 parent
                 of
                 love
                 ,
                 which
                 never
                 springs
                 in
                 any
                 reasonable
                 creature
                 ,
                 but
                 from
                 the
                 seedes
                 of
                 love
                 or
                 lovelines
                 sown
                 in
                 the
                 humane
                 soule
                 ,
                 though
                 they
                 doe
                 not
                 alwayes
                 prosper
                 .
                 Constraint
                 ,
                 because
                 it
                 is
                 the
                 proper
                 and
                 immediate
                 effect
                 of
                 power
                 ,
                 is
                 a
                 companion
                 fit
                 for
                 lust
                 ;
                 whose
                 satisfaction
                 breedes
                 rather
                 a
                 loathing
                 of
                 the
                 parties
                 constrained
                 ,
                 than
                 any
                 good
                 wil
                 or
                 purpose
                 to
                 reward
                 them
                 for
                 being
                 unwilling
                 ,
                 unloving
                 ,
                 or
                 impatient
                 passives
                 ;
                 nothing
                 but
                 true
                 unforced
                 love
                 ,
                 can
                 yeeld
                 contentment
                 unto
                 love
                 .
                 Needy
                 man
                 ,
                 to
                 whom
                 benevolences
                 though
                 wrested
                 are
                 ever
                 gratefull
                 ,
                 cannot
                 bee
                 induced
                 to
                 love
                 the
                 parties
                 from
                 whom
                 they
                 are
                 wrested
                 .
                 For
                 ,
                 
                   Non
                   tantum
                   ingratum
                   sed
                   invisum
                   est
                   beneficium
                   superbè
                   datum
                   :
                   Good
                   offices
                   whilest
                   they
                   are
                   presented
                   by
                   pride
                   ,
                   are
                   not
                   onely
                   ungratefull
                   but
                   odious
                   .
                
                 But
                 God
                 who
                 giveth
                 to
                 all
                 men
                 liberally
                 ,
                 and
                 upbraideth
                 no
                 man
                 ;
                 as
                 he
                 esteemes
                 no
                 gifts
                 (
                 howsoever
                 given
                 )
                 so
                 he
                 alwayes
                 detests
                 the
                 niggardly
                 backwardnesse
                 ,
                 and
                 loves
                 the
                 cheerfulnesse
                 of
                 the
                 giver
                 .
              
               
                 5
                 From
                 these
                 discussions
                 the
                 truth
                 of
                 the
                 former
                 rule
                 ,
                 with
                 the
                 right
                 solution
                 of
                 the
                 maine
                 probleme
                 proposed
                 ,
                 may
                 bee
                 illustrated
                 ,
                 by
                 examples
                 of
                 divers
                 kinds
                 in
                 subjects
                 knowne
                 and
                 familiar
                 .
                 Be
                 the
                 charge
                 never
                 so
                 great
                 ,
                 so
                 the
                 exonerations
                 be
                 well
                 nigh
                 equal
                 ,
                 the
                 incoms
                 are
                 lesse
                 than
                 if
                 their
                 charge
                 were
                 little
                 ,
                 and
                 their
                 exonerations
                 none
                 .
                 Or
                 ,
                 be
                 a
                 mans
                 revenues
                 never
                 so
                 large
                 ,
                 so
                 his
                 necessary
                 expences
                 be
                 no
                 lesse
                 ,
                 hee
                 shall
                 not
                 bee
                 able
                 to
                 doe
                 as
                 much
                 for
                 his
                 friend
                 in
                 some
                 reall
                 kindnesse
                 ,
                 as
                 hee
                 
                 whose
                 estate
                 is
                 not
                 halfe
                 so
                 great
                 ,
                 if
                 so
                 his
                 annuall
                 expences
                 be
                 tenne
                 times
                 lesse
                 .
                 In
                 like
                 case
                 ,
                 though
                 mans
                 love
                 to
                 his
                 dearest
                 friend
                 ,
                 be
                 (
                 in
                 respect
                 of
                 Gods
                 love
                 to
                 us
                 )
                 but
                 faint
                 ,
                 and
                 his
                 power
                 but
                 small
                 ;
                 yet
                 because
                 his
                 love
                 to
                 justice
                 is
                 much
                 lesse
                 ,
                 or
                 rather
                 his
                 partiality
                 greater
                 ,
                 hee
                 oft-times
                 effects
                 that
                 for
                 his
                 temporall
                 good
                 ,
                 which
                 God
                 though
                 infinite
                 in
                 power
                 ,
                 doth
                 not
                 effect
                 for
                 those
                 whom
                 hee
                 infinitely
                 loves
                 .
                 For
                 the
                 bequests
                 or
                 grants
                 made
                 unto
                 man
                 by
                 his
                 infinite
                 love
                 ,
                 must
                 undergoe
                 the
                 examination
                 of
                 justice
                 and
                 equitie
                 .
                 What
                 are
                 alike
                 infinite
                 ,
                 before
                 they
                 passe
                 the
                 irrevocable
                 seale
                 of
                 infinite
                 power
                 ,
                 one
                 of
                 these
                 cannot
                 attempt
                 ,
                 much
                 lesse
                 absolutely
                 bring
                 ought
                 to
                 passe
                 ,
                 without
                 the
                 others
                 consent
                 .
                 Infinite
                 love
                 cannot
                 oversway
                 ,
                 either
                 Gods
                 incomprehensible
                 wisedome
                 to
                 devise
                 ,
                 or
                 his
                 omnipotency
                 to
                 practise
                 meanes
                 for
                 mans
                 salvation
                 ,
                 which
                 contradict
                 the
                 unchangeable
                 rules
                 of
                 infinite
                 equity
                 .
                 His
                 love
                 is
                 as
                 truly
                 indivisible
                 ,
                 as
                 infinite
                 ;
                 and
                 is
                 for
                 this
                 reason
                 more
                 indissolubly
                 linkt
                 unto
                 the
                 unchangeable
                 rules
                 of
                 his
                 owne
                 justice
                 or
                 equity
                 ,
                 than
                 unto
                 mankinde
                 ,
                 whose
                 goodnesse
                 in
                 his
                 best
                 estate
                 ,
                 was
                 but
                 mutable
                 ;
                 nor
                 are
                 any
                 of
                 Adams
                 posterity
                 so
                 capable
                 of
                 that
                 infinite
                 mercie
                 ,
                 wherewith
                 God
                 embraceth
                 them
                 ,
                 as
                 Gods
                 Iustice
                 and
                 Majestie
                 are
                 of
                 his
                 infinite
                 Love.
                 These
                 being
                 as
                 He
                 is
                 absolutely
                 immutable
                 ,
                 are
                 throughout
                 eternity
                 immutably
                 loved
                 of
                 him
                 ,
                 who
                 indivisibly
                 is
                 
                   Majestie
                   ,
                   Iustice
                   ,
                   Love
                   ,
                   immutable
                   .
                
              
            
             
               
               
                 CHAP.
                 17.
                 
              
               
                 The
                 truth
                 and
                 ardency
                 of
                 Gods
                 love
                 unto
                 such
                 as
                 perish
                 ,
                 testified
                 by
                 our
                 Saviour
                 ,
                 and
                 by
                 S.
                 Paul.
                 
              
               
                 1
                 THese
                 are
                 no
                 Paradoxes
                 ,
                 but
                 plaine
                 truth
                 ;
                 without
                 whose
                 acknowledgement
                 ,
                 wee
                 shall
                 hardly
                 finde
                 any
                 true
                 sense
                 or
                 good
                 meaning
                 in
                 Gods
                 protestations
                 of
                 sorrow
                 for
                 his
                 peoples
                 plagues
                 ,
                 or
                 in
                 his
                 expostulations
                 of
                 their
                 unthankfulnesse
                 ,
                 or
                 in
                 his
                 kind
                 invitations
                 of
                 them
                 to
                 repentance
                 ,
                 which
                 never
                 repent
                 ,
                 or
                 in
                 his
                 tender
                 profers
                 of
                 salvation
                 to
                 those
                 which
                 perish
                 .
                 
                   I
                   have
                   spred
                   out
                   my
                   hands
                   all
                   the
                   day
                   long
                   unto
                   a
                   rebellious
                   people
                   ,
                   which
                   walketh
                   in
                   a
                   way
                   that
                   was
                   not
                   good
                   ,
                   after
                   their
                   owne
                   thoughts
                   ,
                   &c.
                   Isay
                   65.
                   2.
                   
                
                 His
                 infinite
                 power
                 expects
                 their
                 conversion
                 ,
                 as
                 the
                 Mariner
                 doth
                 the
                 turning
                 of
                 the
                 Tyde
                 ;
                 but
                 may
                 not
                 transport
                 them
                 into
                 the
                 land
                 of
                 Promise
                 ,
                 untill
                 his
                 Loving-kindnesse
                 have
                 converted
                 them
                 .
                 The
                 unremovable
                 rules
                 of
                 eternall
                 equity
                 ,
                 will
                 not
                 suffer
                 him
                 to
                 stretch
                 out
                 his
                 hands
                 any
                 farther
                 than
                 he
                 doth
                 ,
                 towards
                 the
                 sonnes
                 of
                 men
                 ;
                 and
                 when
                 the
                 measure
                 of
                 their
                 iniquity
                 is
                 accomplished
                 ,
                 his
                 infinite
                 Iustice
                 will
                 not
                 suffer
                 him
                 to
                 stretch
                 them
                 out
                 so
                 farre
                 any
                 longer
                 .
                 Albeit
                 hee
                 cannot
                 then
                 without
                 unfaigned
                 sorrow
                 ,
                 withdraw
                 them
                 from
                 those
                 to
                 whom
                 in
                 love
                 unfaigned
                 hee
                 hath
                 stretcht
                 them
                 out
                 .
                 Thus
                 Ierusalems
                 iniquity
                 come
                 to
                 the
                 full
                 
                 did
                 fill
                 our
                 Redeemers
                 heart
                 with
                 woe
                 ,
                 and
                 his
                 eyes
                 with
                 teares
                 .
                 
                   If
                   thou
                   hadst
                   knowne
                   ,
                   even
                   thou
                   ,
                   at
                   least
                   in
                   this
                   thy
                   day
                   ,
                   the
                   things
                   which
                   belong
                   unto
                   thy
                   peace
                   ;
                   but
                   now
                   they
                   are
                   hid
                   from
                   thine
                   eyes
                   :
                   Luke
                   19.
                   42.
                   
                
                 Did
                 he
                 speake
                 this
                 as
                 man
                 ,
                 or
                 doth
                 not
                 the
                 Spirit
                 say
                 the
                 same
                 ?
                 Hee
                 that
                 spake
                 this
                 ,
                 spake
                 nothing
                 but
                 words
                 of
                 spirit
                 and
                 life
                 ,
                 nothing
                 but
                 the
                 words
                 of
                 God
                 ,
                 if
                 we
                 may
                 beleeve
                 that
                 he
                 meant
                 as
                 he
                 hath
                 spoken
                 .
                 
                   I
                   have
                   not
                   spoken
                
                 (
                 saith
                 *
                 Hee
                 )
                 
                   of
                   my selfe
                   ,
                   but
                   the
                   Father
                   which
                   sent
                   me
                   ,
                   hee
                   gave
                   me
                   a
                   commandement
                   ,
                   what
                   I
                   should
                   say
                   ,
                   and
                   what
                   I
                   should
                   speake
                   :
                   whatsoever
                   I
                   speake
                   therefore
                   ,
                   even
                   as
                   the
                   Father
                   said
                   unto
                   me
                   so
                   I
                   speake
                   .
                
                 His
                 bowels
                 of
                 compassion
                 were
                 freely
                 extended
                 towards
                 thē
                 ,
                 from
                 that
                 exact
                 conformity
                 which
                 his
                 spotlesse
                 and
                 blessed
                 soule
                 held
                 with
                 Gods
                 infinite
                 love
                 ;
                 and
                 yet
                 restrained
                 againe
                 by
                 that
                 conformity
                 ,
                 which
                 it
                 as
                 exactly
                 held
                 with
                 the
                 eternall
                 rules
                 of
                 Gods
                 infinite
                 justice
                 or
                 equity
                 :
                 and
                 from
                 these
                 different
                 motions
                 or
                 distractions
                 ,
                 thus
                 occasioned
                 from
                 that
                 indissoluble
                 uniō
                 of
                 his
                 divisible
                 soule
                 ,
                 with
                 these
                 two
                 different
                 attributes
                 of
                 the
                 indivisible
                 nature
                 ,
                 were
                 his
                 teares
                 squeezed
                 out
                 .
                 He
                 wept
                 then
                 as
                 man
                 ,
                 not
                 as
                 God
                 ;
                 and
                 yet
                 in
                 this
                 humane
                 passion
                 ,
                 did
                 visibly
                 act
                 that
                 part
                 which
                 God
                 before
                 his
                 incarnation
                 had
                 penned
                 ,
                 as
                 a
                 sensible
                 memoriall
                 of
                 his
                 unconceivable
                 love
                 .
                 
                   O
                   that
                   my
                   people
                   had
                   hearkned
                   unto
                   me
                   :
                   and
                   Israel
                   had
                   walked
                   in
                   my
                   wayes
                   ;
                   I
                   should
                   soone
                   have
                   subdued
                   their
                   enemies
                   ,
                   and
                   turned
                   my
                   hand
                   against
                   their
                   adversaries
                   .
                   The
                   haters
                   of
                   the
                   Lord
                   should
                   have
                   submitted
                   themselves
                   unto
                   him
                   but
                   their
                   time
                   should
                   have
                   endured
                   for
                   ever
                   .
                   He
                   should
                   have
                   fed
                   them
                   also
                   with
                   the
                   
                   finest
                   wheat
                   ,
                   and
                   with
                   honey
                   out
                   of
                   the
                   Rocke
                   should
                   I
                   have
                   satisfied
                   thee
                   .
                   Psalm
                   .
                   81.
                   vers
                   .
                   13
                   ,
                   14
                   ,
                   15
                   ,
                   16.
                   
                   Wheat
                
                 and
                 Honey
                 ,
                 here
                 promised
                 ,
                 were
                 Emblemes
                 of
                 better
                 blessings
                 purposed
                 towards
                 them
                 .
                 And
                 thus
                 avouching
                 this
                 his
                 purpose
                 ,
                 under
                 no
                 character
                 of
                 courtly
                 complement
                 ,
                 but
                 in
                 the
                 forme
                 of
                 legall
                 assurance
                 ;
                 his
                 words
                 are
                 undoubted
                 tokens
                 of
                 unfeigned
                 love
                 and
                 desire
                 unquenchable
                 of
                 their
                 welfare
                 ,
                 that
                 did
                 not
                 prosper
                 .
                 Israel
                 might
                 have
                 said
                 ,
                 as
                 Ierusalem
                 afterwards
                 did
                 of
                 her
                 sorrow
                 ;
                 
                   Was
                   there
                   ever
                   any
                   love
                   like
                   unto
                   this
                   love
                   wherewith
                   the
                   Lord
                   imbraced
                   mee
                   in
                   the
                   dayes
                   of
                   my
                   youth
                   .
                
                 Notwithstanding
                 this
                 excessive
                 fervency
                 of
                 His
                 loving
                 kindnesse
                 (
                 whose
                 will
                 is
                 infinite
                 )
                 laid
                 no
                 necessity
                 upon
                 their
                 wils
                 to
                 whom
                 hee
                 wished
                 all
                 this
                 good
                 .
                 They
                 had
                 a
                 liberty
                 left
                 them
                 by
                 eternall
                 equity
                 ,
                 to
                 refuse
                 it
                 .
                 Hee
                 out
                 of
                 the
                 wishes
                 of
                 his
                 bounty
                 as
                 he
                 protesteth
                 ,
                 was
                 ready
                 to
                 poure
                 out
                 his
                 best
                 blessings
                 according
                 to
                 the
                 immensity
                 of
                 his
                 loving
                 kindnesse
                 ,
                 so
                 Israel
                 would
                 open
                 his
                 mouth
                 wide
                 to
                 receive
                 them
                 .
                 
                   But
                   my
                   people
                
                 (
                 saith
                 he
                 )
                 
                   would
                   not
                   hearken
                   unto
                   my
                   voice
                   ;
                   and
                   Israel
                   would
                   none
                   of
                   mee
                   ;
                   so
                   I
                   gave
                   them
                   up
                   unto
                   their
                   owne
                   hearts
                   lust
                   ;
                   and
                   they
                   walked
                   in
                   their
                   owne
                   counsells
                   .
                   Psal
                   .
                   81.
                   vers
                   .
                   11
                   ,
                   12.
                   
                
              
               
                 2
                 Lord
                 ,
                 who
                 had
                 sinned
                 ,
                 the
                 heathen
                 people
                 or
                 their
                 forefathers
                 in
                 like
                 manner
                 as
                 Israel
                 did
                 ,
                 that
                 
                   in
                   times
                   past
                   thou
                   sufferedst
                   them
                   all
                   to
                   walke
                   in
                   their
                   owne
                   wayes
                   ?
                   Acts
                   14.
                   16.
                   
                   They
                   that
                   observe
                   lying
                   vanities
                   forsake
                   their
                   owne
                   mercy
                   ,
                
                 saith
                 the
                 Prophet
                 
                   Ionah
                   .
                   2.
                   8.
                
                 
                 Never
                 hadst
                 thou
                 given
                 them
                 up
                 to
                 their
                 owne
                 hearts
                 lust
                 ,
                 to
                 treasure
                 up
                 wrath
                 against
                 
                 the
                 day
                 of
                 wrath
                 ,
                 had
                 they
                 not
                 despised
                 the
                 riches
                 of
                 thy
                 bounty
                 ;
                 whose
                 current
                 ,
                 neverthelesse
                 was
                 not
                 altogether
                 diverted
                 from
                 their
                 posterity
                 .
                 
                   To
                   them
                   thou
                   leftest
                   not
                   thy selfe
                   without
                   a
                   witnesse
                   ,
                   in
                   that
                   thou
                   didst
                   good
                   ,
                   and
                   gavest
                   them
                   raine
                   from
                   heaven
                   in
                   fruitfull
                   seasons
                   ,
                   filling
                   their
                   hearts
                   with
                   food
                   and
                   gladnesse
                   .
                
                 To
                 all
                 nations
                 even
                 in
                 the
                 time
                 of
                 darknesse
                 ,
                 when
                 they
                 were
                 strangers
                 from
                 thee
                 ;
                 these
                 and
                 the
                 like
                 temporall
                 and
                 sensible
                 blessings
                 ,
                 were
                 unquestionable
                 earnests
                 of
                 thy
                 everlasting
                 love
                 ,
                 since
                 more
                 fully
                 manifested
                 ;
                 
                   For
                   thou
                   so
                   lovedst
                   the
                   world
                
                 (
                 not
                 Israel
                 onely
                 )
                 
                   that
                   thou
                   gavest
                   thine
                   onely
                   begotten
                   son
                   ,
                   to
                   the
                   end
                   that
                   who
                   so
                   beleeved
                   in
                   him
                   ,
                   should
                   not
                   perish
                   but
                   have
                   everlasting
                   life
                   .
                
                 What
                 further
                 argumēt
                 of
                 Gods
                 infinite
                 love
                 ,
                 could
                 flesh
                 &
                 blood
                 desire
                 ;
                 thā
                 the
                 Son
                 of
                 Gods
                 voluntary
                 suffring
                 that
                 ,
                 in
                 our
                 flesh
                 ,
                 by
                 his
                 Fathers
                 appointment
                 ,
                 which
                 ,
                 unto
                 flesh
                 and
                 blood
                 seemes
                 most
                 distastfull
                 ?
                 That
                 this
                 love
                 was
                 unfaignedly
                 tendered
                 to
                 all
                 ,
                 at
                 least
                 ,
                 that
                 have
                 heard
                 or
                 hereafter
                 may
                 heare
                 of
                 it
                 ,
                 without
                 exception
                 ;
                 what
                 demonstration
                 from
                 the
                 effect
                 ,
                 can
                 be
                 more
                 certaine
                 ,
                 what
                 consequence
                 more
                 infallible
                 ,
                 thā
                 the
                 inference
                 of
                 this
                 truth
                 is
                 frō
                 a
                 sacred
                 truth
                 received
                 by
                 all
                 good
                 Christians
                 ,
                 
                   viz.
                   [
                   Al
                   such
                   as
                   have
                   heard
                   Gods
                   love
                   in
                   Christ
                   proclaimed
                   and
                   not
                   beleeved
                   in
                   it
                   ,
                   shall
                   in
                   the
                   day
                   of
                   Iudgement
                   appeare
                   guilty
                   of
                   greater
                   sinnes
                   ,
                   than
                   their
                   forefathers
                   could
                   be
                   endited
                   of
                   ;
                   and
                   undergoe
                   more
                   bitter
                   death
                   ,
                   than
                   any
                   corruption
                   drawne
                   from
                
                 Adam
                 ,
                 
                   if
                   Christ
                   had
                   never
                   suffered
                   ,
                   could
                   have
                   bred
                   .
                   ]
                
                 I
                 shall
                 no
                 way
                 wrong
                 the
                 Apostle
                 in
                 unfolding
                 his
                 exhortations
                 to
                 the
                 Athenians
                 thus
                 farre
                 ;
                 but
                 they
                 rather
                 offer
                 the
                 
                 spirit
                 by
                 which
                 hee
                 spake
                 ,
                 some
                 kinde
                 of
                 violence
                 ,
                 that
                 would
                 contract
                 his
                 meaning
                 shorter
                 .
                 
                   The
                   times
                   of
                   this
                   ignorance
                
                 (
                 before
                 Christs
                 death
                 )
                 
                   God
                   winked
                   at
                   ,
                   but
                   now
                   commandeth
                   all
                   men
                   every
                   where
                   to
                   repent
                   ;
                   Because
                   hee
                   hath
                   appointed
                   a
                   day
                   ,
                   in
                   the
                   which
                   he
                   will
                   judge
                   the
                   world
                   in
                   righteousnesse
                   ,
                   by
                   that
                   man
                   whom
                   hee
                   hath
                   ordained
                   ,
                   whereof
                   he
                   hath
                   given
                   assurance
                   unto
                   all
                   men
                   ,
                   in
                   that
                   hee
                   hath
                   raised
                   him
                   from
                   the
                   dead
                   ,
                   Acts
                   17.
                   30
                   ,
                   31.
                   
                
              
               
                 3
                 Why
                 all
                 men
                 in
                 the
                 world
                 have
                 not
                 heard
                 of
                 Gods
                 infinite
                 love
                 thus
                 manifested
                 ,
                 many
                 causes
                 may
                 hereafter
                 bee
                 assigned
                 ,
                 all
                 grounded
                 upon
                 Gods
                 infinite
                 Iustice
                 or
                 Mercy
                 .
                 Of
                 Christs
                 death
                 many
                 which
                 heard
                 not
                 might
                 have
                 heard
                 ;
                 many
                 which
                 are
                 not
                 ,
                 might
                 have
                 bin
                 partakers
                 ;
                 save
                 only
                 for
                 their
                 free
                 and
                 voluntary
                 progresse
                 from
                 evill
                 to
                 worse
                 ,
                 or
                 wilfull
                 refusall
                 of
                 Gods
                 loving
                 kindnesse
                 daily
                 profered
                 to
                 them
                 in
                 such
                 pledges
                 ,
                 as
                 they
                 were
                 well
                 content
                 to
                 swallow
                 ;
                 foolishly
                 esteeming
                 these
                 good
                 in
                 themselves
                 ,
                 being
                 good
                 onely
                 as
                 they
                 plight
                 the
                 truth
                 of
                 Gods
                 love
                 to
                 them
                 ,
                 which
                 he
                 manifested
                 in
                 the
                 death
                 of
                 his
                 Sonne
                 .
                 With
                 this
                 manifestation
                 of
                 his
                 love
                 ,
                 many
                 againe
                 out
                 of
                 meere
                 mercy
                 have
                 not
                 beene
                 acquainted
                 ;
                 lest
                 the
                 sight
                 of
                 the
                 medicine
                 might
                 have
                 caused
                 their
                 discase
                 to
                 rage
                 ,
                 and
                 make
                 their
                 case
                 more
                 lamentably
                 desperate
                 .
              
            
             
               
               
                 CHAP.
                 18.
                 
              
               
                 Want
                 of
                 consideration
                 ,
                 or
                 ignorance
                 of
                 Gods
                 unfeigned
                 love
                 to
                 such
                 as
                 perish
                 ,
                 a
                 principall
                 meanes
                 or
                 occasion
                 why
                 so
                 many
                 perish
                 .
              
               
                 1
                 BVt
                 if
                 the
                 most
                 part
                 of
                 men
                 ,
                 as
                 we
                 cannot
                 deny
                 ,
                 doe
                 finally
                 perish
                 ,
                 what
                 shall
                 it
                 availe
                 to
                 revive
                 this
                 doctrine
                 of
                 Gods
                 infinite
                 love
                 to
                 all
                 ;
                 by
                 whose
                 fruitlesse
                 issue
                 ,
                 he
                 rather
                 is
                 made
                 an
                 infinit
                 looser
                 ,
                 than
                 men
                 any
                 gainers
                 ?
                 As
                 for
                 God
                 ,
                 he
                 hath
                 frō
                 eternity
                 infallibly
                 forecast
                 the
                 entire
                 redemption
                 ,
                 of
                 his
                 infinite
                 love
                 ,
                 which
                 unto
                 us
                 may
                 seeme
                 utterly
                 cast
                 away
                 .
                 And
                 of
                 men
                 ,
                 if
                 many
                 dye
                 ,
                 whom
                 he
                 would
                 have
                 live
                 (
                 for
                 his
                 will
                 is
                 ,
                 that
                 all
                 should
                 bee
                 saved
                 ,
                 and
                 come
                 to
                 the
                 knowledge
                 of
                 the
                 truth
                 )
                 the
                 fault
                 is
                 their
                 owne
                 ,
                 or
                 their
                 instructers
                 ;
                 that
                 seeke
                 not
                 the
                 prevention
                 of
                 their
                 miscariage
                 ;
                 by
                 acquainting
                 them
                 with
                 this
                 coelestiall
                 fountaine
                 of
                 saving
                 truth
                 ;
                 whose
                 taste
                 we
                 labor
                 to
                 exhibite
                 unto
                 all
                 ,
                 because
                 the
                 want
                 of
                 it
                 ,
                 in
                 observation
                 of
                 the
                 heathen
                 ,
                 is
                 the
                 first
                 spring
                 of
                 humane
                 misery
                 *
                 .
                 Or
                 ,
                 in
                 language
                 more
                 plaine
                 ,
                 or
                 pertinent
                 to
                 the
                 argument
                 proposed
                 ,
                 most
                 men
                 reape
                 no
                 benefit
                 from
                 Gods
                 unspeakeable
                 love
                 ;
                 because
                 not
                 considering
                 it
                 to
                 be
                 his
                 nature
                 ,
                 they
                 doe
                 not
                 beleeve
                 it
                 to
                 be
                 as
                 he
                 is
                 ,
                 truly
                 infinite
                 ,
                 unfeignedly
                 extended
                 to
                 all
                 that
                 call
                 him
                 Maker
                 .
                 But
                 had
                 the
                 doctrines
                 ,
                 which
                 those
                 divine
                 Oracles
                 
                   [
                   God
                   is
                   love
                   ,
                   and
                   would
                   have
                   all
                   men
                   to
                   bee
                   saued
                   ]
                
                 naturally
                 
                 afford
                 ,
                 beene
                 for
                 these
                 forty
                 yeeres
                 last
                 past
                 ,
                 as
                 generally
                 taught
                 ,
                 and
                 their
                 right
                 use
                 continually
                 prest
                 ,
                 with
                 as
                 great
                 zeale
                 and
                 fervency
                 ,
                 as
                 the
                 doctrine
                 and
                 uses
                 of
                 Gods
                 absolute
                 decree
                 ,
                 for
                 electing
                 some
                 ,
                 and
                 reprobating
                 most
                 ,
                 in
                 that
                 space
                 have
                 beene
                 ,
                 the
                 plentifull
                 increase
                 of
                 Gods
                 glory
                 ,
                 and
                 his
                 peoples
                 comfort
                 throughout
                 this
                 land
                 ,
                 might
                 have
                 wrought
                 such
                 astonishment
                 to
                 our
                 adversaries
                 ,
                 as
                 would
                 have
                 put
                 their
                 malicious
                 mouths
                 to
                 silence
                 .
                 Who
                 would
                 not
                 be
                 willing
                 to
                 be
                 saved
                 ,
                 if
                 hee
                 were
                 fully
                 perswaded
                 ,
                 that
                 God
                 did
                 will
                 his
                 salvation
                 in
                 particular
                 ;
                 because
                 hee
                 protests
                 hee
                 wills
                 not
                 the
                 death
                 of
                 any
                 ,
                 but
                 the
                 repentance
                 of
                 all
                 ,
                 that
                 all
                 might
                 live
                 ?
                 Or
                 were
                 the
                 particulars
                 of
                 this
                 doctrine
                 ,
                 unto
                 whose
                 generality
                 ,
                 every
                 loyall
                 member
                 of
                 the
                 Church
                 of
                 England
                 hath
                 subscribed
                 ,
                 generally
                 taught
                 &
                 beleeved
                 ;
                 all
                 would
                 unfeignedly
                 endeavour
                 with
                 fervent
                 alacrity
                 to
                 be
                 truely
                 happy
                 ,
                 because
                 none
                 could
                 suspect
                 himselfe
                 to
                 bee
                 excluded
                 from
                 his
                 unfeigned
                 and
                 fervent
                 love
                 ,
                 who
                 is
                 true
                 happinesse
                 .
                 Whose
                 love
                 and
                 goodnesse
                 is
                 so
                 great
                 ,
                 that
                 hee
                 cannot
                 passe
                 any
                 act
                 ,
                 whereby
                 any
                 of
                 his
                 creatures
                 should
                 bee
                 debarred
                 either
                 from
                 being
                 like
                 him
                 in
                 love
                 and
                 goodnesse
                 ;
                 or
                 being
                 such
                 ,
                 from
                 being
                 like
                 him
                 in
                 true
                 happinesse
                 :
                 But
                 alas
                 ,
                 while
                 the
                 world
                 is
                 borne
                 in
                 hand
                 ,
                 that
                 the
                 Creator
                 oft-times
                 dispenseth
                 the
                 blessings
                 of
                 this
                 life
                 ,
                 not
                 as
                 undoubted
                 pledges
                 of
                 a
                 better
                 ,
                 but
                 deales
                 with
                 most
                 men
                 ,
                 as
                 man
                 doth
                 with
                 beasts
                 ,
                 feeding
                 them
                 fattest
                 which
                 are
                 appointed
                 first
                 to
                 bee
                 slaine
                 :
                 the
                 magnificent
                 praises
                 of
                 his
                 bounty
                 secretly
                 nurseth
                 such
                 a
                 misperswasion
                 in
                 most
                 men
                 of
                 his
                 
                 goodnesse
                 ;
                 (
                 at
                 least
                 towards
                 them
                 )
                 as
                 the
                 Epigramm●tist
                 had
                 of
                 a
                 professed
                 Benefactor
                 ,
                 that
                 shewed
                 him
                 (
                 as
                 he
                 thought
                 )
                 little
                 kindnesse
                 in
                 great
                 Benevolence
                 .
              
               
                 
                   Munera
                   magna
                   quidem
                   misit
                   ,
                   sed
                   misit
                   in
                   hamo
                   ,
                
                 
                   Et
                   Piscatorem
                   piscis
                   amare
                   potest
                   ?
                
                 
                   Great
                   gifts
                   he
                   sent
                   ,
                   but
                   under
                   his
                   gifts
                   ,
                
                 
                   there
                   covered
                   lay
                   an
                   hooke
                   ,
                
                 
                   And
                   by
                   the
                   fish
                   to
                   be
                   belov'd
                   ,
                
                 
                   can
                   th'cunning
                   Fisher
                   looke
                   .
                
              
               
                 2
                 The
                 frequency
                 of
                 sinister
                 respects
                 in
                 dispensing
                 of
                 secular
                 dignities
                 or
                 benevolences
                 ,
                 makes
                 such
                 as
                 are
                 truly
                 kind
                 ,
                 to
                 be
                 either
                 unregarded
                 ,
                 or
                 mistrusted
                 by
                 such
                 as
                 stand
                 in
                 neede
                 of
                 their
                 kindnesse
                 .
                 And
                 as
                 fishes
                 in
                 beaten
                 waters
                 ,
                 will
                 nibble
                 at
                 the
                 bait
                 ,
                 although
                 they
                 suspect
                 the
                 hooke
                 :
                 so
                 the
                 world
                 hath
                 learned
                 the
                 wit
                 to
                 take
                 good
                 turnes
                 ,
                 and
                 not
                 to
                 be
                 taken
                 by
                 them
                 ;
                 as
                 suspecting
                 them
                 to
                 bee
                 profered
                 in
                 cunning
                 rather
                 than
                 in
                 true
                 kindnesse
                 :
                 and
                 cunning
                 ,
                 where
                 it
                 is
                 discovered
                 or
                 suspected
                 ,
                 is
                 usually
                 requited
                 with
                 craft
                 ;
                 love
                 onely
                 hath
                 just
                 title
                 unto
                 love
                 .
                 The
                 most
                 part
                 indeed
                 are
                 so
                 worldly
                 wise
                 ,
                 that
                 none
                 but
                 fooles
                 will
                 easily
                 trust
                 them
                 ;
                 howbeit
                 our
                 naturall
                 mistrust
                 of
                 others
                 ,
                 makes
                 all
                 of
                 us
                 a
                 great
                 deale
                 worse
                 than
                 we
                 would
                 be
                 .
                 And
                 as
                 if
                 we
                 thought
                 it
                 a
                 sinne
                 or
                 point
                 of
                 uncharitablenesse
                 ,
                 to
                 prove
                 other
                 mens
                 conjectures
                 ,
                 that
                 measure
                 our
                 dispositions
                 by
                 their
                 owne
                 ,
                 altogether
                 false
                 ;
                 wee
                 fit
                 our
                 demeanours
                 to
                 their
                 misdeemings
                 of
                 us
                 ,
                 and
                 resolve
                 rather
                 to
                 do
                 amisse
                 ;
                 than
                 they
                 should
                 thinke
                 amisse
                 .
                 Howbeit
                 even
                 in
                 
                 this
                 perfidious
                 and
                 faithlesse
                 age
                 ,
                 the
                 old
                 saying
                 is
                 ,
                 not
                 quite
                 out
                 of
                 date
                 :
                 
                   Ipsa
                   fides
                   habita
                   obligat
                   fidē
                
                 .
                 Many
                 would
                 be
                 more
                 trusty
                 than
                 they
                 are
                 ;
                 and
                 do
                 much
                 better
                 by
                 us
                 than
                 they
                 doe
                 ,
                 would
                 we
                 wholly
                 commit
                 our selves
                 to
                 their
                 trust
                 and
                 kindnesse
                 .
                 Now
                 ,
                 though
                 by
                 mans
                 goodnesse
                 or
                 badness
                 ,
                 God
                 can
                 neither
                 become
                 worse
                 nor
                 better
                 in
                 himselfe
                 ;
                 yet
                 the
                 riches
                 of
                 his
                 bounty
                 ,
                 or
                 communication
                 of
                 his
                 goodnesse
                 ,
                 are
                 still
                 multiplyed
                 towards
                 those
                 that
                 stedfastly
                 beleeve
                 him
                 to
                 bee
                 such
                 as
                 hee
                 is
                 :
                 One
                 ,
                 whom
                 all
                 are
                 bound
                 to
                 love
                 ;
                 because
                 hee
                 is
                 so
                 kind
                 and
                 loving
                 ;
                 one
                 whom
                 all
                 may
                 safely
                 trust
                 ,
                 because
                 his
                 loving
                 kindnesse
                 is
                 so
                 utterly
                 void
                 of
                 partiality
                 ,
                 being
                 armed
                 with
                 power
                 and
                 justice
                 infinite
                 .
                 
                   Thy
                   righteousnesse
                   is
                   like
                   the
                   great
                   mountaines
                   ,
                   thy
                   judgements
                   are
                   like
                   the
                   great
                   deepe
                   ;
                   O
                   Lord
                   thou
                   preservest
                   man
                   and
                   beast
                   .
                   How
                   excellent
                   is
                   thy
                   louing
                   kindnesse
                   ,
                   O
                   God!
                   therefore
                   the
                   children
                   of
                   men
                   put
                   their
                   trust
                   under
                   the
                   shadow
                   of
                   thy
                   wings
                   .
                   Psal
                   .
                   36.
                   ver
                   .
                   6
                   ,
                   7.
                   
                
                 This
                 especially
                 should
                 move
                 all
                 to
                 admire
                 his
                 loving
                 kindnesse
                 ,
                 that
                 he
                 loved
                 all
                 without
                 any
                 other
                 motive
                 than
                 his
                 owne
                 meere
                 goodnesse
                 or
                 loving
                 kindnesse
                 ,
                 either
                 to
                 incline
                 his
                 will
                 or
                 stirre
                 up
                 his
                 power
                 to
                 give
                 them
                 a
                 being
                 like
                 his
                 owne
                 :
                 
                   We
                   love
                   him
                
                 (
                 saith
                 Saint
                 
                   Iohn
                   )
                   because
                   he
                   loved
                   us
                   first
                   .
                
                 Doe
                 all
                 then
                 whom
                 hee
                 unfeignedly
                 loves
                 ,
                 love
                 him
                 vnfeignedly
                 ?
                 Would
                 God
                 they
                 did
                 :
                 for
                 so
                 (
                 as
                 his
                 will
                 is
                 )
                 all
                 should
                 bee
                 saved
                 .
                 Did
                 then
                 the
                 Apostle
                 meane
                 that
                 his
                 love
                 to
                 us
                 ,
                 is
                 no
                 true
                 cause
                 of
                 our
                 love
                 to
                 him
                 ?
                 yes
                 ;
                 yet
                 not
                 simply
                 as
                 it
                 is
                 in
                 him
                 ,
                 but
                 as
                 being
                 unfeignedly
                 in
                 him
                 it
                 is
                 truly
                 apprehended
                 by
                 us
                 .
                 Ingenuous
                 
                 love
                 is
                 never
                 lawfully
                 begotten
                 ,
                 or
                 fully
                 conceived
                 but
                 from
                 an
                 apprehension
                 of
                 true
                 lovelinesse
                 in
                 the
                 object
                 ;
                 and
                 nothing
                 can
                 bee
                 more
                 lovely
                 then
                 love
                 it selfe
                 ,
                 when
                 it
                 is
                 firmely
                 apprehended
                 or
                 undoubtedly
                 knowne
                 .
              
               
                 3
                 Though
                 secret
                 consciousnesse
                 of
                 our
                 owne
                 unlovelinesse
                 ,
                 in
                 the
                 state
                 of
                 nature
                 ,
                 makes
                 us
                 oft-times
                 too
                 mistrustfull
                 of
                 others
                 love
                 :
                 Yet
                 unto
                 our
                 nature
                 unregenerate
                 and
                 overgrowne
                 with
                 corruption
                 ,
                 it
                 is
                 almost
                 impossible
                 ,
                 not
                 to
                 love
                 them
                 whose
                 love
                 to
                 us
                 we
                 assuredly
                 know
                 to
                 be
                 unfaigned
                 ;
                 unlesse
                 their
                 behaviour
                 be
                 very
                 loathsome
                 .
                 Howbeit
                 even
                 so
                 we
                 love
                 their
                 persons
                 ,
                 though
                 not
                 their
                 presence
                 ,
                 wherewith
                 againe
                 we
                 willingly
                 dispense
                 ,
                 if
                 it
                 may
                 gratifie
                 us
                 in
                 other
                 things
                 ,
                 which
                 we
                 much
                 desire
                 .
                 That
                 which
                 makes
                 the
                 worlds
                 condemnation
                 so
                 just
                 ,
                 that
                 infinite
                 mercy
                 may
                 not
                 dispence
                 with
                 it
                 ,
                 is
                 mens
                 dull
                 backwardnesse
                 to
                 love
                 him
                 ,
                 of
                 whose
                 glorious
                 beauty
                 ,
                 the
                 most
                 glorious
                 ,
                 most
                 admired
                 creatures
                 are
                 but
                 fleeting
                 shadowes
                 ,
                 no
                 true
                 pictures
                 .
                 Him
                 of
                 whose
                 infinite
                 love
                 and
                 unfeigned
                 preventions
                 in
                 unrecompensable
                 benefits
                 ,
                 all
                 the
                 pleasures
                 wee
                 take
                 in
                 health
                 ,
                 the
                 joy
                 of
                 strength
                 ,
                 the
                 sweetnesse
                 of
                 life
                 it selfe
                 ;
                 and
                 whatsoever
                 in
                 it
                 is
                 good
                 and
                 lovely
                 ,
                 are
                 infallible
                 pledges
                 ,
                 and
                 yet
                 his
                 intention
                 in
                 free
                 bestowing
                 them
                 is
                 to
                 bind
                 himselfe
                 (
                 more
                 strictly
                 than
                 man
                 is
                 bound
                 by
                 receiving
                 the
                 just
                 price
                 of
                 what
                 he
                 bargaines
                 for
                 )
                 to
                 instate
                 us
                 in
                 the
                 incomprehensible
                 joyes
                 of
                 endlesse
                 life
                 .
              
               
                 Hee
                 requires
                 nothing
                 at
                 our
                 hand
                 ,
                 but
                 that
                 wee
                 may
                 be
                 more
                 capable
                 of
                 his
                 loving
                 kindnesse
                 ,
                 by
                 
                 drawing
                 still
                 nearer
                 and
                 nearer
                 to
                 him
                 ,
                 with
                 all
                 our
                 hearts
                 ,
                 with
                 all
                 our
                 soules
                 ,
                 and
                 with
                 all
                 our
                 strength
                 ;
                 of
                 whose
                 least
                 portion
                 he
                 is
                 sole
                 maker
                 and
                 preserver
                 ;
                 of
                 all
                 whose
                 motions
                 hee
                 is
                 sole
                 author
                 and
                 guide
                 .
                 From
                 participation
                 of
                 his
                 favour
                 or
                 presence
                 ,
                 whatsoever
                 is
                 good
                 in
                 them
                 ,
                 is
                 undoubtedly
                 capable
                 of
                 increase
                 .
                 The
                 services
                 wherein
                 the
                 eternall
                 King
                 requires
                 demonstration
                 of
                 this
                 our
                 love
                 ,
                 are
                 not
                 so
                 hard
                 ,
                 as
                 those
                 which
                 wee
                 willingly
                 performe
                 to
                 corruptible
                 men
                 ,
                 not
                 invested
                 with
                 any
                 shadow
                 of
                 his
                 lovelinesse
                 ,
                 nor
                 seasoned
                 with
                 any
                 tincture
                 of
                 his
                 loving
                 kindnesse
                 ;
                 to
                 men
                 ,
                 that
                 cannot
                 be
                 so
                 beneficiall
                 as
                 loving
                 to
                 their
                 friends
                 ,
                 nor
                 halfe
                 so
                 loving
                 as
                 they
                 are
                 lovely
                 ,
                 though
                 their
                 lovelinesse
                 come
                 farre
                 short
                 of
                 their
                 greatnesse
                 .
                 Far
                 otherwise
                 it
                 is
                 with
                 him
                 ,
                 whose
                 Greatnesse
                 and
                 Majesty
                 are
                 truly
                 infinite
                 :
                 hee
                 is
                 as
                 glorious
                 and
                 lovely
                 as
                 great
                 ,
                 as
                 loving
                 as
                 lovely
                 ,
                 and
                 yet
                 withall
                 no
                 lesse
                 beneficiall
                 than
                 loving
                 to
                 those
                 which
                 love
                 him
                 ,
                 and
                 doe
                 his
                 will.
                 
              
               
                 4
                 This
                 unfaigned
                 love
                 of
                 him
                 ,
                 raised
                 from
                 beleefe
                 of
                 his
                 loving
                 kindnes
                 toward
                 us
                 ,
                 is
                 as
                 the
                 first
                 conception
                 or
                 plantation
                 of
                 true
                 happines
                 ,
                 to
                 which
                 once
                 truly
                 planted
                 ,
                 whatsoever
                 in
                 this
                 life
                 can
                 befal
                 us
                 ,
                 
                 serves
                 as
                 nutriment
                 .
                 
                   Diligentibus
                   Deum
                   omnia
                   operantur
                   in
                   bonum
                   .
                   Wee
                   know
                   that
                   all
                   things
                   worke
                   together
                   for
                   good
                   ,
                   to
                   them
                   that
                   love
                   God
                   ,
                   to
                   them
                   who
                   are
                   called
                   according
                   to
                   his
                   purpose
                   .
                
              
               
                 As
                 this
                 Article
                 of
                 his
                 goodnesse
                 and
                 love
                 is
                 to
                 be
                 prest
                 before
                 any
                 other
                 ,
                 so
                 the
                 first
                 and
                 most
                 naturall
                 deduction
                 ,
                 that
                 can
                 be
                 made
                 from
                 this
                 or
                 any
                 other
                 sacred
                 principle
                 ;
                 and
                 that
                 which
                 every
                 one
                 
                 when
                 hee
                 first
                 comes
                 to
                 enjoy
                 the
                 use
                 of
                 reason
                 ,
                 should
                 be
                 taught
                 to
                 make
                 by
                 heart
                 ,
                 is
                 this
                 :
                 
                   He
                   that
                   gave
                   mee
                   life
                   indued
                   with
                   sense
                   ,
                   and
                   beautified
                   my
                   sense
                   with
                   reason
                   ,
                   before
                   I
                   could
                   desire
                   one
                   or
                   other
                   of
                   them
                   ,
                   or
                   know
                   what
                   being
                   meant
                   ;
                   hath
                   doubtlesse
                   a
                   purpose
                   to
                   give
                   me
                   with
                   them
                   ,
                   whatsoever
                   good
                   things
                   my
                   heart
                   ,
                   my
                   sense
                   or
                   reason
                   can
                   desire
                   ;
                   even
                   life
                   or
                   being
                   as
                   farre
                   surpassing
                   all
                   goodnesse
                   ,
                   flesh
                   and
                   blood
                   can
                   conceive
                   or
                   desire
                   ,
                   as
                   this
                   present
                   life
                   ,
                   I
                   now
                   enjoy
                   ,
                   doth
                   my
                   former
                   not
                   being
                   ,
                   or
                   my
                   desirelesse
                   want
                   of
                   being
                   what
                   now
                   I
                   am
                   .
                
                 These
                 are
                 principles
                 ,
                 which
                 elsewhere
                 (
                 by
                 Gods
                 assistance
                 )
                 shall
                 bee
                 more
                 at
                 large
                 extended
                 :
                 yet
                 would
                 I
                 have
                 the
                 Reader
                 ever
                 to
                 remēber
                 ,
                 that
                 the
                 infinite
                 love
                 ,
                 wherewith
                 God
                 sought
                 us
                 when
                 we
                 were
                 not
                 ,
                 by
                 which
                 he
                 found
                 out
                 a
                 beginning
                 for
                 mankind
                 ,
                 fitted
                 as
                 a
                 foundation
                 for
                 endlesse
                 life
                 ,
                 can
                 never
                 be
                 indissolubly
                 betrothed
                 unto
                 the
                 bare
                 beeing
                 which
                 hee
                 bestowed
                 upon
                 us
                 .
                 The
                 finall
                 contract
                 betwixt
                 him
                 and
                 us
                 ,
                 necessarily
                 presupposeth
                 a
                 bond
                 or
                 linke
                 of
                 mutuall
                 love
                 .
                 There
                 is
                 no
                 meanes
                 possible
                 for
                 us
                 to
                 be
                 made
                 better
                 or
                 happier
                 than
                 we
                 are
                 ,
                 but
                 by
                 unfaigned
                 loving
                 him
                 ,
                 which
                 out
                 of
                 love
                 hath
                 made
                 us
                 what
                 we
                 are
                 .
                 Nor
                 are
                 we
                 what
                 we
                 are
                 ,
                 because
                 
                   he
                   is
                
                 ,
                 or
                 from
                 his
                 
                   Essence
                   onely
                
                 ,
                 but
                 because
                 he
                 was
                 loving
                 to
                 us
                 .
                 And
                 after
                 our
                 love
                 to
                 him
                 enclasped
                 with
                 his
                 unspeakable
                 and
                 unchangeable
                 love
                 to
                 us
                 ,
                 whose
                 apprehension
                 must
                 beget
                 it
                 ;
                 the
                 faith
                 by
                 which
                 it
                 is
                 begotten
                 in
                 us
                 ,
                 assures
                 our
                 soules
                 of
                 all
                 the
                 good
                 meanes
                 the
                 infinitie
                 of
                 goodnesse
                 may
                 vouchsafe
                 to
                 grant
                 ,
                 the
                 infinity
                 of
                 wisedome
                 can
                 contrive
                 ,
                 or
                 power
                 omnipotent
                 is
                 able
                 to
                 practise
                 ;
                 for
                 attaining
                 the
                 
                 end
                 whereto
                 his
                 infinite
                 love
                 from
                 all
                 Eternities
                 doth
                 ordaine
                 us
                 .
                 And
                 who
                 could
                 desire
                 better
                 encouragement
                 or
                 assurance
                 more
                 strong
                 then
                 this
                 ,
                 for
                 the
                 recompence
                 of
                 all
                 his
                 labours
                 ?
                 or
                 if
                 all
                 this
                 cannot
                 suffice
                 to
                 allure
                 us
                 ,
                 hee
                 hath
                 set
                 feare
                 behind
                 us
                 to
                 impell
                 us
                 unto
                 goodnesse
                 ;
                 or
                 rather
                 before
                 us
                 ,
                 to
                 turne
                 us
                 backe
                 from
                 evill
                 .
              
            
             
               
                 CHAP.
                 19.
                 
              
               
                 How
                 God
                 of
                 a
                 most
                 loving
                 Father
                 becomes
                 a
                 severe
                 inexorable
                 Iudge
                 .
              
               
                 1
                 BVt
                 if
                 God
                 as
                 wee
                 have
                 said
                 bee
                 love
                 ,
                 shall
                 not
                 his
                 love
                 be
                 like
                 his
                 nature
                 ,
                 altogether
                 unchangeable
                 ?
                 How
                 then
                 shall
                 hee
                 punish
                 his
                 beloved
                 Creatures
                 ,
                 or
                 have
                 
                   anger
                   ,
                   hate
                
                 ,
                 or
                 jealousie
                 ,
                 any
                 place
                 or
                 seat
                 in
                 the
                 Omnipotent
                 Majestie
                 ?
                 Can
                 these
                 consort
                 with
                 infinite
                 mercie
                 ?
                 Many
                 Philosophers
                 have
                 freed
                 God
                 from
                 anger
                 ,
                 making
                 him
                 Author
                 onely
                 of
                 grace
                 ,
                 and
                 favour
                 towards
                 men
                 .
                 And
                 I
                 could
                 wish
                 their
                 heresies
                 had
                 beene
                 better
                 refuted
                 than
                 they
                 are
                 ,
                 or
                 at
                 least
                 ,
                 that
                 men
                 would
                 bee
                 better
                 perswaded
                 of
                 such
                 refutation
                 ,
                 as
                 Lactantius
                 hath
                 bestowed
                 upon
                 them
                 ,
                 albeit
                 I
                 will
                 not
                 bind
                 my selfe
                 to
                 stand
                 to
                 his
                 decision
                 of
                 this
                 point
                 ,
                 but
                 rather
                 illustrate
                 by
                 instance
                 or
                 experiment
                 ,
                 how
                 extreame
                 severity
                 may
                 stand
                 with
                 the
                 fervency
                 of
                 fatherly
                 unfaigned
                 love
                 .
              
               
                 2
                 Few
                 mens
                 hearts
                 would
                 have
                 served
                 them
                 
                 to
                 have
                 dealt
                 with
                 their
                 owne
                 bowels
                 as
                 Torquatus
                 did
                 with
                 his
                 .
                 Howbeit
                 in
                 all
                 that
                 mighty
                 people
                 amongst
                 whom
                 he
                 lived
                 ,
                 I
                 am
                 perswaded
                 but
                 a
                 few
                 had
                 taken
                 the
                 like
                 care
                 and
                 paines
                 to
                 traine
                 up
                 their
                 children
                 in
                 the
                 most
                 commendable
                 qualities
                 of
                 that
                 age
                 .
                 Not
                 one
                 would
                 have
                 adventured
                 his
                 owne
                 person
                 further
                 ,
                 to
                 have
                 rescued
                 his
                 sonne
                 from
                 the
                 enemy
                 ,
                 or
                 justified
                 him
                 in
                 any
                 honourable
                 quarrell
                 .
                 In
                 these
                 and
                 the
                 like
                 points
                 ,
                 he
                 had
                 ,
                 and
                 ,
                 upon
                 just
                 occasion
                 ,
                 
                 would
                 further
                 have
                 manifested
                 ,
                 as
                 much
                 unfained
                 love
                 ,
                 as
                 any
                 father
                 could
                 unto
                 his
                 sonne
                 ;
                 more
                 than
                 the
                 imbecility
                 of
                 sex
                 would
                 suffer
                 a
                 tender
                 hearted
                 mother
                 ,
                 to
                 make
                 proofe
                 of
                 .
                 Doth
                 then
                 the
                 adjudging
                 of
                 this
                 his
                 owne
                 son
                 to
                 death
                 ,
                 rightly
                 argue
                 he
                 loved
                 him
                 lesse
                 than
                 other
                 parents
                 did
                 their
                 children
                 ,
                 whose
                 worse
                 deserts
                 they
                 would
                 not
                 have
                 sentenced
                 so
                 severely
                 ?
                 No
                 :
                 it
                 rather
                 proves
                 love
                 and
                 care
                 of
                 martiall
                 discipline
                 ,
                 and
                 hate
                 to
                 partiality
                 in
                 administration
                 of
                 civill
                 Iustice
                 ,
                 to
                 have
                 beene
                 much
                 greater
                 in
                 him
                 ,
                 than
                 in
                 other
                 parents
                 of
                 his
                 time
                 .
                 The
                 more
                 just
                 and
                 equall
                 the
                 law
                 hee
                 transgressed
                 was
                 ,
                 or
                 might
                 have
                 beene
                 (
                 as
                 for
                 illustration
                 
                 sake
                 we
                 will
                 suppose
                 it
                 to
                 have
                 been
                 a
                 law
                 most
                 equall
                 and
                 just
                 )
                 the
                 more
                 it
                 commends
                 his
                 impartiall
                 severity
                 ,
                 that
                 would
                 not
                 suffer
                 the
                 violation
                 of
                 it
                 goe
                 unpunished
                 in
                 his
                 dearest
                 sonne
                 ;
                 whom
                 the
                 more
                 desirous
                 hee
                 was
                 to
                 make
                 like
                 himselfe
                 in
                 religious
                 observance
                 of
                 Martiall
                 Discipline
                 ,
                 and
                 practice
                 of
                 Iustice
                 towards
                 the
                 enemy
                 ;
                 the
                 readier
                 he
                 was
                 to
                 doe
                 justice
                 upon
                 him
                 for
                 doing
                 the
                 contrary
                 .
                 That
                 excessive
                 love
                 ,
                 which
                 he
                 bare
                 unto
                 his
                 person
                 ,
                 whilest
                 his
                 hopefull
                 beginnings
                 did
                 seeme
                 to
                 promise
                 an
                 accomplishment
                 of
                 those
                 martiall
                 vertues
                 ,
                 whose
                 first
                 draught
                 hee
                 himselfe
                 had
                 well
                 expressed
                 ;
                 turnes
                 into
                 extreame
                 severity
                 and
                 indignation
                 ,
                 after
                 he
                 proves
                 transgressor
                 of
                 those
                 fundamentall
                 rules
                 ,
                 by
                 which
                 he
                 had
                 taken
                 his
                 direction
                 ;
                 and
                 unto
                 whose
                 observance
                 his
                 desire
                 of
                 posterity
                 was
                 destinated
                 .
                 So
                 it
                 falls
                 out
                 by
                 the
                 unalterable
                 course
                 of
                 nature
                 ,
                 or
                 rather
                 by
                 a
                 Law
                 more
                 transcendent
                 and
                 immutable
                 than
                 nature
                 it selfe
                 ,
                 that
                 a
                 lesse
                 love
                 being
                 chained
                 (
                 by
                 references
                 of
                 subordination
                 betweene
                 the
                 objects
                 loved
                 )
                 with
                 a
                 greater
                 ,
                 cannot
                 dislinke
                 it selfe
                 without
                 some
                 deeper
                 touch
                 of
                 displeasure
                 ,
                 than
                 if
                 the
                 bond
                 or
                 reference
                 had
                 beene
                 none
                 .
                 The
                 neerer
                 the
                 reference
                 ,
                 or
                 the
                 stricter
                 the
                 bond
                 ;
                 the
                 more
                 violent
                 will
                 the
                 rupture
                 be
                 ,
                 and
                 the
                 dissociation
                 more
                 unpleasant
                 :
                 As
                 there
                 is
                 no
                 enmity
                 to
                 the
                 enmity
                 of
                 brethren
                 ,
                 if
                 the
                 knot
                 of
                 brotherly
                 kindnesse
                 once
                 fully
                 untie
                 :
                 The
                 reason
                 is
                 ,
                 because
                 our
                 love
                 to
                 our
                 brethren
                 ,
                 is
                 neerest
                 united
                 with
                 the
                 love
                 of
                 our selves
                 ,
                 unto
                 which
                 all
                 other
                 love
                 is
                 in
                 some
                 sort
                 subordinate
                 .
                 True
                 affection
                 is
                 alwayes
                 most
                 displeased
                 ,
                 where
                 it
                 is
                 most
                 defeated
                 ;
                 
                 where
                 most
                 is
                 deservedly
                 expected
                 and
                 least
                 performed
                 .
                 Now
                 as
                 partiality
                 towards
                 our selves
                 ,
                 and
                 indulgence
                 to
                 our
                 inordinate
                 desires
                 ,
                 oft-times
                 begets
                 desire
                 of
                 revenge
                 upon
                 unnaturall
                 or
                 unkinde
                 brethren
                 :
                 so
                 doth
                 the
                 constant
                 and
                 unpartiall
                 love
                 of
                 equity
                 and
                 wholesome
                 Lawes
                 ,
                 naturally
                 bring
                 forth
                 just
                 severity
                 towards
                 presumptuous
                 neglecters
                 of
                 them
                 whose
                 persons
                 wee
                 love
                 no
                 lesse
                 ,
                 than
                 they
                 do
                 that
                 would
                 plead
                 with
                 teares
                 for
                 their
                 impunity
                 .
                 Towards
                 them
                 ,
                 unto
                 whom
                 wee
                 would
                 give
                 reall
                 proofe
                 of
                 more
                 tender
                 and
                 true
                 affection
                 ,
                 than
                 their
                 partiall
                 abetters
                 doe
                 ,
                 could
                 wee
                 winne
                 them
                 ,
                 by
                 these
                 or
                 other
                 warrantable
                 means
                 ,
                 to
                 link
                 their
                 love
                 with
                 ours
                 ,
                 or
                 to
                 love
                 that
                 best
                 which
                 most
                 deserveth
                 loue
                 .
                 As
                 Seleucus
                 loved
                 his
                 son
                 (
                 for
                 saving
                 the
                 one
                 of
                 whose
                 eyes
                 ,
                 (
                 both
                 being
                 forfait
                 by
                 the
                 law
                 )
                 he
                 was
                 cōtented
                 to
                 lose
                 one
                 of
                 his
                 own
                 )
                 more
                 dearely
                 than
                 most
                 princely
                 mothers
                 do
                 their
                 children
                 ,
                 for
                 he
                 loved
                 him
                 as
                 himselfe
                 ,
                 yet
                 could
                 not
                 dispence
                 either
                 with
                 himselfe
                 ,
                 or
                 his
                 sonne
                 ,
                 because
                 he
                 loved
                 the
                 publike
                 law
                 ,
                 and
                 common
                 good
                 ,
                 that
                 might
                 accrue
                 by
                 this
                 singular
                 example
                 of
                 Iustice
                 ;
                 better
                 than
                 either
                 ,
                 better
                 than
                 both
                 .
              
               
                 3
                 For
                 every
                 man
                 to
                 love
                 himselfe
                 best
                 ,
                 is
                 in
                 our
                 judgement
                 no
                 breach
                 ,
                 but
                 rather
                 a
                 foundation
                 of
                 charitie
                 .
                 Alaw
                 to
                 whose
                 performance
                 every
                 man
                 is
                 bound
                 in
                 matters
                 of
                 necessity
                 concerning
                 this
                 life
                 ,
                 or
                 in
                 whatsoever
                 may
                 concerne
                 the
                 life
                 to
                 come
                 ;
                 though
                 not
                 in
                 cases
                 of
                 secular
                 honour
                 or
                 preferment
                 ,
                 wherein
                 
                   Proximus
                   quisque
                   sibi
                
                 ,
                 must
                 (
                 by
                 the
                 law
                 of
                 conscience
                 ,
                 and
                 fundamentall
                 rule
                 of
                 Christianitie
                 )
                 give
                 place
                 to
                 
                   Detur
                   digniori
                
                 .
                 But
                 
                 nothing
                 can
                 be
                 so
                 worthy
                 of
                 love
                 or
                 honour
                 as
                 God
                 ;
                 who
                 will
                 we
                 ,
                 nill
                 we
                 ,
                 doth
                 and
                 must
                 enjoy
                 this
                 liberty
                 or
                 priviledge
                 of
                 loving
                 himselfe
                 best
                 .
                 And
                 if
                 he
                 love
                 himselfe
                 better
                 than
                 he
                 doth
                 any
                 creature
                 ,
                 he
                 must
                 love
                 equity
                 and
                 justice
                 better
                 than
                 he
                 doth
                 any
                 man
                 ;
                 for
                 he
                 himselfe
                 is
                 equity
                 it selfe
                 ,
                 the
                 eternall
                 patterne
                 as
                 well
                 of
                 Iustice
                 as
                 of
                 Mercy
                 ;
                 he
                 cannot
                 be
                 unjustly
                 mercifull
                 towards
                 those
                 men
                 ,
                 whom
                 he
                 loves
                 more
                 dearely
                 than
                 any
                 man
                 doth
                 himselfe
                 .
                 And
                 in
                 as
                 much
                 as
                 goodnesse
                 it selfe
                 is
                 the
                 essentiall
                 object
                 of
                 his
                 will
                 ,
                 he
                 loves
                 nothing
                 absolutely
                 and
                 irrevocably
                 ,
                 but
                 that
                 which
                 is
                 absolutely
                 &
                 immutably
                 good
                 .
                 So
                 was
                 not
                 man
                 in
                 his
                 first
                 creation
                 ,
                 much
                 less
                 is
                 he
                 such
                 in
                 his
                 collapsed
                 estate
                 ;
                 and
                 yet
                 Gods
                 love
                 (
                 so
                 super
                 infinite
                 is
                 it
                 )
                 extends
                 it selfe
                 unto
                 our
                 nature
                 so
                 collapsed
                 and
                 polluted
                 with
                 corruption
                 ,
                 which
                 he
                 infinitely
                 hates
                 .
                 This
                 his
                 love
                 ,
                 which
                 knowes
                 no
                 limit
                 in
                 it selfe
                 ,
                 is
                 limited
                 in
                 its
                 effects
                 towards
                 men
                 ,
                 by
                 the
                 correspondency
                 which
                 they
                 hold
                 or
                 lose
                 with
                 that
                 absolute
                 goodnesse
                 ,
                 or
                 with
                 those
                 eternall
                 rules
                 of
                 equity
                 ,
                 justice
                 ,
                 or
                 mercy
                 ,
                 in
                 which
                 his
                 will
                 is
                 to
                 haue
                 man
                 made
                 like
                 him
                 .
                 Such
                 as
                 have
                 beene
                 either
                 in
                 re
                 or
                 spe
                 ,
                 though
                 not
                 as
                 they
                 should
                 bee
                 ,
                 yet
                 such
                 as
                 either
                 infinite
                 loving
                 kindnesse
                 can
                 vouchsafe
                 to
                 accept
                 ,
                 to
                 cherish
                 ,
                 or
                 encourage
                 to
                 goe
                 forward
                 as
                 they
                 haue
                 begunne
                 ;
                 or
                 infinite
                 mercy
                 to
                 tollerate
                 in
                 expectation
                 of
                 their
                 repentance
                 ,
                 or
                 aversion
                 from
                 their
                 wonted
                 courses
                 :
                 these
                 ,
                 if
                 once
                 they
                 finally
                 dissolve
                 the
                 correspondency
                 ,
                 which
                 they
                 held
                 with
                 Mercie
                 ,
                 or
                 burst
                 the
                 linke
                 which
                 they
                 had
                 in
                 Gods
                 love
                 ,
                 (
                 with
                 reference
                 to
                 that
                 goodnesse
                 ,
                 wherto
                 the
                 
                 riches
                 of
                 his
                 bounty
                 daily
                 inviteth
                 them
                 )
                 his
                 displeasure
                 towards
                 them
                 kindles
                 according
                 to
                 the
                 measure
                 of
                 his
                 former
                 mercies
                 or
                 loving
                 kindnesse
                 .
                 If
                 being
                 illuminated
                 by
                 his
                 Spirit
                 ,
                 they
                 finally
                 associate
                 themselves
                 to
                 the
                 sonnes
                 of
                 darknesse
                 ,
                 or
                 having
                 put
                 on
                 Christ
                 in
                 baptisme
                 ,
                 they
                 resume
                 their
                 swinish
                 habit
                 ,
                 and
                 make
                 a
                 sport
                 of
                 wallowing
                 in
                 the
                 mire
                 ;
                 the
                 sweet
                 fountaines
                 of
                 joy
                 and
                 comfort
                 ,
                 which
                 were
                 opened
                 to
                 them
                 as
                 they
                 were
                 Gods
                 creatures
                 ,
                 not
                 uncapable
                 of
                 his
                 infinite
                 mercy
                 ,
                 prove
                 floods
                 of
                 wo
                 &
                 misery
                 to
                 them
                 as
                 they
                 are
                 sworne
                 servants
                 of
                 sinne
                 and
                 corruption
                 :
                 For
                 ,
                 hate
                 to
                 filthinesse
                 and
                 uncleanness
                 ,
                 is
                 essentially
                 and
                 formally
                 included
                 in
                 Gods
                 love
                 of
                 
                   absolute
                   goodnesse
                
                 ,
                 righteousnesse
                 and
                 true
                 holinesse
                 .
                 And
                 the
                 displeasure
                 or
                 indignation
                 which
                 he
                 beares
                 to
                 these
                 ,
                 must
                 needes
                 seize
                 on
                 their
                 persons
                 that
                 have
                 covered
                 thēselves
                 with
                 them
                 ,
                 as
                 with
                 a
                 garment
                 ;
                 and
                 to
                 whose
                 soules
                 they
                 sticke
                 more
                 closely
                 than
                 their
                 skinnes
                 doe
                 to
                 their
                 bodies
                 ,
                 or
                 their
                 flesh
                 unto
                 their
                 bones
                 .
              
            
             
               
               
                 CHAP.
                 20.
                 
              
               
                 Whilest
                 God
                 of
                 a
                 loving
                 Father
                 becomes
                 a
                 severe
                 Iudge
                 ,
                 their
                 is
                 no
                 change
                 or
                 alteration
                 at
                 all
                 in
                 God
                 ,
                 but
                 onely
                 in
                 men
                 and
                 in
                 their
                 actions
                 .
                 Gods
                 will
                 is
                 alwayes
                 exactly
                 fulfilled
                 even
                 in
                 such
                 as
                 goe
                 most
                 against
                 it
                 .
                 How
                 it
                 may
                 stand
                 with
                 the
                 Iustice
                 of
                 God
                 to
                 punish
                 transgressions
                 temporall
                 ,
                 with
                 tormens
                 everlasting
                 .
              
               
                 1_THe
                 summe
                 of
                 all
                 is
                 this
                 ;
                 love
                 was
                 the
                 Mother
                 of
                 all
                 his
                 workes
                 ,
                 and
                 (
                 if
                 I
                 may
                 so
                 speake
                 )
                 the
                 fertility
                 of
                 his
                 power
                 and
                 Essence
                 .
                 And
                 seeing
                 it
                 is
                 his
                 nature
                 as
                 Creator
                 ,
                 and
                 cannot
                 change
                 :
                 no
                 part
                 of
                 our
                 nature
                 (
                 seeing
                 every
                 part
                 was
                 created
                 by
                 him
                 )
                 can
                 bee
                 utterly
                 excluded
                 from
                 all
                 fruits
                 of
                 his
                 love
                 ;
                 untill
                 the
                 sinister
                 use
                 of
                 that
                 contingencie
                 wherewith
                 hee
                 indued
                 it
                 ,
                 or
                 the
                 improvement
                 of
                 inclinations
                 naturally
                 bent
                 unto
                 evill
                 ,
                 come
                 to
                 that
                 height
                 as
                 to
                 imply
                 a
                 contradiction
                 for
                 infinite
                 justice
                 or
                 equity
                 to
                 vouchsafe
                 them
                 any
                 favour
                 .
                 Whether
                 naturall
                 inclinations
                 unto
                 evill
                 ,
                 may
                 bee
                 thus
                 farre
                 improved
                 in
                 the
                 children
                 by
                 their
                 forefathers
                 or
                 no
                 ,
                 is
                 disputable
                 ;
                 but
                 in
                 another
                 place
                 .
                 Concerning
                 Infants
                 (
                 save
                 onely
                 )
                 so
                 farre
                 as
                 neglect
                 of
                 duties
                 to
                 be
                 performed
                 to
                 them
                 ,
                 may
                 concerne
                 their
                 Elders
                 ,
                 seeing
                 the
                 Scripture
                 in
                 this
                 point
                 is
                 silent
                 ,
                 I
                 have
                 no
                 minde
                 here
                 or
                 elsewhere
                 to
                 dispute
                 .
                 If
                 faith
                 they
                 have
                 ,
                 or
                 
                 such
                 holinesse
                 as
                 becommeth
                 Saints
                 ;
                 neither
                 are
                 begotten
                 by
                 our
                 writing
                 or
                 preaching
                 ,
                 nor
                 is
                 the
                 written
                 word
                 the
                 rule
                 of
                 theirs
                 as
                 of
                 all
                 others
                 faith
                 that
                 are
                 of
                 yeares
                 .
                 And
                 unto
                 them
                 onely
                 that
                 can
                 heare
                 or
                 reade
                 ,
                 or
                 have
                 the
                 use
                 of
                 reason
                 ,
                 I
                 write
                 and
                 speake
                 this
                 ,
                 as
                 well
                 for
                 their
                 comfort
                 and
                 encouragement
                 to
                 follow
                 goodnes
                 ,
                 or
                 for
                 their
                 terror
                 ,
                 lest
                 they
                 follow
                 evill
                 .
                 
                   Love
                   ,
                   much
                   greater
                   than
                   any
                   creature
                   owes
                   or
                   performes
                   ,
                   or
                   is
                   capable
                   of
                   ,
                   either
                   in
                   respect
                   of
                   himselfe
                   ,
                   or
                   in
                   others
                   ,
                   is
                   the
                   essentiall
                   and
                   sole
                   fruit
                   of
                   Gods
                   
                     antecedent
                     will
                  
                   ,
                   whether
                   concerning
                   our
                   nature
                   as
                   it
                   was
                   in
                   the
                   first
                   man
                   ,
                   or
                   now
                   is
                   in
                   the
                   severall
                   persons
                   derived
                   from
                   him
                   .
                   And
                   of
                   this
                   love
                   every
                   particular
                   faculty
                   of
                   soule
                   or
                   body
                   is
                   a
                   pledge
                   undoubted
                   ;
                   all
                   ,
                   are
                   as
                   so
                   many
                   ties
                   or
                   handles
                   to
                   draw
                   us
                   unto
                   him
                   ,
                   from
                   whom
                   we
                   are
                   separated
                   onely
                   by
                   dissimilitude
                   ;
                   our
                   very
                   natures
                   being
                   otherwise
                   linkt
                   to
                   his
                   being
                   ,
                   with
                   bonds
                   of
                   strictest
                   reference
                   or
                   dependency
                   .
                
                 On
                 the
                 contrary
                 ,
                 Wrath
                 and
                 Severity
                 are
                 the
                 proper
                 effects
                 of
                 his
                 
                   consequent
                   will
                
                 ,
                 that
                 is
                 ,
                 they
                 are
                 the
                 infallible
                 consequents
                 of
                 our
                 neglecting
                 and
                 despising
                 his
                 will
                 revealed
                 for
                 our
                 good
                 ,
                 or
                 sweet
                 promises
                 of
                 saving
                 health
                 .
                 The
                 full
                 explication
                 and
                 necessary
                 use
                 of
                 this
                 distinction
                 ,
                 hath
                 taken
                 up
                 its
                 place
                 ,
                 in
                 the
                 Articles
                 of
                 Creation
                 ,
                 or
                 Divine
                 Providence
                 .
                 Thus
                 much
                 of
                 it
                 may
                 serve
                 our
                 present
                 turn
                 .
                 That
                 Gods
                 absolute
                 wil
                 was
                 to
                 have
                 man
                 capable
                 of
                 Heaven
                 &
                 Hel
                 ,
                 of
                 joyes
                 and
                 miseries
                 immortall
                 .
                 That
                 this
                 absolute
                 will
                 whose
                 possible
                 objects
                 are
                 two
                 ,
                 is
                 in
                 the
                 first
                 place
                 set
                 on
                 mans
                 eternall
                 and
                 everlasting
                 joy
                 ,
                 more
                 fervently
                 
                 than
                 man
                 can
                 conceive
                 ;
                 yet
                 not
                 so
                 ,
                 as
                 to
                 contradict
                 it selfe
                 by
                 frustrating
                 the
                 contrary
                 possibility
                 ,
                 which
                 unto
                 man
                 it
                 had
                 appointed
                 .
                 That
                 Gods
                 anger
                 never
                 kindles
                 ,
                 but
                 out
                 of
                 the
                 ashes
                 of
                 his
                 flaming
                 love
                 despised
                 .
                 Nor
                 doth
                 the
                 turning
                 of
                 tender
                 love
                 and
                 compassion
                 ,
                 into
                 severity
                 &
                 wrath
                 ,
                 presuppose
                 or
                 argue
                 any
                 change
                 or
                 turning
                 in
                 the
                 Father
                 of
                 lights
                 and
                 everlasting
                 mercy
                 ;
                 it
                 is
                 wholly
                 seated
                 in
                 mens
                 irregular
                 deviation
                 from
                 that
                 course
                 which
                 by
                 the
                 appointment
                 of
                 his
                 antecedent
                 will
                 they
                 should
                 and
                 might
                 have
                 taken
                 (
                 whereto
                 his
                 fatherly
                 kindnesse
                 did
                 still
                 invite
                 them
                 )
                 unto
                 whose
                 crooked
                 wayes
                 ,
                 which
                 they
                 doe
                 ,
                 but
                 should
                 not
                 follow
                 ;
                 from
                 which
                 the
                 same
                 infinite
                 goodnesse
                 doth
                 still
                 allure
                 them
                 by
                 every
                 temporall
                 blessing
                 ,
                 and
                 deterre
                 them
                 by
                 every
                 crosse
                 and
                 plague
                 that
                 doth
                 befall
                 them
                 .
              
               
                 2
                 This
                 bodily
                 Sunne
                 ,
                 which
                 wee
                 see
                 ,
                 never
                 changeth
                 with
                 the
                 Moone
                 ,
                 his
                 light
                 ,
                 his
                 heat
                 are
                 still
                 the
                 same
                 ;
                 yet
                 one
                 and
                 the
                 same
                 heat
                 in
                 the
                 spring
                 time
                 ,
                 refresheth
                 our
                 bodies
                 here
                 in
                 this
                 Land
                 ;
                 but
                 scortcheth
                 such
                 as
                 ,
                 brought
                 up
                 in
                 this
                 clime
                 ,
                 journey
                 in
                 the
                 sands
                 of
                 Affricke
                 .
                 His
                 beames
                 reflected
                 on
                 bodies
                 solid
                 ,
                 but
                 of
                 corruptible
                 and
                 changeable
                 nature
                 ,
                 often
                 inflame
                 matter
                 capable
                 of
                 combustion
                 .
                 But
                 (
                 as
                 some
                 Philosophers
                 thinke
                 )
                 wold
                 not
                 annoy
                 us
                 (
                 unless
                 by
                 too
                 much
                 light
                 )
                 were
                 we
                 in
                 that
                 aethereall
                 or
                 coelestiall
                 region
                 wherein
                 it
                 moves
                 .
                 At
                 least
                 ,
                 were
                 our
                 bodies
                 of
                 the
                 like
                 substance
                 with
                 the
                 heavens
                 ;
                 the
                 vicinity
                 of
                 it
                 would
                 rather
                 comfort
                 than
                 torment
                 us
                 .
                 Thus
                 is
                 the
                 Father
                 of
                 lights
                 a
                 refreshing
                 flame
                 of
                 unquenchable
                 
                 love
                 ,
                 to
                 such
                 as
                 are
                 drawne
                 by
                 love
                 to
                 be
                 like
                 him
                 in
                 purity
                 of
                 life
                 ,
                 but
                 a
                 consuming
                 fire
                 to
                 such
                 as
                 he
                 beholdeth
                 a
                 farre
                 off
                 ;
                 to
                 such
                 as
                 run
                 from
                 him
                 by
                 making
                 themselves
                 most
                 unlike
                 unto
                 him
                 .
                 No
                 sonnes
                 of
                 Adam
                 there
                 be
                 ,
                 which
                 in
                 some
                 measure
                 or
                 other
                 had
                 not
                 some
                 taste
                 or
                 participation
                 of
                 his
                 bountie
                 .
                 And
                 the
                 measure
                 of
                 his
                 wrath
                 is
                 but
                 equall
                 to
                 the
                 riches
                 of
                 his
                 bounty
                 despised
                 .
                 To
                 whom
                 this
                 infinite
                 treasure
                 of
                 his
                 bounty
                 hath
                 beene
                 most
                 liberally
                 opened
                 ,
                 it
                 proves
                 in
                 the
                 end
                 a
                 storehouse
                 of
                 wrath
                 and
                 torments
                 ,
                 unlesse
                 it
                 finally
                 draw
                 them
                 to
                 repentance
                 :
                 According
                 to
                 the
                 height
                 of
                 that
                 exaltation
                 whereunto
                 his
                 antecedent
                 will
                 had
                 designed
                 them
                 ,
                 shall
                 the
                 degrees
                 of
                 their
                 depression
                 be
                 in
                 hell
                 for
                 not
                 being
                 exalted
                 by
                 it
                 .
                 Nor
                 doth
                 any
                 man
                 in
                 that
                 lake
                 of
                 torments
                 ,
                 suffer
                 paines
                 more
                 against
                 his
                 will
                 ,
                 than
                 he
                 had
                 done
                 many
                 things
                 against
                 the
                 will
                 of
                 his
                 righteous
                 Iudge
                 daily
                 leading
                 him
                 to
                 repenttnce
                 .
                 The
                 flames
                 of
                 hell
                 take
                 their
                 scantling
                 from
                 the
                 flames
                 of
                 Gods
                 love
                 neglected
                 ;
                 they
                 may
                 not
                 ,
                 they
                 cannot
                 exceede
                 the
                 measure
                 of
                 this
                 neglect
                 .
                 Or
                 to
                 knit
                 up
                 this
                 point
                 with
                 evidence
                 of
                 sacred
                 truth
                 ;
                 God
                 alwaies
                 proportioneth
                 his
                 plagues
                 or
                 punishments
                 in
                 just
                 equality
                 to
                 mens
                 sinnes
                 .
                 And
                 the
                 onely
                 rule
                 for
                 measuring
                 sinne
                 or
                 transgression
                 right
                 ,
                 must
                 bee
                 taken
                 from
                 the
                 degrees
                 of
                 mans
                 opposition
                 to
                 Gods
                 delight
                 or
                 pleasure
                 in
                 his
                 salvation
                 .
                 Not
                 so
                 much
                 as
                 a
                 dramme
                 of
                 his
                 delight
                 or
                 pleasure
                 can
                 be
                 abated
                 ,
                 not
                 a
                 scruple
                 of
                 his
                 will
                 ,
                 but
                 must
                 finally
                 be
                 accomplished
                 .
                 The
                 measure
                 of
                 his
                 delight
                 in
                 mans
                 repentance
                 or
                 salvation
                 ,
                 shall
                 beee
                 exactly
                 satisfied
                 
                 and
                 fulfilled
                 .
                 Mans
                 repentance
                 he
                 loves
                 as
                 hee
                 is
                 infinite
                 in
                 mercy
                 and
                 in
                 bounty
                 :
                 mans
                 punishment
                 he
                 doth
                 not
                 love
                 at
                 all
                 in
                 it selfe
                 ,
                 yet
                 doth
                 hee
                 punish
                 as
                 hee
                 is
                 infinitely
                 just
                 ,
                 or
                 as
                 hee
                 infinitely
                 loveth
                 justice
                 .
                 This
                 is
                 but
                 the
                 extract
                 of
                 Wisedomes
                 speech
                 ,
                 
                   Prov.
                   1.
                   vers
                   .
                   24.
                   
                   Because
                   I
                   have
                   called
                   ,
                   and
                   ye
                   refused
                   ,
                   I
                   have
                   stretched
                   out
                   my
                   hand
                   ,
                   and
                   no
                   man
                   regarded
                   :
                   But
                   yee
                   have
                   set
                   at
                   nought
                   all
                   my
                   counsell
                   ,
                   and
                   would
                   none
                   of
                   my
                   reproofe
                   :
                   I
                   also
                   will
                   laugh
                   at
                   your
                   calamity
                   ,
                   I
                   will
                   mocke
                   when
                   your
                   feare
                   commeth
                   ,
                   When
                   your
                   feare
                   commeth
                   as
                   desolation
                   ,
                   and
                   your
                   destruction
                   commeth
                   as
                   a
                   whirlewind
                   ;
                   when
                   distresse
                   and
                   anguish
                   commeth
                   upon
                   you
                   :
                   Then
                   shall
                   they
                   call
                   upon
                   me
                   ,
                   but
                   I
                   will
                   not
                   answer
                   ;
                   they
                   shall
                   seeke
                   me
                   earely
                   ,
                   but
                   they
                   shall
                   not
                   finde
                   mee
                   :
                   For
                   that
                   they
                   hated
                   knowledge
                   ,
                   and
                   did
                   not
                   choose
                   the
                   feare
                   of
                   the
                   Lord.
                   They
                   would
                   none
                   of
                   my
                   counsel
                   :
                   they
                   despised
                   all
                   my
                   reproofe
                   .
                   Therefore
                   shall
                   they
                   eate
                   of
                   the
                   fruit
                   of
                   their
                   owne
                   way
                   ,
                   and
                   be
                   filled
                   with
                   their
                   owne
                   devices
                   .
                   For
                   the
                   turning
                   away
                   of
                   the
                   simple
                   shall
                   slay
                   them
                   ,
                   and
                   the
                   prosperity
                   of
                   fooles
                   shall
                   destroy
                   them
                   .
                   But
                   who
                   so
                   harkeneth
                   unto
                   me
                   ,
                   shall
                   dwell
                   safely
                   ,
                   and
                   be
                   quiet
                   from
                   feare
                   of
                   evill
                   .
                
              
               
                 And
                 it
                 were
                 to
                 be
                 wished
                 ,
                 that
                 some
                 moderne
                 Divines
                 ,
                 would
                 better
                 explicate
                 than
                 they
                 doe
                 a
                 schoole
                 tenet
                 ,
                 held
                 by
                 many
                 ,
                 concerning
                 Gods
                 punishing
                 sinners
                 in
                 the
                 life
                 to
                 come
                 ,
                 
                   citra
                   condignum
                
                 ,
                 that
                 is
                 ,
                 lesse
                 than
                 they
                 deserve
                 .
                 For
                 by
                 how
                 much
                 their
                 punishment
                 is
                 lesse
                 than
                 the
                 rule
                 of
                 divine
                 Iustice
                 exacts
                 :
                 so
                 much
                 of
                 that
                 delight
                 or
                 good
                 pleasure
                 which
                 God
                 should
                 have
                 reaped
                 from
                 their
                 salvation
                 ,
                 may
                 seeme
                 by
                 this
                 remission
                 
                 to
                 be
                 diminished
                 .
                 But
                 this
                 point
                 I
                 leave
                 to
                 the
                 judicious
                 Readers
                 consideration
                 ,
                 who
                 may
                 inform
                 himselfe
                 from
                 the
                 *
                 Expositors
                 of
                 that
                 sacred
                 Maxime
                 .
                 
                   His
                   mercy
                   is
                   above
                   all
                   his
                   works
                   .
                   Psal
                   .
                   145.
                   9.
                   
                
              
               
                 3
                 To
                 thinke
                 God
                 should
                 punish
                 sinne
                 unlesse
                 it
                 were
                 truly
                 against
                 his
                 will
                 ,
                 or
                 any
                 sinne
                 more
                 deeply
                 than
                 it
                 is
                 against
                 his
                 will
                 and
                 pleasure
                 ,
                 is
                 one
                 of
                 those
                 three
                 grosse
                 transformations
                 of
                 the
                 divine
                 nature
                 ,
                 which
                 Saint
                 Augustine
                 refutes
                 .
                 For
                 thus
                 to
                 doe
                 is
                 neither
                 incident
                 to
                 the
                 divine
                 nature
                 ,
                 nor
                 to
                 any
                 other
                 imaginable
                 .
                 Most
                 of
                 us
                 ,
                 are
                 by
                 nature
                 cholericke
                 ,
                 and
                 often
                 take
                 offence
                 where
                 none
                 is
                 given
                 ,
                 and
                 almost
                 alwayes
                 greater
                 than
                 is
                 justly
                 given
                 ;
                 But
                 to
                 be
                 offended
                 with
                 any
                 thing
                 ,
                 that
                 goes
                 not
                 against
                 their
                 present
                 wills
                 ,
                 is
                 a
                 way
                 wardnesse
                 of
                 men
                 ,
                 whereof
                 the
                 humane
                 nature
                 is
                 uncapable
                 .
                 To
                 punish
                 any
                 ,
                 which
                 doe
                 not
                 contradict
                 their
                 wills
                 ,
                 is
                 an
                 injustice
                 scarce
                 incident
                 to
                 the
                 inhabitants
                 of
                 Hell.
                 It
                 is
                 the
                 mutability
                 of
                 our
                 wills
                 or
                 multiplicity
                 of
                 humors
                 ,
                 which
                 makes
                 us
                 so
                 hard
                 to
                 be
                 pleased
                 .
                 Our
                 minds
                 (
                 at
                 lest
                 our
                 affections
                 )
                 are
                 set
                 upon
                 one
                 thing
                 fasting
                 ,
                 upon
                 another
                 full
                 ;
                 on
                 this
                 to
                 day
                 ,
                 on
                 that
                 to
                 morrow
                 ;
                 on
                 sweet
                 meates
                 in
                 health
                 ,
                 on
                 sowre
                 in
                 sicknesse
                 ;
                 on
                 kindnesse
                 in
                 mirth
                 ,
                 on
                 cruelty
                 in
                 anger
                 ;
                 and
                 because
                 each
                 hath
                 his
                 severall
                 inconstant
                 motions
                 ,
                 wee
                 cannot
                 hold
                 consort
                 long
                 together
                 ,
                 without
                 crossing
                 or
                 thwarring
                 .
                 But
                 no
                 man
                 ever
                 offended
                 by
                 merrily
                 consorting
                 
                 with
                 his
                 brother
                 disposed
                 to
                 mirth
                 ;
                 nor
                 by
                 consenting
                 to
                 wreake
                 his
                 will
                 ,
                 whilest
                 hee
                 was
                 in
                 rage
                 .
                 No
                 man
                 ever
                 punished
                 his
                 servant
                 for
                 doing
                 that
                 which
                 for
                 the
                 present
                 he
                 would
                 have
                 him
                 doe
                 ;
                 nor
                 doe
                 the
                 Devills
                 themselves
                 vex
                 the
                 wicked
                 (
                 till
                 Gods
                 justice
                 overtake
                 them
                 )
                 but
                 the
                 godly
                 ;
                 because
                 the
                 one
                 doth
                 what
                 they
                 would
                 ,
                 the
                 other
                 what
                 they
                 would
                 not
                 have
                 him
                 doe
                 ;
                 neither
                 could
                 displease
                 them
                 ,
                 were
                 it
                 not
                 their
                 wicked
                 will
                 to
                 have
                 all
                 as
                 bad
                 and
                 miserable
                 as
                 themselves
                 .
                 Could
                 the
                 damned
                 by
                 their
                 suffering
                 ,
                 either
                 ease
                 these
                 tormentors
                 ,
                 of
                 paine
                 ,
                 or
                 abate
                 their
                 malice
                 ;
                 they
                 would
                 be
                 lesse
                 displeased
                 at
                 them
                 ,
                 and
                 lesse
                 displeased
                 ,
                 torment
                 them
                 lesse
                 .
                 And
                 ,
                 whom
                 then
                 have
                 they
                 made
                 the
                 subject
                 of
                 their
                 thoughts
                 ,
                 or
                 did
                 they
                 rather
                 dreame
                 than
                 thinke
                 on
                 God
                 ,
                 that
                 sometimes
                 write
                 as
                 if
                 it
                 were
                 not
                 as
                 much
                 against
                 Gods
                 will
                 to
                 have
                 men
                 dye
                 ,
                 as
                 it
                 is
                 against
                 mans
                 will
                 to
                 suffer
                 death
                 .
                 For
                 they
                 suffer
                 death
                 ,
                 not
                 because
                 God
                 delighteth
                 in
                 it
                 ,
                 but
                 that
                 Gods
                 will
                 may
                 be
                 fulfilled
                 in
                 their
                 suffering
                 or
                 passion
                 ,
                 according
                 to
                 the
                 measure
                 it
                 hath
                 beene
                 neglected
                 or
                 opposed
                 ,
                 by
                 their
                 actions
                 .
              
               
                 4
                 But
                 though
                 the
                 rule
                 of
                 justice
                 bee
                 exactly
                 observed
                 in
                 proportioning
                 their
                 paines
                 to
                 the
                 degrees
                 or
                 fervency
                 of
                 his
                 love
                 neglected
                 ;
                 yet
                 seeing
                 the
                 continuance
                 of
                 their
                 neglect
                 was
                 but
                 temporall
                 ,
                 how
                 stands
                 it
                 with
                 his
                 justice
                 to
                 make
                 their
                 paines
                 eternall
                 ?
                 The
                 doubt
                 were
                 pertinent
                 ,
                 if
                 the
                 immortall
                 happinesse
                 ,
                 wherunto
                 the
                 riches
                 of
                 Gods
                 bountie
                 ,
                 did
                 daily
                 lead
                 them
                 during
                 their
                 pilgrimage
                 on
                 earth
                 ,
                 whereof
                 they
                 had
                 sweet
                 promises
                 and
                 full
                 assurance
                 ,
                 had
                 not
                 farther
                 exceeded
                 all
                 the
                 pleasures
                 
                 of
                 this
                 mortall
                 life
                 ,
                 for
                 whose
                 purchase
                 ,
                 they
                 morgaged
                 their
                 hopes
                 of
                 immortality
                 ,
                 than
                 the
                 paines
                 of
                 hell
                 doe
                 these
                 grievances
                 or
                 corrections
                 ,
                 which
                 caused
                 them
                 murmure
                 against
                 their
                 heavenly
                 Father
                 .
                 In
                 this
                 sense
                 we
                 may
                 maintaine
                 what
                 Mirandula
                 in
                 another
                 doth
                 :
                 that
                 no
                 man
                 is
                 everlastingly
                 punished
                 for
                 temporall
                 offences
                 as
                 committed
                 against
                 God.
                 How
                 then
                 ?
                 Man
                 wilfully
                 exchanging
                 his
                 everlasting
                 inheritance
                 for
                 momentany
                 and
                 transient
                 pleasures
                 ,
                 becomes
                 the
                 Author
                 of
                 his
                 owne
                 woe
                 ,
                 and
                 reapes
                 the
                 fruit
                 of
                 his
                 rash
                 *
                 bargaines
                 ,
                 and
                 so
                 makes
                 up
                 that
                 measure
                 of
                 Gods
                 glory
                 and
                 pleasure
                 ,
                 by
                 his
                 eternall
                 sufferings
                 ,
                 which
                 he
                 might
                 and
                 would
                 not
                 doe
                 ,
                 by
                 eternall
                 participation
                 of
                 his
                 joyfull
                 presence
                 .
                 *
                 And
                 it
                 is
                 more
                 than
                 just
                 ,
                 (
                 for
                 it
                 is
                 justice
                 tempered
                 with
                 abundant
                 mercy
                 )
                 that
                 they
                 should
                 suffer
                 everlasting
                 paines
                 ,
                 who
                 not
                 twice
                 ,
                 or
                 thrice
                 ,
                 or
                 seven
                 times
                 onely
                 ,
                 but
                 more
                 than
                 seventy
                 times
                 seven
                 times
                 ,
                 have
                 wilfully
                 refused
                 to
                 accomplish
                 Gods
                 eternall
                 pleasure
                 by
                 accepting
                 the
                 sweet
                 profers
                 of
                 their
                 eternall
                 joy
                 .
                 In
                 every
                 moment
                 of
                 this
                 life
                 ,
                 we
                 have
                 a
                 pledge
                 of
                 his
                 bounty
                 to
                 assure
                 us
                 of
                 a
                 better
                 inheritance
                 ,
                 the
                 very
                 first
                 neglect
                 whereof
                 ,
                 might
                 in
                 justice
                 condemne
                 us
                 to
                 everlasting
                 bondage
                 .
                 The
                 often
                 and
                 perpetuall
                 neglect
                 ,
                 turnes
                 flames
                 of
                 eternall
                 love
                 into
                 an
                 eternall
                 consuming
                 fire
                 .
                 For
                 if
                 love
                 and
                 mercy
                 bee
                 his
                 property
                 as
                 hee
                 is
                 Creator
                 and
                 preserver
                 of
                 all
                 mankinde
                 :
                 his
                 love
                 
                 (
                 as
                 was
                 said
                 before
                 )
                 must
                 needs
                 be
                 more
                 indissolubly
                 set
                 on
                 those
                 attributes
                 than
                 on
                 man.
                 The
                 end
                 of
                 his
                 love
                 to
                 man
                 ,
                 is
                 to
                 make
                 him
                 happy
                 by
                 being
                 like
                 him
                 in
                 the
                 love
                 of
                 goodnesse
                 :
                 Now
                 the
                 more
                 he
                 loves
                 him
                 with
                 reference
                 to
                 this
                 end
                 ,
                 or
                 the
                 oftner
                 hee
                 pardons
                 him
                 for
                 neglecting
                 or
                 refusing
                 the
                 meanes
                 that
                 draw
                 unto
                 it
                 ;
                 the
                 greater
                 is
                 his
                 wrath
                 against
                 impenitency
                 ,
                 or
                 finall
                 contempt
                 of
                 his
                 loving
                 mercy
                 .
                 This
                 is
                 his
                 *
                 most
                 deare
                 and
                 tender
                 attribute
                 ,
                 which
                 being
                 foully
                 wronged
                 will
                 not
                 suffer
                 justice
                 to
                 sleepe
                 .
              
               
                 
                   Patientia
                   laesa
                   sit
                   furor
                
                 .
                 Long
                 restraint
                 of
                 anger
                 upon
                 just
                 and
                 frequent
                 provocations
                 ,
                 makes
                 the
                 out-bursting
                 of
                 it
                 ,
                 though
                 unseemely
                 and
                 violent
                 ,
                 seeme
                 not
                 altogether
                 unjust
                 nor
                 immoderate
                 .
                 Albeit
                 the
                 forme
                 and
                 manner
                 of
                 proceeding
                 ,
                 which
                 humane
                 patience
                 much
                 abused
                 ,
                 usually
                 observes
                 in
                 taking
                 revenge
                 ,
                 cannot
                 in
                 exact
                 justice
                 bee
                 warranted
                 or
                 approved
                 :
                 yet
                 this
                 excesse
                 of
                 anger
                 ,
                 or
                 delinquency
                 in
                 the
                 forme
                 ,
                 is
                 so
                 tempered
                 with
                 matter
                 of
                 equity
                 ,
                 that
                 it
                 makes
                 those
                 actions
                 of
                 patient
                 men
                 much
                 abused
                 ,
                 seeme
                 excusable
                 ,
                 which
                 in
                 others
                 would
                 be
                 intollerable
                 .
                 The
                 ideall
                 perfection
                 of
                 this
                 rule
                 of
                 equity
                 ,
                 thus
                 often
                 corrupted
                 by
                 humane
                 passions
                 ,
                 is
                 in
                 the
                 Divine
                 Nature
                 ,
                 without
                 mixture
                 of
                 such
                 passion
                 or
                 perturbation
                 ,
                 as
                 is
                 pictured
                 out
                 to
                 the
                 terror
                 of
                 the
                 ungodly
                 in
                 the
                 propheticall
                 characters
                 or
                 descriptions
                 of
                 his
                 anger
                 .
                 
                   Et
                   excitatus
                   est
                   tanquam
                   dormiens
                   Dominus
                   ,
                   &c.
                   Then
                   the
                   Lord
                   awaked
                   as
                   one
                   out
                   of
                   sleepe
                   ,
                   and
                   like
                   a
                   mightie
                   man
                   that
                   shouteth
                   by
                   reason
                   of
                   wine
                   :
                   Psal
                   .
                   78.
                   65.
                   
                
                 Although
                 he
                 be
                 a
                 Father
                 to
                 all
                 ,
                 and
                 seeme
                 
                 to
                 winke
                 at
                 his
                 sonnes
                 enormities
                 :
                 yet
                 when
                 hee
                 awakes
                 ,
                 he
                 hath
                 a
                 curse
                 in
                 store
                 ,
                 for
                 such
                 as
                 abuse
                 his
                 patience
                 ,
                 and
                 make
                 a
                 mocke
                 of
                 his
                 threatnings
                 ;
                 more
                 bitter
                 than
                 that
                 which
                 Noah
                 bestowed
                 on
                 Cham.
                 To
                 attribute
                 patience
                 to
                 him
                 ,
                 and
                 to
                 deny
                 him
                 wrath
                 and
                 indignation
                 ;
                 were
                 ,
                 in
                 Lactantius
                 his
                 judgement
                 ,
                 to
                 inrich
                 his
                 goodnesse
                 ,
                 by
                 robbing
                 his
                 Majesty
                 .
                 
                 
                   The
                   reasons
                   of
                   those
                   Philosophers
                   are
                   apparently
                   vaine
                   ,
                   which
                   thinke
                   that
                   God
                   cannot
                   bee
                   angry
                   .
                   For
                   even
                   earthly
                   Empire
                   or
                   Soveraignty
                   ,
                   forthwith
                   dissolves
                   ,
                   unlesse
                   it
                   be
                   held
                   together
                   by
                   fear
                   .
                   Take
                   anger
                   from
                   a
                   King
                   ,
                   and
                   in
                   stead
                   of
                   obedience
                   ,
                   he
                   shall
                   be
                   throwne
                   headlong
                   from
                   the
                   height
                   of
                   dignity
                   .
                   Yea
                   take
                   anger
                   from
                   a
                   man
                   of
                   meaner
                   ranke
                   ,
                   and
                   hee
                   shall
                   become
                   a
                   prey
                   to
                   all
                   ,
                   a
                   laughing-stock
                   to
                   all
                   .
                
              
               
                 5
                 I
                 am
                 not
                 ignorant
                 what
                 censures
                 passe
                 upon
                 this
                 Author
                 for
                 his
                 incommodious
                 speeches
                 in
                 this
                 argument
                 of
                 Gods
                 wrath
                 or
                 anger
                 .
                 His
                 words
                 ,
                 I
                 must
                 confesse
                 ,
                 sound
                 somewhat
                 harsh
                 ,
                 to
                 eares
                 accustomed
                 to
                 the
                 harmony
                 of
                 refined
                 Scholastique
                 Dialect
                 .
                 Yet
                 *
                 Betuleius
                 ,
                 a
                 man
                 too
                 learned
                 ,
                 and
                 too
                 well
                 seene
                 in
                 Lactantius
                 ,
                 to
                 let
                 grosse
                 faults
                 pass
                 without
                 espiall
                 ,
                 and
                 too
                 ingenuous
                 to
                 spare
                 his
                 censure
                 upon
                 errors
                 espyed
                 ;
                 after
                 long
                 quaerulous
                 debatements
                 ,
                 chides
                 himselfe
                 friends
                 with
                 his
                 Author
                 :
                 
                 whose
                 meaning
                 in
                 conclusion
                 he
                 acknowledgeth
                 to
                 be
                 Orthodoxall
                 and
                 good
                 ;
                 albeit
                 his
                 characters
                 of
                 divine
                 wrath
                 in
                 the
                 premisses
                 ,
                 may
                 seeme
                 better
                 to
                 fit
                 the
                 fragility
                 of
                 humane
                 peevishnesse
                 ,
                 than
                 the
                 Majesty
                 of
                 the
                 Almighty
                 Iudge
                 .
                 His
                 phrase
                 (
                 perhaps
                 )
                 might
                 be
                 excused
                 in
                 part
                 ,
                 by
                 the
                 security
                 of
                 those
                 times
                 wherein
                 he
                 wrote
                 ;
                 his
                 fault
                 (
                 if
                 any
                 fault
                 it
                 were
                 not
                 to
                 speake
                 precisely
                 in
                 an
                 age
                 more
                 precise
                 for
                 maintaining
                 the
                 elegancy
                 or
                 life
                 of
                 style
                 ,
                 than
                 the
                 right
                 use
                 or
                 logicall
                 propriety
                 of
                 words
                 )
                 is
                 too
                 common
                 to
                 most
                 Writers
                 yet
                 ,
                 and
                 consisteth
                 onely
                 in
                 appropriating
                 that
                 to
                 the
                 Divine
                 Nature
                 ,
                 which
                 is
                 attributed
                 to
                 it
                 onely
                 by
                 extrinsecall
                 denomination
                 .
                 But
                 leaving
                 his
                 phrase
                 (
                 about
                 which
                 perhaps
                 he
                 himselfe
                 would
                 not
                 have
                 wrangled
                 )
                 his
                 argument
                 holds
                 thus
                 farre
                 true
                 :
                 God
                 is
                 more
                 deeply
                 displeased
                 with
                 sinne
                 ,
                 than
                 man
                 is
                 ,
                 though
                 his
                 displeasure
                 bee
                 not
                 cloathed
                 with
                 such
                 passions
                 ,
                 as
                 mans
                 anger
                 is
                 :
                 and
                 yet
                 the
                 motions
                 of
                 the
                 creatures
                 appointed
                 to
                 execute
                 his
                 wrath
                 ,
                 are
                 more
                 furious
                 than
                 any
                 mans
                 passions
                 in
                 extreamest
                 fury
                 can
                 bee
                 .
                 What
                 mans
                 voice
                 is
                 like
                 his
                 thunder
                 ?
                 What
                 Tyrants
                 frownes
                 like
                 to
                 a
                 lowring
                 sky
                 ,
                 breathing
                 out
                 stormes
                 of
                 fire
                 and
                 brimstone
                 ?
                 Yet
                 are
                 the
                 most
                 terrible
                 sounds
                 ,
                 which
                 the
                 creatures
                 can
                 present
                 ,
                 but
                 as
                 so
                 many
                 ecchoes
                 of
                 his
                 angry
                 voice
                 ;
                 the
                 most
                 dreadfull
                 spectacles
                 that
                 Heaven
                 or
                 Earth
                 ,
                 or
                 the
                 intermediate
                 Elements
                 can
                 afford
                 ,
                 but
                 copies
                 of
                 his
                 irefull
                 countenance
                 .
                 Howbe
                 it
                 this
                 change
                 or
                 alteration
                 in
                 the
                 creature
                 proceeds
                 from
                 him
                 without
                 any
                 internall
                 passion
                 or
                 alteration
                 .
                 
                   Immotus
                   movet
                   :
                   He
                   moveth
                   all
                   things
                   ,
                   being
                   himselfe
                   immoveable
                   .
                
              
               
               
                 6
                 But
                 as
                 Lactantius
                 may
                 bee
                 so
                 farre
                 justified
                 ,
                 as
                 we
                 have
                 said
                 ,
                 so
                 perhaps
                 he
                 is
                 inexcusable
                 in
                 avouching
                 anger
                 to
                 bee
                 as
                 naturall
                 to
                 GOD
                 ,
                 as
                 mercie
                 ,
                 love
                 ,
                 and
                 favour
                 are
                 .
                 To
                 him
                 that
                 duely
                 considers
                 his
                 infinite
                 goodnesse
                 ,
                 it
                 may
                 seeme
                 impossible
                 that
                 hee
                 should
                 bee
                 moved
                 by
                 us
                 ,
                 or
                 by
                 any
                 thing
                 in
                 us
                 ,
                 to
                 mercy
                 ;
                 seeing
                 ,
                 as
                 *
                 Saint
                 Bernard
                 well
                 observes
                 ,
                 he
                 hath
                 the
                 
                   seminary
                   of
                   mercy
                   in
                   himselfe
                   ,
                   and
                   cannot
                   take
                   the
                   seeds
                   of
                   it
                   from
                   any
                   other
                   .
                   The
                   fruits
                   of
                   it
                   ,
                   wee
                   may
                   ,
                   by
                   ill
                   deserving
                   ,
                   so
                   hinder
                   ,
                   that
                   they
                   shall
                   never
                   take
                   nor
                   prosper
                   in
                   our selves
                   ;
                   but
                   to
                   punish
                   or
                   condemne
                   us
                   ,
                   we
                   in
                   a
                   sort
                   constraine
                   him
                   .
                
                 And
                 though
                 he
                 be
                 the
                 Author
                 as
                 well
                 of
                 punishment
                 as
                 of
                 compassion
                 ,
                 yet
                 the
                 manner
                 how
                 these
                 two
                 opposite
                 attributes
                 ,
                 in
                 respect
                 of
                 us
                 proceed
                 from
                 him
                 ,
                 is
                 much
                 different
                 ;
                 the
                 one
                 is
                 naturall
                 to
                 him
                 ,
                 and
                 much
                 better
                 than
                 any
                 naturall
                 comfort
                 unto
                 us
                 ;
                 the
                 other
                 is
                 in
                 a
                 sort
                 to
                 him
                 unnaturall
                 ,
                 and
                 most
                 unnaturall
                 and
                 unpleasant
                 unto
                 us
                 :
                 for
                 as
                 S.
                 a
                 Ierome
                 saith
                 ,
                 
                   God
                   when
                   he
                   punisheth
                
                 ,
                 doth
                 in
                 a
                 manner
                 ,
                 
                   relinquish
                   his
                   nature
                   ,
                   and
                   therefore
                   when
                   he
                   proceeds
                   to
                   punishment
                   ,
                   he
                   is
                   said
                   to
                   goe
                   out
                   of
                   his
                   place
                   ,
                
                 and
                 to
                 worke
                 
                   alienum
                   opus
                
                 ,
                 a
                 strange
                 or
                 uncouth
                 worke
                 .
                 The
                 wicked
                 and
                 reprobate
                 ,
                 after
                 this
                 life
                 ,
                 shall
                 alwayes
                 see
                 and
                 feele
                 his
                 anger
                 :
                 But
                 though
                 they
                 see
                 him
                 thus
                 ,
                 immediately
                 ,
                 they
                 doe
                 not
                 see
                 his
                 nature
                 so
                 immediately
                 as
                 the
                 Elect
                 shall
                 doe
                 ,
                 to
                 whom
                 he
                 shewes
                 himselfe
                 in
                 love
                 ;
                 this
                 is
                 his
                 proper
                 visage
                 ,
                 the
                 live-character
                 of
                 his
                 native
                 countenance
                 .
                 The
                 manifestation
                 of
                 his
                 anger
                 in
                 what
                 part
                 of
                 the
                 world
                 soever
                 ,
                 or
                 in
                 what
                 manner
                 soever
                 made
                 ,
                 is
                 a
                 veile
                 or
                 vizard
                 put
                 betweene
                 him
                 and
                 the
                 
                 Reprobate
                 ,
                 lest
                 they
                 shold
                 see
                 the
                 light
                 of
                 his
                 countenance
                 and
                 be
                 made
                 whole
                 .
                 Hence
                 ,
                 in
                 the
                 sentence
                 of
                 condemnation
                 ,
                 it
                 shall
                 be
                 said
                 ,
                 
                   Depart
                   from
                   mee
                   yee
                   cursed
                   into
                   everlasting
                   fire
                   .
                
                 From
                 his
                 essentiall
                 presence
                 they
                 cannot
                 ,
                 but
                 from
                 the
                 light
                 of
                 his
                 countenance
                 or
                 joyfull
                 presence
                 ,
                 they
                 must
                 of
                 necessity
                 depart
                 .
                 For
                 were
                 it
                 possible
                 for
                 them
                 to
                 behold
                 it
                 ,
                 no
                 torments
                 could
                 take
                 hold
                 of
                 them
                 ;
                 the
                 reflex
                 of
                 it
                 upon
                 whom
                 soever
                 it
                 lighteth
                 ,
                 createth
                 joy
                 ;
                 the
                 fruition
                 of
                 it
                 ,
                 is
                 that
                 happinesse
                 which
                 we
                 seeke
                 .
                 To
                 conclude
                 :
                 Lactantius
                 rightly
                 inferres
                 ,
                 
                   It
                   were
                   impossible
                   sinne
                   should
                   not
                   be
                   odious
                   to
                   him
                   ,
                   to
                   whom
                   goodnesse
                   is
                   pleasant
                   and
                   delightfull
                   .
                
                 Now
                 his
                 dispeasure
                 at
                 sinne
                 ,
                 is
                 the
                 true
                 cause
                 of
                 all
                 displeasant
                 motions
                 or
                 alterations
                 in
                 the
                 creatures
                 .
                 His
                 errour
                 ,
                 albeit
                 we
                 take
                 him
                 at
                 the
                 worst
                 ,
                 was
                 not
                 great
                 :
                 and
                 as
                 it
                 may
                 easily
                 be
                 committed
                 by
                 others
                 ,
                 so
                 it
                 may
                 as
                 quickly
                 be
                 rectified
                 ,
                 if
                 wee
                 say
                 ,
                 that
                 Anger
                 and
                 Hate
                 are
                 by
                 consequent
                 ,
                 or
                 upon
                 supposall
                 of
                 sinne
                 ,
                 as
                 necessary
                 to
                 the
                 Divine
                 Nature
                 ,
                 as
                 Love
                 and
                 Mercy
                 ,
                 but
                 not
                 so
                 naturall
                 .
                 But
                 how
                 either
                 Love
                 or
                 Anger
                 ,
                 both
                 of
                 them
                 being
                 either
                 formally
                 passions
                 ,
                 or
                 indissolubly
                 linkt
                 with
                 passions
                 ,
                 may
                 be
                 rightly
                 conceived
                 to
                 be
                 in
                 God
                 ,
                 is
                 a
                 point
                 worth
                 explication
                 .
              
            
             
               
               
                 CHAP.
                 21.
                 
              
               
                 How
                 Anger
                 ,
                 Love
                 ,
                 Compassion
                 ,
                 Mercy
                 ,
                 or
                 other
                 affections
                 are
                 in
                 the
                 Divine
                 Nature
                 .
              
               
                 NO
                 affection
                 or
                 operation
                 that
                 essentially
                 includes
                 imperfection
                 ,
                 can
                 properly
                 be
                 attributed
                 to
                 perfection
                 it selfe
                 .
                 But
                 if
                 the
                 imperfection
                 be
                 onely
                 accidentall
                 ,
                 that
                 is
                 ,
                 such
                 as
                 may
                 bee
                 severed
                 from
                 the
                 affection
                 ;
                 the
                 affection
                 after
                 such
                 separation
                 made
                 ,
                 may
                 without
                 meaphor
                 (
                 in
                 some
                 Schoolemens
                 judgement
                 )
                 be
                 ascribed
                 to
                 God.
                 Hence
                 the
                 same
                 Schoolemen
                 will
                 have
                 distributive
                 justice
                 to
                 be
                 in
                 him
                 ,
                 after
                 a
                 more
                 peculiar
                 manner
                 than
                 commutative
                 justice
                 is
                 ;
                 because
                 commutative
                 justice
                 (
                 as
                 they
                 alledge
                 )
                 essentially
                 includes
                 
                   rationem
                   dati
                   ,
                   &
                   accepti
                
                 ;
                 somewhat
                 mutually
                 given
                 and
                 taken
                 .
                 Mercy
                 likewise
                 is
                 (
                 in
                 their
                 judgements
                 )
                 more
                 properly
                 in
                 God
                 ,
                 than
                 anger
                 or
                 revenge
                 ;
                 because
                 it
                 may
                 bee
                 abstracted
                 from
                 compassion
                 ,
                 which
                 is
                 an
                 imperfectiō
                 annexed
                 ,
                 but
                 not
                 essential
                 to
                 the
                 reliefe
                 of
                 others
                 misery
                 ,
                 wherein
                 mercy
                 (
                 as
                 they
                 contend
                 )
                 formally
                 consists
                 .
                 It
                 sufficeth
                 us
                 ,
                 that
                 such
                 affections
                 or
                 morall
                 qualities
                 as
                 in
                 us
                 formally
                 and
                 essentially
                 include
                 imperfectiō
                 ,
                 may
                 be
                 contained
                 in
                 the
                 Divine
                 Essence
                 ;
                 though
                 not
                 formally
                 ,
                 yet
                 eminently
                 ,
                 and
                 most
                 truly
                 ,
                 as
                 we
                 suppose
                 anger
                 is
                 .
                 For
                 in
                 this
                 point
                 wee
                 rather
                 approve
                 of
                 *
                 Lactantius
                 his
                 Divinity
                 ,
                 than
                 of
                 *
                 Seneca's
                 Philosophy
                 .
                 Hee
                 that
                 bids
                 us
                 be
                 angry
                 and
                 sin
                 not
                 ,
                 seeks
                 not
                 the
                 utter
                 extirpation
                 ,
                 but
                 the
                 moderation
                 of
                 anger
                 ,
                 
                   Qui
                   ergo
                   
                   irasci
                   nos
                   jubet
                   ,
                   ipse
                   utique
                   irascitur
                   ;
                   He
                   that
                   bids
                   us
                   be
                   angry
                   ,
                   is
                   doubtlesse
                   upon
                   just
                   occasion
                   angry
                   himselfe
                   .
                
                 Nor
                 should
                 we
                 sin
                 ,
                 if
                 we
                 were
                 angry
                 onely
                 as
                 he
                 is
                 angry
                 ;
                 or
                 at
                 those
                 things
                 onely
                 that
                 displease
                 him
                 ,
                 so
                 far
                 as
                 they
                 are
                 displeasing
                 to
                 him
                 ;
                 And
                 were
                 we
                 as
                 much
                 inclined
                 to
                 mercy
                 and
                 loving
                 kindnesse
                 as
                 we
                 are
                 to
                 anger
                 ,
                 the
                 motions
                 of
                 the
                 one
                 would
                 argue
                 as
                 great
                 passion
                 as
                 the
                 motiōs
                 of
                 the
                 other
                 .
                 But
                 seeing
                 *
                 Gods
                 mercy
                 which
                 is
                 proposed
                 unto
                 us
                 for
                 a
                 patterne
                 ,
                 is
                 (
                 if
                 I
                 may
                 so
                 speake
                 )
                 more
                 reall
                 and
                 trnly
                 affectionate
                 in
                 him
                 than
                 his
                 anger
                 ,
                 the
                 difficulty
                 how
                 either
                 should
                 be
                 in
                 him
                 is
                 the
                 same
                 ,
                 or
                 not
                 much
                 different
                 :
                 How
                 can
                 there
                 be
                 true
                 compassion
                 without
                 passion
                 ,
                 without
                 motion
                 or
                 mutation
                 ?
                 In
                 many
                 men
                 it
                 is
                 observable
                 ;
                 that
                 the
                 better
                 use
                 they
                 have
                 of
                 reason
                 ,
                 the
                 lesse
                 they
                 participate
                 of
                 affection
                 :
                 and
                 to
                 cary
                 those
                 matters
                 with
                 moderation
                 ,
                 which
                 others
                 can
                 neither
                 accomplish
                 nor
                 affect
                 without
                 excesse
                 of
                 passion
                 or
                 perturbation
                 ,
                 is
                 a
                 perfection
                 peculiar
                 to
                 good
                 education
                 ,
                 much
                 &
                 choice
                 experience
                 or
                 true
                 learning
                 .
                 And
                 thus
                 by
                 proportion
                 they
                 argue
                 ,
                 that
                 God
                 who
                 is
                 infinitly
                 wise
                 ,
                 must
                 be
                 as
                 utterly
                 void
                 of
                 passiō
                 ,
                 though
                 he
                 be
                 truly
                 said
                 mercifull
                 in
                 respect
                 of
                 the
                 event
                 .
                 The
                 conclusion
                 is
                 truer
                 than
                 the
                 reason
                 assigned
                 .
                 And
                 in
                 most
                 men
                 whom
                 the
                 world
                 accounteth
                 wise
                 or
                 subtile
                 ,
                 reason
                 doth
                 not
                 so
                 much
                 moderate
                 as
                 devoure
                 affections
                 of
                 that
                 rank
                 we
                 treat
                 of
                 .
                 The
                 cunningest
                 heads
                 have
                 commonly
                 most
                 deceitfull
                 or
                 unmercifull
                 hearts
                 :
                 and
                 want
                 of
                 passion
                 often
                 argues
                 want
                 of
                 religion
                 ,
                 if
                 not
                 abundance
                 of
                 habituated
                 atheism
                 or
                 irreligiō
                 .
                 Every
                 mans
                 passions
                 are
                 for
                 the
                 most
                 part
                 moderate
                 
                 in
                 matters
                 which
                 he
                 either
                 least
                 affects
                 or
                 minds
                 the
                 most
                 .
                 Perpetuall
                 minding
                 ,
                 especially
                 of
                 worldly
                 matters
                 ,
                 coucheth
                 the
                 affections
                 in
                 an
                 equall
                 habit
                 or
                 constant
                 temper
                 ;
                 which
                 is
                 not
                 easily
                 moved
                 ,
                 unlesse
                 it
                 be
                 directly
                 or
                 strongly
                 thwarted
                 .
                 Desires
                 once
                 stifned
                 with
                 hope
                 of
                 advantage
                 by
                 close
                 sollicitation
                 ,
                 secret
                 cariage
                 ,
                 or
                 cunning
                 contrivance
                 ;
                 take
                 small
                 notice
                 of
                 violent
                 oppositions
                 which
                 apparantly
                 either
                 overshoot
                 ,
                 or
                 come
                 short
                 of
                 the
                 game
                 they
                 lye
                 in
                 wait
                 for
                 .
                 But
                 even
                 such
                 moderate
                 politiques
                 ,
                 if
                 their
                 nets
                 be
                 once
                 discovered
                 and
                 the
                 prey
                 caught
                 from
                 them
                 ,
                 fall
                 into
                 Achitophels
                 passion
                 .
                 Indignation
                 and
                 mercy
                 ,
                 because
                 incompatible
                 with
                 such
                 meanes
                 as
                 serve
                 best
                 to
                 politique
                 ends
                 ,
                 are
                 held
                 the
                 companions
                 of
                 fooles
                 .
                 And
                 unto
                 the
                 world
                 so
                 they
                 seeme
                 ,
                 because
                 they
                 are
                 the
                 proper
                 passions
                 of
                 reason
                 throughly
                 apprehending
                 the
                 true
                 worth
                 of
                 matters
                 spirituall
                 .
                 For
                 though
                 gravity
                 or
                 good
                 education
                 may
                 decently
                 figure
                 the
                 outward
                 motions
                 ;
                 yet
                 is
                 it
                 impossible
                 not
                 to
                 bee
                 vehemently
                 moved
                 ,
                 at
                 the
                 miscariage
                 of
                 those
                 things
                 ,
                 which
                 we
                 most
                 esteeme
                 .
                 And
                 the
                 wiser
                 we
                 are
                 in
                 matters
                 spirituall
                 ,
                 the
                 higher
                 wee
                 esteeme
                 the
                 promulgation
                 of
                 religion
                 ,
                 the
                 good
                 of
                 Gods
                 Church
                 ,
                 and
                 promotion
                 of
                 his
                 glory
                 .
                 The
                 better
                 experience
                 we
                 have
                 of
                 his
                 goodnesse
                 ;
                 the
                 more
                 we
                 pity
                 their
                 case
                 which
                 as
                 yet
                 never
                 tasted
                 it
                 :
                 the
                 more
                 compassionate
                 wee
                 are
                 to
                 all
                 that
                 are
                 in
                 that
                 misery
                 whence
                 we
                 are
                 redeemed
                 .
                 Did
                 we
                 esteeme
                 these
                 or
                 other
                 duties
                 of
                 spiritual
                 life
                 ,
                 as
                 they
                 deserve
                 :
                 the
                 extreamest
                 fits
                 of
                 passion
                 ,
                 which
                 any
                 worldly
                 wise
                 man
                 can
                 be
                 cast
                 into
                 ,
                 wold
                 seem
                 but
                 as
                 light
                 flashes
                 
                 to
                 those
                 flames
                 of
                 zeale
                 and
                 indignation
                 which
                 the
                 very
                 sight
                 of
                 this
                 misguided
                 world
                 ,
                 would
                 forthwith
                 kindle
                 in
                 our
                 brests
                 .
                 It
                 is
                 not
                 then
                 Gods
                 infinit
                 wisdome
                 which
                 swallowes
                 up
                 all
                 passion
                 ,
                 or
                 exempts
                 him
                 from
                 those
                 affections
                 which
                 essentially
                 include
                 perturbation
                 ;
                 for
                 so
                 the
                 most
                 zealous
                 and
                 compassionate
                 should
                 be
                 most
                 unlike
                 him
                 in
                 heavenly
                 wisdome
                 .
                 But
                 as
                 the
                 swift
                 motion
                 of
                 the
                 heaven
                 ,
                 better
                 expresseth
                 his
                 immobility
                 or
                 vigorous
                 rest
                 ,
                 then
                 the
                 dull
                 stability
                 of
                 the
                 earth
                 .
                 So
                 doth
                 the
                 vehemency
                 of
                 zeale
                 ,
                 of
                 indignation
                 ,
                 or
                 other
                 passions
                 of
                 the
                 godly
                 (
                 so
                 the
                 motives
                 be
                 weighty
                 and
                 just
                 )
                 exhibite
                 a
                 more
                 lively
                 resemblance
                 of
                 his
                 immutability
                 or
                 want
                 of
                 passion
                 ,
                 then
                 the
                 Stoicall
                 apathy
                 ,
                 or
                 worldings
                 insensibility
                 in
                 matters
                 spirituall
                 can
                 doe
                 .
              
               
                 2
                 How
                 we
                 should
                 in
                 godly
                 passions
                 bee
                 likest
                 GOD
                 in
                 whom
                 is
                 no
                 passion
                 ;
                 or
                 how
                 those
                 vertues
                 or
                 affections
                 which
                 are
                 formally
                 in
                 us
                 ,
                 should
                 bee
                 eminently
                 in
                 him
                 ;
                 cannot
                 by
                 my
                 barren
                 imagination
                 bee
                 better
                 illustrated
                 ,
                 then
                 by
                 comparing
                 the
                 circle
                 in
                 some
                 properties
                 with
                 other
                 figures
                 .
                 A
                 circle
                 ,
                 in
                 some
                 mens
                 definitive
                 language
                 ,
                 is
                 but
                 a
                 circular
                 line
                 ;
                 and
                 to
                 any
                 mans
                 sense
                 (
                 as
                 in
                 some
                 respects
                 (
                 perhaps
                 )
                 reason
                 must
                 acknowledge
                 )
                 it
                 is
                 rather
                 one
                 line
                 ,
                 then
                 a
                 comprehension
                 of
                 different
                 lines
                 ,
                 or
                 a
                 multitude
                 of
                 sides
                 inclosed
                 in
                 angles
                 .
                 And
                 from
                 the
                 unity
                 of
                 it
                 perhaps
                 it
                 is
                 ,
                 that
                 many
                 flexible
                 bodies
                 ,
                 as
                 wands
                 or
                 small
                 rods
                 of
                 iron
                 ,
                 brasse
                 ,
                 &c.
                 which
                 presently
                 breake
                 if
                 you
                 presse
                 them
                 into
                 angles
                 ,
                 or
                 seek
                 to
                 frame
                 them
                 into
                 any
                 other
                 figure
                 ,
                 will
                 bee
                 drawne
                 without
                 danger
                 into
                 a
                 circular
                 forme
                 .
                 Notwithstanding
                 
                 some
                 infallible
                 mathematicall
                 rules
                 there
                 be
                 exprest
                 in
                 tearmes
                 which
                 in
                 strict
                 property
                 of
                 speech
                 (
                 or
                 univocally
                 )
                 agree
                 only
                 to
                 figures
                 consisting
                 of
                 sides
                 and
                 angles
                 ;
                 whose
                 truth
                 and
                 use
                 ,
                 reason
                 experienceth
                 to
                 bee
                 most
                 eminently
                 true
                 in
                 the
                 Circle
                 .
                 Take
                 a
                 Quadrangle
                 ten
                 yards
                 in
                 length
                 ,
                 and
                 foure
                 in
                 bredth
                 ,
                 another
                 eight
                 yards
                 in
                 length
                 ,
                 and
                 sixe
                 in
                 bredth
                 ,
                 a
                 third
                 seven
                 yards
                 every
                 way
                 :
                 The
                 circumference
                 of
                 all
                 three
                 is
                 equall
                 28.
                 yards
                 ;
                 so
                 is
                 not
                 the
                 superficiall
                 quantity
                 ,
                 but
                 of
                 the
                 first
                 40.
                 yards
                 ,
                 of
                 the
                 second
                 48.
                 of
                 the
                 third
                 49.
                 
                 The
                 same
                 induction
                 alike
                 sensible
                 in
                 other
                 many-sided
                 figures
                 ,
                 affoords
                 this
                 generall
                 unquestionable
                 rule
                 ;
                 
                 Among
                 figures
                 of
                 the
                 same
                 kind
                 ,
                 whose
                 circumference
                 is
                 equall
                 ,
                 that
                 whose
                 sides
                 are
                 most
                 equall
                 ,
                 are
                 most
                 capacious
                 .
                 Yet
                 frame
                 a
                 five-angled
                 figure
                 whose
                 whol
                 circumference
                 is
                 but
                 28.
                 yards
                 ,
                 though
                 the
                 sides
                 be
                 not
                 equall
                 ,
                 the
                 superficiall
                 quantity
                 of
                 it
                 will
                 bee
                 greater
                 ,
                 then
                 the
                 superficiall
                 quantity
                 of
                 the
                 former
                 square
                 :
                 and
                 yet
                 a
                 sixe-angled
                 figure
                 of
                 the
                 same
                 circumference
                 ,
                 though
                 the
                 sides
                 be
                 unequall
                 ,
                 will
                 bee
                 more
                 capacious
                 then
                 that
                 .
                 And
                 still
                 the
                 more
                 you
                 encrease
                 the
                 number
                 of
                 angles
                 ,
                 though
                 without
                 any
                 encrease
                 of
                 the
                 circumference
                 ,
                 the
                 greater
                 will
                 the
                 capacity
                 or
                 superficiall
                 quantity
                 of
                 the
                 figures
                 be
                 ,
                 specially
                 if
                 the
                 sides
                 be
                 not
                 unequall
                 .
                 From
                 this
                 evident
                 induction
                 ariseth
                 a
                 second
                 tryed
                 rule
                 in
                 the
                 Mathematique
                 .
                 
                 Amongst
                 figures
                 of
                 divers
                 kinds
                 ,
                 whose
                 circumferences
                 are
                 equall
                 ,
                 that
                 which
                 hath
                 most
                 angles
                 ,
                 is
                 alwayes
                 most
                 capacious
                 .
                 The
                 circle
                 which
                 to
                 our
                 sense
                 seemes
                 neither
                 to
                 have
                 sides
                 ,
                 nor
                 angles
                 ;
                 by
                 a
                 double
                 title
                 grounded
                 
                 on
                 both
                 the
                 former
                 rules
                 ,
                 hath
                 the
                 preheminence
                 for
                 capacity
                 of
                 all
                 other
                 figures
                 .
                 It
                 is
                 more
                 uniforme
                 than
                 any
                 other
                 ,
                 or
                 rather
                 the
                 abstract
                 or
                 patterne
                 of
                 uniformity
                 in
                 figures
                 ,
                 admitting
                 neither
                 difference
                 of
                 ranckes
                 ,
                 or
                 sorts
                 ,
                 as
                 triangles
                 ,
                 quadrangles
                 ,
                 or
                 other
                 many-sided
                 figures
                 doe
                 :
                 nor
                 of
                 inequality
                 betweene
                 its
                 owne
                 internall
                 parts
                 or
                 lines
                 :
                 neither
                 can
                 one
                 circle
                 bee
                 more
                 capacious
                 then
                 another
                 of
                 the
                 same
                 circumference
                 :
                 nor
                 can
                 any
                 line
                 in
                 the
                 same
                 circle
                 bee
                 longer
                 then
                 another
                 that
                 is
                 drawne
                 from
                 one
                 part
                 of
                 the
                 circumference
                 ,
                 to
                 another
                 ,
                 through
                 the
                 same
                 center
                 .
                 It
                 is
                 then
                 in
                 this
                 respect
                 more
                 capacious
                 then
                 any
                 other
                 figure
                 ,
                 because
                 it
                 is
                 most
                 uniforme
                 .
                 The
                 sides
                 of
                 other
                 figures
                 may
                 be
                 exactly
                 equall
                 ,
                 but
                 the
                 distance
                 of
                 every
                 part
                 of
                 their
                 circumference
                 from
                 the
                 center
                 ,
                 cannot
                 admit
                 such
                 equality
                 ,
                 as
                 every
                 part
                 of
                 the
                 circles
                 circumference
                 doth
                 .
                 The
                 circle
                 againe
                 is
                 more
                 capacious
                 then
                 any
                 other
                 figure
                 ,
                 because
                 more
                 full
                 of
                 angles
                 .
                 for
                 the
                 angles
                 which
                 it
                 no
                 where
                 hath
                 univocally
                 ,
                 formally
                 ,
                 or
                 conspicuous
                 to
                 sense
                 ;
                 reason
                 apprehends
                 it
                 to
                 have
                 every
                 where
                 eminently
                 .
                 For
                 as
                 the
                 Philosopher
                 tells
                 us
                 ,
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 totangle
                 ,
                 and
                 so
                 hath
                 the
                 prerogative
                 or
                 royalty
                 ,
                 though
                 not
                 the
                 propriety
                 of
                 the
                 second
                 Rule
                 .
                 It
                 is
                 more
                 capacious
                 than
                 any
                 other
                 figure
                 ,
                 not
                 onely
                 because
                 it
                 is
                 more
                 ordinate
                 or
                 uniforme
                 ,
                 but
                 withall
                 ,
                 because
                 it
                 hath
                 more
                 angles
                 than
                 any
                 other
                 figures
                 can
                 have
                 ;
                 even
                 as
                 many
                 as
                 can
                 be
                 imagined
                 ,
                 it
                 being
                 a
                 totangle
                 .
              
               
                 3
                 This
                 analogy
                 betweene
                 sides
                 and
                 angles
                 as
                 they
                 are
                 found
                 in
                 the
                 circle
                 and
                 in
                 other
                 figures
                 ,
                 
                 mee
                 thinkes
                 well
                 expresseth
                 that
                 analogy
                 which
                 Schoole
                 Divines
                 assigne
                 betweene
                 wisedome
                 ,
                 science
                 ,
                 love
                 ,
                 hatred
                 ,
                 goodnesse
                 ,
                 desire
                 ,
                 &c.
                 as
                 they
                 are
                 found
                 in
                 God
                 and
                 in
                 man.
                 For
                 no
                 one
                 name
                 or
                 title
                 of
                 any
                 affection
                 can
                 be
                 univocally
                 attributed
                 to
                 the
                 Creator
                 and
                 to
                 the
                 creature
                 :
                 and
                 yet
                 the
                 rules
                 of
                 equity
                 ,
                 of
                 mercy
                 ,
                 of
                 Iustice
                 ,
                 of
                 patience
                 ,
                 of
                 anger
                 ,
                 of
                 love
                 ,
                 which
                 we
                 are
                 commanded
                 to
                 follow
                 ,
                 though
                 not
                 without
                 passion
                 or
                 affection
                 ,
                 are
                 most
                 truly
                 observed
                 by
                 him
                 :
                 yea
                 their
                 truth
                 in
                 him
                 is
                 infinitely
                 eminent
                 :
                 so
                 farre
                 must
                 we
                 be
                 from
                 conceiting
                 him
                 to
                 bee
                 without
                 ardent
                 love
                 ,
                 without
                 true
                 and
                 unfaigned
                 good
                 will
                 to
                 us
                 ,
                 without
                 wrath
                 burning
                 like
                 fire
                 to
                 consume
                 his
                 adversaries
                 ,
                 because
                 he
                 is
                 without
                 all
                 passion
                 .
                 He
                 is
                 most
                 loving
                 ,
                 yet
                 never
                 moved
                 with
                 love
                 ,
                 because
                 he
                 is
                 eternally
                 wholly
                 love
                 ;
                 He
                 is
                 most
                 compassionate
                 ,
                 yet
                 never
                 moved
                 with
                 compassion
                 ,
                 because
                 he
                 is
                 eternally
                 wholly
                 compassion
                 ;
                 He
                 is
                 most
                 jealous
                 of
                 his
                 glory
                 and
                 a
                 revenger
                 of
                 iniquity
                 most
                 severe
                 ;
                 yet
                 never
                 moved
                 with
                 jealousie
                 ,
                 yet
                 never
                 passionate
                 in
                 revenge
                 ;
                 because
                 to
                 such
                 as
                 provoke
                 his
                 punitive
                 justice
                 ,
                 hee
                 is
                 eternally
                 severity
                 and
                 revenge
                 it selfe
                 .
                 Againe
                 ,
                 how
                 the
                 indivisible
                 Essence
                 should
                 bee
                 wholly
                 love
                 ,
                 and
                 wholly
                 displeasure
                 ,
                 wholly
                 mercy
                 ,
                 and
                 wholly
                 severity
                 ,
                 I
                 cannot
                 better
                 illustrate
                 then
                 by
                 the
                 circle
                 ,
                 the
                 true
                 embleme
                 of
                 his
                 eternitie
                 ,
                 which
                 is
                 as
                 truly
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 as
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 well
                 all
                 sides
                 ,
                 as
                 all
                 angles
                 .
                 And
                 being
                 such
                 ,
                 the
                 sides
                 and
                 angles
                 cannot
                 be
                 distinguished
                 in
                 it
                 :
                 but
                 the
                 sides
                 are
                 angles
                 ,
                 and
                 the
                 angles
                 sides
                 ;
                 at
                 least
                 they
                 are
                 ,
                 if
                 not
                 essentially
                 ,
                 yet
                 penetratively
                 the
                 same
                 .
                 The
                 
                 circle
                 likewise
                 is
                 as
                 truely
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 of
                 equall
                 sides
                 and
                 equall
                 angles
                 ,
                 as
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 &
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 totangle
                 or
                 totilater
                 ;
                 and
                 did
                 it
                 not
                 contiaine
                 multiplicitie
                 of
                 sides
                 ,
                 as
                 well
                 as
                 of
                 angles
                 in
                 most
                 exact
                 and
                 eminent
                 uniformity
                 ,
                 it
                 could
                 not
                 have
                 the
                 full
                 prerogative
                 of
                 the
                 former
                 rules
                 .
                 Nor
                 could
                 the
                 indivisible
                 essence
                 either
                 be
                 so
                 great
                 or
                 excellent
                 in
                 himselfe
                 ,
                 or
                 a
                 moderator
                 of
                 all
                 things
                 so
                 powerfull
                 and
                 just
                 ,
                 as
                 wee
                 beleeve
                 hee
                 is
                 ;
                 unlesse
                 he
                 did
                 eminently
                 containe
                 the
                 perfections
                 of
                 all
                 things
                 possible
                 as
                 well
                 as
                 of
                 any
                 one
                 .
              
               
                 4
                 Some
                 Philosophers
                 have
                 placed
                 the
                 humane
                 nature
                 ,
                 as
                 a
                 line
                 diameter
                 or
                 aequilibrium
                 in
                 this
                 visible
                 sphere
                 ;
                 making
                 man
                 the
                 measure
                 of
                 all
                 things
                 ,
                 as
                 participating
                 all
                 other
                 natures
                 :
                 much
                 what
                 after
                 the
                 same
                 manner
                 that
                 mixt
                 bodies
                 containe
                 the
                 force
                 and
                 vertues
                 of
                 the
                 elements
                 .
                 And
                 mans
                 nature
                 ,
                 til
                 it
                 was
                 corrupt
                 ,
                 did
                 (
                 without
                 doubt
                 )
                 include
                 such
                 an
                 eminent
                 uniformity
                 to
                 all
                 things
                 created
                 ,
                 as
                 the
                 eye
                 doth
                 unto
                 colours
                 .
                 As
                 hee
                 was
                 then
                 the
                 true
                 image
                 of
                 God
                 for
                 his
                 essence
                 ;
                 so
                 did
                 he
                 in
                 this
                 property
                 ,
                 beare
                 a
                 true
                 shadow
                 of
                 the
                 divine
                 prerogative
                 ,
                 whose
                 essence
                 ,
                 though
                 ,
                 for
                 number
                 or
                 greatnesse
                 of
                 perfections
                 contained
                 in
                 it
                 ,
                 altogether
                 measurelesse
                 ,
                 is
                 the
                 most
                 true
                 and
                 exquisite
                 measure
                 of
                 all
                 things
                 that
                 are
                 ,
                 or
                 possibly
                 can
                 be
                 :
                 All
                 the
                 conditions
                 or
                 properties
                 of
                 measure
                 assigned
                 by
                 the
                 Philosopher
                 are
                 as
                 truly
                 contained
                 in
                 the
                 incomprehensible
                 essence
                 ,
                 as
                 sides
                 or
                 angles
                 in
                 the
                 circle
                 ,
                 but
                 farre
                 more
                 eminently
                 .
                 A
                 measure
                 it
                 is
                 ,
                 not
                 appliable
                 to
                 measurables
                 ,
                 for
                 kind
                 or
                 quantity
                 much
                 different
                 ,
                 according
                 to
                 diversitie
                 of
                 parts
                 ,
                 
                 which
                 it
                 hath
                 none
                 ,
                 for
                 it
                 is
                 immutably
                 ,
                 eternally
                 and
                 indivisibly
                 the
                 same
                 :
                 and
                 unto
                 it
                 the
                 nature
                 ,
                 essence
                 ,
                 quality
                 ,
                 and
                 quantity
                 of
                 all
                 things
                 ,
                 are
                 actually
                 applyed
                 ,
                 in
                 that
                 they
                 have
                 actuall
                 being
                 .
                 It
                 is
                 impossible
                 the
                 immutable
                 Creator
                 should
                 be
                 fitted
                 to
                 any
                 thing
                 created
                 ;
                 but
                 in
                 that
                 he
                 is
                 immutable
                 ,
                 and
                 yet
                 eminently
                 containeth
                 all
                 things
                 in
                 his
                 indivisible
                 essence
                 ,
                 he
                 eternally
                 and
                 immutably
                 fits
                 all
                 the
                 possible
                 varieties
                 whereof
                 contingency
                 it selfe
                 is
                 capable
                 .
                 Being
                 all
                 things
                 else
                 ,
                 hee
                 is
                 fitnesse
                 it selfe
                 in
                 a
                 most
                 eminent
                 and
                 excellent
                 manner
                 :
                 the
                 present
                 disposition
                 of
                 every
                 thing
                 ,
                 either
                 ,
                 whiles
                 it
                 first
                 begins
                 to
                 be
                 ,
                 or
                 continues
                 the
                 same
                 ,
                 or
                 whiles
                 it
                 is
                 in
                 the
                 change
                 or
                 motion
                 (
                 whether
                 from
                 good
                 to
                 evill
                 ,
                 or
                 from
                 evill
                 to
                 good
                 ,
                 from
                 evill
                 to
                 worse
                 ,
                 or
                 from
                 good
                 to
                 better
                 )
                 is
                 more
                 exquisitely
                 fitted
                 in
                 it
                 owne
                 kind
                 ,
                 by
                 eternall
                 ,
                 immutable
                 and
                 incomparable
                 fitnesse
                 ;
                 then
                 it
                 could
                 be
                 by
                 any
                 other
                 measure
                 ,
                 which
                 the
                 Creator
                 himselfe
                 could
                 create
                 with
                 it
                 ,
                 or
                 devise
                 for
                 it
                 ,
                 after
                 the
                 alteration
                 or
                 change
                 were
                 accomplished
                 .
                 In
                 that
                 he
                 is
                 indivisibly
                 One
                 ,
                 and
                 yet
                 eminently
                 All
                 ,
                 
                 he
                 is
                 immutable
                 ,
                 contrariety
                 it selfe
                 unto
                 contraries
                 :
                 
                 Arithmeticall
                 equality
                 it selfe
                 to
                 things
                 equall
                 ,
                 Geometrically
                 equall
                 to
                 things
                 unequall
                 ;
                 
                 according
                 to
                 every
                 degree
                 of
                 their
                 unequall
                 capacities
                 ,
                 in
                 what
                 sort
                 soever
                 .
                 And
                 as
                 of
                 his
                 other
                 attributes
                 one
                 truly
                 and
                 really
                 is
                 another
                 ,
                 so
                 in
                 respect
                 of
                 man
                 ,
                 his
                 measure
                 is
                 his
                 judgement
                 or
                 retribution
                 whether
                 of
                 rewards
                 or
                 punishments
                 ,
                 not
                 the
                 rule
                 onely
                 by
                 which
                 he
                 rewards
                 or
                 punisheth
                 .
                 Vnto
                 man
                 in
                 his
                 first
                 creation
                 ,
                 and
                 whiles
                 he
                 continued
                 as
                 he
                 created
                 him
                 ,
                 he
                 was
                 and
                 
                 would
                 have
                 continued
                 bountie
                 it selfe
                 ;
                 unto
                 man
                 yet
                 as
                 he
                 is
                 his
                 creature
                 ,
                 he
                 is
                 love
                 it selfe
                 :
                 and
                 unto
                 man
                 made
                 by
                 his
                 own
                 folly
                 an
                 impotent
                 wretched
                 and
                 miserable
                 creature
                 ,
                 hee
                 is
                 so
                 entyrely
                 mercy
                 and
                 compassion
                 if
                 selfe
                 ,
                 that
                 were
                 there
                 a
                 distinct
                 god
                 of
                 love
                 ,
                 or
                 a
                 goddesse
                 of
                 mercy
                 ,
                 or
                 two
                 infinite
                 living
                 abstracts
                 of
                 meere
                 love
                 ,
                 and
                 meere
                 mercie
                 ;
                 they
                 could
                 not
                 be
                 so
                 loving
                 and
                 mercifull
                 unto
                 man
                 touched
                 with
                 the
                 sense
                 of
                 his
                 owne
                 miseries
                 ,
                 nor
                 solicite
                 him
                 so
                 seriously
                 and
                 perpetually
                 unto
                 repentance
                 as
                 he
                 doth
                 ,
                 who
                 is
                 entirely
                 infinite
                 mercy
                 ,
                 but
                 not
                 mercy
                 only
                 .
                 Vnto
                 the
                 truly
                 penitent
                 he
                 is
                 so
                 truly
                 and
                 entirely
                 gratiousnesse
                 it selfe
                 ,
                 that
                 if
                 there
                 were
                 a
                 Trinity
                 of
                 such
                 abstract
                 Graces
                 ,
                 as
                 the
                 Poets
                 have
                 faigned
                 ,
                 they
                 could
                 be
                 but
                 a
                 figure
                 or
                 picture
                 of
                 his
                 solid
                 and
                 infinite
                 gratiousnesse
                 .
                 Vnto
                 the
                 elect
                 and
                 throughly
                 sanctified
                 ,
                 he
                 is
                 so
                 truely
                 and
                 entirely
                 felicity
                 and
                 salvation
                 it selfe
                 ;
                 that
                 if
                 the
                 Heathen
                 goddesses
                 ,
                 Felicitas
                 and
                 Salus
                 ,
                 or
                 
                   Platoes
                   Idea
                
                 of
                 true
                 happinesse
                 might
                 be
                 inspired
                 with
                 life
                 and
                 sense
                 ;
                 
                 they
                 could
                 not
                 communicate
                 halfe
                 that
                 happinesse
                 to
                 any
                 one
                 man
                 (
                 though
                 they
                 wold
                 choose
                 his
                 hart
                 for
                 their
                 closet
                 ,
                 or
                 actuate
                 his
                 reasonable
                 soule
                 as
                 it
                 doth
                 the
                 sensitive
                 )
                 that
                 is
                 imparted
                 by
                 him
                 to
                 al
                 his
                 chosen
                 ,
                 who
                 is
                 entirely
                 infinite
                 happinesse
                 ,
                 but
                 not
                 happinesse
                 onely
                 .
                 For
                 unto
                 the
                 impenitent
                 and
                 despisers
                 of
                 his
                 bountie
                 ,
                 of
                 his
                 love
                 ,
                 his
                 mercy
                 ,
                 grace
                 ,
                 and
                 salvation
                 ;
                 he
                 is
                 justice
                 ,
                 indignation
                 ,
                 and
                 severity
                 it selfe
                 .
                 Nemesis
                 her selfe
                 were
                 she
                 enabled
                 with
                 spirit
                 ,
                 life
                 and
                 power
                 much
                 greater
                 then
                 the
                 Heathens
                 ascribed
                 unto
                 her
                 ,
                 and
                 permitted
                 to
                 rage
                 without
                 controle
                 of
                 any
                 superiour
                 
                 law
                 ;
                 should
                 not
                 bee
                 able
                 with
                 all
                 the
                 assistance
                 the
                 Furies
                 could
                 afford
                 her
                 ,
                 
                 to
                 render
                 vengeance
                 unto
                 Satan
                 and
                 his
                 wicked
                 Angles
                 ,
                 in
                 such
                 full
                 and
                 exquisite
                 measure
                 as
                 the
                 just
                 Iudge
                 will
                 doe
                 in
                 that
                 last
                 dreadfull
                 day
                 .
                 Then
                 shall
                 he
                 truely
                 appeare
                 to
                 be
                 ,
                 as
                 our
                 Apostle
                 speakes
                 ,
                 
                   All
                   in
                   All
                
                 :
                 the
                 infinite
                 abstract
                 of
                 all
                 those
                 powers
                 which
                 the
                 heathens
                 adored
                 for
                 gods
                 ,
                 as
                 authors
                 either
                 of
                 good
                 or
                 of
                 evill
                 :
                 Then
                 shall
                 he
                 fully
                 appeare
                 to
                 be
                 mercy
                 ,
                 goodness
                 ,
                 grace
                 and
                 felicity
                 ;
                 
                   Nemesis
                   ,
                   pav●r
                
                 ,
                 and
                 terrour
                 it selfe
                 ;
                 the
                 indivisible
                 ,
                 and
                 incomprehensible
                 Idea
                 of
                 all
                 things
                 which
                 in
                 this
                 life
                 our
                 love
                 did
                 seeke
                 after
                 ,
                 or
                 our
                 feare
                 naturally
                 laboured
                 to
                 avoyd
                 :
                 The
                 onely
                 loadstone
                 whereto
                 our
                 love
                 ,
                 our
                 desire
                 in
                 our
                 creation
                 were
                 directed
                 ,
                 was
                 his
                 goodnesse
                 and
                 loving
                 kindnesse
                 .
                 And
                 feare
                 was
                 implanted
                 in
                 our
                 nature
                 as
                 an
                 Helme
                 or
                 Rudder
                 to
                 divert
                 us
                 from
                 his
                 immutable
                 justice
                 or
                 indignation
                 ;
                 which
                 are
                 as
                 rockes
                 immoveable
                 ,
                 against
                 whom
                 whosoever
                 shall
                 carelessely
                 or
                 presumptuously
                 runne
                 ,
                 must
                 everlastingly
                 perish
                 without
                 redemption
                 .
              
            
             
               FINIS
               .
            
          
        
      
       
         
           
             
             
               A
               TREATISE
               OF
               THE
               DIVINE
               ESSENCE
               AND
               ATTRIBVTES
               .
            
             
               THE
               SECOND
               PART
               .
            
             
               CONTAINING
               The
               Attribute
               of
               Omnipotency
               ,
               of
               Creation
               and
               Providence
               ,
               &c.
               
            
             
               BY
               THOMAS
               IACKSON
               Doctor
               in
               Divinitie
               ,
               Chaplaine
               to
               his
               Majestie
               in
               ordinary
               ,
               and
               Vicar
               of
               S.
               Nicolas
               Church
               in
               the
               Towne
               of
               Newcastle
               vpon
               Tyne
               .
            
             
               LONDON
               ,
               Printed
               for
               IOHN
               CLARKE
               ,
               and
               are
               to
               be
               sold
               at
               his
               shop
               under
               St.
               Peters
               Church
               in
               Cornehill
               .
               1629.
               
            
          
           
             
             
             
               THE
               CONTENTS
               OF
               THE
               SEVERALL
               Chapters
               in
               this
               ensuing
               TREATISE
               .
            
             
               
                 SECTION
                 I.
                 OF
                 the
                 Attribute
                 of
                 Omnipotency
                 ,
                 and
                 creative
                 power
                 .
              
               
                 Chap.
                 Folio
                 .
              
               
                 1
                 The
                 Title
                 of
                 Almighty
                 is
                 not
                 personall
                 to
                 the
                 Father
                 ,
                 but
                 essntiall
                 to
                 the
                 Godhead
                 .
                 1
              
               
                 2
                 Of
                 Omnipotency
                 ,
                 and
                 of
                 its
                 object
                 :
                 of
                 possibility
                 and
                 of
                 impossibility
                 .
                 4
              
               
                 3
                 This
                 visible
                 world
                 did
                 witnesse
                 the
                 invisible
                 power
                 and
                 unity
                 of
                 the
                 Godhead
                 unto
                 the
                 Ancient
                 Heathens
                 .
                 15
              
               
                 4
                 The
                 first
                 objection
                 of
                 the
                 Atheist
                 ,
                 
                   Of
                   nothing
                   ,
                   nothing
                   can
                   be
                   made
                   .
                
                 Of
                 the
                 doubtful
                 sense
                 of
                 this
                 naturall
                 ,
                 how
                 far
                 it
                 is
                 true
                 ,
                 and
                 how
                 far
                 it
                 is
                 false
                 .
                 19
              
               
               
                 5
                 By
                 what
                 manner
                 of
                 induction
                 or
                 enumeration
                 of
                 particulars
                 ,
                 universall
                 rules
                 or
                 Maximes
                 must
                 bee
                 framed
                 and
                 supported
                 .
                 That
                 no
                 induction
                 can
                 bee
                 brought
                 to
                 prove
                 the
                 Naturalists
                 Maxime
                 ,
                 
                   Of
                   nothing
                   ,
                   nothing
                   can
                   be
                   made
                   .
                
                 25
              
               
                 6
                 The
                 second
                 objection
                 of
                 the
                 Naturalist
                 :
                 
                   [
                   Every
                   agent
                   praesupposeth
                   a
                   patient
                   or
                   passive
                   subject
                   to
                   worke
                   upon
                   ]
                
                 cannot
                 be
                 proved
                 by
                 any
                 induction
                 .
                 The
                 contradictorie
                 to
                 this
                 Maxime
                 proued
                 by
                 sufficient
                 induction
                 .
                 31
              
               
                 7
                 Shewing
                 by
                 reasons
                 philosophicall
                 ,
                 that
                 aswell
                 the
                 physicall
                 matter
                 of
                 bodies
                 sublunary
                 ,
                 as
                 the
                 celestiall
                 bodies
                 which
                 work
                 upon
                 it
                 ,
                 were
                 of
                 necessity
                 to
                 have
                 a
                 beginning
                 of
                 their
                 Being
                 and
                 Duration
                 .
                 45
              
               
                 8
                 Discussing
                 the
                 second
                 generall
                 proposed
                 ,
                 Whether
                 the
                 making
                 something
                 of
                 nothing
                 rightly
                 argue
                 a
                 power
                 Omnipotent
                 .
                 57
              
            
             
               
                 SECT
                 .
                 II.
                 OF
                 Divine
                 Providence
                 in
                 generall
                 :
                 and
                 how
                 Contingency
                 ,
                 and
                 necessity
                 in
                 things
                 created
                 are
                 subiect
                 unto
                 it
                 .
              
               
                 Chapter
                 .
                 Folio
                 .
              
               
                 9
                 Of
                 the
                 perpetuall
                 dependance
                 which
                 all
                 things
                 created
                 have
                 on
                 the
                 Almighty
                 Creator
                 ,
                 both
                 for
                 their
                 being
                 and
                 their
                 operations
                 .
                 65
              
               
                 10
                 The
                 usuall
                 and
                 daily
                 operations
                 of
                 naturall
                 causes
                 with
                 their
                 severall
                 events
                 or
                 successes
                 ,
                 are
                 as
                 immediately
                 ascribed
                 to
                 the
                 Creator
                 by
                 the
                 Prophets
                 ,
                 as
                 
                 the
                 first
                 Creation
                 of
                 all
                 things
                 ,
                 with
                 the
                 reasons
                 why
                 they
                 are
                 so
                 ascribed
                 .
                 80
              
               
                 11
                 Containing
                 the
                 summe
                 of
                 what
                 we
                 are
                 to
                 beleeue
                 in
                 this
                 Article
                 of
                 Creation
                 ,
                 and
                 of
                 the
                 duties
                 whereto
                 it
                 binds
                 us
                 :
                 with
                 an
                 introduction
                 to
                 the
                 Article
                 of
                 His
                 Providence
                 .
                 87
              
               
                 12
                 Though
                 nothing
                 can
                 fall
                 out
                 otherwise
                 then
                 God
                 hath
                 decreed
                 :
                 yet
                 God
                 hath
                 decreed
                 that
                 many
                 things
                 may
                 fall
                 out
                 otherwise
                 than
                 they
                 doe
                 .
                 98
              
               
                 13
                 Contingency
                 is
                 absolutely
                 possible
                 ,
                 and
                 part
                 of
                 the
                 object
                 of
                 Omnipotency
                 ,
                 as
                 formall
                 a
                 part
                 ,
                 as
                 necessity
                 is
                 .
                 102
              
               
                 14
                 The
                 former
                 conclusion
                 proved
                 by
                 the
                 consent
                 of
                 all
                 the
                 Ancients
                 ,
                 whether
                 Christians
                 or
                 Heathens
                 ,
                 which
                 did
                 dislike
                 the
                 errour
                 of
                 the
                 Stoickes
                 .
                 109
              
               
                 15
                 The
                 principall
                 conclusions
                 ,
                 which
                 are
                 held
                 by
                 the
                 favourers
                 of
                 absolute
                 necessity
                 ,
                 may
                 be
                 more
                 clearly
                 justified
                 ,
                 and
                 acquitted
                 from
                 all
                 inconveniences
                 ,
                 by
                 admitting
                 a
                 mixt
                 possibilitie
                 or
                 contingency
                 in
                 humane
                 actions
                 .
                 118
              
               
                 16
                 The
                 former
                 contingency
                 in
                 humane
                 actions
                 or
                 mutuall
                 possibility
                 of
                 obtaining
                 reward
                 or
                 incurring
                 punishment
                 ,
                 proved
                 by
                 the
                 infallibile
                 rule
                 of
                 faith
                 ,
                 and
                 by
                 the
                 tenour
                 of
                 Gods
                 Covenant
                 with
                 his
                 people
                 .
                 126
              
               
                 17
                 That
                 Gods
                 will
                 is
                 alwayes
                 done
                 ,
                 albeit
                 many
                 particulars
                 which
                 God
                 willeth
                 ,
                 bee
                 not
                 done
                 ,
                 and
                 many
                 done
                 which
                 he
                 willeth
                 should
                 not
                 be
                 done
                 .
                 137
              
               
                 18
                 Of
                 the
                 distinction
                 of
                 Gods
                 will
                 into
                 Antecedent
                 &
                 Consequent
                 .
                 Of
                 the
                 explication
                 and
                 use
                 of
                 it
                 .
                 146
              
               
                 19
                 Of
                 the
                 divers
                 acceptions
                 or
                 importances
                 of
                 Fate
                 ,
                 especially
                 among
                 the
                 Heathen
                 writers
                 .
                 151
              
               
               
                 20
                 Of
                 the
                 affinitie
                 or
                 alliance
                 which
                 Fates
                 had
                 to
                 necessitie
                 ,
                 to
                 Fortune
                 or
                 chance
                 ,
                 in
                 the
                 opinion
                 of
                 Heathen
                 writers
                 .
                 160
              
               
                 21
                 Of
                 the
                 proper
                 subject
                 and
                 nature
                 of
                 Fate
                 .
                 169
              
               
                 22
                 The
                 opposite
                 opinions
                 of
                 the
                 Stoicks
                 and
                 Epicures
                 .
                 In
                 what
                 sense
                 it
                 is
                 true
                 ,
                 that
                 all
                 things
                 are
                 necessary
                 in
                 respect
                 of
                 Gods
                 decree
                 .
                 179
              
               
                 23
                 Of
                 the
                 degrees
                 of
                 necessity
                 ,
                 and
                 of
                 the
                 originall
                 of
                 inevitable
                 or
                 absolute
                 necessity
                 .
                 184
              
            
             
               
                 SECT
                 .
                 III.
                 OF
                 the
                 manifestation
                 of
                 Divine
                 Providence
                 in
                 the
                 remarkable
                 erection
                 ,
                 declination
                 and
                 periods
                 of
                 Kingdomes
                 :
                 in
                 over-ruling
                 policie
                 ,
                 and
                 disposing
                 the
                 success
                 of
                 humane
                 undertakings
                 .
              
               
                 Chapter
                 .
                 Folio
                 .
              
               
                 24
                 Of
                 the
                 contrary
                 Fates
                 or
                 awards
                 whereof
                 Davids
                 temporall
                 kingdome
                 was
                 capable
                 :
                 and
                 of
                 its
                 devolution
                 from
                 Gods
                 antecedent
                 to
                 his
                 consequent
                 Will.
                 194
              
               
                 25
                 Of
                 the
                 sudden
                 and
                 strange
                 erection
                 of
                 the
                 Macedonian
                 Empire
                 ,
                 and
                 the
                 manifestation
                 of
                 Gods
                 special
                 providence
                 in
                 Alexanders
                 expedition
                 and
                 successe
                 .
                 213
              
               
                 26
                 Of
                 the
                 erection
                 of
                 the
                 Chaldean
                 Empire
                 ,
                 and
                 of
                 the
                 sudden
                 destruction
                 of
                 it
                 by
                 the
                 Persian
                 ,
                 with
                 the
                 remarkeable
                 documents
                 of
                 Gods
                 speciall
                 providence
                 in
                 raising
                 up
                 the
                 Persian
                 by
                 the
                 ruine
                 of
                 the
                 Chaldean
                 
                 Monarchy
                 .
                 224
              
               
                 27
                 Of
                 Gods
                 speciall
                 providence
                 in
                 raising
                 and
                 ruinating
                 the
                 Roman
                 Empire
                 .
                 259
              
               
                 28
                 Why
                 God
                 is
                 called
                 the
                 Lord
                 of
                 Hosts
                 ,
                 or
                 the
                 Lord
                 mighty
                 in
                 Battaile
                 .
                 Of
                 his
                 speciall
                 providence
                 in
                 managing
                 Warres
                 .
                 288
              
               
                 29
                 Of
                 Gods
                 speciall
                 providence
                 in
                 making
                 unexpected
                 peace
                 ,
                 and
                 raising
                 unexpected
                 warre
                 .
                 314
              
               
                 30
                 Of
                 Gods
                 speciall
                 providence
                 in
                 defeating
                 cunning
                 plots
                 and
                 conspiracies
                 ,
                 and
                 in
                 accomplishing
                 extraordinary
                 matters
                 by
                 meanes
                 ordinary
                 .
                 320
              
            
             
               
                 SECT
                 .
                 IV.
                 OF
                 Gods
                 speciall
                 Providence
                 in
                 suiting
                 punishments
                 unto
                 the
                 nature
                 and
                 qualitie
                 of
                 offences
                 committed
                 by
                 men
                 .
              
               
                 Chapter
                 .
                 Folio
                 .
              
               
                 31
                 Of
                 the
                 rule
                 of
                 retaliation
                 or
                 counterpassion
                 .
                 And
                 how
                 forcible
                 punishments
                 inflicted
                 by
                 this
                 rule
                 without
                 any
                 purpose
                 of
                 man
                 ,
                 are
                 to
                 quicken
                 the
                 ingraffed
                 notion
                 of
                 the
                 Deity
                 ,
                 and
                 to
                 bring
                 forth
                 an
                 acknowledgement
                 of
                 Divine
                 Providence
                 and
                 Iustice
                 .
                 343
              
               
                 32
                 Of
                 the
                 Geometricall
                 proportion
                 or
                 forme
                 of
                 distributive
                 justice
                 ;
                 which
                 the
                 supreame
                 Iudge
                 sometimes
                 observes
                 in
                 doing
                 to
                 great
                 Princes
                 as
                 they
                 have
                 
                 done
                 to
                 others
                 .
                 349
              
               
                 33
                 How
                 the
                 former
                 law
                 of
                 retaliation
                 hath
                 beene
                 executed
                 upon
                 Princes
                 ,
                 according
                 to
                 Arithmeticall
                 proportion
                 ,
                 or
                 according
                 to
                 the
                 rule
                 of
                 commutative
                 justice
                 .
                 359
              
               
                 24
                 The
                 sinnes
                 of
                 parents
                 visited
                 upon
                 their
                 children
                 ,
                 according
                 to
                 the
                 rule
                 of
                 retaliation
                 .
                 365
              
               
                 35
                 Grosser
                 sinnes
                 visited
                 upon
                 Gods
                 Saints
                 according
                 to
                 the
                 former
                 rule
                 of
                 Counterpassion
                 .
                 369
              
               
                 36
                 Of
                 sinnes
                 visited
                 or
                 punished
                 according
                 to
                 the
                 circumstance
                 of
                 time
                 or
                 place
                 wherein
                 they
                 were
                 committed
                 .
                 376
              
               
                 37
                 What
                 manner
                 of
                 sinnes
                 they
                 bee
                 which
                 usually
                 provoke
                 Gods
                 judgments
                 according
                 to
                 the
                 rule
                 of
                 counterpassion
                 .
                 And
                 of
                 the
                 frequency
                 of
                 this
                 kinde
                 of
                 punishment
                 foresignified
                 by
                 Gods
                 Prophets
                 .
                 387
              
               
                 38
                 The
                 conclusion
                 of
                 this
                 Treatise
                 ,
                 with
                 the
                 relation
                 of
                 Gods
                 remarkeable
                 judgements
                 manifested
                 in
                 Hungarie
                 .
                 398
              
            
          
        
         
           
             
             A
             TREATISE
             OF
             THE
             Diuine
             Essence
             and
             Attributes
             :
             THE
             SECOND
             PART
             ,
             Containing
             the
             Attribute
             of
             Omnipotency
             ,
             of
             Creation
             and
             Providence
             ,
             &c.
             
          
           
             J
             beleeve
             in
             God
             the
             Father
             Almighty
             .
          
           
             
               SECTION
               I.
               
            
             
               Of
               the
               Attribute
               of
               Omnipotency
               ,
               and
               creative
               power
               .
            
             
               
                 CHAP.
                 1.
                 
              
               
                 The
                 Title
                 of
                 Almighty
                 is
                 not
                 personall
                 to
                 the
                 Father
                 ,
                 but
                 essentiall
                 to
                 the
                 Godhead
                 .
              
               
                 IN
                 further
                 explication
                 of
                 this
                 Article
                 ,
                 it
                 is
                 added
                 in
                 the
                 NICENE
                 CREEDE
                 ,
                 
                   I
                   beleeve
                   in
                   one
                   God
                   the
                   Father
                   Almighty
                   .
                
                 This
                 title
                 of
                 Almighty
                 or
                 Omnipotency
                 ,
                 is
                 not
                 given
                 to
                 the
                 Sonne
                 ,
                 or
                 to
                 the
                 
                   Holy
                   Ghost
                
                 ,
                 nor
                 are
                 either
                 of
                 them
                 expresly
                 enstyled
                 by
                 the
                 name
                 of
                 God
                 ,
                 in
                 the
                 Creede
                 .
                 The
                 omission
                 of
                 the
                 title
                 of
                 
                 God
                 ,
                 and
                 of
                 the
                 Attribute
                 Almightie
                 ,
                 (
                 which
                 is
                 proper
                 to
                 the
                 Godhead
                 )
                 when
                 the
                 persons
                 of
                 the
                 Sonne
                 and
                 of
                 the
                 
                   Holy
                   Ghost
                
                 with
                 their
                 severall
                 offices
                 are
                 described
                 ;
                 may
                 administer
                 this
                 scruple
                 to
                 men
                 ,
                 not
                 much
                 conversant
                 in
                 these
                 great
                 mysteries
                 ,
                 
                   [
                   Whether
                   the
                   Father
                   onely
                   be
                   God
                   ,
                   or
                   onely
                   Almightie
                   ,
                   or
                   the
                   onely
                   God
                   Almightie
                   ,
                   in
                   such
                   sort
                   as
                   the
                   Sonne
                   and
                   holy
                   Ghost
                   are
                   not
                   .
                   ]
                
                 To
                 say
                 the
                 Father
                 onely
                 is
                 God
                 ,
                 or
                 the
                 Father
                 onely
                 is
                 Almightie
                 ,
                 were
                 to
                 wrong
                 the
                 Sonne
                 and
                 Holy
                 Ghost
                 ;
                 to
                 both
                 whose
                 Persons
                 these
                 titles
                 are
                 due
                 :
                 and
                 our
                 Faith
                 in
                 this
                 point
                 of
                 the
                 Trinitie
                 ,
                 above
                 all
                 others
                 ,
                 must
                 be
                 uniforme
                 and
                 unpartiall
                 ,
                 without
                 respect
                 of
                 Persons
                 .
                 And
                 for
                 the
                 better
                 instruction
                 of
                 such
                 as
                 did
                 not
                 fully
                 apprehend
                 the
                 right
                 meaning
                 of
                 the
                 Apostolique
                 Creede
                 ,
                 this
                 uniformitie
                 of
                 our
                 Faith
                 is
                 expresly
                 taught
                 by
                 
                   Athanasius
                   .
                   Such
                   as
                   the
                   Father
                   is
                   ,
                   such
                   is
                   the
                   Sonne
                   ,
                   and
                   such
                   is
                   the
                   holy
                   Ghost
                   :
                   the
                   Father
                   is
                   God
                   ,
                   the
                   Sonne
                   is
                   God
                   ,
                   and
                   the
                   holy
                   Ghost
                   is
                   God
                   :
                   the
                   Father
                   is
                   Almightie
                   ,
                   the
                   Sonne
                   is
                   Almighty
                   ,
                   and
                   the
                   holy
                   Ghost
                   Almightie
                   :
                
                 yet
                 shall
                 we
                 often
                 reade
                 in
                 Scriptures
                 ,
                 and
                 in
                 Writers
                 Orthodoxal
                 ,
                 euen
                 in
                 Athanasius
                 himselfe
                 ,
                 
                   [
                   that
                   the
                   Father
                   is
                   the
                   onely
                   God.
                   ]
                
                 So
                 saith
                 the
                 Sonne
                 of
                 God
                 ,
                 
                   Iohn
                   17.
                   vers
                   .
                   3.
                   
                   This
                   is
                   life
                   eternall
                   ,
                   that
                   they
                   may
                   know
                   thee
                   ,
                   the
                   onely
                   true
                   God
                   ,
                   and
                   Iesus
                   Christ
                   whom
                   thou
                   hast
                   sent
                   .
                
                 Doth
                 Christ
                 therefore
                 deny
                 himselfe
                 to
                 be
                 the
                 onely
                 true
                 God
                 ?
                 or
                 rather
                 is
                 it
                 a
                 part
                 of
                 our
                 beleefe
                 ,
                 and
                 of
                 our
                 Saviours
                 meaning
                 in
                 that
                 place
                 ,
                 that
                 wee
                 must
                 know
                 not
                 onely
                 God
                 the
                 Father
                 ,
                 but
                 Iesus
                 Christ
                 also
                 ,
                 whom
                 hee
                 hath
                 sent
                 ,
                 to
                 be
                 the
                 onely
                 true
                 God
                 ?
                 And
                 though
                 it
                 be
                 
                 not
                 in
                 that
                 place
                 expressed
                 ,
                 yet
                 it
                 is
                 necessarily
                 implyed
                 in
                 other
                 Scriptures
                 ,
                 that
                 the
                 holy
                 Ghost
                 is
                 the
                 onely
                 true
                 God.
                 No
                 Christian
                 may
                 question
                 this
                 Proposition
                 ,
                 (
                 Pater
                 est
                 solus
                 Deus
                 )
                 
                   The
                   Father
                   is
                   the
                   onely
                   God
                   :
                
                 nor
                 this
                 ,
                 (
                 Filius
                 est
                 solus
                 Deus
                 )
                 
                   The
                   Sonne
                   is
                   the
                   onely
                   God
                   :
                
                 nor
                 this
                 third
                 ,
                 (
                 Spiritus
                 sanctus
                 est
                 solus
                 Deus
                 )
                 
                   The
                   holy
                   Ghost
                   is
                   the
                   onely
                   God.
                
                 The
                 Father
                 likewise
                 is
                 the
                 onely
                 Almightie
                 ,
                 the
                 Sonne
                 likewise
                 is
                 the
                 onely
                 Almightie
                 ,
                 and
                 the
                 holy
                 Ghost
                 the
                 onely
                 Almightie
                 :
                 on
                 whom
                 our
                 Faith
                 is
                 joyntly
                 and
                 uniformly
                 set
                 .
                 This
                 uniformitie
                 of
                 our
                 Faith
                 hath
                 for
                 its
                 object
                 ,
                 the
                 unitie
                 of
                 nature
                 in
                 the
                 Trinitie
                 .
                 But
                 to
                 say
                 (
                 Solus
                 Pater
                 est
                 Deus
                 ,
                 solus
                 Pater
                 est
                 omnipotens
                 )
                 
                   The
                   Father
                   onely
                   is
                   God
                
                 ,
                 or
                 
                   the
                   Father
                   onely
                   is
                   Almightie
                   ;
                   The
                   Son
                   onely
                   is
                   God
                   ,
                
                 or
                 
                   the
                   Sonne
                   onely
                   is
                   Almightie
                   ;
                   The
                   holy
                   Ghost
                   onely
                   is
                   Almightie
                   :
                
                 were
                 more
                 then
                 heresie
                 ,
                 grosse
                 infidelitie
                 .
                 For
                 every
                 one
                 of
                 these
                 speeches
                 include
                 a
                 deniall
                 both
                 of
                 the
                 coequalitie
                 of
                 their
                 persons
                 ,
                 and
                 of
                 the
                 unitie
                 of
                 their
                 nature
                 .
                 Of
                 the
                 ground
                 of
                 this
                 distinction
                 ,
                 or
                 of
                 the
                 difference
                 betweene
                 these
                 severall
                 Propositions
                 (
                 Solus
                 Pater
                 est
                 Deus
                 ,
                 Pater
                 est
                 solus
                 Deus
                 )
                 
                   The
                   Father
                   onely
                   is
                   God
                
                 ,
                 and
                 
                   the
                   Father
                   is
                   the
                   onely
                   God
                   ,
                   &c.
                
                 by
                 the
                 assistance
                 of
                 this
                 blessed
                 Trinitie
                 wee
                 shall
                 discusse
                 ,
                 after
                 wee
                 have
                 proved
                 the
                 Sonne
                 to
                 be
                 truly
                 God
                 ,
                 and
                 the
                 holy
                 Ghost
                 likewise
                 to
                 be
                 truly
                 God
                 ,
                 in
                 the
                 severall
                 Articles
                 which
                 concerne
                 their
                 persons
                 and
                 offices
                 .
                 Now
                 the
                 same
                 Arguments
                 ,
                 which
                 proves
                 the
                 Sonne
                 to
                 be
                 truly
                 God
                 ,
                 and
                 the
                 holy
                 Ghost
                 likewise
                 to
                 be
                 truly
                 God
                 ,
                 will
                 likewise
                 prove
                 the
                 Sonne
                 to
                 be
                 the
                 onely
                 God
                 ,
                 the
                 onely
                 Almightie
                 .
                 
                 The
                 point
                 next
                 in
                 view
                 ,
                 and
                 first
                 to
                 bee
                 handled
                 ,
                 is
                 the
                 meaning
                 of
                 this
                 Attribute
                 Almighty
                 ,
                 and
                 how
                 it
                 agrees
                 to
                 the
                 Godhead
                 or
                 divine
                 nature
                 as
                 it
                 is
                 presupposed
                 one
                 and
                 the
                 same
                 in
                 the
                 three
                 Persons
                 .
              
            
             
               
                 CHAP.
                 2.
                 
              
               
                 Of
                 Omnipotencie
                 ,
                 and
                 of
                 its
                 object
                 :
                 of
                 possibilitie
                 and
                 of
                 impossibilitie
                 .
              
               
                 
                 ὈΥκ
                 αδυνατήσει
                 παρα
                 τῷ
                 Θεῶ
                 παν
                 ῥὴμα
                 .
                 
                   Nothing
                   shall
                   be
                   unpossible
                   unto
                   God
                   ,
                
                 saith
                 the
                 Angell
                 to
                 the
                 blessed
                 Virgin
                 ,
                 doubting
                 or
                 moving
                 this
                 question
                 ,
                 
                   How
                   shall
                   I
                
                 (
                 instantly
                 )
                 
                   conceive
                   and
                   beare
                   a
                   sonne
                   ,
                   seeing
                   I
                   know
                   not
                   a
                   man
                   ?
                
                 That
                 the
                 accomplishing
                 of
                 that
                 ,
                 which
                 the
                 Angell
                 had
                 said
                 ,
                 was
                 possible
                 to
                 God
                 ,
                 the
                 event
                 did
                 prove
                 .
                 But
                 that
                 nothing
                 should
                 be
                 impossible
                 unto
                 God
                 ,
                 can
                 neyther
                 be
                 proved
                 by
                 any
                 event
                 ,
                 nor
                 will
                 it
                 necessarily
                 follow
                 ,
                 at
                 least
                 the
                 necessity
                 of
                 its
                 consequence
                 is
                 not
                 so
                 cleare
                 from
                 the
                 words
                 uttered
                 by
                 the
                 Angel
                 ,
                 which
                 admit
                 of
                 some
                 restriction
                 .
                 For
                 ,
                 to
                 be
                 God
                 ,
                 or
                 to
                 be
                 
                   equall
                   with
                   God
                
                 ,
                 is
                 something
                 ,
                 more
                 then
                 meere
                 nothing
                 .
                 Is
                 it
                 then
                 possible
                 for
                 God
                 to
                 make
                 a
                 God
                 euery
                 way
                 equall
                 unto
                 himselfe
                 ?
                 The
                 Sonne
                 of
                 God
                 ,
                 who
                 was
                 conceived
                 by
                 the
                 holy
                 Ghost
                 ,
                 and
                 borne
                 of
                 the
                 blessed
                 Virgin
                 ,
                 was
                 equall
                 with
                 God
                 ,
                 yet
                 not
                 so
                 made
                 ,
                 but
                 so
                 begotten
                 from
                 all
                 eternitie
                 .
                 Hee
                 is
                 more
                 then
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 is
                 not
                 comprehended
                 under
                 the
                 former
                 Proposition
                 .
                 For
                 being
                 God
                 
                 from
                 all
                 eternitie
                 ,
                 it
                 was
                 impossible
                 hee
                 should
                 be
                 made
                 .
                 Must
                 then
                 the
                 Angels
                 speech
                 ,
                 or
                 the
                 Article
                 of
                 Omnipotencie
                 bee
                 restrained
                 to
                 things
                 possible
                 ?
                 or
                 is
                 God
                 said
                 to
                 be
                 omnipotent
                 onely
                 in
                 
                   this
                   respect
                
                 ,
                 that
                 hee
                 is
                 able
                 to
                 doe
                 all
                 things
                 ,
                 that
                 are
                 possible
                 to
                 be
                 done
                 ?
                 In
                 respect
                 of
                 whom
                 then
                 shall
                 they
                 be
                 counted
                 possible
                 ?
                 In
                 respect
                 of
                 God
                 himselfe
                 ,
                 or
                 in
                 respect
                 of
                 Men
                 or
                 Angells
                 ?
                 Or
                 with
                 reference
                 to
                 Angelicall
                 or
                 humane
                 knowledge
                 onely
                 ?
                 or
                 in
                 respect
                 of
                 knowledge
                 divine
                 ?
                 To
                 be
                 able
                 onely
                 to
                 doe
                 all
                 things
                 ,
                 that
                 man
                 or
                 Angels
                 can
                 doe
                 ,
                 or
                 can
                 conceive
                 may
                 be
                 done
                 ,
                 doth
                 not
                 exequiate
                 or
                 fill
                 our
                 conceit
                 of
                 power
                 and
                 wisedome
                 truly
                 infinite
                 :
                 it
                 is
                 much
                 lesse
                 than
                 the
                 full
                 extent
                 ,
                 or
                 contents
                 of
                 Omnipotencie
                 :
                 which
                 certainly
                 containeth
                 power
                 and
                 wisedome
                 much
                 greater
                 than
                 can
                 be
                 comprehended
                 by
                 man
                 or
                 Angell
                 .
                 Againe
                 ,
                 to
                 say
                 that
                 God
                 can
                 doe
                 all
                 things
                 ,
                 that
                 are
                 possible
                 for
                 him
                 to
                 doe
                 ,
                 or
                 may
                 be
                 effected
                 by
                 his
                 infinite
                 power
                 and
                 wisedome
                 ,
                 is
                 to
                 say
                 the
                 same
                 thing
                 twise
                 ,
                 and
                 yet
                 to
                 leave
                 the
                 true
                 notion
                 of
                 Omnipotencie
                 unexpressed
                 .
              
               
                 Were
                 the
                 question
                 propounded
                 ,
                 what
                 things
                 can
                 be
                 seene
                 or
                 heard
                 ;
                 What
                 things
                 cannot
                 be
                 seene
                 or
                 heard
                 :
                 a
                 man
                 should
                 be
                 little
                 wiser
                 by
                 this
                 answer
                 ,
                 
                   Things
                   visible
                   onely
                   can
                   be
                   seene
                   ;
                   Things
                   invisible
                   cannot
                   be
                   seene
                   :
                   Things
                   audible
                   onely
                   can
                   be
                   heard
                   ;
                   Things
                   inaudible
                   cannot
                   be
                   heard
                   .
                
                 For
                 if
                 one
                 which
                 knowes
                 no
                 Latine
                 ,
                 nor
                 the
                 derivation
                 of
                 English
                 words
                 from
                 it
                 ,
                 should
                 further
                 aske
                 what
                 it
                 is
                 to
                 be
                 visible
                 ,
                 what
                 it
                 is
                 to
                 be
                 invisible
                 ;
                 or
                 what
                 is
                 the
                 meaning
                 or
                 signification
                 of
                 audible
                 and
                 inaudible
                 ?
                 
                 the
                 answer
                 would
                 be
                 ,
                 That
                 is
                 visible
                 ,
                 which
                 can
                 be
                 seene
                 ;
                 that
                 is
                 invisible
                 ,
                 which
                 cannot
                 be
                 seene
                 :
                 that
                 is
                 audible
                 ,
                 which
                 may
                 be
                 heard
                 ;
                 that
                 inaudible
                 ,
                 which
                 cannot
                 be
                 heard
                 .
                 So
                 that
                 he
                 which
                 formerly
                 knew
                 the
                 signification
                 of
                 these
                 words
                 ,
                 or
                 their
                 forme
                 in
                 Latine
                 (
                 whence
                 they
                 are
                 derived
                 ,
                 )
                 should
                 learne
                 nothing
                 by
                 this
                 answer
                 ,
                 which
                 for
                 reall
                 sense
                 is
                 but
                 
                   idem
                   per
                   idem
                
                 ,
                 a
                 diversitie
                 of
                 words
                 ,
                 without
                 any
                 difference
                 in
                 the
                 thing
                 signified
                 by
                 them
                 .
                 Againe
                 ,
                 though
                 these
                 two
                 Propositions
                 be
                 convertible
                 ,
                 [
                 1.
                 
                 Every
                 object
                 of
                 sight
                 is
                 visible
                 ,
                 and
                 whatsoever
                 is
                 visible
                 is
                 the
                 object
                 of
                 sight
                 :
                 2.
                 
                 Every
                 object
                 of
                 hearing
                 is
                 audible
                 ,
                 and
                 whatsoever
                 is
                 audible
                 is
                 the
                 object
                 of
                 
                   hearing
                   ;
                
                 ]
                 yet
                 is
                 not
                 visibilitie
                 the
                 true
                 and
                 proper
                 object
                 of
                 sight
                 nor
                 audibilitie
                 of
                 hearing
                 .
                 To
                 be
                 visible
                 ,
                 or
                 invisible
                 ;
                 to
                 be
                 audible
                 ,
                 or
                 inaudible
                 ,
                 are
                 termes
                 relative
                 .
                 And
                 euery
                 relation
                 or
                 
                   relative
                   terme
                
                 supposeth
                 a
                 ground
                 or
                 root
                 ,
                 whence
                 it
                 ariseth
                 or
                 results
                 ;
                 which
                 in
                 nature
                 hath
                 precedency
                 of
                 it
                 :
                 now
                 it
                 is
                 the
                 root
                 or
                 ground
                 from
                 which
                 the
                 relation
                 results
                 ,
                 which
                 is
                 the
                 proper
                 object
                 of
                 every
                 facultie
                 whether
                 it
                 be
                 passive
                 as
                 our
                 senses
                 are
                 ,
                 or
                 active
                 ,
                 as
                 our
                 understanding
                 is
                 .
              
               
                 2.
                 
                 This
                 relation
                 or
                 relative
                 terme
                 ,
                 to
                 be
                 visible
                 or
                 audible
                 ,
                 results
                 from
                 the
                 impression
                 ,
                 which
                 the
                 proper
                 object
                 of
                 sight
                 or
                 hearing
                 make
                 upon
                 these
                 two
                 senses
                 ,
                 or
                 at
                 least
                 from
                 the
                 aptitude
                 which
                 they
                 have
                 to
                 imprint
                 their
                 proper
                 shape
                 or
                 forme
                 upon
                 these
                 senses
                 .
                 The
                 object
                 of
                 sight
                 ,
                 which
                 is
                 colour
                 or
                 light
                 ,
                 cannot
                 found
                 the
                 relation
                 of
                 audibilitie
                 ,
                 because
                 neyther
                 light
                 nor
                 colour
                 have
                 any
                 
                 aptitude
                 to
                 imprint
                 their
                 forme
                 upon
                 the
                 eare
                 ;
                 nor
                 can
                 the
                 relation
                 of
                 visibilitie
                 result
                 from
                 sounds
                 ,
                 which
                 are
                 the
                 proper
                 object
                 of
                 hearing
                 ,
                 because
                 sounds
                 have
                 no
                 aptnesse
                 or
                 power
                 to
                 make
                 any
                 sensitive
                 impression
                 upon
                 the
                 eye
                 .
                 Sounds
                 then
                 are
                 the
                 proper
                 object
                 of
                 hearing
                 ,
                 and
                 the
                 ground
                 or
                 root
                 ,
                 whence
                 bodies
                 take
                 the
                 denomination
                 of
                 being
                 
                   audible
                   .
                   Light
                
                 or
                 colour
                 is
                 the
                 proper
                 object
                 of
                 sight
                 ,
                 &
                 the
                 ground
                 or
                 root
                 whence
                 bodies
                 in
                 which
                 light
                 or
                 colour
                 is
                 found
                 ,
                 receive
                 the
                 relative
                 denomination
                 of
                 being
                 visible
                 .
                 Vnto
                 the
                 question
                 then
                 ,
                 
                   [
                   What
                   things
                   may
                   be
                   seene
                   ,
                   what
                   things
                   may
                   not
                   bee
                   seene
                   ;
                   what
                   things
                   may
                   be
                   heard
                   ,
                   or
                   may
                   not
                   bee
                   heard
                   ,
                   ]
                
                 the
                 true
                 and
                 onely
                 Philosophicall
                 answer
                 is
                 ,
                 Those
                 things
                 onely
                 can
                 be
                 seene
                 ,
                 which
                 are
                 endowed
                 with
                 colours
                 ,
                 or
                 participate
                 of
                 light
                 ;
                 those
                 things
                 which
                 have
                 no
                 colour
                 or
                 participation
                 of
                 light
                 cannot
                 be
                 seene
                 .
                 Those
                 bodies
                 onely
                 which
                 are
                 apt
                 to
                 make
                 or
                 give
                 sound
                 ,
                 can
                 be
                 heard
                 ;
                 those
                 which
                 can
                 yeeld
                 no
                 sound
                 ,
                 cannot
                 be
                 heard
                 .
                 If
                 it
                 should
                 further
                 be
                 demanded
                 ,
                 why
                 sounds
                 only
                 are
                 audible
                 ,
                 when
                 as
                 neyther
                 colours
                 nor
                 other
                 qualities
                 can
                 be
                 audible
                 ,
                 or
                 become
                 the
                 object
                 of
                 hearing
                 ?
                 The
                 only
                 way
                 to
                 assoyle
                 this
                 question
                 would
                 be
                 to
                 instruct
                 him
                 that
                 makes
                 it
                 ,
                 in
                 the
                 manner
                 how
                 sounds
                 are
                 produced
                 ,
                 how
                 they
                 are
                 carryed
                 by
                 the
                 ayre
                 unto
                 the
                 eare
                 ,
                 how
                 they
                 are
                 there
                 entertained
                 by
                 the
                 ayre
                 ,
                 which
                 the
                 eare
                 or
                 organ
                 of
                 hearing
                 continually
                 harbours
                 within
                 it selfe
                 for
                 their
                 entertainment
                 .
                 Hee
                 that
                 should
                 see
                 the
                 fabricke
                 of
                 the
                 eare
                 ,
                 and
                 take
                 the
                 use
                 of
                 its
                 severall
                 parts
                 (
                 of
                 the
                 anvile
                 &
                 the
                 hammer
                 especially
                 )
                 into
                 serious
                 consideration
                 ,
                 
                 would
                 cease
                 to
                 enquire
                 why
                 sounds
                 are
                 audible
                 rather
                 then
                 colours
                 ,
                 and
                 begin
                 to
                 admire
                 the
                 inexpressible
                 skill
                 of
                 the
                 Artificer
                 ,
                 which
                 framed
                 this
                 live-eccho
                 in
                 all
                 more
                 perfect
                 sensitive
                 creatures
                 .
                 No
                 marvell
                 if
                 the
                 eare
                 perceive
                 sounds
                 ,
                 seeing
                 the
                 use
                 or
                 exercise
                 of
                 this
                 sense
                 is
                 a
                 continuall
                 imitation
                 of
                 the
                 production
                 of
                 sounds
                 .
                 And
                 as
                 no
                 creature
                 understands
                 the
                 expressions
                 of
                 our
                 rationall
                 internall
                 notions
                 ,
                 save
                 that
                 onely
                 which
                 is
                 endowed
                 with
                 the
                 like
                 internall
                 notions
                 of
                 reasons
                 ;
                 so
                 neither
                 could
                 the
                 eare
                 or
                 sense
                 of
                 hearing
                 perceive
                 sounds
                 ,
                 unlesse
                 it
                 had
                 a
                 continuall
                 internall
                 sound
                 within
                 it selfe
                 .
                 Hee
                 againe
                 that
                 should
                 view
                 the
                 severall
                 humours
                 of
                 the
                 eye
                 ,
                 the
                 Chrystalline
                 especially
                 ,
                 would
                 never
                 move
                 question
                 ,
                 why
                 colours
                 should
                 make
                 that
                 impression
                 upon
                 the
                 eye
                 ,
                 which
                 they
                 doe
                 not
                 upon
                 the
                 eare
                 .
              
               
                 3
                 The
                 point
                 questioned
                 in
                 this
                 part
                 of
                 Divinitie
                 ,
                 or
                 concerning
                 the
                 meaning
                 of
                 this
                 Attribute
                 [
                 Omnipotencie
                 ]
                 comes
                 to
                 this
                 issue
                 .
                 Whether
                 
                   power
                   infinite
                
                 &
                 omnipotent
                 have
                 any
                 object
                 wherunto
                 it
                 is
                 ,
                 or
                 may
                 be
                 so
                 immediately
                 terminated
                 ,
                 as
                 sight
                 or
                 the
                 
                   visive
                   facultie
                
                 is
                 unto
                 light
                 or
                 colours
                 ,
                 or
                 as
                 the
                 faculty
                 of
                 hearing
                 is
                 to
                 sounds
                 ,
                 whence
                 the
                 relation
                 or
                 relative
                 denomination
                 of
                 possibilitie
                 doth
                 so
                 result
                 ,
                 as
                 visibilitie
                 doth
                 from
                 the
                 sight
                 or
                 visive
                 facultie
                 ,
                 as
                 it
                 respecteth
                 colours
                 .
                 If
                 infinite
                 power
                 presuppose
                 any
                 other
                 object
                 pre-existent
                 to
                 possibilitie
                 ,
                 as
                 light
                 and
                 colours
                 are
                 to
                 visibilitie
                 ,
                 this
                 object
                 must
                 needs
                 be
                 eyther
                 privative
                 or
                 positive
                 :
                 Something
                 or
                 meere
                 nothing
                 .
                 If
                 wee
                 shall
                 say
                 this
                 object
                 is
                 a
                 positive
                 entitie
                 ,
                 eyther
                 it
                 was
                 frō
                 
                 Eternitie
                 without
                 dependence
                 on
                 his
                 Almightie
                 power
                 ,
                 &
                 so
                 it
                 should
                 be
                 ,
                 as
                 that
                 power
                 is
                 ,
                 infinite
                 .
                 Or
                 if
                 we
                 say
                 this
                 supposed
                 object
                 were
                 from
                 him
                 ,
                 or
                 by
                 him
                 ,
                 or
                 had
                 dependance
                 on
                 his
                 power
                 ;
                 then
                 certainly
                 it
                 was
                 possible
                 ,
                 and
                 therefore
                 cannot
                 bee
                 precedent
                 to
                 all
                 possibilitie
                 .
                 Whence
                 it
                 may
                 seeme
                 concluded
                 ,
                 that
                 Gods
                 infinite
                 power
                 or
                 Omnipotencie
                 is
                 the
                 onely
                 foundation
                 of
                 possibilitie
                 ,
                 and
                 by
                 consequence
                 cannot
                 possibly
                 have
                 any
                 object
                 ,
                 whereto
                 it
                 is
                 or
                 can
                 be
                 terminated
                 ,
                 or
                 so
                 fitted
                 ,
                 as
                 the
                 
                   visive
                   facultie
                
                 or
                 sight
                 is
                 to
                 light
                 or
                 colours
                 .
                 Howbeit
                 in
                 truth
                 the
                 former
                 reasons
                 onely
                 conclude
                 ,
                 that
                 the
                 object
                 of
                 Omnipotencie
                 can
                 be
                 no
                 positive
                 entitie
                 ,
                 nor
                 the
                 privation
                 or
                 negation
                 of
                 any
                 determinate
                 being
                 .
                 But
                 that
                 the
                 same
                 
                   Omnipotent
                   power
                
                 may
                 have
                 an
                 object
                 purely
                 negative
                 ,
                 or
                 including
                 a
                 totall
                 negation
                 of
                 all
                 things
                 numerable
                 ,
                 though
                 their
                 number
                 were
                 potentially
                 infinite
                 ,
                 the
                 former
                 reasons
                 or
                 the
                 like
                 cannot
                 enforce
                 us
                 to
                 deny
                 .
                 All
                 things
                 are
                 said
                 to
                 be
                 possible
                 unto
                 God
                 ,
                 because
                 by
                 his
                 omnipotent
                 power
                 ,
                 he
                 can
                 make
                 all
                 things
                 not
                 out
                 of
                 positive
                 possibilities
                 or
                 Entities
                 possible
                 ,
                 but
                 of
                 meere
                 nothing
                 ,
                 that
                 is
                 ,
                 without
                 any
                 positive
                 Entitie
                 pre-existent
                 ,
                 to
                 serve
                 either
                 as
                 matter
                 ,
                 agent
                 ,
                 or
                 instrument
                 .
                 What
                 ?
                 shall
                 we
                 say
                 then
                 ,
                 that
                 things
                 not
                 possible
                 onely
                 ,
                 but
                 impossible
                 ,
                 may
                 be
                 done
                 or
                 made
                 by
                 power
                 Omnipotent
                 ?
                 Or
                 may
                 wee
                 say
                 that
                 impossibilitie
                 is
                 eyther
                 something
                 ,
                 or
                 at
                 least
                 (
                 as
                 some
                 have
                 taught
                 )
                 a
                 degree
                 or
                 part
                 of
                 
                   non
                   esse
                
                 ,
                 or
                 of
                 nothing
                 ?
                 But
                 how
                 can
                 that
                 which
                 
                   is
                   not
                
                 ,
                 have
                 any
                 degrees
                 or
                 parts
                 ?
                 Or
                 ,
                 admit
                 we
                 might
                 conceive
                 things
                 impossible
                 or
                 ,
                 impossibilities
                 
                 to
                 be
                 degrees
                 or
                 parts
                 of
                 nothing
                 ,
                 yet
                 so
                 conceived
                 ,
                 wee
                 must
                 needs
                 conceive
                 them
                 to
                 have
                 the
                 same
                 negative
                 conditions
                 or
                 properties
                 ,
                 which
                 are
                 attributed
                 to
                 
                   non
                   esse
                
                 ,
                 to
                 
                   simple
                   not
                   being
                
                 ,
                 or
                 to
                 nothing
                 ,
                 that
                 is
                 ,
                 they
                 might
                 be
                 such
                 objects
                 of
                 infinite
                 power
                 ,
                 as
                 
                   non
                   esse
                
                 ,
                 or
                 
                   not
                   being
                
                 is
                 .
                 Yet
                 he
                 that
                 made
                 all
                 things
                 that
                 are
                 ,
                 of
                 nothing
                 and
                 can
                 resolve
                 them
                 into
                 nothing
                 againe
                 ,
                 doth
                 never
                 attempt
                 or
                 profer
                 to
                 resolve
                 them
                 into
                 impossibilities
                 ,
                 nor
                 did
                 hee
                 make
                 any
                 thing
                 of
                 impossibles
                 .
                 Whether
                 then
                 impossibilitie
                 or
                 impossibles
                 be
                 something
                 or
                 nothing
                 ,
                 how
                 is
                 it
                 possible
                 they
                 should
                 so
                 resist
                 the
                 power
                 Omnipotent
                 ,
                 which
                 can
                 doe
                 all
                 things
                 ,
                 as
                 that
                 nothing
                 can
                 be
                 made
                 of
                 them
                 ?
                 Lastly
                 ,
                 if
                 impossibilities
                 can
                 be
                 no
                 objects
                 of
                 Gods
                 power
                 ,
                 then
                 things
                 possible
                 or
                 possibilities
                 ,
                 must
                 be
                 the
                 onely
                 object
                 of
                 it
                 ,
                 and
                 so
                 we
                 shall
                 fall
                 into
                 the
                 former
                 circle
                 ,
                 that
                 God
                 can
                 doe
                 those
                 things
                 onely
                 that
                 are
                 possible
                 ,
                 and
                 those
                 things
                 onely
                 are
                 possible
                 which
                 God
                 can
                 doe
                 .
              
               
                 4
                 Here
                 the
                 Schooles
                 acutely
                 distinguish
                 betweene
                 
                   possibilitie
                   relative
                
                 and
                 absolute
                 .
                 *
                 
                   Possibilitie
                   relative
                
                 being
                 the
                 first
                 draught
                 or
                 capacitie
                 of
                 all
                 being
                 or
                 perfection
                 limited
                 ,
                 must
                 needs
                 be
                 founded
                 
                 upon
                 Omnipotencie
                 :
                 nothing
                 is
                 relatively
                 possible
                 ,
                 but
                 by
                 reference
                 to
                 ,
                 or
                 by
                 denomination
                 from
                 this
                 Almighty
                 power
                 .
                 Absolute
                 possibilitie
                 they
                 conceive
                 
                   ad
                   modum
                   objecti
                
                 ,
                 as
                 it
                 were
                 an
                 object
                 that
                 doth
                 terminate
                 Omnipotent
                 power
                 ,
                 not
                 positively
                 as
                 colours
                 do
                 sight
                 ,
                 but
                 privatively
                 as
                 darknesse
                 doth
                 sight
                 ;
                 or
                 as
                 an
                 empty
                 sphere
                 without
                 which
                 Omnipotencie
                 it selfe
                 doth
                 never
                 worke
                 .
                 This
                 absolute
                 possibilitie
                 ,
                 or
                 
                   possibilitie
                   meerly
                   Logicall
                
                 ,
                 which
                 is
                 presupposed
                 to
                 relative
                 possibilitie
                 ,
                 as
                 light
                 or
                 colour
                 is
                 to
                 visibilitie
                 ,
                 cannot
                 otherwise
                 be
                 notified
                 or
                 expressed
                 than
                 by
                 this
                 negative
                 ,
                 
                   of
                   not
                   implying
                   contradiction
                
                 .
                 But
                 here
                 the
                 former
                 difficultie
                 concerning
                 impossibilities
                 meets
                 with
                 us
                 in
                 another
                 shape
                 .
                 For
                 it
                 will
                 be
                 againe
                 demanded
                 ,
                 whether
                 contradiction
                 be
                 any
                 thing
                 or
                 nothing
                 ?
                 or
                 how
                 it
                 should
                 come
                 to
                 oppose
                 Gods
                 Almightie
                 power
                 ,
                 more
                 then
                 eyther
                 
                   non
                   esse
                
                 ,
                 simple
                 not
                 being
                 ,
                 or
                 all
                 things
                 that
                 are
                 possibly
                 can
                 doe
                 ?
                 Can
                 it
                 bee
                 lesse
                 then
                 nothing
                 ?
                 That
                 is
                 impossible
                 ;
                 rather
                 it
                 is
                 ,
                 if
                 not
                 so
                 much
                 more
                 ,
                 yet
                 so
                 much
                 worse
                 then
                 nothing
                 ,
                 as
                 that
                 it
                 cannot
                 possibly
                 beare
                 the
                 true
                 forme
                 or
                 character
                 of
                 any
                 thing
                 ;
                 and
                 for
                 this
                 reason
                 can
                 be
                 no
                 object
                 of
                 power
                 Omnipotent
                 .
                 Vnder
                 that
                 notion
                 which
                 wee
                 have
                 of
                 Omnipotencie
                 or
                 infinite
                 Beeing
                 ,
                 
                   Truth
                   it selfe
                
                 ,
                 and
                 
                   Vnitie
                   it selfe
                
                 or
                 Identitie
                 ,
                 are
                 as
                 essentially
                 included
                 ,
                 as
                 Entitie
                 or
                 Being
                 it selfe
                 .
                 It
                 is
                 no
                 impotency
                 in
                 God
                 ,
                 but
                 rather
                 the
                 prerogative
                 of
                 his
                 Omnipotencie
                 ,
                 that
                 he
                 cannot
                 weaken
                 his
                 power
                 by
                 division
                 ,
                 nor
                 admit
                 any
                 mixture
                 of
                 imbecilitie
                 ,
                 that
                 he
                 cannot
                 deny
                 or
                 contradict
                 himselfe
                 .
                 In
                 that
                 hee
                 is
                 infinitely
                 true
                 ,
                 or
                 infinite
                 
                 Truth
                 it selfe
                 ,
                 the
                 ratification
                 or
                 approbation
                 of
                 contradictions
                 ,
                 is
                 more
                 incompatible
                 with
                 his
                 nature
                 or
                 Essence
                 ,
                 than
                 falshood
                 is
                 with
                 truth
                 ,
                 than
                 weaknesse
                 with
                 power
                 ,
                 than
                 malice
                 with
                 goodnes
                 .
                 There
                 is
                 no
                 falshood
                 unlesse
                 it
                 include
                 some
                 degrees
                 or
                 seeds
                 of
                 contradiction
                 :
                 as
                 all
                 Truth
                 is
                 the
                 offspring
                 of
                 unitie
                 or
                 Identitie
                 .
                 In
                 conclusion
                 ,
                 as
                 all
                 things
                 which
                 are
                 or
                 possibly
                 may
                 be
                 ,
                 can
                 be
                 no
                 more
                 then
                 participations
                 of
                 his
                 Beeing
                 ,
                 who
                 is
                 
                   Beeing
                   it selfe
                
                 :
                 so
                 they
                 must
                 by
                 an
                 eternall
                 Law
                 ,
                 whensoever
                 they
                 begin
                 to
                 be
                 ,
                 beare
                 a
                 true
                 though
                 an
                 imperfect
                 resemblance
                 of
                 his
                 unitie
                 ,
                 of
                 his
                 Identitie
                 ,
                 of
                 his
                 veracitie
                 ,
                 as
                 well
                 as
                 of
                 his
                 power
                 which
                 is
                 omnipotently
                 true
                 ,
                 omnipotently
                 just
                 .
              
               
                 5
                 In
                 answer
                 to
                 the
                 last
                 difficultie
                 proposed
                 ,
                 it
                 must
                 be
                 said
                 that
                 impossibilitie
                 is
                 neyther
                 any
                 positive
                 Entitie
                 ,
                 nor
                 is
                 it
                 any
                 part
                 or
                 branch
                 of
                 
                   non
                   esse
                
                 ,
                 or
                 of
                 nothing
                 .
                 For
                 in
                 respect
                 of
                 him
                 who
                 is
                 All
                 ,
                 more
                 then
                 all
                 things
                 ,
                 there
                 can
                 be
                 no
                 absolute
                 
                   non
                   esse
                   .
                   Hee
                   calleth
                   things
                   that
                   are
                   not
                   as
                   if
                   they
                   were
                   ,
                
                 that
                 is
                 ,
                 hee
                 can
                 by
                 his
                 
                   sole
                   wrod
                
                 make
                 all
                 things
                 which
                 yet
                 are
                 not
                 ,
                 which
                 yet
                 have
                 not
                 beene
                 ,
                 to
                 have
                 true
                 being
                 .
                 Hee
                 can
                 make
                 any
                 thing
                 of
                 nothing
                 .
                 That
                 then
                 which
                 we
                 call
                 impossibilitie
                 ,
                 must
                 not
                 be
                 derived
                 from
                 
                   non
                   esse
                
                 ,
                 nor
                 from
                 falshood
                 ,
                 which
                 is
                 finally
                 resolved
                 into
                 contradiction
                 .
                 So
                 that
                 the
                 rule
                 of
                 contradiction
                 is
                 the
                 Test
                 ,
                 by
                 which
                 impossibilities
                 ,
                 as
                 well
                 as
                 falshood
                 must
                 be
                 discovered
                 :
                 and
                 it
                 is
                 more
                 to
                 bee
                 impossible
                 then
                 to
                 bee
                 false
                 .
                 From
                 what
                 fountaine
                 then
                 doth
                 impossibilitie
                 spring
                 ?
                 From
                 absolute
                 and
                 Omnipotent
                 power
                 ,
                 or
                 from
                 the
                 infinitie
                 of
                 the
                 Divine
                 nature
                 ?
                 But
                 
                 seeing
                 in
                 him
                 all
                 power
                 and
                 being
                 is
                 contained
                 ,
                 seeing
                 the
                 very
                 possibilitie
                 of
                 limited
                 being
                 takes
                 its
                 beginning
                 from
                 him
                 ,
                 the
                 possibilitie
                 of
                 weakening
                 his
                 power
                 ,
                 the
                 possibilitie
                 of
                 contradicting
                 or
                 opposing
                 himselfe
                 ,
                 must
                 by
                 the
                 eternall
                 Law
                 be
                 excluded
                 from
                 the
                 object
                 of
                 Omnipotencie
                 .
                 As
                 we
                 say
                 ,
                 two
                 negatives
                 make
                 an
                 affirmative
                 ,
                 so
                 to
                 be
                 unable
                 to
                 dis-enable
                 it selfe
                 ,
                 is
                 no
                 imperfection
                 ,
                 no
                 impotencie
                 ;
                 but
                 the
                 greatest
                 perfection
                 ,
                 the
                 highest
                 degree
                 of
                 power
                 wherof
                 any
                 nature
                 is
                 capable
                 ,
                 because
                 the
                 impossibilitie
                 of
                 dis-enabling
                 or
                 weakning
                 himselfe
                 is
                 a
                 positive
                 branch
                 of
                 the
                 prerogative
                 of
                 Omnipotencie
                 .
                 2.
                 
                 It
                 is
                 not
                 so
                 true
                 an
                 argument
                 of
                 power
                 in
                 men
                 to
                 be
                 illimited
                 by
                 law
                 ,
                 or
                 to
                 be
                 able
                 to
                 doe
                 what
                 they
                 list
                 ,
                 as
                 to
                 bee
                 willing
                 to
                 doe
                 nothing
                 ,
                 but
                 that
                 which
                 is
                 lawfull
                 and
                 just
                 :
                 unlesse
                 mans
                 will
                 be
                 a
                 law
                 to
                 his
                 power
                 ,
                 and
                 goodnesse
                 a
                 law
                 unto
                 his
                 will
                 ,
                 how
                 absolute
                 and
                 illimited
                 soever
                 his
                 power
                 may
                 bee
                 in
                 respect
                 of
                 other
                 men
                 ,
                 or
                 of
                 any
                 coactive
                 law
                 which
                 they
                 can
                 make
                 to
                 restraine
                 it
                 ,
                 it
                 may
                 quickly
                 come
                 to
                 make
                 an
                 end
                 of
                 it selfe
                 .
                 And
                 the
                 end
                 or
                 cessation
                 of
                 power
                 absolute
                 is
                 the
                 worst
                 kind
                 of
                 limit
                 that
                 can
                 be
                 set
                 unto
                 it
                 .
              
               
                 The
                 power
                 of
                 the
                 Persian
                 kings
                 ,
                 was
                 sometimes
                 so
                 absolute
                 and
                 so
                 illimited
                 ,
                 that
                 Cambyses
                 having
                 no
                 possitive
                 law
                 to
                 curbe
                 his
                 will
                 ,
                 fell
                 in
                 love
                 with
                 his
                 owne
                 sister
                 .
                 And
                 yet
                 so
                 naturall
                 is
                 the
                 notion
                 of
                 mans
                 subjection
                 unto
                 some
                 law
                 ,
                 even
                 unto
                 men
                 of
                 corrupt
                 mindes
                 ,
                 that
                 this
                 lawlesse
                 King
                 consulted
                 his
                 Iudges
                 ,
                 whether
                 his
                 desire
                 to
                 enjoy
                 the
                 love
                 of
                 his
                 sister
                 ,
                 might
                 be
                 countenanced
                 by
                 law
                 .
                 The
                 
                 effect
                 of
                 these
                 Sages
                 answer
                 ,
                 was
                 ,
                 that
                 they
                 knew
                 no
                 law
                 in
                 speciall
                 ,
                 which
                 might
                 warrant
                 the
                 brother
                 to
                 marry
                 the
                 sister
                 ,
                 but
                 they
                 had
                 found
                 a
                 transcendent
                 law
                 ,
                 by
                 which
                 the
                 Kings
                 of
                 Persia
                 might
                 doe
                 what
                 they
                 list
                 .
                 By
                 the
                 like
                 prerogative
                 of
                 this
                 transcendent
                 law
                 ;
                 another
                 King
                 ,
                 upon
                 her
                 request
                 did
                 delegate
                 his
                 absolute
                 power
                 unto
                 his
                 Queene
                 for
                 a
                 day
                 .
                 And
                 she
                 by
                 delegation
                 of
                 this
                 power
                 ,
                 having
                 libertie
                 to
                 doe
                 what
                 she
                 list
                 ,
                 did
                 use
                 it
                 to
                 the
                 destruction
                 of
                 him
                 that
                 gave
                 it
                 her
                 :
                 for
                 shee
                 cut
                 off
                 his
                 head
                 ,
                 before
                 she
                 surrendred
                 it
                 .
                 It
                 is
                 then
                 a
                 branch
                 of
                 the
                 Almighties
                 prerogative
                 ,
                 that
                 his
                 omnipotent
                 power
                 cannot
                 for
                 a
                 moment
                 be
                 delegated
                 or
                 bequeathed
                 to
                 any
                 other
                 ;
                 that
                 as
                 he
                 can
                 doe
                 whatsoever
                 he
                 will
                 ,
                 so
                 nothing
                 can
                 be
                 done
                 or
                 willed
                 by
                 him
                 ,
                 which
                 may
                 derogate
                 from
                 the
                 endlesse
                 exercise
                 of
                 his
                 infinite
                 Majestie
                 ,
                 power
                 ,
                 truth
                 ,
                 or
                 goodnesse
                 .
              
               
                 The
                 use
                 of
                 this
                 doctrine
                 concerning
                 the
                 prerogative
                 of
                 Omnipotencie
                 ,
                 and
                 the
                 absolute
                 impossibilitie
                 of
                 doing
                 any
                 thing
                 that
                 may
                 derogate
                 from
                 it
                 ,
                 is
                 in
                 generall
                 this
                 .
                 As
                 no
                 opinion
                 in
                 the
                 judgement
                 of
                 Philosophers
                 can
                 be
                 convinced
                 of
                 absurdity
                 ,
                 untill
                 it
                 be
                 resolved
                 into
                 a
                 contradiction
                 either
                 unto
                 it selfe
                 ,
                 or
                 unto
                 some
                 principle
                 of
                 nature
                 from
                 which
                 it
                 pretends
                 some
                 Originall
                 title
                 of
                 Truth
                 :
                 so
                 the
                 only
                 rule
                 for
                 the
                 discovering
                 impiety
                 of
                 opinions
                 in
                 Divinitie
                 ,
                 or
                 for
                 cōvincing
                 their
                 Authors
                 of
                 heresie
                 or
                 infidelitie
                 ,
                 is
                 by
                 manifesting
                 their
                 repugnancie
                 or
                 contradictiō
                 to
                 some
                 one
                 or
                 other
                 divine
                 Attribute
                 ,
                 or
                 to
                 some
                 special
                 promise
                 or
                 asseveration
                 made
                 by
                 the
                 Almightie
                 in
                 Scriptures
                 ,
                 
                 and
                 whosoever
                 denies
                 or
                 contradicts
                 any
                 part
                 of
                 Gods
                 word
                 ,
                 doth
                 contradict
                 the
                 divine
                 truth
                 or
                 veracitie
                 which
                 no
                 man
                 hath
                 any
                 temptation
                 either
                 to
                 deny
                 or
                 contradict
                 ,
                 but
                 from
                 some
                 doubt
                 or
                 deniall
                 of
                 his
                 Omnipotencie
                 .
                 Of
                 such
                 opinions
                 as
                 either
                 contradict
                 this
                 Article
                 of
                 Omnipotency
                 ,
                 or
                 falsely
                 pretend
                 some
                 colourable
                 title
                 of
                 truth
                 from
                 it
                 ,
                 wee
                 shall
                 have
                 occasion
                 to
                 speake
                 in
                 the
                 particular
                 Articles
                 ,
                 against
                 which
                 these
                 Errors
                 are
                 conceived
                 ,
                 or
                 whose
                 truth
                 they
                 prejudice
                 .
                 Having
                 hitherto
                 declared
                 the
                 object
                 and
                 meaning
                 of
                 this
                 Arcle
                 ,
                 we
                 are
                 in
                 the
                 next
                 place
                 to
                 proove
                 the
                 truth
                 of
                 it
                 against
                 the
                 Atheist
                 .
              
            
             
               
                 CHAP.
                 3.
                 
              
               
                 This
                 visible
                 world
                 did
                 witnesse
                 the
                 invisible
                 power
                 and
                 vnitie
                 of
                 the
                 Godhead
                 unto
                 the
                 Ancient
                 Heathens
                 .
              
               
                 LEst
                 any
                 man
                 should
                 misconceive
                 the
                 
                 
                   former
                   title
                
                 of
                 Almightie
                 to
                 bee
                 but
                 as
                 a
                 faire
                 promising
                 frontispice
                 to
                 an
                 unresponsible
                 worke
                 ,
                 we
                 have
                 the
                 fabricke
                 of
                 this
                 Vniverse
                 ,
                 the
                 whole
                 world
                 it selfe
                 and
                 all
                 things
                 in
                 it
                 ,
                 produced
                 as
                 witnesses
                 of
                 the
                 Almightie
                 fathers
                 alsufficiencie
                 for
                 effecting
                 whatsoever
                 either
                 this
                 grand
                 Attribute
                 of
                 Omnipotencie
                 ,
                 or
                 any
                 other
                 Article
                 of
                 this
                 Creed
                 may
                 promise
                 or
                 intimate
                 unto
                 us
                 .
                 For
                 when
                 wee
                 professe
                 our
                 beliefe
                 ,
                 that
                 there
                 is
                 a
                 father
                 Almightie
                 ,
                 who
                 made
                 the
                 heaven
                 and
                 earth
                 ,
                 wee
                 must
                 beleeve
                 
                 not
                 onely
                 that
                 hee
                 made
                 both
                 ,
                 but
                 that
                 hee
                 which
                 so
                 made
                 them
                 both
                 ,
                 is
                 both
                 able
                 and
                 willing
                 to
                 effect
                 all
                 things
                 for
                 us
                 ,
                 for
                 which
                 wee
                 have
                 his
                 promise
                 ;
                 euen
                 things
                 which
                 neither
                 eye
                 hath
                 seene
                 nor
                 eare
                 hath
                 heard
                 ;
                 things
                 which
                 cannot
                 possibly
                 enter
                 into
                 the
                 heart
                 of
                 man
                 ,
                 by
                 any
                 bodily
                 sense
                 .
                 To
                 this
                 purpose
                 the
                 Nicene
                 Creed
                 expresseth
                 this
                 article
                 more
                 fully
                 .
                 
                   I
                   beleeve
                   in
                   one
                   God
                   the
                   Father
                   Almightie
                   ,
                   maker
                   of
                   Heaven
                   &
                   earth
                   ,
                   and
                   of
                   all
                   things
                   visible
                   and
                   invisible
                   .
                
                 Hee
                 that
                 hath
                 already
                 made
                 many
                 things
                 to
                 us
                 invisible
                 ,
                 cā
                 prepare
                 those
                 things
                 for
                 us
                 ,
                 which
                 neither
                 eye
                 hath
                 seene
                 nor
                 eare
                 hath
                 heard
                 .
                 The
                 inspection
                 of
                 this
                 great
                 visible
                 sphere
                 ,
                 did
                 convince
                 the
                 understandings
                 of
                 such
                 as
                 had
                 no
                 other
                 booke
                 ,
                 besides
                 this
                 great
                 booke
                 of
                 nature
                 ,
                 to
                 instruct
                 them
                 ;
                 the
                 understandings
                 of
                 men
                 altogether
                 unacquainted
                 with
                 Moses
                 writings
                 ,
                 that
                 the
                 Author
                 of
                 this
                 great
                 Booke
                 ,
                 was
                 the
                 onely
                 God
                 ,
                 the
                 onely
                 
                   invisible
                   power
                
                 ,
                 which
                 deserved
                 this
                 soveraigne
                 title
                 .
                 For
                 though
                 it
                 be
                 probable
                 that
                 Plato
                 had
                 read
                 Moses
                 his
                 historie
                 ,
                 and
                 his
                 Law
                 ;
                 there
                 is
                 no
                 probabilitie
                 ,
                 that
                 either
                 Orpheus
                 or
                 Pythagoras
                 ,
                 both
                 farre
                 more
                 ancient
                 then
                 Plato
                 ,
                 had
                 read
                 or
                 seene
                 them
                 ,
                 or
                 could
                 understand
                 the
                 language
                 wherein
                 they
                 were
                 in
                 their
                 times
                 onely
                 extant
                 :
                 Yet
                 
                   Iustin
                   .
                   Martyr
                
                 one
                 of
                 the
                 most
                 ancient
                 Christian
                 writers
                 ,
                 
                 produceth
                 the
                 testimonie
                 of
                 Pythagoras
                 ,
                 (
                 an
                 heathen
                 Philosopher
                 against
                 the
                 Heathen
                 )
                 as
                 a
                 Second
                 to
                 Orpheus
                 for
                 confirmation
                 of
                 that
                 truth
                 ,
                 which
                 we
                 Christians
                 in
                 this
                 Article
                 beleeve
                 .
              
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 
                 
                   Let
                   him
                   that
                   sayes
                   ,
                   I
                   am
                   a
                   God
                   ,
                   win
                   homage
                   by
                   his
                   deed
                   ,
                
                 
                   And
                   lay
                   a
                   world
                   like
                   this
                   to
                   pawne
                   ,
                   before
                   I
                   give
                   him
                   creede
                   .
                
              
               
                 2.
                 
                 
                   Now
                   albeit
                   neither
                
                 Orpheus
                 nor
                 Pythagoras
                 
                   were
                   Canonicall
                   writers
                   ,
                   though
                   their
                   joynt
                   authoritie
                   be
                   not
                   infallible
                   ,
                   yet
                   the
                   holy
                   Ghost
                   a
                   teaer
                   most
                   infallible
                   ,
                   hath
                   declared
                   the
                   reasons
                   which
                   they
                   used
                   ,
                   to
                   be
                   most
                   infallible
                   by
                   the
                   testimonie
                   of
                   two
                   Canonical
                   writers
                   .
                   The
                   first
                   is
                   that
                   of
                   the
                   Psalmist
                   ,
                   Psal
                   .
                   96.
                   4
                   ,
                   5.
                   
                
                 The
                 Lord
                 is
                 great
                 &
                 greatly
                 to
                 be
                 praised
                 :
                 he
                 is
                 to
                 be
                 feared
                 above
                 all
                 gods
                 .
                 For
                 all
                 the
                 gods
                 of
                 the
                 Nations
                 are
                 Idols
                 ,
                 or
                 gods
                 no-gods
                 :
                 but
                 the
                 Lord
                 made
                 the
                 heavens
                 .
                 
                   The
                   Prophet
                
                 Ieremy
                 
                   is
                   more
                   expresse
                   and
                   more
                   peremptorie
                   .
                   chap.
                   10.
                   vers
                   .
                   10
                   ,
                   11
                   ,
                   12.
                   
                
                 But
                 the
                 Lord
                 is
                 the
                 true
                 God
                 ,
                 he
                 is
                 the
                 living
                 God
                 and
                 an
                 everlasting
                 King
                 :
                 at
                 his
                 wrath
                 the
                 earth
                 shall
                 tremble
                 ,
                 and
                 the
                 Nations
                 shall
                 not
                 bee
                 able
                 to
                 abide
                 his
                 indignation
                 .
                 Thus
                 shall
                 yee
                 say
                 unto
                 them
                 ,
                 The
                 gods
                 that
                 have
                 not
                 made
                 the
                 heavens
                 ,
                 and
                 the
                 earth
                 ,
                 even
                 they
                 shall
                 perish
                 from
                 the
                 earth
                 ,
                 and
                 from
                 under
                 those
                 heavens
                 .
                 Hee
                 hath
                 made
                 the
                 earth
                 by
                 his
                 power
                 ,
                 he
                 hath
                 established
                 the
                 world
                 by
                 his
                 wisdome
                 ,
                 and
                 hath
                 stretched
                 out
                 the
                 heavens
                 by
                 his
                 discretion
                 .
              
               
                 3.
                 
                 The
                 consonancie
                 between
                 the
                 live
                 oracles
                 of
                 God
                 and
                 the
                 dictates
                 of
                 reason
                 in
                 heathen
                 men
                 ,
                 afford
                 us
                 this
                 Aphorisme
                 ,
                 that
                 it
                 is
                 not
                 nature
                 her selfe
                 (
                 which
                 is
                 never
                 otherwise
                 than
                 negatively
                 ,
                 or
                 at
                 the
                 most
                 Privatively
                 opposed
                 to
                 the
                 goodnesse
                 of
                 God
                 )
                 but
                 the
                 corruption
                 of
                 nature
                 ,
                 which
                 is
                 alwaies
                 contrarie
                 to
                 the
                 good
                 Spirit
                 of
                 God
                 ,
                 whereby
                 men
                 are
                 seduced
                 unto
                 Atheisme
                 .
                 And
                 seeing
                 this
                 corruption
                 of
                 nature
                 whereof
                 Atheisme
                 is
                 the
                 symptome
                 ,
                 is
                 the
                 onely
                 disease
                 of
                 the
                 soule
                 ;
                 the
                 disease
                 
                 and
                 the
                 symptome
                 cannot
                 more
                 kindly
                 be
                 cured
                 then
                 by
                 reviving
                 the
                 strength
                 of
                 nature
                 .
                 The
                 receipt
                 for
                 reviving
                 and
                 strengthning
                 nature
                 must
                 be
                 compounded
                 of
                 these
                 two
                 Truths
                 ,
                 both
                 evident
                 by
                 light
                 of
                 reason
                 not
                 eclipsed
                 by
                 interposition
                 of
                 corrupt
                 affections
                 or
                 malignant
                 habits
                 ,
                 or
                 freed
                 from
                 these
                 by
                 illumination
                 of
                 the
                 spirit
                 .
                 The
                 first
                 truth
                 is
                 ,
                 
                   that
                   this
                   visible
                   world
                   did
                   not
                   make
                   it selfe
                   ,
                   but
                   had
                   a
                   maker
                   which
                   gave
                   it
                   beginning
                   and
                   continuation
                   of
                   being
                   :
                
                 
                 the
                 
                   second
                   ,
                   that
                   the
                   making
                   of
                   this
                   visible
                   world
                   doth
                   evince
                   the
                   maker
                   of
                   it
                   to
                   be
                   Omnipotent
                   ,
                
                 and
                 able
                 to
                 effect
                 whatsoever
                 he
                 hath
                 promised
                 .
                 But
                 before
                 the
                 former
                 truth
                 can
                 have
                 its
                 operation
                 upon
                 the
                 humane
                 soule
                 which
                 is
                 misaffected
                 ;
                 the
                 objections
                 of
                 the
                 Atheists
                 must
                 bee
                 removed
                 .
                 All
                 his
                 objections
                 may
                 be
                 reduced
                 to
                 these
                 two
                 ,
                 
                   ex
                   nihilo
                   nihil
                   fit
                
                 ;
                 of
                 nothing
                 nothing
                 can
                 bee
                 made
                 :
                 whence
                 seeing
                 we
                 acknowledge
                 Creation
                 ,
                 either
                 to
                 be
                 a
                 making
                 of
                 all
                 things
                 of
                 nothing
                 ,
                 or
                 (
                 at
                 least
                 )
                 to
                 suppose
                 that
                 some
                 things
                 are
                 made
                 of
                 meere
                 nothing
                 :
                 the
                 truth
                 which
                 we
                 Christians
                 in
                 this
                 Article
                 beleeve
                 ,
                 may
                 seeme
                 directly
                 to
                 contradict
                 a
                 Philosophicall
                 truth
                 or
                 principle
                 in
                 nature
                 .
                 This
                 first
                 objection
                 is
                 seconded
                 by
                 another
                 .
                 To
                 create
                 or
                 to
                 make
                 something
                 of
                 nothing
                 is
                 to
                 bee
                 active
                 :
                 or
                 thus
                 ,
                 
                   Creation
                   supposeth
                   an
                   agent
                   ,
                   and
                   euery
                   agent
                   presupposeth
                   a
                   patient
                   .
                
                 Now
                 if
                 there
                 were
                 any
                 patient
                 ,
                 or
                 passive
                 power
                 praeexistēt
                 to
                 the
                 Act
                 of
                 creation
                 ,
                 this
                 passive
                 power
                 or
                 patient
                 wherein
                 it
                 lodgeth
                 was
                 not
                 created
                 ,
                 but
                 must
                 have
                 a
                 beeing
                 from
                 Eternitie
                 .
                 From
                 the
                 difficultie
                 included
                 in
                 this
                 last
                 objection
                 ,
                 some
                 philosophers
                 did
                 conceive
                 
                 an
                 unfashioned
                 or
                 confused
                 masse
                 ,
                 coëuall
                 to
                 the
                 Eternitie
                 of
                 divine
                 power
                 ,
                 which
                 they
                 acknowledged
                 to
                 be
                 the
                 Artificer
                 or
                 framer
                 of
                 this
                 great
                 worke
                 ,
                 into
                 that
                 uniformitie
                 or
                 beautie
                 of
                 severall
                 formes
                 which
                 now
                 it
                 beares
                 .
                 The
                 first
                 objection
                 admits
                 a
                 double
                 sense
                 or
                 doubtfull
                 construction
                 ,
                 and
                 hath
                 no
                 truth
                 in
                 respect
                 of
                 the
                 Almightie
                 maker
                 ,
                 saue
                 onely
                 in
                 the
                 impertinent
                 sense
                 .
                 The
                 second
                 objection
                 universally
                 taken
                 ,
                 is
                 false
                 .
              
            
             
               
                 CHAP.
                 4.
                 
              
               
                 The
                 first
                 objection
                 of
                 the
                 Atheist
                 ,
                 Of
                 nothing
                 ,
                 nothing
                 can
                 be
                 made
                 .
                 Of
                 the
                 doubtfull
                 sense
                 of
                 this
                 naturall
                 ,
                 how
                 far
                 it
                 is
                 true
                 ,
                 and
                 how
                 farre
                 it
                 is
                 false
                 .
              
               
                 WHen
                 it
                 is
                 said
                 by
                 the
                 naturalist
                 ,
                 that
                 
                 
                   nothing
                   can
                   be
                   made
                   of
                   nothing
                   ,
                
                 or
                 
                   that
                   every
                   thing
                   which
                   is
                   made
                   is
                   made
                   of
                   something
                   :
                
                 this
                 particle
                 ex
                 or
                 of
                 ,
                 hath
                 not
                 alwaies
                 the
                 same
                 importance
                 :
                 and
                 in
                 the
                 multiplicitie
                 of
                 its
                 significations
                 or
                 importances
                 ,
                 the
                 naturalist
                 either
                 hood
                 winks
                 himselfe
                 ,
                 or
                 takes
                 opportunitie
                 to
                 hide
                 his
                 errour
                 ;
                 or
                 at
                 least
                 makes
                 advantage
                 of
                 the
                 doubtfull
                 phrase
                 against
                 such
                 as
                 seeke
                 to
                 resell
                 him
                 .
                 When
                 we
                 speake
                 of
                 naturall
                 bodies
                 or
                 sublunary
                 substances
                 ,
                 this
                 particle
                 of
                 ,
                 usually
                 denotes
                 the
                 proper
                 and
                 immediate
                 Matter
                 whereof
                 euery
                 such
                 body
                 is
                 made
                 .
                 Thus
                 we
                 say
                 the
                 Elements
                 are
                 mutually
                 made
                 one
                 of
                 another
                 ,
                 or
                 of
                 the
                 Matter
                 which
                 is
                 common
                 to
                 them
                 all
                 ;
                 mixt
                 bodies
                 are
                 made
                 of
                 
                 the
                 Elements
                 wrought
                 or
                 compacted
                 into
                 one
                 Masse
                 ;
                 vegetables
                 &
                 living
                 substances
                 indued
                 with
                 sense
                 ,
                 are
                 made
                 of
                 mixt
                 bodies
                 ,
                 as
                 of
                 their
                 immediate
                 and
                 proper
                 matter
                 .
                 Sometimes
                 the
                 same
                 particle
                 of
                 or
                 that
                 speech
                 
                   (
                   this
                   body
                   is
                   made
                   of
                   that
                   )
                
                 doth
                 not
                 denote
                 the
                 immediate
                 &
                 proper
                 matter
                 whereof
                 it
                 is
                 made
                 ,
                 but
                 yet
                 imports
                 that
                 that
                 part
                 of
                 the
                 bodily
                 substance
                 ,
                 which
                 was
                 in
                 the
                 one
                 ,
                 becomes
                 an
                 ingrediēt
                 in
                 the
                 other
                 which
                 is
                 made
                 of
                 it
                 .
                 So
                 of
                 water
                 ,
                 wine
                 was
                 made
                 by
                 miracle
                 Iohn
                 2.
                 yet
                 not
                 made
                 of
                 water
                 as
                 of
                 its
                 immediate
                 or
                 proper
                 matter
                 ,
                 not
                 so
                 as
                 vapors
                 are
                 made
                 of
                 moysture
                 ,
                 ordistilled
                 waters
                 of
                 fume
                 or
                 smoake
                 :
                 for
                 so
                 ,
                 that
                 great
                 worke
                 had
                 beene
                 no
                 true
                 miracle
                 ,
                 had
                 included
                 no
                 creation
                 ,
                 but
                 a
                 generation
                 only
                 .
                 Now
                 it
                 is
                 impossible
                 unto
                 nature
                 to
                 generate
                 wine
                 of
                 water
                 ,
                 without
                 the
                 ingredient
                 of
                 any
                 other
                 Element
                 .
                 It
                 cannot
                 be
                 made
                 by
                 generation
                 otherwise
                 then
                 of
                 the
                 juyce
                 or
                 sap
                 of
                 the
                 Vine
                 ,
                 which
                 is
                 not
                 a
                 simple
                 Element
                 ,
                 but
                 the
                 Expression
                 of
                 a
                 bodie
                 perfectly
                 mixt
                 .
                 Howbeit
                 in
                 this
                 miraculous
                 conversion
                 of
                 water
                 into
                 wine
                 ,
                 some
                 part
                 of
                 the
                 corporeall
                 substance
                 of
                 water
                 did
                 remaine
                 as
                 an
                 ingredient
                 in
                 the
                 wine
                 .
                 There
                 was
                 not
                 an
                 utter
                 annihilation
                 of
                 the
                 water
                 ,
                 and
                 a
                 new
                 production
                 of
                 wine
                 in
                 the
                 same
                 place
                 ,
                 where
                 water
                 had
                 beene
                 ,
                 but
                 a
                 true
                 and
                 miraculous
                 Transubstantiation
                 of
                 water
                 into
                 wine
                 .
                 And
                 *
                 thus
                 we
                 must
                 grant
                 that
                 Trees
                 and
                 vegetables
                 were
                 on
                 the
                 third
                 day
                 made
                 ,
                 not
                 immediately
                 of
                 nothing
                 ,
                 That
                 fishes
                 and
                 beasts
                 were
                 made
                 ,
                 the
                 one
                 of
                 the
                 bodily
                 substance
                 of
                 the
                 earth
                 ,
                 the
                 other
                 of
                 the
                 bodily
                 substance
                 of
                 the
                 waters
                 ,
                 neither
                 immediately
                 made
                 of
                 nothing
                 ,
                 albeit
                 both
                 
                 were
                 made
                 ,
                 not
                 by
                 generation
                 ,
                 but
                 by
                 creation
                 ,
                 that
                 is
                 ,
                 not
                 of
                 any
                 bodily
                 matter
                 ,
                 naturally
                 disposed
                 to
                 bring
                 forth
                 or
                 receive
                 
                   that
                   forme
                
                 ,
                 which
                 by
                 the
                 creators
                 hand
                 ,
                 was
                 instamped
                 upon
                 them
                 .
                 For
                 in
                 true
                 Philosophy
                 ,
                 That
                 which
                 Philosophers
                 call
                 the
                 matter
                 of
                 all
                 things
                 generable
                 ,
                 was
                 not
                 the
                 first
                 sublunary
                 substance
                 ,
                 which
                 was
                 produced
                 ;
                 nor
                 was
                 it
                 comproduced
                 or
                 concreated
                 with
                 them
                 ,
                 but
                 created
                 in
                 them
                 after
                 they
                 were
                 made
                 .
                 God
                 had
                 gathered
                 the
                 waters
                 into
                 one
                 place
                 ,
                 and
                 the
                 drie
                 land
                 into
                 another
                 ,
                 before
                 either
                 of
                 them
                 had
                 power
                 to
                 conceive
                 or
                 become
                 the
                 common
                 mothers
                 of
                 vegetable
                 and
                 living
                 things
                 .
                 Thus
                 were
                 the
                 heaven
                 ,
                 and
                 the
                 earth
                 first
                 made
                 ,
                 and
                 the
                 waters
                 divided
                 by
                 the
                 firmament
                 ,
                 whereas
                 the
                 earth
                 did
                 not
                 become
                 the
                 Matter
                 or
                 common
                 mother
                 of
                 things
                 vegetable
                 ,
                 before
                 the
                 third
                 day
                 ,
                 *
                 wherein
                 God
                 said
                 ,
                 
                   Let
                   the
                   earth
                   bring
                   forth
                   grasse
                   ,
                   the
                   hearb
                   yeelding
                   seed
                   ,
                   and
                   the
                   fruit
                   tree
                   ,
                   yeelding
                   fruit
                   after
                   his
                   kind
                   ,
                   whose
                   seed
                   is
                   in
                   it selfe
                   ,
                   upon
                   the
                   earth
                   ;
                   and
                   it
                   was
                   so
                   .
                   Gen.
                   1.
                   11.
                   
                
                 Nor
                 did
                 the
                 waters
                 become
                 the
                 common
                 Matter
                 or
                 mother
                 of
                 fishes
                 ,
                 before
                 the
                 fift
                 day
                 ,
                 
                   Let
                   the
                   waters
                   bring
                   forth
                   abundantly
                   the
                   moving
                   creature
                   that
                   hath
                   life
                   ,
                   &c.
                   
                
                 Now
                 this
                 production
                 of
                 hearbs
                 or
                 plants
                 out
                 of
                 the
                 earth
                 ,
                 of
                 fish
                 and
                 fowle
                 out
                 of
                 the
                 substance
                 of
                 the
                 water
                 ,
                 was
                 not
                 a
                 meer
                 conservation
                 or
                 actuation
                 of
                 that
                 power
                 ,
                 which
                 the
                 earth
                 &
                 waters
                 had
                 before
                 ;
                 but
                 the
                 Creation
                 of
                 a
                 new
                 power
                 in
                 them
                 ,
                 the
                 continuation
                 of
                 which
                 power
                 ,
                 is
                 part
                 of
                 that
                 ,
                 which
                 we
                 call
                 the
                 passive
                 power
                 of
                 the
                 matter
                 .
                 Nor
                 had
                 the
                 fishes
                 or
                 whales
                 ,
                 which
                 God
                 created
                 ,
                 this
                 passive
                 power
                 in
                 themselves
                 from
                 
                 their
                 first
                 creation
                 ,
                 but
                 received
                 it
                 from
                 that
                 blessing
                 of
                 God
                 ,
                 
                   ver
                   .
                   22.
                   
                   Be
                   fruitfull
                   and
                   multiply
                   ,
                   and
                   fill
                   the
                   waters
                   in
                   the
                   seas
                   ,
                   and
                   let
                   fowle
                   multiply
                   in
                   the
                   earth
                   .
                
                 Nor
                 did
                 the
                 earth
                 become
                 the
                 Common
                 mother
                 of
                 vegetables
                 ,
                 as
                 of
                 hearbs
                 ,
                 grasse
                 ,
                 trees
                 ,
                 &c.
                 and
                 of
                 more
                 perfect
                 livings
                 creatures
                 ,
                 at
                 the
                 same
                 time
                 .
                 It
                 received
                 power
                 to
                 bring
                 forth
                 the
                 one
                 upon
                 the
                 third
                 day
                 ;
                 not
                 enabled
                 to
                 bring
                 forth
                 the
                 other
                 ,
                 untill
                 the
                 fift
                 day
                 ;
                 God
                 said
                 ,
                 
                   Let
                   the
                   earth
                   bring
                   forth
                   the
                   living
                   creature
                   after
                   his
                   kind
                   ,
                   cattell
                   ,
                   and
                   creeping
                   thing
                   ,
                   and
                   beast
                   of
                   the
                   earth
                   .
                
                 So
                 that
                 all
                 these
                 and
                 man
                 himselfe
                 were
                 not
                 immediately
                 made
                 of
                 nothing
                 ,
                 though
                 immediately
                 made
                 by
                 God
                 himselfe
                 :
                 for
                 they
                 were
                 made
                 by
                 him
                 of
                 the
                 substance
                 of
                 the
                 earth
                 ,
                 which
                 was
                 visible
                 &
                 praeexistent
                 to
                 their
                 making
                 ,
                 though
                 not
                 made
                 of
                 it
                 as
                 of
                 the
                 matter
                 .
                 But
                 when
                 it
                 is
                 said
                 ,
                 in
                 the
                 first
                 of
                 
                   Genesis
                   ,
                   [
                   God
                   in
                   the
                   beginning
                   made
                   the
                   heaven
                   and
                   earth
                   ,
                   ]
                
                 it
                 cannot
                 be
                 supposed
                 or
                 imported
                 ,
                 that
                 he
                 made
                 them
                 of
                 any
                 visible
                 or
                 invisible
                 substance
                 praeexistent
                 :
                 and
                 if
                 hee
                 made
                 them
                 or
                 their
                 common
                 masse
                 of
                 no
                 substance
                 praeexistent
                 ,
                 here
                 was
                 something
                 made
                 of
                 nothing
                 :
                 but
                 how
                 of
                 nothing
                 ?
                 or
                 what
                 doth
                 this
                 particle
                 import
                 ?
                 not
                 that
                 nothing
                 should
                 remaine
                 as
                 an
                 ingredient
                 in
                 the
                 first
                 masse
                 ,
                 or
                 as
                 if
                 it
                 had
                 the
                 like
                 precedency
                 to
                 it
                 ,
                 as
                 the
                 earth
                 had
                 to
                 living
                 things
                 :
                 the
                 Almightie
                 did
                 not
                 so
                 turne
                 nothing
                 into
                 something
                 ,
                 as
                 our
                 Sauiour
                 did
                 water
                 into
                 wine
                 .
                 To
                 say
                 any
                 thing
                 could
                 be
                 made
                 of
                 nothing
                 in
                 this
                 sense
                 ,
                 or
                 according
                 to
                 the
                 former
                 importances
                 of
                 the
                 particle
                 of
                 ,
                 doth
                 indeed
                 imply
                 an
                 evident
                 contradiction
                 ;
                 for
                 
                 so
                 nothing
                 should
                 be
                 something
                 ,
                 and
                 simple
                 
                   not
                   beeing
                
                 should
                 haue
                 a
                 true
                 being
                 .
                 To
                 make
                 nothing
                 to
                 be
                 something
                 ,
                 fals
                 not
                 within
                 the
                 object
                 of
                 power
                 Omnipotent
                 ;
                 it
                 can
                 be
                 no
                 part
                 of
                 the
                 Almightie
                 makers
                 worke
                 .
                 As
                 Cyphers
                 cannot
                 bee
                 multiplied
                 into
                 numbers
                 ,
                 by
                 any
                 skill
                 in
                 Arithmetique
                 ,
                 though
                 supposed
                 infinite
                 ;
                 so
                 neither
                 can
                 nothing
                 be
                 converted
                 into
                 something
                 ,
                 nor
                 become
                 an
                 ingredient
                 in
                 bodies
                 created
                 by
                 any
                 power
                 ,
                 though
                 infinite
                 .
                 As
                 the
                 Omnipotent
                 Creator
                 is
                 one
                 vnitie
                 it selfe
                 ,
                 so
                 euery
                 thing
                 which
                 he
                 makes
                 must
                 have
                 its
                 unitie
                 or
                 Identitie
                 ,
                 it
                 cannot
                 consist
                 of
                 contradictories
                 .
              
               
                 2.
                 
                 When
                 then
                 it
                 is
                 said
                 ,
                 that
                 all
                 things
                 were
                 made
                 of
                 nothing
                 ,
                 or
                 that
                 creation
                 supposeth
                 some
                 things
                 to
                 be
                 immediately
                 made
                 of
                 nothing
                 ,
                 this
                 particle
                 of
                 can
                 onely
                 import
                 
                   terminum
                   a
                   quo
                
                 ,
                 the
                 terme
                 onely
                 of
                 the
                 Action
                 ,
                 not
                 any
                 matter
                 or
                 subject
                 :
                 and
                 yet
                 the
                 tearme
                 thus
                 imported
                 ,
                 can
                 bee
                 no
                 positive
                 Entitie
                 ,
                 but
                 a
                 meere
                 negation
                 of
                 any
                 positive
                 Entitie
                 precedent
                 .
                 To
                 make
                 the
                 heauens
                 and
                 earth
                 of
                 nothing
                 ,
                 is
                 in
                 
                   reall
                   value
                
                 no
                 more
                 ,
                 then
                 to
                 make
                 them
                 not
                 of
                 any
                 matter
                 or
                 Entitie
                 praeexistent
                 ,
                 whether
                 visible
                 or
                 invisible
                 ,
                 on
                 which
                 their
                 Maker
                 did
                 exercise
                 his
                 
                   efficient
                   power
                
                 or
                 efficacie
                 ;
                 but
                 to
                 give
                 them
                 such
                 beeing
                 ,
                 as
                 they
                 then
                 first
                 began
                 to
                 have
                 ,
                 that
                 is
                 ,
                 a
                 corporeall
                 beeing
                 or
                 existence
                 ,
                 by
                 the
                 meere
                 efficacie
                 or
                 vertue
                 of
                 his
                 word
                 .
                 As
                 ,
                 suppose
                 the
                 Sunne
                 should
                 in
                 a
                 moment
                 be
                 suffered
                 to
                 transmit
                 his
                 light
                 into
                 a
                 close
                 vault
                 of
                 stone
                 ;
                 we
                 might
                 truely
                 say
                 ,
                 this
                 heavenly
                 bodie
                 ,
                 did
                 make
                 light
                 of
                 darknesse
                 
                   tanquam
                   ex
                   termino
                
                 ,
                 in
                 that
                 it
                 made
                 light
                 to
                 be
                 there
                 ,
                 where
                 was
                 no
                 light
                 
                 at
                 all
                 before
                 ,
                 but
                 meere
                 darkenesse
                 .
                 And
                 thus
                 to
                 make
                 light
                 out
                 of
                 darknesse
                 ,
                 doth
                 no
                 way
                 argue
                 ,
                 that
                 it
                 turned
                 darknesse
                 into
                 light
                 ,
                 or
                 that
                 darknesse
                 did
                 remaine
                 as
                 an
                 ingredient
                 in
                 the
                 light
                 made
                 .
                 After
                 this
                 manner
                 ,
                 did
                 the
                 Amightie
                 make
                 the
                 heaven
                 and
                 earth
                 of
                 nothing
                 ,
                 that
                 is
                 ,
                 he
                 made
                 the
                 corporeall
                 masse
                 or
                 substance
                 ,
                 out
                 of
                 which
                 all
                 things
                 visible
                 were
                 made
                 ,
                 where
                 no
                 limited
                 substance
                 ,
                 whether
                 visible
                 or
                 invisible
                 ,
                 was
                 before
                 ;
                 and
                 by
                 the
                 same
                 efficiencie
                 ,
                 by
                 which
                 this
                 masse
                 was
                 made
                 ,
                 he
                 made
                 place
                 or
                 
                   spatiousnesse
                   quantitative
                
                 ,
                 which
                 had
                 no
                 beeing
                 at
                 all
                 before
                 ;
                 he
                 did
                 not
                 turne
                 indivisibilitie
                 into
                 spatiousnes
                 ,
                 or
                 meere
                 vacuitie
                 into
                 
                   fulnes
                   :
                   fulnes
                
                 and
                 spatiousnesse
                 were
                 the
                 resultance
                 of
                 that
                 masse
                 which
                 was
                 first
                 made
                 ,
                 without
                 any
                 Entitie
                 or
                 ingredient
                 praeexistent
                 .
                 To
                 make
                 something
                 of
                 nothing
                 in
                 this
                 sense
                 ,
                 implies
                 no
                 contradiction
                 ;
                 there
                 is
                 no
                 impossibilitie
                 ,
                 that
                 the
                 heaven
                 and
                 earth
                 should
                 be
                 thus
                 made
                 ,
                 but
                 this
                 will
                 not
                 suffice
                 to
                 refute
                 the
                 Atheist
                 or
                 infidell
                 .
                 For
                 many
                 things
                 are
                 possible
                 which
                 are
                 not
                 probable
                 ,
                 and
                 many
                 things
                 probable
                 which
                 are
                 not
                 necessary
                 .
                 The
                 next
                 question
                 then
                 is
                 ,
                 what
                 necessitie
                 there
                 is
                 in
                 the
                 infallible
                 rules
                 of
                 nature
                 and
                 reason
                 ,
                 that
                 the
                 Heavens
                 &
                 the
                 earth
                 ,
                 should
                 be
                 made
                 of
                 nothing
                 .
                 Against
                 the
                 probabilitie
                 onely
                 of
                 Moses
                 his
                 historie
                 of
                 the
                 first
                 creation
                 ,
                 the
                 Atheist
                 will
                 yet
                 oppose
                 this
                 generall
                 induction
                 ,
                 
                   That
                   all
                   bodily
                   substances
                   that
                   begin
                   to
                   be
                
                 what
                 before
                 they
                 were
                 not
                 ,
                 that
                 all
                 things
                 
                   which
                   we
                   see
                   made
                
                 ,
                 are
                 alwayes
                 made
                 by
                 some
                 efficient
                 cause
                 ,
                 not
                 out
                 of
                 meere
                 nothing
                 ,
                 
                   but
                   of
                   some
                   imperfect
                   being
                   praexistent
                   .
                
                 To
                 examine
                 then
                 the
                 general
                 
                 rule
                 pretended
                 to
                 amount
                 from
                 this
                 generall
                 induction
                 ,
                 s
                 or
                 what
                 truth
                 there
                 is
                 in
                 that
                 philosophicall
                 
                   maxime
                   ,
                   ex
                   nihilo
                   nihil
                   fit
                   ,
                
                 is
                 the
                 next
                 point
                 .
              
            
             
               
                 CHAP.
                 5.
                 
              
               
                 By
                 what
                 manner
                 of
                 induction
                 or
                 enumeration
                 of
                 particulars
                 ,
                 universall
                 rules
                 or
                 Maximes
                 must
                 bee
                 framed
                 and
                 supported
                 .
                 That
                 no
                 induction
                 can
                 bee
                 brought
                 to
                 proove
                 the
                 Naturalists
                 Maxime
                 ,
                 Of
                 nothing
                 ,
                 nothing
                 can
                 be
                 made
                 .
              
               
                 1
                 TO
                 frame
                 a
                 generall
                 rule
                 or
                 principle
                 in
                 any
                 
                   facultie
                   ,
                   Art
                
                 ,
                 or
                 science
                 ,
                 there
                 is
                 no
                 other
                 meanes
                 possible
                 besides
                 induction
                 ,
                 or
                 a
                 sufficient
                 enumeration
                 of
                 particular
                 experiments
                 to
                 support
                 it
                 .
                 The
                 particulars
                 ,
                 from
                 which
                 this
                 sufficiencie
                 must
                 amount
                 ,
                 may
                 be
                 in
                 some
                 subjects
                 fewer
                 ,
                 in
                 others
                 more
                 .
                 How
                 many
                 soeuer
                 the
                 particular
                 instances
                 or
                 alleaged
                 experiments
                 be
                 ;
                 the
                 number
                 of
                 thē
                 will
                 not
                 suffice
                 to
                 support
                 an
                 universall
                 rule
                 ,
                 unlesse
                 they
                 erect
                 our
                 understandings
                 to
                 a
                 cleare
                 view
                 of
                 the
                 same
                 reason
                 ,
                 not
                 onely
                 in
                 all
                 the
                 particulars
                 instanced
                 in
                 ,
                 but
                 in
                 all
                 that
                 can
                 be
                 brought
                 of
                 the
                 same
                 kind
                 .
                 Vnlesse
                 there
                 bee
                 a
                 cleare
                 resultance
                 of
                 the
                 same
                 reason
                 in
                 all
                 ,
                 the
                 induction
                 failes
                 ,
                 and
                 the
                 rule
                 which
                 is
                 grounded
                 on
                 it
                 ,
                 must
                 needes
                 fall
                 .
                 For
                 this
                 cause
                 ,
                 universall
                 rules
                 are
                 easily
                 framed
                 in
                 the
                 Mathematiques
                 ,
                 or
                 in
                 other
                 Arts
                 ,
                 whose
                 subjects
                 are
                 more
                 abstract
                 ,
                 or
                 not
                 charged
                 with
                 multiplicitie
                 of
                 considerations
                 or
                 ingredients
                 ;
                 
                 from
                 whose
                 least
                 variation
                 ,
                 whether
                 by
                 addition
                 or
                 subtraction
                 ,
                 whether
                 by
                 further
                 commixture
                 or
                 dissolution
                 ,
                 the
                 cause
                 or
                 reason
                 of
                 truth
                 so
                 varies
                 ,
                 that
                 the
                 rule
                 which
                 constantly
                 holds
                 in
                 a
                 great
                 many
                 like
                 particulars
                 ,
                 will
                 not
                 hold
                 in
                 all
                 ,
                 because
                 they
                 are
                 not
                 absolutely
                 or
                 every
                 way
                 alike
                 .
              
               
                 Hee
                 which
                 seriously
                 observes
                 the
                 manner
                 ,
                 how
                 
                   right
                   angles
                
                 are
                 framed
                 will
                 without
                 difficultie
                 yeeld
                 his
                 assent
                 unto
                 this
                 universall
                 rule
                 ,
                 
                   That
                   all
                   right
                   angles
                   are
                   equall
                   ,
                
                 because
                 hee
                 sees
                 there
                 is
                 one
                 and
                 the
                 same
                 reason
                 of
                 absolute
                 equalitie
                 in
                 al
                 that
                 can
                 be
                 imagined
                 .
                 And
                 this
                 negative
                 rule
                 ,
                 will
                 ,
                 by
                 the
                 same
                 inspection
                 ,
                 win
                 our
                 assent
                 without
                 more
                 adoe
                 ,
                 that
                 if
                 any
                 two
                 angles
                 be
                 unequall
                 ,
                 the
                 one
                 of
                 them
                 (
                 at
                 least
                 )
                 can
                 be
                 no
                 right
                 angle
                 .
                 The
                 consideration
                 likewise
                 of
                 a
                 few
                 particulars
                 ,
                 will
                 suffice
                 to
                 make
                 up
                 these
                 universall
                 never-failing
                 rules
                 .
              
               
                 1.
                 
                 First
                 ,
                 that
                 the
                 greater
                 any
                 circle
                 is
                 ,
                 the
                 greater
                 alwayes
                 will
                 the
                 angle
                 of
                 the
                 semicircle
                 be
                 .
              
               
                 2.
                 
                 The
                 second
                 ,
                 that
                 the
                 angle
                 of
                 the
                 least
                 semicircle
                 which
                 can
                 be
                 imagined
                 ,
                 is
                 greater
                 then
                 the
                 most
                 capacious
                 acute-angle
                 that
                 can
                 be
                 made
                 by
                 the
                 concurrence
                 of
                 two
                 right
                 lines
                 .
                 And
                 yet
                 it
                 will
                 as
                 clearly
                 appeare
                 from
                 the
                 inspection
                 of
                 the
                 same
                 particulars
                 ,
                 from
                 which
                 the
                 former
                 rules
                 do
                 amount
                 ,
                 that
                 the
                 angle
                 of
                 the
                 greatest
                 semicircle
                 imaginable
                 ,
                 cannot
                 possibly
                 be
                 so
                 capacious
                 ,
                 as
                 every
                 right
                 angle
                 is
                 .
                 The
                 consideration
                 of
                 the
                 former
                 rules
                 ,
                 specially
                 of
                 the
                 first
                 and
                 third
                 ,
                 will
                 clearly
                 manifest
                 ,
                 that
                 the
                 quantitie
                 contained
                 in
                 these
                 angles
                 ,
                 how
                 little
                 soever
                 they
                 be
                 ,
                 is
                 divisible
                 into
                 infinite
                 indeterminate
                 parts
                 ,
                 or
                 divisible
                 into
                 such
                 
                 parts
                 ,
                 without
                 possible
                 end
                 or
                 limitation
                 of
                 division
                 .
                 But
                 albeit
                 the
                 difference
                 of
                 quantitie
                 between
                 a
                 right
                 angle
                 and
                 the
                 angle
                 of
                 a
                 semicircle
                 ,
                 bee
                 
                   potentially
                   infinite
                
                 ,
                 or
                 infinitely
                 divisible
                 ,
                 according
                 to
                 parts
                 or
                 portions
                 in
                 determinate
                 ;
                 yet
                 will
                 it
                 not
                 hence
                 follow
                 ,
                 that
                 the
                 one
                 angle
                 is
                 as
                 great
                 againe
                 as
                 the
                 other
                 ,
                 according
                 to
                 the
                 scale
                 of
                 any
                 distinct
                 or
                 determinate
                 quantitie
                 ,
                 or
                 expressible
                 portions
                 .
                 And
                 this
                 observation
                 in
                 Mathematicall
                 quantitie
                 ,
                 would
                 quickly
                 checke
                 or
                 discover
                 the
                 weaknesse
                 of
                 many
                 
                   calculatory
                   Arguments
                
                 or
                 inductions
                 oft-times
                 used
                 by
                 great
                 Divines
                 in
                 matters
                 morall
                 or
                 civill
                 .
                 As
                 for
                 example
                 ,
                 that
                 every
                 sinne
                 deserveth
                 punishment
                 infinite
                 ,
                 because
                 every
                 sinne
                 is
                 an
                 offence
                 committed
                 against
                 an
                 infinite
                 Being
                 or
                 Majestie
                 .
                 And
                 the
                 greater
                 ,
                 or
                 more
                 soveraigne
                 the
                 Majestie
                 is
                 ,
                 which
                 wee
                 offend
                 ;
                 the
                 greater
                 alwayes
                 will
                 the
                 offence
                 be
                 ,
                 and
                 meritorious
                 of
                 greater
                 punishment
                 .
                 Yet
                 all
                 this
                 onely
                 proves
                 ,
                 an
                 infinitie
                 of
                 
                   indeterminate
                   degrees
                
                 in
                 every
                 offence
                 against
                 the
                 divine
                 Majestie
                 ,
                 by
                 which
                 it
                 exceedes
                 all
                 offences
                 of
                 the
                 same
                 kinde
                 committed
                 onely
                 against
                 man
                 :
                 it
                 no
                 way
                 inferres
                 an
                 infinite
                 excesse
                 or
                 ods
                 of
                 actuall
                 determinate
                 punishment
                 ,
                 
                 or
                 ill
                 deserts
                 .
                 For
                 this
                 reason
                 ,
                 wee
                 have
                 derived
                 the
                 just
                 award
                 of
                 everlasting
                 supernaturall
                 paines
                 ,
                 unto
                 temporarie
                 and
                 transeunt
                 (
                 bodily
                 or
                 naturall
                 )
                 pleasures
                 ,
                 from
                 the
                 contempt
                 of
                 Gods
                 infinite
                 goodnesse
                 ,
                 which
                 destinates
                 no
                 creatures
                 unto
                 everlasting
                 death
                 ,
                 but
                 such
                 as
                 he
                 had
                 made
                 capable
                 of
                 everlasting
                 joyes
                 ;
                 nor
                 were
                 any
                 of
                 them
                 infallibly
                 destinated
                 unto
                 everlasting
                 death
                 ,
                 untill
                 they
                 had
                 by
                 voluntary
                 
                 transgression
                 ,
                 or
                 continuance
                 in
                 despising
                 of
                 the
                 riches
                 of
                 his
                 goodnesse
                 ,
                 made
                 themselves
                 uncapable
                 of
                 the
                 blisse
                 to
                 which
                 hee
                 had
                 destinated
                 them
                 .
              
               
                 2
                 But
                 to
                 returne
                 unto
                 the
                 force
                 or
                 efficacie
                 of
                 induction
                 :
                 that
                 (
                 wee
                 say
                 )
                 is
                 neyther
                 so
                 cleare
                 ,
                 nor
                 so
                 facile
                 in
                 matters
                 physicall
                 or
                 morall
                 ,
                 as
                 it
                 is
                 in
                 the
                 Mathematiques
                 .
                 Now
                 ,
                 the
                 reason
                 ,
                 why
                 perfect
                 inductions
                 are
                 so
                 difficultly
                 made
                 ,
                 in
                 matters
                 naturall
                 ,
                 is
                 ,
                 because
                 the
                 subject
                 of
                 naturall
                 Philosophy
                 is
                 not
                 so
                 simple
                 or
                 uncompounded
                 ,
                 as
                 Mathematicall
                 bodies
                 or
                 figures
                 are
                 :
                 and
                 yet
                 are
                 naturall
                 bodies
                 subject
                 to
                 greater
                 varietie
                 of
                 circumstances
                 ,
                 more
                 obnoxious
                 to
                 alteration
                 by
                 occurrences
                 externall
                 ,
                 then
                 abstract
                 lines
                 ,
                 or
                 motionlesse
                 figures
                 ,
                 or
                 bodies
                 are
                 .
                 The
                 cunningest
                 Alchymist
                 (
                 albeit
                 hee
                 could
                 exactly
                 temper
                 his
                 furnace
                 to
                 all
                 the
                 severall
                 degrees
                 of
                 heate
                 ,
                 that
                 any
                 fewell
                 ,
                 of
                 what
                 kinde
                 soever
                 ,
                 could
                 afford
                 )
                 cannot
                 by
                 any
                 fire
                 ,
                 or
                 by
                 any
                 degree
                 of
                 heate
                 ,
                 which
                 issues
                 from
                 it
                 ,
                 hatch
                 the
                 most
                 imperfect
                 bird
                 that
                 flyes
                 :
                 yet
                 if
                 he
                 should
                 hence
                 inferre
                 ,
                 that
                 no
                 birds
                 could
                 bee
                 hatched
                 by
                 any
                 kinde
                 of
                 heate
                 ,
                 daily
                 experience
                 would
                 convince
                 his
                 assertion
                 of
                 falshood
                 ,
                 and
                 his
                 induction
                 ,
                 although
                 it
                 consisted
                 of
                 ten
                 thousand
                 instances
                 or
                 experiments
                 taken
                 from
                 the
                 heate
                 of
                 the
                 forge
                 ,
                 or
                 furnace
                 ,
                 to
                 be
                 altogether
                 lame
                 .
                 A
                 man
                 mighty
                 try
                 the
                 like
                 conclusion
                 of
                 hatching
                 birds
                 ,
                 in
                 all
                 the
                 sands
                 ,
                 that
                 this
                 Iland
                 affords
                 ,
                 upon
                 the
                 eggs
                 of
                 all
                 the
                 fowles
                 that
                 breed
                 in
                 it
                 ,
                 or
                 about
                 it
                 ,
                 and
                 finde
                 their
                 barrennesse
                 and
                 unaptnesse
                 for
                 bringing
                 forth
                 any
                 flying
                 Creature
                 ,
                 to
                 bee
                 as
                 great
                 ,
                 as
                 it
                 is
                 for
                 
                 bringing
                 forth
                 wheate
                 or
                 other
                 corne
                 .
                 And
                 I
                 am
                 perswaded
                 the
                 compost
                 of
                 this
                 our
                 soyle
                 is
                 an
                 unapt
                 to
                 bring
                 forth
                 the
                 former
                 effects
                 ,
                 as
                 our
                 sands
                 are
                 .
                 Yet
                 if
                 any
                 man
                 should
                 hence
                 make
                 this
                 generall
                 induction
                 ,
                 that
                 no
                 sand
                 or
                 *
                 compost
                 could
                 performe
                 this
                 midwifery
                 to
                 the
                 conception
                 of
                 any
                 fowles
                 ;
                 his
                 errour
                 might
                 bee
                 confuted
                 by
                 the
                 Ostriches
                 ,
                 which
                 have
                 beene
                 hatched
                 in
                 the
                 sands
                 of
                 Arabia
                 ;
                 and
                 by
                 some
                 compost
                 in
                 Aegypt
                 ,
                 which
                 performes
                 that
                 office
                 unto
                 young
                 chickens
                 ,
                 which
                 brood-hens
                 doe
                 with
                 us
                 .
                 No
                 man
                 in
                 his
                 time
                 ,
                 or
                 since
                 he
                 died
                 ,
                 hath
                 beene
                 either
                 more
                 accurate
                 or
                 more
                 industrious
                 in
                 observing
                 the
                 externall
                 causes
                 of
                 sicknesse
                 and
                 health
                 ,
                 then
                 Hippocrates
                 was
                 .
                 And
                 ,
                 no
                 question
                 ,
                 but
                 he
                 was
                 as
                 carefull
                 to
                 take
                 his
                 observations
                 or
                 frame
                 his
                 generall
                 rules
                 ,
                 from
                 multitude
                 of
                 experiences
                 ,
                 as
                 any
                 Philosopher
                 or
                 Physitian
                 hath
                 beene
                 .
                 Notwithstanding
                 *
                 his
                 observation
                 concerning
                 the
                 nature
                 and
                 qualities
                 of
                 winds
                 ,
                 and
                 the
                 dependence
                 of
                 mens
                 health
                 or
                 sicknesse
                 upon
                 them
                 ,
                 are
                 farther
                 out
                 of
                 date
                 in
                 France
                 ,
                 then
                 an
                 Almanacke
                 made
                 the
                 last
                 yeare
                 for
                 the
                 meridian
                 of
                 London
                 ,
                 would
                 be
                 this
                 yeare
                 for
                 the
                 meridian
                 of
                 Mexico
                 .
                 The
                 same
                 winds
                 ,
                 which
                 in
                 his
                 Countrey
                 ,
                 or
                 in
                 Countries
                 wherein
                 hee
                 made
                 his
                 observations
                 ,
                 were
                 most
                 healthfull
                 ;
                 are
                 most
                 noysome
                 in
                 some
                 parts
                 of
                 France
                 .
                 The
                 diversitie
                 of
                 the
                 soile
                 ,
                 whence
                 windes
                 in
                 severall
                 regions
                 arise
                 or
                 passe
                 through
                 ,
                 makes
                 one
                 and
                 the
                 same
                 winde
                 (
                 in
                 respect
                 of
                 the
                 point
                 or
                 quarter
                 of
                 heaven
                 from
                 whence
                 it
                 comes
                 ,
                 )
                 to
                 produce
                 quite
                 contrary
                 effects
                 in
                 severall
                 religions
                 ,
                 or
                 situations
                 .
                 The
                 East
                 wind
                 may
                 ,
                 in
                 
                 some
                 regions
                 ,
                 dispose
                 mens
                 bodies
                 to
                 the
                 Iaundice
                 ,
                 and
                 yet
                 purifie
                 mens
                 blood
                 in
                 other
                 places
                 not
                 farre
                 distant
                 for
                 latitude
                 .
                 So
                 may
                 the
                 South-wind
                 ,
                 in
                 some
                 regions
                 ,
                 taint
                 mens
                 bodies
                 with
                 consumptions
                 ,
                 coughs
                 ,
                 or
                 other
                 infirmities
                 ,
                 and
                 yet
                 bee
                 healthfull
                 ,
                 in
                 other
                 regions
                 not
                 much
                 distant
                 for
                 longitude
                 .
              
               
                 Let
                 then
                 the
                 meere
                 Naturalist
                 tyre
                 himselfe
                 ,
                 and
                 his
                 Reader
                 ,
                 by
                 long
                 inductions
                 ,
                 or
                 with
                 multitude
                 of
                 experiments
                 in
                 agents
                 &
                 subjects
                 natural
                 ,
                 for
                 supporting
                 his
                 generall
                 rule
                 ,
                 
                   ex
                   nihilo
                   nihil
                   fit
                   ,
                   [
                   Every
                   thing
                   is
                   made
                   of
                   something
                   ]
                
                 yet
                 his
                 observation
                 ,
                 will
                 reach
                 no
                 farther
                 then
                 to
                 Agents
                 or
                 
                   efficients
                   ,
                   visible
                
                 ,
                 or
                 limited
                 .
                 Albeit
                 his
                 experiments
                 in
                 this
                 kind
                 were
                 infinite
                 ;
                 this
                 inference
                 neverthelesse
                 [
                 No
                 visible
                 agent
                 can
                 make
                 any
                 thing
                 of
                 nothing
                 ,
                 therefore
                 nothing
                 can
                 bee
                 made
                 of
                 nothing
                 by
                 an
                 invisible
                 or
                 supernaturall
                 Agent
                 ]
                 would
                 be
                 more
                 disjoynted
                 then
                 this
                 following
                 ;
                 
                   No
                   heate
                
                 of
                 fire
                 
                   or
                   of
                   the
                   Sunne
                   in
                   what
                   degree
                
                 soever
                 ,
                 can
                 hatch
                 liue-creatures
                 ,
                 ergo
                 the
                 heate
                 of
                 the
                 Dam
                 cannot
                 hatch
                 her
                 young
                 ones
                 .
                 The
                 difference
                 betweene
                 visible
                 agents
                 ,
                 may
                 be
                 much
                 greater
                 ,
                 then
                 the
                 difference
                 betweene
                 the
                 heate
                 or
                 warmth
                 of
                 divers
                 bodies
                 .
                 No
                 earthly
                 bodies
                 can
                 produce
                 heate
                 in
                 others
                 ,
                 but
                 either
                 by
                 heate
                 inherent
                 in
                 themselves
                 or
                 by
                 motion
                 ,
                 yet
                 this
                 will
                 not
                 conclude
                 ,
                 that
                 no
                 celestiall
                 bodie
                 (
                 the
                 Sunne
                 for
                 example
                 )
                 can
                 produce
                 heat
                 in
                 bodies
                 sublunary
                 ,
                 unlesse
                 it selfe
                 be
                 inherently
                 hot
                 ,
                 or
                 at
                 least
                 not
                 without
                 motion
                 .
                 It
                 is
                 more
                 then
                 probable
                 ,
                 that
                 the
                 Sunne
                 is
                 not
                 formally
                 or
                 inherently
                 hot
                 ,
                 and
                 yet
                 although
                 
                 it
                 should
                 stand
                 still
                 ,
                 (
                 as
                 once
                 it
                 did
                 )
                 in
                 its
                 sphere
                 above
                 our
                 horizon
                 ,
                 it
                 would
                 heat
                 and
                 warme
                 us
                 no
                 lesse
                 then
                 now
                 it
                 doth
                 ,
                 whilst
                 it
                 moueth
                 .
                 For
                 cōclusion
                 ;
                 to
                 make
                 any
                 perfect
                 inductiō
                 sufficient
                 to
                 support
                 an
                 vniversall
                 rule
                 ,
                 from
                 earthly
                 bodies
                 ,
                 which
                 shall
                 conclude
                 bodies
                 Coelestiall
                 ,
                 or
                 from
                 agents
                 sublunarie
                 or
                 uisible
                 ,
                 which
                 shall
                 as
                 uniformely
                 hold
                 true
                 in
                 an
                 agent
                 invisible
                 and
                 supercoelestiall
                 ,
                 is
                 more
                 difficult
                 then
                 to
                 twist
                 ropes
                 of
                 loose
                 sand
                 .
                 That
                 which
                 the
                 Naturalist
                 should
                 proove
                 ,
                 if
                 hee
                 would
                 bee
                 an
                 Atheist
                 or
                 infidell
                 in
                 graine
                 ,
                 or
                 oppose
                 the
                 truth
                 of
                 Scriptures
                 with
                 probabilitie
                 ,
                 is
                 ,
                 that
                 there
                 is
                 no
                 invisible
                 or
                 spirituall
                 Agent
                 .
                 And
                 this
                 is
                 the
                 point
                 whereat
                 the
                 second
                 objection
                 aymes
                 :
                 there
                 can
                 be
                 no
                 agent
                 without
                 a
                 patient
                 ,
                 no
                 exercise
                 of
                 Art
                 ,
                 or
                 power
                 ,
                 without
                 some
                 matter
                 or
                 subject
                 to
                 worke
                 upon
                 .
              
            
             
               
                 CHAP.
                 6.
                 
              
               
                 The
                 second
                 objection
                 of
                 the
                 Naturalist
                 :
                 [
                 Every
                 agent
                 praesupposeth
                 a
                 patient
                 or
                 passiue
                 subject
                 to
                 worke
                 upon
                 ]
                 cannot
                 bee
                 proved
                 by
                 any
                 induction
                 .
                 The
                 contradictorie
                 to
                 this
                 Maxime
                 proved
                 by
                 sufficient
                 induction
                 .
              
               
                 1
                 
                   ACtus
                   agentium
                   sunt
                   in
                   patiente
                   bene
                   disposito
                   .
                
                 The
                 efficacie
                 of
                 every
                 Agent
                 (
                 saith
                 the
                 Philosopher
                 )
                 is
                 in
                 the
                 patient
                 fitly
                 disposed
                 to
                 receive
                 it
                 .
                 And
                 else-where
                 hee
                 determines
                 it
                 as
                 a
                 positive
                 truth
                 ,
                 that
                 every
                 action
                 is
                 in
                 the
                 patient
                 ,
                 
                 not
                 in
                 the
                 Agent
                 .
                 And
                 this
                 his
                 position
                 ,
                 may
                 bee
                 ratified
                 by
                 perfect
                 induction
                 or
                 experiments
                 inpregnable
                 :
                 for
                 every
                 action
                 is
                 an
                 operation
                 ,
                 and
                 every
                 operation
                 is
                 so
                 necessarily
                 annexed
                 vnto
                 the
                 effect
                 produced
                 ,
                 that
                 where
                 the
                 one
                 is
                 ,
                 the
                 other
                 needes
                 must
                 be
                 ;
                 and
                 every
                 effect
                 is
                 in
                 the
                 patient
                 ,
                 or
                 at
                 least
                 is
                 the
                 patient
                 .
                 The
                 softning
                 of
                 waxe
                 ,
                 the
                 hardning
                 of
                 clay
                 ,
                 the
                 revivall
                 of
                 vegetables
                 of
                 severall
                 kindes
                 ,
                 are
                 all
                 actions
                 proceeding
                 from
                 one
                 and
                 the
                 same
                 actuall
                 force
                 ,
                 or
                 unvariable
                 influence
                 of
                 the
                 Sunne
                 .
                 The
                 reason
                 ,
                 why
                 the
                 active
                 force
                 is
                 but
                 one
                 and
                 the
                 same
                 ,
                 and
                 why
                 the
                 actions
                 or
                 operations
                 are
                 many
                 and
                 much
                 different
                 ,
                 is
                 ,
                 because
                 the
                 active
                 force
                 ,
                 is
                 in
                 the
                 Agent
                 ,
                 whereas
                 the
                 action
                 or
                 operation
                 is
                 in
                 the
                 patient
                 ,
                 and
                 is
                 diversly
                 multiplied
                 according
                 to
                 the
                 diversitie
                 and
                 multitude
                 of
                 the
                 patients
                 .
                 We
                 shall
                 not
                 need
                 to
                 question
                 the
                 universall
                 truth
                 of
                 the
                 former
                 
                   Maxime
                   ,
                   That
                   every
                   action
                   is
                   in
                   the
                   patient
                   ,
                
                 as
                 some
                 have
                 done
                 .
                 For
                 it
                 holds
                 as
                 true
                 in
                 Divinitie
                 as
                 in
                 Philosophy
                 ,
                 &
                 most
                 apparent
                 in
                 the
                 subject
                 whereof
                 we
                 treate
                 .
                 Creation
                 it selfe
                 is
                 an
                 action
                 ,
                 a
                 reall
                 action
                 ,
                 yet
                 not
                 really
                 in
                 the
                 Creator
                 ,
                 but
                 in
                 the
                 Creature
                 onely
                 .
                 For
                 no
                 reall
                 attribute
                 ,
                 can
                 be
                 in
                 the
                 Creator
                 ,
                 which
                 was
                 not
                 in
                 him
                 from
                 Eternitie
                 ;
                 the
                 Creature
                 onely
                 gets
                 beginning
                 of
                 Being
                 by
                 Creation
                 ,
                 which
                 before
                 it
                 had
                 not
                 .
                 If
                 then
                 there
                 can
                 bee
                 no
                 agencie
                 without
                 an
                 action
                 ,
                 and
                 every
                 action
                 be
                 in
                 the
                 patient
                 ,
                 the
                 cause
                 is
                 concluded
                 ,
                 that
                 every
                 agent
                 though
                 Omnipotent
                 supposeth
                 a
                 patient
                 .
              
               
                 2.
                 
                 But
                 it
                 is
                 one
                 thing
                 to
                 suppose
                 or
                 require
                 ,
                 another
                 to
                 praesuppose
                 or
                 praerequire
                 patiēt
                 ;
                 one
                 thing
                 
                 to
                 require
                 or
                 suppose
                 a
                 patient
                 ,
                 another
                 to
                 require
                 or
                 suppose
                 a
                 matter
                 or
                 subject
                 to
                 worke
                 upon
                 .
                 We
                 are
                 then
                 to
                 distinguish
                 of
                 Patients
                 ,
                 and
                 betwixt
                 the
                 workes
                 wrought
                 or
                 effected
                 by
                 agents
                 .
                 A
                 Patient
                 is
                 usually
                 taken
                 for
                 the
                 matter
                 or
                 subject
                 on
                 which
                 the
                 Agent
                 doth
                 exercise
                 his
                 active
                 force
                 ,
                 or
                 out
                 of
                 which
                 it
                 produceth
                 its
                 worke
                 .
                 Euery
                 finite
                 agent
                 ,
                 aswell
                 naturall
                 as
                 artificiall
                 doth
                 praerequire
                 and
                 presuppose
                 such
                 a
                 kind
                 of
                 patient
                 ,
                 that
                 is
                 ,
                 some
                 reall
                 matter
                 or
                 subject
                 ,
                 whereon
                 to
                 worke
                 .
                 But
                 this
                 kind
                 of
                 patient
                 is
                 no
                 just
                 compere
                 ,
                 no
                 full
                 correlative
                 to
                 an
                 agent
                 universally
                 taken
                 .
                 The
                 relalatiō
                 betwixt
                 an
                 agent
                 &
                 Patient
                 taken
                 in
                 this
                 sense
                 ,
                 is
                 neither
                 so
                 formall
                 or
                 necessary
                 ,
                 as
                 it
                 is
                 (
                 inter
                 agens
                 &
                 actum
                 )
                 
                   betweene
                   the
                   Agent
                   ,
                   and
                   that
                   which
                   is
                   acted
                   ,
                
                 betweene
                 the
                 efficient
                 and
                 the
                 effect
                 ,
                 or
                 betweene
                 the
                 worker
                 and
                 his
                 worke
                 .
                 God
                 wee
                 grant
                 could
                 be
                 no
                 
                   actuall
                   agent
                
                 ,
                 much
                 lesse
                 an
                 Omnipotent
                 actuall
                 agent
                 ,
                 without
                 some
                 Act
                 or
                 worke
                 produced
                 by
                 him
                 .
                 As
                 there
                 could
                 bee
                 no
                 Creature
                 without
                 a
                 Creator
                 ,
                 so
                 could
                 there
                 bee
                 no
                 Creator
                 without
                 a
                 Creature
                 .
                 But
                 that
                 which
                 the
                 Naturalist
                 is
                 to
                 prove
                 ,
                 is
                 ,
                 that
                 the
                 worke
                 of
                 Creation
                 presupposeth
                 some
                 matter
                 or
                 subject
                 for
                 the
                 Creator
                 to
                 worke
                 upon
                 .
                 To
                 manifest
                 the
                 impperfection
                 of
                 his
                 inductions
                 to
                 this
                 purpose
                 ,
                 and
                 to
                 cleare
                 our
                 contradictorie
                 assertion
                 ,
                 wee
                 are
                 to
                 distinguish
                 or
                 explicate
                 the
                 severall
                 workes
                 ,
                 which
                 are
                 or
                 can
                 be
                 wrought
                 .
              
               
                 3.
                 
                 Three
                 sorts
                 of
                 workes
                 the
                 meere
                 Naturalist
                 grants
                 .
                 
                   1.
                   
                   Meerely
                   naturall
                   .
                   2.
                   
                   Meerely
                   artificiall
                   .
                   3.
                   
                   Partly
                   naturall
                   ,
                   partly
                   artificiall
                   .
                
                 Workes
                 of
                 
                 the
                 last
                 ranke
                 ,
                 (
                 for
                 instance
                 )
                 are
                 Physicall
                 medicines
                 ,
                 or
                 all
                 such
                 workes
                 as
                 Nature
                 of
                 her
                 owne
                 accord
                 ,
                 doth
                 not
                 attempt
                 or
                 undertake
                 ,
                 but
                 onely
                 as
                 shee
                 is
                 set
                 a
                 working
                 by
                 Art.
                 Natu●e
                 makes
                 no
                 physicall
                 doses
                 ,
                 but
                 onely
                 affords
                 the
                 simples
                 ,
                 of
                 which
                 they
                 are
                 compounded
                 by
                 the
                 Apothecarie
                 :
                 who
                 notwithstanding
                 cannot
                 compound
                 them
                 without
                 the
                 ministery
                 or
                 operation
                 of
                 Nature
                 .
                 The
                 Physitian
                 may
                 allot
                 the
                 severall
                 quantitie
                 of
                 every
                 ingredient
                 ,
                 besides
                 the
                 proportion
                 betwixt
                 them
                 ;
                 but
                 the
                 mixture
                 must
                 be
                 immediately
                 effected
                 by
                 heate
                 ,
                 or
                 other
                 naturall
                 qualities
                 .
                 So
                 likewise
                 must
                 the
                 extraction
                 or
                 expression
                 of
                 many
                 simples
                 bee
                 wrought
                 by
                 Nature
                 ,
                 but
                 at
                 the
                 appointment
                 or
                 direction
                 of
                 the
                 Physitian
                 .
                 Nature
                 doth
                 not
                 attempt
                 the
                 making
                 of
                 Bell-metall
                 ,
                 much
                 lesse
                 of
                 Bells
                 ;
                 and
                 yet
                 she
                 affords
                 all
                 the
                 ingredients
                 to
                 the
                 Bell-founder
                 ,
                 who
                 cannot
                 mixe
                 them
                 by
                 any
                 art
                 ,
                 or
                 skill
                 ,
                 without
                 the
                 heate
                 of
                 the
                 fire
                 ,
                 or
                 other
                 operations
                 of
                 Nature
                 ,
                 set
                 on
                 worke
                 or
                 directed
                 by
                 him
                 .
                 Workes
                 meerly
                 naturall
                 comprehend
                 all
                 sorts
                 of
                 bodies
                 generable
                 ,
                 whether
                 the
                 elements
                 ,
                 or
                 bodies
                 mixt
                 .
                 The
                 generation
                 of
                 every
                 such
                 body
                 presupposeth
                 a
                 mutation
                 or
                 alteration
                 of
                 qualities
                 in
                 the
                 matter
                 ,
                 before
                 it
                 become
                 capable
                 of
                 a
                 new
                 forme
                 or
                 nature
                 .
                 Every
                 alteration
                 of
                 qualitie
                 wrought
                 in
                 any
                 sublunary
                 body
                 (
                 whether
                 it
                 be
                 a
                 praeviall
                 disposition
                 or
                 introduction
                 to
                 a
                 new
                 forme
                 or
                 nature
                 ;
                 or
                 whether
                 it
                 be
                 accomplished
                 without
                 generation
                 of
                 any
                 new
                 substance
                 )
                 is
                 the
                 proper
                 effect
                 or
                 worke
                 of
                 the
                 agent
                 ,
                 which
                 causeth
                 it
                 .
                 So
                 is
                 every
                 artificiall
                 worke
                 or
                 forme
                 ,
                 the
                 effect
                 or
                 worke
                 of
                 the
                 Artificer
                 .
                 
                 So
                 that
                 Art
                 hath
                 its
                 proper
                 effects
                 as
                 well
                 as
                 Nature
                 ,
                 and
                 every
                 artificiall
                 effect
                 or
                 worke
                 supposeth
                 an
                 efficiencie
                 or
                 agencie
                 in
                 the
                 Art
                 or
                 Artist
                 :
                 yet
                 doth
                 not
                 the
                 exercise
                 of
                 this
                 active
                 force
                 or
                 efficiencie
                 ,
                 eyther
                 presuppose
                 or
                 require
                 any
                 such
                 passive
                 alteration
                 of
                 quality
                 in
                 the
                 matter
                 or
                 subject
                 ,
                 whereon
                 it
                 workes
                 ,
                 as
                 Nature
                 requires
                 in
                 her
                 patients
                 .
                 Every
                 Statue
                 or
                 Image
                 of
                 wood
                 ,
                 is
                 the
                 effect
                 of
                 the
                 Statuarie
                 ,
                 or
                 a
                 worke
                 of
                 the
                 Art
                 of
                 Imagery
                 ;
                 yet
                 doe
                 not
                 these
                 workes
                 ,
                 being
                 meerly
                 artificiall
                 ,
                 eyther
                 suppose
                 ,
                 or
                 necessarily
                 require
                 any
                 alteration
                 of
                 qualitie
                 in
                 stone
                 and
                 wood
                 .
                 The
                 Statuary
                 produceth
                 no
                 naturall
                 effect
                 or
                 qualitie
                 ,
                 which
                 was
                 not
                 in
                 the
                 stone
                 before
                 ,
                 but
                 onely
                 makes
                 that
                 visible
                 and
                 apparant
                 to
                 the
                 eye
                 ,
                 which
                 was
                 formerly
                 hidden
                 or
                 enveyled
                 in
                 the
                 stone
                 .
                 Every
                 Letter
                 of
                 the
                 Decalogue
                 was
                 in
                 the
                 Tables
                 of
                 stone
                 ,
                 before
                 they
                 were
                 ingraven
                 ,
                 eyther
                 by
                 the
                 finger
                 of
                 God
                 or
                 by
                 Moses
                 ,
                 and
                 became
                 legible
                 onely
                 by
                 their
                 Art
                 or
                 skill
                 of
                 ingraving
                 ;
                 yet
                 not
                 made
                 legible
                 by
                 any
                 addition
                 of
                 substance
                 ,
                 of
                 quantitie
                 ,
                 or
                 qualitie
                 ,
                 but
                 by
                 meere
                 abscision
                 of
                 quantitative
                 parts
                 .
                 And
                 this
                 abscision
                 ,
                 from
                 which
                 visible
                 characters
                 ,
                 or
                 terminate
                 figures
                 result
                 ,
                 whether
                 in
                 wood
                 or
                 stone
                 ,
                 is
                 the
                 proper
                 effect
                 of
                 the
                 Carver
                 or
                 Ingraver
                 .
                 Both
                 these
                 inductions
                 following
                 ,
                 universally
                 taken
                 ,
                 are
                 false
                 ,
                 (
                 though
                 both
                 true
                 in
                 their
                 proper
                 subject
                 :
                 )
                 [
                 1.
                 
                 No
                 Statuary
                 ,
                 or
                 Carver
                 ,
                 or
                 other
                 like
                 Artificer
                 can
                 produce
                 his
                 proper
                 worke
                 ,
                 without
                 some
                 abscision
                 or
                 variation
                 of
                 quantitie
                 in
                 the
                 subject
                 ,
                 whereon
                 hee
                 workes
                 :
                 therefore
                 Nature
                 cannot
                 produce
                 her
                 proper
                 effects
                 ,
                 without
                 some
                 alteration
                 
                 of
                 quantitie
                 in
                 the
                 matter
                 or
                 subject
                 wherein
                 shee
                 workes
                 .
                 2.
                 
                 Naturall
                 agents
                 or
                 efficients
                 never
                 produce
                 their
                 proper
                 effects
                 ,
                 but
                 by
                 working
                 some
                 alteration
                 or
                 qualitie
                 in
                 the
                 Matter
                 :
                 therefore
                 no
                 Artificer
                 can
                 produce
                 the
                 proper
                 workes
                 of
                 his
                 Art
                 ,
                 without
                 the
                 like
                 alteration
                 of
                 qualitie
                 in
                 the
                 subject
                 whereon
                 hee
                 workes
                 .
                 ]
                 Nor
                 will
                 it
                 follow
                 ,
                 that
                 because
                 effects
                 meerly
                 artificiall
                 may
                 be
                 wrought
                 without
                 any
                 alteration
                 of
                 qualitie
                 ,
                 therefore
                 mixt
                 effects
                 ,
                 or
                 workes
                 partly
                 naturall
                 ,
                 partly
                 artificiall
                 ,
                 as
                 compounded
                 Medicines
                 or
                 Bell-metall
                 ,
                 can
                 be
                 so
                 wrought
                 .
                 Least
                 of
                 all
                 can
                 it
                 be
                 inferred
                 ,
                 that
                 because
                 Art
                 as
                 well
                 as
                 Nature
                 supposeth
                 a
                 subject
                 praeexistent
                 whereon
                 to
                 worke
                 ;
                 therefore
                 the
                 
                   Agent
                   supernaturall
                
                 ,
                 or
                 the
                 
                   Efficient
                   superartificiall
                
                 ,
                 alwayes
                 presupposeth
                 some
                 matter
                 or
                 subject
                 praeexistent
                 ,
                 out
                 of
                 which
                 ,
                 or
                 in
                 which
                 hee
                 produceth
                 his
                 proper
                 worke
                 .
                 The
                 reason
                 why
                 the
                 former
                 Inductions
                 faile
                 ,
                 is
                 because
                 the
                 Agents
                 or
                 Efficients
                 are
                 of
                 a
                 different
                 ranke
                 or
                 kinde
                 .
                 And
                 the
                 *
                 prohibition
                 holds
                 as
                 true
                 in
                 point
                 of
                 induction
                 as
                 of
                 
                   demonstration
                   ,
                   Non
                   licet
                   transcendere
                   a
                   genere
                   ad
                   genus
                   .
                
                 Hee
                 that
                 will
                 demonstrate
                 any
                 conclusion
                 ,
                 must
                 not
                 rove
                 from
                 one
                 kinde
                 of
                 subject
                 to
                 another
                 .
                 And
                 the
                 reason
                 why
                 in
                 thus
                 roving
                 he
                 shall
                 certainly
                 faile
                 of
                 his
                 intended
                 conclusion
                 ,
                 is
                 ,
                 because
                 the
                 principles
                 whence
                 the
                 intended
                 conclusion
                 must
                 be
                 inferred
                 ,
                 cannot
                 be
                 gathered
                 but
                 by
                 induction
                 ,
                 and
                 no
                 induction
                 can
                 prove
                 any
                 generall
                 Maxime
                 ,
                 unlesse
                 
                   it
                   consist
                
                 of
                 particulars
                 of
                 the
                 same
                 kinde
                 .
                 A
                 philosophicall
                 maxime
                 cannot
                 be
                 gathered
                 from
                 Inductions
                 meerly
                 Mathematicall
                 ,
                 
                 nor
                 mathematicall
                 principles
                 from
                 experiments
                 philosophicall
                 .
                 Nor
                 can
                 Artificiall
                 Maximes
                 or
                 conclusions
                 (
                 especially
                 negative
                 )
                 bee
                 gathered
                 from
                 experiments
                 naturall
                 ,
                 nor
                 Maximes
                 naturall
                 from
                 observations
                 in
                 subjects
                 meerely
                 Artificiall
                 .
                 Least
                 of
                 all
                 can
                 any
                 theologicall
                 maximes
                 ,
                 be
                 ratified
                 from
                 experiments
                 meerely
                 naturall
                 ,
                 artificiall
                 ,
                 or
                 mathematicall
                 ;
                 but
                 onely
                 by
                 inductions
                 ,
                 or
                 reasons
                 abstract
                 and
                 metaphysicall
                 ,
                 that
                 is
                 ,
                 such
                 as
                 hold
                 true
                 in
                 all
                 Arts
                 or
                 sciences
                 whatsoever
                 .
                 The
                 onely
                 certaine
                 rule
                 ,
                 which
                 all
                 the
                 former
                 inductions
                 can
                 afford
                 ,
                 is
                 this
                 :
                 There
                 can
                 bee
                 no
                 reall
                 effect
                 ,
                 whether
                 artificiall
                 ,
                 naturall
                 ,
                 or
                 supernaturall
                 ,
                 without
                 an
                 efficient
                 :
                 Nothing
                 which
                 now
                 is
                 not
                 ,
                 or
                 sometimes
                 was
                 not
                 ,
                 could
                 possibly
                 bee
                 made
                 without
                 some
                 agent
                 or
                 maker
                 :
                 betweene
                 every
                 naturall
                 Agent
                 and
                 its
                 patient
                 ,
                 betweene
                 every
                 Artificer
                 and
                 his
                 worke
                 ,
                 there
                 alwayes
                 results
                 a
                 mutuall
                 relation
                 of
                 efficient
                 and
                 effect
                 .
                 But
                 this
                 rule
                 will
                 not
                 abide
                 the
                 turning
                 :
                 Betweene
                 every
                 efficient
                 and
                 its
                 proper
                 effect
                 ,
                 there
                 alwayes
                 results
                 a
                 mutuall
                 relation
                 of
                 agent
                 and
                 patient
                 ;
                 if
                 by
                 this
                 terme
                 patient
                 wee
                 understand
                 a
                 matter
                 or
                 subject
                 praeexistent
                 to
                 the
                 exercise
                 of
                 the
                 agents
                 efficiencie
                 .
              
               
                 4
                 The
                 usuall
                 division
                 of
                 Agents
                 into
                 artificiall
                 ,
                 naturall
                 ,
                 and
                 supernaturall
                 ,
                 supposeth
                 a
                 three-fold
                 diversitie
                 in
                 their
                 objects
                 ,
                 betwixt
                 which
                 there
                 is
                 this
                 proportion
                 ,
                 As
                 nature
                 alwayes
                 affordeth
                 art
                 a
                 compleat
                 naturall
                 subject
                 to
                 worke
                 upon
                 :
                 so
                 the
                 supernaturall
                 agent
                 ,
                 or
                 supreme
                 efficient
                 ,
                 exhibits
                 that
                 imperfect
                 substance
                 or
                 matter
                 unto
                 nature
                 ,
                 
                 which
                 shee
                 brings
                 unto
                 perfection
                 .
                 Nature
                 doth
                 so
                 unto
                 Art
                 ,
                 as
                 it
                 is
                 done
                 to
                 her
                 by
                 a
                 
                   benefactor
                   supernaturall
                
                 .
                 Vnto
                 this
                 observation
                 upon
                 the
                 former
                 division
                 ,
                 wee
                 can
                 adde
                 no
                 more
                 ,
                 nor
                 can
                 any
                 more
                 be
                 required
                 ,
                 besides
                 a
                 just
                 proofe
                 that
                 there
                 is
                 an
                 agent
                 supernaturall
                 ,
                 which
                 sometimes
                 had
                 
                   no
                   matter
                
                 at
                 all
                 to
                 worke
                 upon
                 ,
                 but
                 made
                 even
                 Nature
                 her selfe
                 ,
                 and
                 the
                 passive
                 capacitie
                 or
                 subject
                 whereon
                 shee
                 workes
                 ,
                 of
                 no
                 worke
                 or
                 matter
                 praeexistent
                 .
                 The
                 matter
                 it selfe
                 ,
                 and
                 nature
                 it selfe
                 ,
                 are
                 the
                 immediate
                 effects
                 of
                 his
                 active
                 force
                 or
                 efficiencie
                 .
                 Now
                 to
                 beate
                 the
                 Naturalist
                 at
                 his
                 owne
                 weapon
                 ,
                 wee
                 are
                 to
                 make
                 proofe
                 of
                 this
                 assertion
                 by
                 full
                 induction
                 ,
                 and
                 strength
                 of
                 reason
                 grounded
                 upon
                 experiments
                 in
                 every
                 subject
                 wherein
                 the
                 Naturalist
                 can
                 instance
                 .
                 First
                 ,
                 it
                 is
                 universally
                 true
                 of
                 all
                 the
                 workes
                 as
                 well
                 of
                 Nature
                 ,
                 as
                 of
                 Art
                 ,
                 which
                 now
                 are
                 perfect
                 ,
                 and
                 sometimes
                 were
                 not
                 so
                 ,
                 that
                 they
                 did
                 not
                 make
                 themselves
                 ,
                 but
                 had
                 (
                 respectively
                 )
                 their
                 severall
                 makers
                 or
                 efficient
                 causes
                 ,
                 which
                 brought
                 them
                 unto
                 that
                 perfect
                 estate
                 and
                 condition
                 which
                 now
                 they
                 have
                 .
                 The
                 most
                 perfect
                 works
                 of
                 nature
                 cannot
                 put
                 themselves
                 into
                 a
                 perfect
                 artificiall
                 forme
                 ,
                 without
                 the
                 help
                 of
                 some
                 Artificer
                 .
                 Stones
                 doe
                 not
                 naturally
                 grow
                 into
                 Statues
                 ,
                 nor
                 trees
                 into
                 the
                 pictures
                 or
                 Images
                 of
                 men
                 or
                 birds
                 :
                 Brasse
                 and
                 Copper
                 ,
                 with
                 other
                 metalls
                 conceived
                 in
                 the
                 bowells
                 of
                 the
                 earth
                 ,
                 doe
                 not
                 either
                 by
                 themselves
                 ,
                 or
                 by
                 the
                 help
                 of
                 naturall
                 causes
                 which
                 produce
                 them
                 ,
                 cast
                 or
                 mould
                 themselves
                 into
                 Guns
                 or
                 Bullets
                 .
                 The
                 Earth
                 and
                 Water
                 doe
                 not
                 worke
                 themselves
                 into
                 the
                 live-substance
                 of
                 plants
                 or
                 vegetables
                 ,
                 
                 but
                 are
                 first
                 wrought
                 ,
                 and
                 (
                 as
                 it
                 were
                 )
                 kneaded
                 together
                 by
                 the
                 heate
                 of
                 the
                 Sunne
                 ;
                 first
                 altered
                 ,
                 &
                 then
                 incorporated
                 into
                 the
                 substance
                 of
                 such
                 trees
                 ,
                 by
                 the
                 vegetative
                 faculty
                 ,
                 which
                 is
                 actually
                 resident
                 and
                 praeexistent
                 in
                 the
                 trees
                 or
                 plants
                 ,
                 which
                 are
                 nourished
                 by
                 them
                 .
                 There
                 is
                 no
                 sublunarie
                 substance
                 which
                 did
                 not
                 take
                 beginning
                 ,
                 either
                 entirely
                 and
                 together
                 ,
                 or
                 piece-meale
                 and
                 successively
                 .
                 The
                 elementall
                 bodies
                 of
                 the
                 ayre
                 and
                 water
                 ,
                 were
                 not
                 totally
                 the
                 same
                 a
                 thousand
                 yeares
                 agoe
                 ,
                 that
                 now
                 they
                 are
                 :
                 both
                 continue
                 the
                 same
                 they
                 were
                 by
                 equivalencie
                 of
                 succeeding
                 parts
                 ,
                 or
                 daily
                 addition
                 by
                 new
                 generation
                 .
                 Now
                 successive
                 generation
                 supposeth
                 an
                 end
                 or
                 destruction
                 of
                 that
                 that
                 was
                 ,
                 &
                 a
                 beginning
                 of
                 that
                 which
                 succeedes
                 in
                 its
                 place
                 ;
                 and
                 the
                 beginning
                 of
                 every
                 thing
                 ,
                 supposeth
                 a
                 beginner
                 or
                 cause
                 efficient
                 ,
                 to
                 give
                 it
                 being
                 .
                 The
                 race
                 or
                 continuation
                 of
                 more
                 perfect
                 sublunary
                 substances
                 ,
                 as
                 of
                 vegetables
                 and
                 moving
                 creatures
                 ,
                 remaines
                 the
                 same
                 ,
                 not
                 by
                 equivalency
                 of
                 succeeding
                 parts
                 ,
                 but
                 by
                 a
                 totall
                 production
                 of
                 distinct
                 individualls
                 .
                 And
                 every
                 distinct
                 individuall
                 tree
                 or
                 liuing
                 creature
                 ,
                 hath
                 its
                 immediate
                 and
                 proper
                 efficient
                 ,
                 as
                 well
                 as
                 its
                 materiall
                 cause
                 ,
                 nothing
                 can
                 give
                 it selfe
                 a
                 distinct
                 numericall
                 being
                 .
              
               
                 5
                 What
                 is
                 the
                 reason
                 then
                 ,
                 why
                 the
                 workes
                 of
                 nature
                 ,
                 which
                 are
                 perfected
                 in
                 their
                 kinde
                 by
                 their
                 proper
                 efficients
                 (
                 as
                 trees
                 come
                 to
                 full
                 growth
                 )
                 cannot
                 transforme
                 themselves
                 into
                 bodies
                 artificiall
                 without
                 the
                 worke
                 of
                 the
                 Artificer
                 ?
                 What
                 is
                 the
                 reason
                 why
                 the
                 imperfect
                 masse
                 ,
                 wherein
                 the
                 seeds
                 of
                 nature
                 are
                 contained
                 ,
                 cannot
                 grow
                 up
                 into
                 a
                 
                 perfect
                 or
                 compleate
                 body
                 naturall
                 ,
                 without
                 the
                 efficiencie
                 of
                 some
                 other
                 in
                 the
                 same
                 kinde
                 already
                 compleate
                 ?
                 
                   Fortes
                   creantur
                   fortibus
                   .
                   Nature
                
                 makes
                 nothing
                 perfect
                 ,
                 but
                 by
                 the
                 help
                 of
                 some
                 Agent
                 formerly
                 made
                 perfect
                 :
                 Doth
                 the
                 perfection
                 of
                 bodies
                 artificiall
                 by
                 an
                 indispensable
                 Law
                 of
                 necessitie
                 ,
                 require
                 a
                 perfect
                 worke
                 of
                 nature
                 praeexistent
                 to
                 the
                 operation
                 of
                 Art
                 :
                 and
                 doth
                 this
                 perfect
                 worke
                 of
                 nature
                 ,
                 bee
                 it
                 brasse
                 ,
                 wood
                 ,
                 or
                 stone
                 ,
                 by
                 a
                 like
                 indispensable
                 Law
                 of
                 necessitie
                 ,
                 require
                 an
                 imperfect
                 masse
                 or
                 matter
                 praeexistent
                 to
                 the
                 naturall
                 Agents
                 or
                 efficients
                 ,
                 which
                 mould
                 or
                 kneade
                 it
                 into
                 its
                 perfect
                 or
                 specificall
                 forme
                 ?
                 And
                 shall
                 not
                 this
                 imperfect
                 masse
                 ,
                 with
                 all
                 its
                 severall
                 Elements
                 or
                 ingredients
                 that
                 can
                 be
                 required
                 to
                 the
                 perfection
                 of
                 any
                 naturall
                 body
                 ,
                 more
                 necessarily
                 require
                 some
                 precedent
                 efficient
                 cause
                 of
                 its
                 imperfect
                 being
                 or
                 existence
                 ?
                 This
                 cannot
                 be
                 conceived
                 ;
                 for
                 if
                 these
                 imperfect
                 substances
                 ,
                 whereof
                 any
                 naturall
                 body
                 is
                 made
                 ,
                 could
                 eyther
                 give
                 beginning
                 of
                 being
                 to
                 themselves
                 ,
                 or
                 have
                 it
                 from
                 no
                 cause
                 efficient
                 ,
                 they
                 should
                 bee
                 in
                 this
                 respect
                 much
                 more
                 perfect
                 ,
                 than
                 the
                 more
                 perfect
                 workes
                 of
                 nature
                 ,
                 in
                 that
                 they
                 eyther
                 make
                 themselves
                 ,
                 or
                 have
                 no
                 maker
                 .
              
               
                 Vpon
                 this
                 principle
                 of
                 nature
                 ,
                 or
                 from
                 this
                 impossibilitie
                 in
                 nature
                 [
                 That
                 any
                 visible
                 work
                 whether
                 naturall
                 or
                 artificiall
                 ,
                 should
                 either
                 give
                 it selfe
                 being
                 or
                 have
                 its
                 being
                 from
                 no
                 cause
                 precedent
                 ]
                 did
                 *
                 Tully
                 rightly
                 argue
                 ,
                 that
                 as
                 a
                 man
                 comming
                 into
                 an
                 house
                 ,
                 wherein
                 were
                 no
                 live
                 creatures
                 saue
                 Rats
                 and
                 Mice
                 ,
                 could
                 not
                 conceive
                 that
                 either
                 the
                 house
                 
                 did
                 make
                 it selfe
                 ,
                 or
                 had
                 no
                 other
                 maker
                 besides
                 these
                 Rats
                 and
                 Mice
                 ,
                 which
                 were
                 found
                 in
                 it
                 :
                 So
                 neither
                 can
                 it
                 be
                 imagined
                 ,
                 that
                 this
                 visible
                 spheare
                 wherein
                 the
                 workes
                 of
                 Art
                 and
                 Nature
                 ,
                 are
                 daily
                 seene
                 ,
                 and
                 doe
                 daily
                 begin
                 to
                 be
                 and
                 expire
                 ;
                 could
                 either
                 make
                 it selfe
                 ,
                 or
                 have
                 beeing
                 of
                 it selfe
                 ,
                 without
                 beginning
                 ,
                 without
                 a
                 Maker
                 super-artificiall
                 ,
                 or
                 an
                 efficient
                 supernaturall
                 .
                 Every
                 part
                 of
                 this
                 Vniverse
                 considered
                 alone
                 ,
                 is
                 a
                 worke
                 of
                 nature
                 ,
                 but
                 the
                 exquisite
                 harmony
                 betweene
                 them
                 ,
                 is
                 a
                 worke
                 more
                 then
                 Artificiall
                 .
                 All
                 that
                 nature
                 can
                 adde
                 to
                 art
                 ,
                 or
                 art
                 to
                 nature
                 ,
                 is
                 but
                 a
                 shadow
                 of
                 that
                 great
                 Artificers
                 skill
                 ,
                 which
                 composed
                 the
                 severall
                 workes
                 of
                 nature
                 into
                 so
                 excellent
                 a
                 forme
                 ,
                 and
                 tuneth
                 their
                 discording
                 qualities
                 ,
                 into
                 such
                 exact
                 harmony
                 .
                 The
                 induction
                 of
                 Tully
                 is
                 more
                 briefly
                 ,
                 but
                 more
                 pithily
                 and
                 expressely
                 gathered
                 by
                 our
                 Apostle
                 Heb.
                 3.
                 ver
                 .
                 4.
                 
                 
                   Euery
                   house
                   is
                   builded
                   by
                   some
                   man
                   ,
                   but
                   hee
                   that
                   built
                   all
                   things
                   is
                   God.
                
                 But
                 if
                 every
                 house
                 bee
                 built
                 by
                 some
                 man
                 ,
                 how
                 is
                 God
                 said
                 to
                 build
                 all
                 things
                 ?
                 shall
                 every
                 builder
                 of
                 an
                 house
                 be
                 a
                 God
                 ?
                 No
                 :
                 but
                 whatsoever
                 man
                 doth
                 build
                 ,
                 God
                 doth
                 likewise
                 build
                 .
                 
                   For
                   except
                   the
                   Lord
                   doth
                   build
                   the
                   house
                   ,
                   they
                   labour
                   in
                   vaine
                   ,
                   that
                   are
                   builders
                   of
                   it
                   .
                
                 Psalm
                 .
                 127.
                 1.
                 
                 Better
                 it
                 were
                 to
                 bee
                 idle
                 or
                 to
                 doe
                 nothing
                 ,
                 then
                 either
                 to
                 be
                 laborious
                 in
                 building
                 houses
                 ,
                 or
                 watchfull
                 in
                 guarding
                 Cities
                 strongly
                 built
                 ,
                 unlesse
                 the
                 Lord
                 doe
                 afford
                 not
                 onely
                 his
                 concurrence
                 ,
                 but
                 his
                 blessing
                 to
                 the
                 labours
                 of
                 the
                 one
                 ,
                 and
                 to
                 the
                 watchfulnesse
                 of
                 the
                 other
                 .
                 But
                 in
                 this
                 argument
                 wee
                 may
                 expatiate
                 without
                 impeachment
                 of
                 digression
                 from
                 the
                 
                 matter
                 ,
                 or
                 of
                 diversion
                 from
                 our
                 ayme
                 ,
                 in
                 the
                 following
                 Treatise
                 of
                 
                   divine
                   providence
                
                 .
              
               
                 6.
                 
                 This
                 present
                 Treatise
                 requires
                 an
                 induction
                 ,
                 sufficient
                 to
                 prove
                 that
                 every
                 visible
                 or
                 sublunarie
                 substance
                 ,
                 aswell
                 the
                 
                   common
                   matter
                
                 whereof
                 all
                 such
                 things
                 are
                 made
                 ,
                 as
                 the
                 severall
                 formes
                 ,
                 which
                 are
                 produced
                 out
                 of
                 it
                 ,
                 have
                 an
                 efficient
                 cause
                 precedent
                 to
                 their
                 making
                 or
                 production
                 .
                 For
                 the
                 seuerall
                 formes
                 ,
                 or
                 bodies
                 generable
                 which
                 are
                 constituted
                 by
                 them
                 ,
                 the
                 induction
                 is
                 as
                 cleare
                 to
                 every
                 mans
                 sense
                 or
                 understanding
                 ,
                 as
                 any
                 mathematicall
                 induction
                 can
                 bee
                 .
                 The
                 naturalist
                 is
                 neither
                 able
                 nor
                 disposed
                 to
                 except
                 against
                 the
                 universalitie
                 of
                 it
                 ,
                 or
                 to
                 instance
                 in
                 any
                 sublunarie
                 bodie
                 ,
                 which
                 hath
                 not
                 a
                 true
                 efficient
                 cause
                 ,
                 or
                 an
                 agent
                 precedent
                 ;
                 from
                 whose
                 efficacie
                 its
                 physicall
                 or
                 essentiall
                 forme
                 ,
                 was
                 either
                 made
                 ,
                 or
                 did
                 result
                 .
                 The
                 question
                 onely
                 remaines
                 about
                 the
                 efficiencie
                 or
                 production
                 of
                 the
                 prime
                 or
                 common
                 matter
                 .
                 Seeing
                 it
                 is
                 the
                 mother
                 of
                 generation
                 ,
                 wee
                 will
                 not
                 vexe
                 the
                 Naturalist
                 by
                 demanding
                 a
                 generative
                 cause
                 efficient
                 of
                 its
                 beeing
                 ,
                 but
                 that
                 it
                 must
                 have
                 some
                 cause
                 efficient
                 ,
                 wee
                 shall
                 enforce
                 him
                 to
                 grant
                 from
                 a
                 generall
                 Maxime
                 most
                 in
                 request
                 with
                 men
                 of
                 his
                 profession
                 .
                 The
                 Maxime
                 is
                 [
                 That
                 the
                 philosophicall
                 progresse
                 from
                 effects
                 to
                 their
                 causes
                 ,
                 or
                 from
                 inferiour
                 to
                 superiour
                 causes
                 ,
                 is
                 not
                 like
                 Arithmeticall
                 or
                 geometricall
                 progressions
                 ;
                 it
                 cannot
                 bee
                 infinite
                 .
                 ]
                 Wee
                 must
                 at
                 length
                 come
                 to
                 one
                 supreme
                 cause
                 efficient
                 ,
                 which
                 in
                 that
                 it
                 is
                 supreame
                 ,
                 is
                 a
                 cause
                 of
                 causes
                 ,
                 but
                 no
                 effect
                 ,
                 and
                 being
                 no
                 effect
                 ,
                 nor
                 cause
                 subordinate
                 to
                 any
                 other
                 Agent
                 ,
                 
                 it
                 can
                 have
                 no
                 limit
                 of
                 Beeing
                 ,
                 it
                 can
                 admit
                 no
                 restraint
                 in
                 working
                 .
                 Whatsoever
                 we
                 can
                 conceive
                 as
                 possible
                 to
                 have
                 limited
                 Beeing
                 ,
                 or
                 beginning
                 of
                 such
                 Beeing
                 ,
                 must
                 haue
                 both
                 frō
                 it
                 &
                 by
                 it
                 .
                 Now
                 if
                 the
                 perfect
                 workes
                 of
                 nature
                 ,
                 bodies
                 sublunarie
                 of
                 what
                 kind
                 soever
                 ,
                 suppose
                 a
                 possibilitie
                 physicall
                 included
                 in
                 the
                 prime
                 and
                 common
                 matter
                 ,
                 before
                 they
                 have
                 actuall
                 Being
                 ;
                 if
                 it
                 imply
                 no
                 contradiction
                 for
                 them
                 to
                 have
                 beginning
                 of
                 Beeing
                 ,
                 it
                 will
                 imply
                 no
                 contradiction
                 ,
                 that
                 the
                 prime
                 mater
                 it selfe
                 or
                 imperfect
                 masse
                 ,
                 whereof
                 they
                 are
                 made
                 ,
                 should
                 have
                 a
                 beginning
                 of
                 its
                 imperfect
                 beeing
                 ;
                 That
                 Physicall
                 beeing
                 which
                 it
                 hath
                 ,
                 doth
                 presuppose
                 a
                 logicall
                 possibilitie
                 of
                 beeing
                 ,
                 as
                 it
                 is
                 ;
                 that
                 is
                 ,
                 no
                 contradiction
                 ,
                 for
                 it
                 sometimes
                 to
                 be
                 ,
                 and
                 sometimes
                 not
                 to
                 haue
                 beene
                 .
                 This
                 supreame
                 cause
                 or
                 agent
                 which
                 (
                 as
                 we
                 suppose
                 ,
                 )
                 did
                 reduce
                 the
                 logicall
                 possibilitie
                 of
                 the
                 prime
                 matter
                 of
                 sublunary
                 bodies
                 into
                 Act
                 ,
                 cannot
                 be
                 the
                 heavens
                 ,
                 or
                 any
                 part
                 of
                 the
                 hoast
                 of
                 heavē
                 ,
                 neither
                 the
                 sun
                 ,
                 moon
                 nor
                 stars
                 .
                 For
                 ,
                 albeit
                 the
                 Sun
                 be
                 the
                 efficient
                 cause
                 ,
                 by
                 which
                 most
                 workes
                 of
                 nature
                 in
                 this
                 sublunarie
                 part
                 of
                 the
                 world
                 ,
                 are
                 brought
                 to
                 perfection
                 :
                 yet
                 is
                 it
                 no
                 cause
                 at
                 all
                 of
                 that
                 imperfect
                 masse
                 or
                 part
                 of
                 nature
                 ,
                 on
                 which
                 it
                 workes
                 .
                 Vnlesse
                 it
                 had
                 some
                 matter
                 to
                 worke
                 upon
                 ,
                 it
                 could
                 produce
                 no
                 reall
                 or
                 solid
                 effect
                 by
                 its
                 influence
                 ,
                 light
                 or
                 motion
                 ,
                 how
                 ever
                 assisted
                 with
                 the
                 influence
                 of
                 other
                 stars
                 or
                 planets
                 .
                 Yet
                 must
                 this
                 prime
                 matter
                 ,
                 have
                 some
                 cause
                 ;
                 otherwise
                 it
                 should
                 be
                 
                   more
                   perfect
                
                 than
                 the
                 bodily
                 substances
                 ,
                 which
                 are
                 made
                 of
                 it
                 .
                 For
                 they
                 all
                 stand
                 in
                 neede
                 ,
                 both
                 of
                 this
                 prime
                 matter
                 ,
                 
                 as
                 a
                 cause
                 in
                 it
                 kinde
                 concurrent
                 to
                 their
                 production
                 ,
                 and
                 of
                 the
                 efficiencie
                 of
                 the
                 Sunne
                 or
                 other
                 coelestiall
                 Agents
                 to
                 worke
                 or
                 fashion
                 the
                 materialls
                 or
                 Ingredients
                 ,
                 of
                 which
                 they
                 are
                 made
                 .
                 If
                 either
                 this
                 common
                 matter
                 of
                 sublunary
                 substances
                 ,
                 or
                 the
                 Sunne
                 which
                 workes
                 upon
                 it
                 ,
                 had
                 no
                 superiour
                 cause
                 to
                 limit
                 their
                 beeing
                 or
                 distinguish
                 their
                 offices
                 ;
                 both
                 of
                 them
                 should
                 bee
                 infinite
                 in
                 Beeing
                 ;
                 both
                 infinite
                 in
                 operation
                 .
                 Now
                 if
                 the
                 matter
                 were
                 infinite
                 in
                 beeing
                 :
                 the
                 Sunne
                 or
                 other
                 coelestiall
                 Agents
                 ,
                 could
                 have
                 no
                 beeing
                 but
                 in
                 it
                 ,
                 or
                 from
                 it
                 .
                 For
                 if
                 the
                 Sunne
                 were
                 infinite
                 in
                 operation
                 ,
                 the
                 matter
                 it selfe
                 could
                 bee
                 nothing
                 at
                 all
                 ;
                 no
                 part
                 of
                 nature
                 ,
                 unlesse
                 it
                 were
                 a
                 worke
                 or
                 effect
                 of
                 the
                 Sunne
                 .
                 Infinitie
                 in
                 beeing
                 excludes
                 all
                 possibilitie
                 of
                 other
                 Beeing
                 
                   save
                   in
                
                 it
                 and
                 from
                 it
                 .
                 And
                 infinitie
                 in
                 operation
                 ,
                 supposeth
                 all
                 things
                 that
                 are
                 limited
                 ,
                 whether
                 in
                 beeing
                 or
                 operation
                 ,
                 to
                 bee
                 its
                 workes
                 ,
                 or
                 resultances
                 of
                 its
                 illimited
                 efficacie
                 .
              
            
             
               
               
                 CHAP.
                 7.
                 
              
               
                 Shewing
                 by
                 reasons
                 philosophicall
                 ,
                 that
                 aswell
                 the
                 physicall
                 matter
                 of
                 bodies
                 sublunary
                 ,
                 as
                 the
                 celestiall
                 bodies
                 which
                 worke
                 upon
                 it
                 ,
                 were
                 of
                 necessitie
                 to
                 have
                 a
                 beginning
                 of
                 their
                 Beeing
                 and
                 Duration
                 .
              
               
                 1
                 FOr
                 further
                 demonstration
                 ,
                 that
                 as
                 well
                 the
                 Sunne
                 ,
                 which
                 is
                 the
                 
                   efficient
                   generall
                
                 ,
                 as
                 the
                 prime
                 matter
                 which
                 is
                 the
                 common
                 mother
                 of
                 bodies
                 sublunary
                 ,
                 had
                 a
                 beginning
                 of
                 beeing
                 ,
                 there
                 can
                 be
                 no
                 meane
                 eyther
                 more
                 forcible
                 or
                 more
                 plausible
                 ,
                 then
                 another
                 Maxime
                 much
                 imbraced
                 and
                 insisted
                 upon
                 by
                 the
                 
                   great
                   Philosopher
                
                 ,
                 to
                 wit
                 ,
                 that
                 as
                 well
                 the
                 efficient
                 as
                 the
                 materiall
                 cause
                 derive
                 the
                 necessitie
                 of
                 their
                 causalitie
                 from
                 the
                 end
                 or
                 finall
                 cause
                 ,
                 unto
                 which
                 they
                 are
                 destinated
                 .
                 The
                 Sunne
                 doth
                 not
                 runne
                 its
                 daily
                 course
                 from
                 East
                 to
                 West
                 ,
                 or
                 make
                 its
                 annuall
                 progresse
                 from
                 North
                 to
                 South
                 ,
                 to
                 get
                 it selfe
                 heate
                 ,
                 or
                 for
                 the
                 increase
                 of
                 its
                 native
                 force
                 or
                 vigour
                 ,
                 by
                 change
                 of
                 Climates
                 ;
                 but
                 for
                 the
                 propagation
                 of
                 vegetables
                 ,
                 for
                 the
                 continuance
                 of
                 life
                 and
                 health
                 in
                 more
                 perfect
                 sublunary
                 substances
                 .
                 If
                 then
                 wee
                 can
                 demonstrate
                 ,
                 that
                 those
                 vegetables
                 or
                 more
                 perfect
                 sublunarie
                 bodies
                 ,
                 for
                 whose
                 continuall
                 propagation
                 ,
                 for
                 the
                 continuance
                 of
                 whose
                 life
                 and
                 well-fare
                 the
                 Sunne
                 becomes
                 so
                 indefatigable
                 in
                 its
                 course
                 ,
                 had
                 a
                 true
                 beginning
                 of
                 beeing
                 ,
                 that
                 the
                 propagation
                 is
                 not
                 infinitely
                 circular
                 :
                 the
                 cause
                 will
                 be
                 concluded
                 ,
                 that
                 as
                 well
                 the
                 common
                 matter
                 ,
                 whereof
                 they
                 are
                 
                 made
                 ,
                 as
                 the
                 Sunne
                 it selfe
                 which
                 produceth
                 them
                 ,
                 had
                 a
                 beginning
                 of
                 beeing
                 and
                 operation
                 from
                 the
                 same
                 supreame
                 cause
                 ,
                 which
                 appointed
                 the
                 Sunne
                 thus
                 to
                 dispense
                 its
                 heate
                 and
                 influence
                 ,
                 for
                 the
                 reliefe
                 and
                 comfort
                 of
                 this
                 inferiour
                 world
                 .
                 To
                 prove
                 that
                 these
                 sublunarie
                 more
                 perfect
                 bodies
                 ,
                 as
                 vegetables
                 ,
                 &c
                 ,
                 had
                 a
                 beginning
                 of
                 beeing
                 or
                 propagation
                 ;
                 no
                 Argument
                 can
                 be
                 more
                 effectuall
                 to
                 the
                 Naturalist
                 ,
                 or
                 others
                 that
                 will
                 take
                 it
                 into
                 serious
                 consideration
                 ;
                 than
                 the
                 discussion
                 of
                 that
                 probleme
                 ,
                 which
                 Plutarch
                 hath
                 propounded
                 ,
                 
                   Whether
                   the
                   Egg
                   were
                   before
                   the
                   Hen
                   ,
                   or
                   the
                   Hen
                   before
                   the
                   Egg.
                
                 The
                 state
                 of
                 the
                 question
                 will
                 be
                 the
                 same
                 in
                 all
                 more
                 perfect
                 vegetables
                 ,
                 or
                 living
                 Creatures
                 ,
                 which
                 usually
                 grow
                 from
                 an
                 imperfect
                 or
                 weake
                 estate
                 to
                 a
                 more
                 perfect
                 and
                 stronger
                 :
                 
                   [
                   Whether
                   the
                   Acorne
                   were
                   before
                   the
                   Oake
                   ,
                   or
                   the
                   Oake
                   before
                   the
                   Acorne
                   .
                   Whether
                   the
                   Lyon
                   had
                   precedencie
                   of
                   nature
                   to
                   the
                   Lyons
                   whelp
                   ,
                   or
                   the
                   Lyons
                   whelp
                   unto
                   the
                   Lyon.
                
                 The
                 induction
                 may
                 be
                 for
                 eyther
                 part
                 most
                 compleate
                 ,
                 in
                 respect
                 of
                 all
                 times
                 and
                 of
                 all
                 places
                 ,
                 if
                 with
                 the
                 Naturalist
                 wee
                 imagine
                 the
                 world
                 to
                 have
                 beene
                 without
                 beginning
                 ,
                 or
                 without
                 ending
                 .
                 No
                 Naturalist
                 can
                 ever
                 instance
                 in
                 any
                 more
                 perfect
                 feathered
                 fowle
                 ,
                 which
                 was
                 not
                 first
                 covered
                 with
                 a
                 shell
                 ,
                 or
                 contained
                 in
                 some
                 more
                 imperfect
                 filme
                 ;
                 in
                 any
                 Bull
                 which
                 was
                 not
                 first
                 a
                 Calfe
                 ;
                 in
                 any
                 Lyon
                 ,
                 which
                 was
                 not
                 first
                 a
                 whelp
                 ;
                 in
                 any
                 Oake
                 ,
                 which
                 did
                 not
                 first
                 spring
                 from
                 an
                 Acorne
                 :
                 unlesse
                 he
                 instance
                 in
                 painted
                 Trees
                 ,
                 in
                 brazen
                 Bulls
                 ,
                 or
                 artificiall
                 Lyons
                 .
                 Of
                 live
                 naturall
                 substances
                 it
                 is
                 universally
                 true
                 ,
                 (
                 Omnia
                 ortus
                 habent
                 ,
                 suaque
                 certa
                 
                 incrementa
                 )
                 
                   All
                   have
                   their
                   beginning
                   ,
                   all
                   their
                   certaine
                   increase
                   or
                   augmentation
                   .
                
                 The
                 induction
                 again
                 is
                 for
                 the
                 other
                 partie
                 as
                 compleate
                 and
                 perfect
                 .
                 There
                 never
                 was
                 a
                 true
                 Acorne
                 ,
                 which
                 did
                 not
                 presuppose
                 an
                 Oake
                 ;
                 nor
                 a
                 Lyons
                 whelp
                 which
                 did
                 not
                 presuppose
                 a
                 Lyon
                 to
                 beget
                 it
                 ,
                 and
                 a
                 Lyonesse
                 to
                 bring
                 it
                 forth
                 .
                 Now
                 every
                 productive
                 cause
                 ,
                 every
                 live-substance
                 ,
                 which
                 produceth
                 another
                 by
                 proper
                 causalitie
                 or
                 efficiencie
                 ,
                 hath
                 alwayes
                 precedencie
                 of
                 nature
                 and
                 of
                 time
                 ,
                 in
                 respect
                 of
                 that
                 which
                 is
                 produced
                 by
                 it
                 .
                 The
                 Lyon
                 is
                 in
                 order
                 of
                 nature
                 and
                 of
                 time
                 ,
                 before
                 his
                 whelp
                 ,
                 and
                 yet
                 is
                 every
                 Lyon
                 wherein
                 the
                 Naturalist
                 can
                 instance
                 ,
                 a
                 whelp
                 before
                 it
                 be
                 a
                 Lyon
                 ;
                 so
                 is
                 the
                 Oake
                 ,
                 in
                 order
                 of
                 nature
                 and
                 of
                 time
                 ,
                 before
                 the
                 Acorne
                 ,
                 and
                 yet
                 cannot
                 the
                 Naturalist
                 instance
                 in
                 any
                 Oake
                 ,
                 which
                 was
                 not
                 an
                 Acorne
                 or
                 plant
                 before
                 it
                 grew
                 to
                 be
                 an
                 Oake
                 .
                 If
                 then
                 eyther
                 the
                 race
                 of
                 Lyons
                 ,
                 or
                 the
                 propagation
                 of
                 Oakes
                 ,
                 had
                 no
                 beginning
                 ;
                 it
                 would
                 inevitably
                 follow
                 ,
                 that
                 Oakes
                 had
                 beene
                 perpetually
                 before
                 Acornes
                 ,
                 and
                 Acornes
                 perpetually
                 before
                 Oakes
                 ;
                 That
                 Lyons
                 whelpes
                 from
                 eternitie
                 had
                 precedency
                 or
                 prioritie
                 of
                 time
                 of
                 Lyons
                 ,
                 and
                 Lyons
                 the
                 like
                 precedencie
                 or
                 prioritie
                 of
                 time
                 of
                 their
                 whelps
                 .
                 And
                 if
                 they
                 had
                 bin
                 mutually
                 each
                 before
                 other
                 from
                 eternitie
                 ,
                 according
                 to
                 prioritie
                 of
                 time
                 and
                 nature
                 ,
                 they
                 must
                 have
                 beene
                 mutually
                 each
                 after
                 other
                 .
                 How
                 the
                 Naturalist
                 will
                 be
                 able
                 to
                 digest
                 this
                 circular
                 revolution
                 of
                 prioritie
                 and
                 posterioritie
                 ,
                 in
                 respect
                 of
                 the
                 same
                 individuall
                 natures
                 ,
                 or
                 what
                 hee
                 will
                 say
                 to
                 these
                 following
                 inconveniences
                 ,
                 I
                 cannot
                 tell
                 ,
                 but
                 desire
                 to
                 
                 know
                 :
                 Every
                 whole
                 or
                 perfect
                 Fish
                 ,
                 which
                 the
                 Naturalist
                 hath
                 heard
                 or
                 read
                 of
                 ,
                 had
                 beginning
                 of
                 its
                 individuall
                 Beeing
                 from
                 Spawne
                 .
                 This
                 induction
                 is
                 most
                 compleate
                 and
                 perfect
                 in
                 the
                 Schoole
                 of
                 Nature
                 ,
                 most
                 irrefragable
                 by
                 the
                 supposition
                 of
                 the
                 Naturalist
                 with
                 whom
                 wee
                 dispute
                 .
                 Every
                 Fish
                 hath
                 a
                 beginning
                 from
                 Spawne
                 ,
                 and
                 that
                 which
                 hath
                 a
                 beginning
                 from
                 Spawne
                 ,
                 hath
                 a
                 beginning
                 of
                 its
                 beeing
                 .
                 No
                 Fish
                 or
                 Spawne
                 is
                 or
                 hath
                 beene
                 immortall
                 ,
                 or
                 without
                 beginning
                 .
                 Now
                 if
                 it
                 bee
                 universally
                 true
                 ,
                 that
                 every
                 particular
                 Fish
                 hath
                 its
                 beginning
                 ,
                 it
                 implies
                 an
                 evident
                 contradiction
                 ,
                 to
                 say
                 that
                 the
                 race
                 of
                 Fishes
                 ,
                 which
                 consist
                 onely
                 of
                 particular
                 Fishes
                 ,
                 was
                 without
                 beginning
                 .
                 There
                 must
                 in
                 every
                 race
                 of
                 Fishes
                 be
                 some
                 first
                 Fishes
                 ,
                 or
                 first
                 Spawnes
                 ,
                 before
                 which
                 there
                 was
                 none
                 of
                 the
                 same
                 kind
                 ,
                 frō
                 which
                 this
                 mutual
                 propagation
                 did
                 take
                 its
                 beginning
                 .
                 And
                 though
                 this
                 propagation
                 be
                 without
                 end
                 ,
                 yet
                 could
                 it
                 not
                 be
                 without
                 beginning
                 ,
                 unlesse
                 wee
                 would
                 grant
                 that
                 fishes
                 are
                 not
                 onely
                 of
                 an
                 incorruptible
                 nature
                 ,
                 but
                 of
                 a
                 nature
                 infinite
                 or
                 eternall
                 .
                 If
                 there
                 were
                 no
                 beginning
                 of
                 this
                 mutuall
                 propagation
                 ,
                 it
                 would
                 bee
                 demanded
                 whether
                 the
                 number
                 of
                 fishes
                 or
                 Lyons
                 that
                 shall
                 bee
                 (
                 granting
                 what
                 the
                 Naturalists
                 suppose
                 ,
                 that
                 this
                 propagation
                 shall
                 be
                 endlesse
                 )
                 can
                 ever
                 be
                 as
                 great
                 ,
                 as
                 the
                 number
                 of
                 those
                 Fishes
                 and
                 Lyons
                 that
                 have
                 beene
                 ?
                 Or
                 whether
                 the
                 number
                 of
                 those
                 that
                 have
                 beene
                 ,
                 may
                 not
                 be
                 conceived
                 to
                 be
                 more
                 infinite
                 ,
                 or
                 in
                 another
                 sort
                 infinite
                 ,
                 than
                 the
                 number
                 of
                 those
                 that
                 shall
                 be
                 .
                 That
                 the
                 number
                 of
                 Fishes
                 ,
                 or
                 Lyons
                 ,
                 which
                 ,
                 from
                 this
                 time
                 forward
                 ,
                 
                 may
                 be
                 ,
                 (
                 suppose
                 the
                 world
                 were
                 never
                 to
                 end
                 )
                 can
                 be
                 no
                 otherwise
                 infinite
                 then
                 potentially
                 or
                 successively
                 onely
                 ,
                 or
                 by
                 addition
                 ,
                 because
                 there
                 shall
                 never
                 be
                 any
                 last
                 Lyon
                 ,
                 or
                 fish
                 ,
                 &c.
                 after
                 which
                 there
                 shall
                 bee
                 no
                 more
                 ,
                 the
                 Naturalist
                 will
                 not
                 denie
                 .
                 For
                 those
                 Lyons
                 or
                 fishes
                 ,
                 which
                 from
                 this
                 point
                 of
                 time
                 shall
                 be
                 ,
                 have
                 as
                 yet
                 no
                 actuall
                 beeing
                 ,
                 nor
                 have
                 they
                 before
                 this
                 time
                 had
                 any
                 such
                 beeing
                 .
                 Whence
                 it
                 is
                 cleare
                 ,
                 that
                 their
                 number
                 can
                 never
                 be
                 actually
                 infinite
                 ,
                 but
                 infinite
                 onely
                 by
                 addition
                 ,
                 as
                 continuate
                 quantitie
                 is
                 by
                 division
                 .
                 *
                 But
                 if
                 fishes
                 have
                 beene
                 produced
                 from
                 Spawne
                 ,
                 and
                 Spawne
                 from
                 fishes
                 ,
                 without
                 any
                 beginning
                 of
                 time
                 ,
                 wee
                 must
                 of
                 necessitie
                 grant
                 ,
                 that
                 there
                 have
                 beene
                 Fishes
                 ,
                 Lyons
                 ,
                 Oakes
                 ,
                 &c.
                 propagated
                 each
                 from
                 other
                 ,
                 for
                 number
                 actually
                 infinite
                 :
                 for
                 every
                 Fish
                 ,
                 which
                 could
                 produce
                 Spawn
                 ,
                 had
                 actuall
                 beeing
                 before
                 it
                 could
                 yeeld
                 Spawne
                 ,
                 &
                 every
                 Spawne
                 wherof
                 any
                 fish
                 is
                 made
                 ,
                 hath
                 actuall
                 beeing
                 before
                 any
                 Fish
                 can
                 be
                 made
                 of
                 it
                 .
                 Whence
                 if
                 this
                 propagation
                 had
                 beene
                 without
                 beginning
                 ,
                 their
                 number
                 must
                 needes
                 be
                 actually
                 infinite
                 ,
                 so
                 infinite
                 that
                 there
                 could
                 have
                 beene
                 no
                 more
                 than
                 have
                 beene
                 ,
                 that
                 there
                 can
                 be
                 no
                 more
                 than
                 now
                 are
                 .
                 That
                 onely
                 is
                 actually
                 infinite
                 ,
                 unto
                 which
                 nothing
                 of
                 the
                 same
                 kinde
                 can
                 be
                 added
                 .
                 If
                 this
                 mutuall
                 propagation
                 had
                 beene
                 from
                 eternity
                 ,
                 the
                 number
                 of
                 things
                 propagated
                 should
                 have
                 been
                 actually
                 infinite
                 in
                 every
                 
                 point
                 of
                 time
                 imaginable
                 .
                 It
                 is
                 impossible
                 that
                 any
                 thing
                 should
                 be
                 actually
                 infinite
                 from
                 eternitie
                 ,
                 and
                 not
                 bee
                 alike
                 actually
                 infinite
                 throughout
                 every
                 part
                 of
                 time
                 ;
                 as
                 infinite
                 yesterday
                 as
                 to
                 day
                 ,
                 or
                 as
                 it
                 shall
                 be
                 to
                 morrow
                 .
                 It
                 is
                 againe
                 impossible
                 ,
                 that
                 any
                 thing
                 should
                 be
                 actually
                 infinite
                 in
                 any
                 part
                 of
                 time
                 ,
                 or
                 by
                 any
                 succession
                 of
                 time
                 ,
                 which
                 was
                 not
                 infinite
                 from
                 eternitie
                 ,
                 and
                 before
                 all
                 times
                 .
                 If
                 wee
                 shall
                 suffer
                 our
                 imaginations
                 of
                 mutuall
                 propagations
                 ,
                 to
                 rove
                 backward
                 without
                 an
                 imagination
                 or
                 acknowledgement
                 of
                 some
                 first
                 beginning
                 to
                 stay
                 or
                 limit
                 them
                 ,
                 our
                 soules
                 shall
                 finde
                 as
                 little
                 rest
                 (
                 with
                 lesse
                 securitie
                 )
                 as
                 Noahs
                 Dove
                 did
                 ,
                 whilest
                 the
                 earth
                 was
                 overflowed
                 with
                 water
                 ,
                 if
                 she
                 had
                 not
                 returned
                 to
                 the
                 Arke
                 .
                 Vnlesse
                 wee
                 thus
                 pitch
                 upon
                 a
                 first
                 beginning
                 of
                 time
                 and
                 all
                 things
                 temporall
                 ,
                 we
                 shall
                 not
                 only
                 make
                 shipwracke
                 of
                 faith
                 ,
                 but
                 drench
                 our
                 immortall
                 soules
                 in
                 a
                 bottomlesse
                 lake
                 or
                 poole
                 of
                 absurdities
                 ,
                 even
                 in
                 nature
                 .
              
               
                 2
                 The
                 conclusion
                 arising
                 from
                 these
                 premises
                 ,
                 is
                 ,
                 that
                 albeit
                 naturall
                 reason
                 or
                 discourse
                 could
                 never
                 have
                 found
                 out
                 that
                 which
                 Moses
                 hath
                 written
                 ,
                 concerning
                 the
                 particular
                 manner
                 of
                 the
                 worlds
                 creation
                 ;
                 as
                 that
                 it
                 ,
                 and
                 all
                 things
                 in
                 it
                 ,
                 all
                 the
                 severall
                 originals
                 of
                 propagation
                 ,
                 were
                 created
                 in
                 sixe
                 dayes
                 :
                 yet
                 Moses
                 his
                 narrations
                 can
                 onely
                 give
                 satisfaction
                 to
                 such
                 Problemes
                 ,
                 as
                 men
                 by
                 light
                 of
                 nature
                 may
                 propose
                 or
                 cast
                 ,
                 but
                 can
                 never
                 ,
                 without
                 the
                 light
                 of
                 Gods
                 word
                 ,
                 be
                 able
                 to
                 assoyle
                 .
                 By
                 so
                 much
                 of
                 this
                 light
                 as
                 Moses
                 in
                 the
                 first
                 Chapter
                 of
                 Genesis
                 holds
                 out
                 unto
                 us
                 ,
                 wee
                 may
                 easily
                 free
                 our selves
                 from
                 perpetuall
                 wandring
                 in
                 that
                 inextricable
                 
                 maze
                 of
                 mutuall
                 or
                 circular
                 precedencie
                 ,
                 betweene
                 things
                 generable
                 ,
                 and
                 their
                 
                   generative
                   efficients
                
                 ,
                 which
                 the
                 Naturalist
                 can
                 never
                 avoid
                 ,
                 untill
                 with
                 us
                 hee
                 grant
                 ,
                 that
                 which
                 the
                 *
                 Philosopher
                 by
                 the
                 light
                 of
                 Nature
                 did
                 indefinitely
                 teach
                 (
                 Actus
                 prior
                 est
                 potentia
                 ,
                 )
                 
                   That
                   which
                   hath
                   perfect
                   beeing
                   ,
                   is
                   simply
                   and
                   absolutely
                   before
                   that
                   which
                   proceedeth
                   from
                   it
                   ,
                   or
                   is
                   brought
                   to
                   perfection
                   by
                   it
                   .
                
                 Thus
                 Moses
                 tells
                 us
                 ,
                 
                   Gen.
                   1.
                   vers
                   .
                   11.
                
                 
                 That
                 there
                 was
                 an
                 earth
                 ,
                 before
                 there
                 was
                 any
                 grasse
                 ,
                 that
                 out
                 of
                 this
                 earth
                 was
                 brought
                 forth
                 hearb
                 yeelding
                 seede
                 ;
                 and
                 fruit
                 trees
                 yeelding
                 fruit
                 with
                 seed
                 in
                 them
                 ,
                 before
                 there
                 was
                 any
                 propagation
                 by
                 seede
                 .
                 So
                 he
                 tels
                 us
                 againe
                 ,
                 
                   vers
                   .
                   21.
                
                 
                 That
                 God
                 created
                 great
                 Whales
                 ,
                 and
                 every
                 living
                 creature
                 ●at
                 moveth
                 in
                 the
                 waters
                 after
                 their
                 kinde
                 ,
                 before
                 there
                 was
                 any
                 Spawne
                 of
                 fishes
                 or
                 seede
                 of
                 fowles
                 :
                 For
                 so
                 it
                 followes
                 in
                 the
                 
                   22.
                   ver
                
                 .
                 That
                 
                   God
                   blessed
                   them
                
                 ,
                 (
                 after
                 hee
                 had
                 made
                 them
                 )
                 saying
                 ,
                 
                   Be
                   fruitfull
                   and
                   multiply
                   ,
                   and
                   fill
                   the
                   waters
                   and
                   the
                   Seas
                   ,
                   and
                   let
                   fowle
                   multiply
                   on
                   the
                   earth
                   .
                
                 And
                 it
                 was
                 this
                 blessing
                 upon
                 fish
                 and
                 fowle
                 (
                 thus
                 created
                 at
                 once
                 ,
                 that
                 is
                 ,
                 made
                 perfect
                 in
                 their
                 kinde
                 ,
                 not
                 by
                 growth
                 or
                 succession
                 ,
                 but
                 by
                 present
                 operation
                 of
                 his
                 Omnipotent
                 power
                 )
                 which
                 gave
                 first
                 beginning
                 to
                 the
                 naturall
                 propagation
                 of
                 Fishes
                 and
                 Fowles
                 by
                 Seede
                 or
                 Spawne
                 .
                 Againe
                 ,
                 in
                 as
                 much
                 as
                 the
                 greatest
                 Whales
                 or
                 other
                 creatures
                 most
                 perfect
                 
                 in
                 their
                 kinde
                 ,
                 though
                 produced
                 in
                 a
                 moment
                 ,
                 did
                 presuppose
                 a
                 possibilitie
                 of
                 their
                 being
                 ,
                 and
                 in
                 their
                 most
                 perfect
                 actual
                 beeing
                 include
                 more
                 than
                 a
                 possibilitie
                 of
                 not
                 beeing
                 ,
                 a
                 necessary
                 inclination
                 to
                 returne
                 unto
                 the
                 matter
                 or
                 masse
                 out
                 of
                 which
                 they
                 were
                 made
                 .
                 This
                 beeing
                 which
                 they
                 have
                 ,
                 presupposeth
                 an
                 infinite
                 and
                 pure
                 act
                 ,
                 which
                 every
                 way
                 hath
                 precedencie
                 of
                 them
                 ,
                 as
                 having
                 no
                 cause
                 at
                 all
                 of
                 his
                 beeing
                 ,
                 but
                 is
                 
                   beeing
                   it selfe
                
                 ,
                 without
                 possibilitie
                 of
                 
                   not
                   beeing
                
                 .
                 The
                 manner
                 or
                 method
                 which
                 Moses
                 observed
                 in
                 the
                 Creation
                 ,
                 was
                 this
                 :
                 Hee
                 made
                 the
                 Heaven
                 and
                 Earth
                 and
                 first
                 masse
                 ,
                 of
                 meere
                 nothing
                 ,
                 that
                 is
                 ,
                 without
                 any
                 masse
                 or
                 subject
                 visible
                 or
                 invisible
                 praeexistent
                 ,
                 whereon
                 to
                 worke
                 .
                 That
                 imperfect
                 masse
                 of
                 this
                 great
                 Spheare
                 ,
                 now
                 distinguished
                 into
                 its
                 severall
                 parts
                 ,
                 and
                 ,
                 within
                 sixe
                 dayes
                 ,
                 adorned
                 and
                 beautified
                 in
                 every
                 part
                 beyond
                 all
                 skill
                 of
                 Art
                 ,
                 was
                 the
                 first
                 effect
                 or
                 prime
                 worke
                 in
                 order
                 of
                 time
                 or
                 nature
                 of
                 his
                 
                   all
                   sufficient
                
                 active
                 power
                 or
                 efficiencie
                 .
                 Out
                 of
                 this
                 masse
                 hee
                 made
                 all
                 things
                 visible
                 in
                 their
                 kind
                 ,
                 not
                 by
                 meanes
                 or
                 efficiencie
                 naturall
                 ,
                 but
                 by
                 the
                 same
                 supernaturall
                 or
                 Omnipotent
                 power
                 ,
                 by
                 which
                 he
                 made
                 the
                 first
                 masse
                 out
                 of
                 nothing
                 .
                 In
                 the
                 prime
                 and
                 Cardinall
                 workes
                 of
                 the
                 sixe
                 dayes
                 ,
                 the
                 Almighty
                 did
                 proceede
                 ,
                 though
                 by
                 supernaturall
                 efficiencie
                 ,
                 in
                 that
                 order
                 or
                 method
                 ,
                 which
                 Nature
                 ,
                 by
                 his
                 appointment
                 ,
                 since
                 hath
                 followed
                 .
                 Man
                 which
                 is
                 the
                 most
                 perfect
                 visible
                 creature
                 ,
                 was
                 the
                 last
                 made
                 ,
                 &
                 next
                 before
                 him
                 ,
                 the
                 beasts
                 of
                 the
                 field
                 ,
                 which
                 are
                 next
                 in
                 perfection
                 to
                 him
                 :
                 Next
                 before
                 them
                 ,
                 the
                 fowles
                 of
                 the
                 Ayre
                 and
                 fishes
                 of
                 the
                 Sea
                 ;
                 and
                 immediately
                 
                 before
                 them
                 ,
                 the
                 Sunne
                 ,
                 the
                 Moone
                 ,
                 and
                 the
                 Stars
                 .
                 But
                 in
                 the
                 severall
                 fountaines
                 or
                 roots
                 of
                 propagation
                 by
                 seede
                 ,
                 hee
                 baganne
                 the
                 contrary
                 way
                 .
                 Hee
                 first
                 made
                 man
                 perfect
                 ,
                 before
                 hee
                 gave
                 him
                 the
                 power
                 of
                 propagation
                 .
                 So
                 did
                 hee
                 make
                 every
                 living
                 creature
                 
                   actually
                   perfect
                
                 in
                 his
                 kinde
                 ,
                 before
                 he
                 gave
                 them
                 power
                 to
                 increase
                 and
                 multiply
                 by
                 naturall
                 seede
                 or
                 inchoation
                 of
                 now
                 being
                 .
              
               
                 3.
                 
                 It
                 is
                 a
                 conceipt
                 groundlesse
                 ,
                 either
                 in
                 Philosophy
                 or
                 Divinitie
                 ,
                 which
                 some
                 late
                 Divines
                 aswell
                 of
                 the
                 Romish
                 as
                 of
                 Reformed
                 Churches
                 ,
                 not
                 without
                 faire
                 pretence
                 of
                 Saint
                 Augustines
                 *
                 Authoritie
                 ,
                 have
                 taught
                 ,
                 that
                 all
                 things
                 were
                 created
                 at
                 once
                 ,
                 or
                 in
                 one
                 day
                 ,
                 by
                 the
                 Almightie
                 maker
                 :
                 that
                 the
                 mention
                 of
                 Gods
                 six
                 daies
                 worke
                 ,
                 is
                 interserted
                 by
                 Moses
                 ,
                 onely
                 for
                 distinction
                 sake
                 ,
                 or
                 in
                 respect
                 of
                 our
                 incapacitie
                 to
                 conceive
                 distinctly
                 of
                 Gods
                 workes
                 .
                 But
                 if
                 all
                 things
                 had
                 beene
                 made
                 in
                 
                   this
                   sense
                
                 ,
                 at
                 once
                 ,
                 that
                 is
                 ,
                 upon
                 one
                 day
                 :
                 no
                 reason
                 could
                 be
                 given
                 why
                 Gods
                 commendation
                 
                 of
                 something
                 which
                 hee
                 made
                 ,
                 should
                 bee
                 omitted
                 ,
                 and
                 exprest
                 upon
                 the
                 making
                 of
                 others
                 ;
                 or
                 why
                 the
                 commendation
                 of
                 his
                 workes
                 ,
                 should
                 have
                 beene
                 oftner
                 exprest
                 than
                 once
                 ,
                 if
                 the
                 productiō
                 or
                 finishing
                 of
                 al
                 things
                 which
                 he
                 made
                 ,
                 had
                 beene
                 momentarie
                 ,
                 or
                 in
                 the
                 compasse
                 of
                 one
                 day
                 .
                 Now
                 in
                 the
                 first
                 part
                 of
                 Moses
                 his
                 historie
                 
                   [
                   In
                   the
                   beginning
                   God
                   made
                   the
                   heaven
                   and
                   the
                   earth
                   ]
                
                 we
                 doe
                 not
                 reade
                 ,
                 that
                 God
                 saw
                 it
                 was
                 good
                 .
                 What
                 is
                 the
                 reason
                 ?
                 because
                 as
                 yet
                 they
                 were
                 not
                 perfected
                 in
                 their
                 kind
                 ;
                 but
                 destinated
                 onely
                 unto
                 more
                 perfection
                 .
                 Of
                 the
                 light
                 which
                 was
                 created
                 the
                 first
                 day
                 (
                 saith
                 
                   Moses
                   )
                   God
                   saw
                   that
                   it
                   was
                   good
                   .
                
                 But
                 so
                 he
                 saith
                 not
                 of
                 the
                 second
                 dayes
                 worke
                 ,
                 which
                 was
                 the
                 separation
                 or
                 division
                 betweene
                 the
                 waters
                 which
                 are
                 above
                 the
                 firmament
                 ,
                 and
                 the
                 waters
                 beneath
                 it
                 .
                 What
                 doth
                 this
                 omission
                 of
                 the
                 divine
                 approbation
                 intimate
                 unto
                 us
                 ?
                 thus
                 much
                 ,
                 if
                 no
                 more
                 ,
                 That
                 the
                 second
                 dayes
                 worke
                 did
                 not
                 bring
                 the
                 waters
                 to
                 that
                 perfection
                 and
                 use
                 whereunto
                 they
                 were
                 destinated
                 .
                 But
                 of
                 the
                 third
                 dayes
                 worke
                 ,
                 in
                 which
                 the
                 earth
                 was
                 severed
                 from
                 the
                 waters
                 ,
                 under
                 the
                 firmament
                 ,
                 and
                 enabled
                 by
                 his
                 creative
                 power
                 ,
                 to
                 bring
                 forth
                 Hearbes
                 and
                 other
                 Vegetables
                 ,
                 God
                 (
                 saith
                 
                   Moses
                   )
                   saw
                   that
                   it
                   was
                   good
                   .
                
                 And
                 so
                 it
                 is
                 likewise
                 said
                 of
                 the
                 fourth
                 dayes
                 worke
                 ,
                 in
                 which
                 the
                 Sun
                 and
                 Moone
                 and
                 the
                 Stars
                 were
                 made
                 ;
                 and
                 so
                 likewise
                 of
                 the
                 fift
                 ,
                 wherein
                 the
                 water
                 was
                 authorized
                 to
                 bring
                 forth
                 fowles
                 and
                 fishes
                 perfect
                 in
                 their
                 kind
                 :
                 and
                 lastly
                 of
                 the
                 sixt
                 day
                 ,
                 wherein
                 man
                 was
                 made
                 ,
                 it
                 is
                 said
                 ,
                 that
                 God
                 saw
                 all
                 that
                 he
                 had
                 made
                 ,
                 and
                 it
                 
                 was
                 
                   exceeding
                   good
                
                 .
                 To
                 explicate
                 every
                 dayes
                 worke
                 in
                 particular
                 ,
                 would
                 require
                 a
                 larger
                 Treatise
                 ,
                 then
                 we
                 project
                 our
                 intended
                 Commentaries
                 upon
                 the
                 Apostles
                 Creede
                 ,
                 shall
                 bee
                 .
                 Of
                 such
                 Euangelicall
                 mysteries
                 ,
                 as
                 the
                 Historie
                 of
                 the
                 sixt
                 dayes
                 worke
                 and
                 the
                 
                   seaventh
                   dayes
                   rest
                
                 ,
                 did
                 by
                 way
                 of
                 Embleme
                 ,
                 portend
                 or
                 foreshadow
                 ,
                 wee
                 shall
                 have
                 occasion
                 to
                 treate
                 ,
                 when
                 wee
                 come
                 unto
                 the
                 Sonne
                 of
                 Gods
                 consecration
                 unto
                 his
                 everlasting
                 Priesthood
                 ;
                 or
                 of
                 the
                 Sonne
                 of
                 mans
                 residing
                 
                   three
                   dayes
                   and
                   three
                   nights
                
                 ,
                 in
                 the
                 wombe
                 of
                 the
                 earth
                 :
                 which
                 speech
                 of
                 our
                 Saviour
                 ,
                 cannot
                 bee
                 verified
                 either
                 of
                 three
                 naturall
                 dayes
                 ,
                 or
                 of
                 three
                 artificiall
                 dayes
                 and
                 nights
                 ,
                 but
                 hath
                 a
                 peculiar
                 reference
                 to
                 three
                 of
                 those
                 evenings
                 and
                 mornings
                 ,
                 which
                 Moses
                 mentioneth
                 in
                 the
                 historie
                 of
                 the
                 Creation
                 .
                 The
                 taske
                 for
                 the
                 present
                 undertaken
                 ,
                 was
                 to
                 shew
                 the
                 *
                 possibilitie
                 of
                 the
                 Creation
                 ,
                 or
                 
                   making
                   all
                   things
                   of
                   nothing
                
                 ,
                 and
                 that
                 there
                 is
                 a
                 necessitie
                 in
                 nature
                 ,
                 that
                 things
                 generable
                 
                 should
                 have
                 a
                 beginning
                 ,
                 that
                 the
                 propagation
                 of
                 living
                 Creatures
                 ,
                 could
                 not
                 be
                 from
                 Eternitie
                 ,
                 not
                 before
                 all
                 times
                 imaginable
                 .
                 And
                 if
                 sublunarie
                 substances
                 ,
                 or
                 vegetables
                 had
                 a
                 beginning
                 :
                 Not
                 the
                 Elements
                 onely
                 whereof
                 they
                 are
                 made
                 ,
                 but
                 the
                 Heavens
                 themselves
                 ,
                 the
                 Sunne
                 ,
                 the
                 Moone
                 ,
                 the
                 Starres
                 ,
                 by
                 whose
                 influence
                 they
                 are
                 produced
                 ,
                 must
                 have
                 their
                 beginning
                 too
                 ;
                 because
                 the
                 end
                 of
                 their
                 beeing
                 ,
                 of
                 their
                 operation
                 ,
                 of
                 continuance
                 in
                 their
                 course
                 or
                 order
                 ,
                 is
                 for
                 the
                 continuall
                 propagation
                 of
                 vegetables
                 ,
                 and
                 living
                 bodies
                 .
                 I
                 may
                 conclude
                 this
                 first
                 point
                 ,
                 with
                 that
                 acute
                 collection
                 of
                 
                   Iustin
                   Martyr
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ]
                 
                   If
                   there
                   were
                   no
                   Sunne
                   ,
                   there
                   could
                   be
                   no
                   use
                   of
                   the
                   eye
                   ,
                   and
                   if
                   there
                   were
                   no
                   eye
                   ,
                   there
                   should
                   be
                   no
                   use
                   of
                   the
                   great
                   eye
                   of
                   this
                   world
                   ,
                   at
                   least
                   of
                   its
                   light
                   .
                   But
                   in
                   asmuch
                   ,
                   as
                   the
                   Sunne
                   is
                   necessary
                   for
                   the
                   eye
                   ,
                   and
                   the
                   eye
                   for
                   the
                   Sun
                   ,
                   there
                   is
                   a
                   necessitie
                   that
                   both
                   of
                   thē
                   should
                   have
                   a
                
                 beginning
                 
                   of
                   Beeing
                   .
                   For
                   that
                   which
                   hath
                   no
                   beginning
                   of
                   beeing
                   ,
                   cannot
                   have
                   its
                
                 beeing
                 
                   for
                   any
                   other
                   sake
                   ,
                   besides
                   it
                   owne
                   .
                   Nor
                   can
                   we
                   truely
                   say
                   ,
                   that
                   it
                   is
                   for
                   its
                   owne
                   sake
                   .
                
                 And
                 this
                 Authors
                 reason
                 for
                 this
                 assertion
                 ,
                 is
                 most
                 judiciously
                 acute
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   praeter
                   causam
                   enim
                   est
                   cujus
                   cansa
                   non
                   est
                   ,
                
                 so
                 the
                 Latin
                 translator
                 .
                 The
                 Authors
                 
                   full
                   meaning
                
                 is
                 ,
                 
                   That
                   which
                   hath
                   no
                   efficient
                   cause
                   to
                   give
                   its
                   beginning
                   of
                   beeing
                   ,
                   can
                   have
                   no
                   finall
                   cause
                   of
                   its
                   beeing
                   ,
                   or
                   rather
                   no
                   cause
                   at
                   all
                   ,
                   whether
                   finall
                   ,
                   formall
                   ,
                   or
                   material
                   .
                
                 But
                 is
                 it selfe
                 the
                 
                   cause
                   of
                   causes
                
                 ,
                 
                 the
                 prime
                 efficient
                 ,
                 by
                 which
                 all
                 things
                 are
                 what
                 they
                 are
                 ,
                 and
                 the
                 last
                 end
                 or
                 finall
                 cause
                 ,
                 for
                 which
                 
                   they
                   are
                
                 .
              
            
             
               
                 CHAP.
                 8.
                 
              
               
                 Discussing
                 the
                 second
                 generall
                 proposed
                 ,
                 Whether
                 the
                 making
                 something
                 of
                 nothing
                 rightly
                 argue
                 a
                 power
                 Omnipotent
                 .
              
               
                 1
                 THe
                 discussion
                 of
                 the
                 second
                 generall
                 Principle
                 ,
                 
                 might
                 well
                 have
                 had
                 its
                 admission
                 into
                 Divinity
                 denyed
                 ,
                 had
                 not
                 some
                 Schoole
                 Divines
                 ,
                 by
                 disputing
                 whether
                 there
                 can
                 be
                 any
                 instrumentall
                 cause
                 of
                 Creation
                 ,
                 given
                 it
                 a
                 colourable
                 pretence
                 for
                 intruding
                 it selfe
                 .
                 Their
                 meaning
                 may
                 in
                 more
                 civill
                 language
                 be
                 thus
                 exprest
                 ;
                 
                   [
                   Whether
                   the
                   power
                   of
                   creating
                   may
                   by
                   omnipotency
                   be
                   delegated
                   to
                   any
                   agent
                   ,
                   not
                   omnipotent
                   .
                   ]
                
                 That
                 Omnipotency
                 it self
                 cannot
                 be
                 delegated
                 ,
                 all
                 agree
                 .
                 Now
                 if
                 the
                 production
                 of
                 spirituall
                 grace
                 in
                 the
                 heart
                 of
                 man
                 be
                 ,
                 a
                 true
                 and
                 proper
                 effect
                 of
                 creative
                 power
                 ;
                 they
                 who
                 teach
                 that
                 the
                 Sacraments
                 of
                 the
                 Gospel
                 do
                 conferre
                 grace
                 
                   ex
                   opere
                   operato
                
                 ,
                 that
                 is
                 ,
                 by
                 their
                 proper
                 efficacy
                 ;
                 are
                 ingaged
                 to
                 make
                 proofe
                 ,
                 that
                 the
                 power
                 of
                 creation
                 may
                 be
                 delegated
                 ,
                 by
                 the
                 Almighty
                 Father
                 ,
                 either
                 to
                 the
                 consecrated
                 Sacramentary
                 Elements
                 ,
                 or
                 to
                 the
                 Priest
                 which
                 consecrates
                 them
                 .
                 But
                 leaving
                 the
                 discussion
                 of
                 this
                 Question
                 (
                 in
                 the
                 explication
                 of
                 whose
                 termes
                 or
                 meaning
                 ,
                 the
                 favourers
                 or
                 maintainers
                 of
                 it
                 ,
                 do
                 not
                 
                 agree
                 )
                 〈◊〉
                 proper
                 place
                 〈◊〉
                 our
                 present
                 question
                 is
                 ,
                 Whether
                 ability
                 to
                 create
                 substances
                 visible
                 or
                 invisible
                 ,
                 doth
                 necessarily
                 inferre
                 it
                 to
                 be
                 Omnipotent
                 .
                 Spirituall
                 grace
                 ,
                 all
                 grant
                 ,
                 is
                 no
                 substance
                 .
                 But
                 here
                 againe
                 ,
                 the
                 Schoolemen
                 have
                 troubled
                 themselves
                 and
                 their
                 Readers
                 ,
                 with
                 a
                 question
                 ,
                 if
                 not
                 more
                 curious
                 ,
                 yet
                 as
                 unnecessary
                 as
                 the
                 former
                 ;
                 as
                 whether
                 this
                 visible
                 world
                 ,
                 or
                 at
                 least
                 some
                 part
                 of
                 it
                 ,
                 might
                 not
                 have
                 beene
                 created
                 immediately
                 by
                 Angels
                 ,
                 as
                 by
                 Gods
                 instrumets
                 .
                 The
                 Question
                 (
                 perhaps
                 )
                 might
                 be
                 more
                 pertinent
                 and
                 more
                 distinct
                 ,
                 were
                 it
                 framed
                 thus
                 ;
                 
                   [
                   Whether
                   to
                   make
                   any
                   visible
                   or
                   invisible
                   substance
                   of
                   nothing
                   ,
                   or
                   without
                   any
                   matter
                   pretedent
                   ,
                   which
                   should
                   remaine
                   ,
                   as
                   an
                   ingredient
                   in
                   the
                   substance
                   made
                   ,
                   do
                   rightly
                   infer
                   the
                   immediate
                   maker
                   to
                   be
                   Omnipotent
                   .
                   ]
                
                 That
                 any
                 cause
                 efficient
                 of
                 substance
                 ,
                 which
                 hath
                 beene
                 created
                 ,
                 or
                 hereafter
                 may
                 be
                 created
                 ,
                 could
                 be
                 enabled
                 to
                 create
                 or
                 make
                 any
                 other
                 substance
                 ,
                 without
                 any
                 entity
                 praexistent
                 ,
                 whereof
                 it
                 should
                 be
                 made
                 ,
                 is
                 an
                 hypothesis
                 or
                 supposall
                 ,
                 which
                 hath
                 no
                 other
                 ground
                 either
                 in
                 Philosophy
                 or
                 Divinity
                 ;
                 besides
                 the
                 vncertaine
                 grounds
                 ,
                 from
                 which
                 some
                 have
                 attempted
                 to
                 prove
                 ,
                 that
                 creation
                 is
                 a
                 prerogative
                 of
                 the
                 one
                 Omnipotent
                 ,
                 which
                 cannot
                 be
                 delegated
                 to
                 any
                 other
                 .
                 This
                 truth
                 some
                 labour
                 to
                 prove
                 from
                 this
                 Maxime
                 ,
                 
                   Inter
                   〈◊〉
                   &
                   non
                   ens
                   infinita
                   distantia
                   est
                   :
                
                 [
                 Betweene
                 something
                 ,
                 betweene
                 any
                 thing
                 which
                 truly
                 is
                 ,
                 and
                 meere
                 nothing
                 ,
                 there
                 is
                 an
                 infinite
                 distance
                 or
                 disparity
                 .
                 ]
                 Now
                 this
                 breach
                 of
                 disparity
                 or
                 distance
                 infinite
                 (
                 which
                 they
                 conceive
                 )
                 between
                 
                   something
                   &
                   nothing
                
                 ,
                 cānot
                 be
                 fully
                 
                 made
                 up
                 save
                 only
                 by
                 power
                 truly
                 inf●nite
                 ,
                 whence
                 it
                 may
                 seeme
                 concluded
                 ,
                 that
                 it
                 is
                 impossible
                 for
                 any
                 thing
                 to
                 be
                 made
                 of
                 nothing
                 ;
                 save
                 onely
                 by
                 power
                 in
                 it selfe
                 Omnipotent
                 ,
                 or
                 absolutely
                 :
                 infinite
                 .
                 The
                 conclusion
                 it selfe
                 ,
                 or
                 the
                 last
                 proposition
                 in
                 the
                 inference
                 ,
                 I
                 verily
                 beleeve
                 to
                 be
                 most
                 true
                 ;
                 but
                 the
                 meane
                 to
                 inferre
                 it
                 ,
                 or
                 manner
                 of
                 inferring
                 it
                 ,
                 is
                 not
                 so
                 certaine
                 ,
                 as
                 the
                 conclusion
                 is
                 sound
                 .
                 The
                 Argument
                 is
                 b●t
                 calculatory
                 .
                 And
                 this
                 kind
                 of
                 argument
                 is
                 deceitfull
                 ,
                 unlesse
                 the
                 degrees
                 of
                 proportion
                 whether
                 between
                 the
                 disparity
                 o●
                 cong●●ity
                 of
                 termes
                 compared
                 ,
                 bee
                 determinate
                 and
                 certaine
                 .
                 The
                 degrees
                 of
                 disparity
                 ,
                 betweene
                 something
                 and
                 nothing
                 ,
                 cannot
                 be
                 more
                 in
                 number
                 or
                 more
                 infinite
                 ,
                 than
                 are
                 the
                 entitive
                 degrees
                 of
                 any
                 created
                 substance
                 .
                 And
                 these
                 are
                 not
                 actually
                 or
                 absolutely
                 infinite
                 ,
                 nor
                 can
                 the
                 disparity
                 betwixt
                 something
                 and
                 nothing
                 ,
                 betwixt
                 nothing
                 and
                 the
                 most
                 
                   excellent
                   eventure
                
                 that
                 is
                 ,
                 be
                 so
                 great
                 or
                 so
                 absolutely
                 infinite
                 ,
                 as
                 is
                 the
                 disparity
                 betwixt
                 the
                 most
                 excellent
                 creature
                 that
                 is
                 or
                 can
                 be
                 ,
                 and
                 the
                 one
                 Omnipotent
                 Creator
                 ,
                 who
                 alone
                 is
                 absolutely
                 infinite
                 .
              
               
                 2
                 But
                 be
                 it
                 onely
                 supposed
                 ,
                 no
                 way
                 granted
                 ,
                 that
                 the
                 power
                 of
                 making
                 some
                 visible
                 substance
                 out
                 of
                 nothing
                 ,
                 might
                 be
                 delegated
                 to
                 some
                 Creature
                 ;
                 the
                 exercise
                 of
                 this
                 power
                 thus
                 delegated
                 ,
                 would
                 not
                 inferre
                 the
                 Exerciser
                 of
                 it
                 ,
                 but
                 only
                 the
                 Author
                 ,
                 to
                 be
                 Omnipotent
                 .
                 For
                 to
                 be
                 Omnipotent
                 ,
                 includes
                 as
                 much
                 as
                 to
                 be
                 able
                 to
                 do
                 all
                 things
                 ,
                 which
                 imply
                 no
                 contradiction
                 ;
                 as
                 much
                 as
                 to
                 make
                 all
                 things
                 that
                 can
                 be
                 conceived
                 as
                 
                   logically
                   possible
                
                 ,
                 
                 out
                 of
                 nothing
                 ,
                 because
                 all
                 sorts
                 or
                 kinds
                 of
                 
                   being
                   ,
                   numerable
                
                 or
                 comprehensible
                 ,
                 are
                 eminently
                 contained
                 in
                 the
                 incomprehensible
                 Essence
                 ;
                 of
                 which
                 the
                 attribute
                 of
                 Omnipotency
                 is
                 a
                 chiefe
                 prerogative
                 .
                 It
                 is
                 not
                 then
                 all
                 one
                 ,
                 to
                 be
                 enabled
                 to
                 make
                 some
                 thing
                 ,
                 suppose
                 a
                 gnat
                 or
                 flye
                 ,
                 out
                 of
                 nothing
                 ;
                 and
                 to
                 be
                 able
                 to
                 make
                 as
                 many
                 things
                 ,
                 as
                 now
                 are
                 extant
                 in
                 the
                 world
                 ,
                 or
                 much
                 better
                 than
                 these
                 are
                 ,
                 out
                 of
                 meere
                 nothing
                 .
                 It
                 is
                 a
                 maxime
                 evident
                 by
                 light
                 of
                 reason
                 ,
                 that
                 no
                 Doner
                 can
                 really
                 give
                 more
                 than
                 he
                 hath
                 to
                 give
                 :
                 suppose
                 he
                 were
                 willing
                 ,
                 enabled
                 and
                 authorized
                 to
                 give
                 himselfe
                 :
                 to
                 give
                 its
                 whole
                 nature
                 with
                 the
                 appurtenances
                 to
                 any
                 other
                 Creature
                 already
                 extant
                 ,
                 or
                 in
                 possibility
                 to
                 bee
                 created
                 .
                 It
                 being
                 then
                 supposed
                 ,
                 that
                 an
                 Angell
                 by
                 some
                 speciall
                 delegation
                 from
                 the
                 incomprehensible
                 Essence
                 or
                 power
                 Omnipotent
                 ,
                 might
                 be
                 enabled
                 to
                 make
                 something
                 of
                 nothing
                 ,
                 it
                 were
                 not
                 possible
                 that
                 he
                 should
                 make
                 any
                 nature
                 or
                 essence
                 more
                 excellent
                 than
                 himselfe
                 .
                 Yet
                 it
                 is
                 possible
                 ,
                 that
                 there
                 might
                 be
                 some
                 more
                 excellent
                 created
                 substance
                 than
                 this
                 Angell
                 :
                 yea
                 of
                 necessity
                 there
                 should
                 be
                 a
                 possibilitie
                 of
                 his
                 being
                 more
                 excellent
                 in
                 his
                 kind
                 ,
                 than
                 now
                 he
                 is
                 .
                 However
                 ;
                 for
                 him
                 to
                 give
                 ,
                 for
                 him
                 to
                 bestow
                 a
                 more
                 excellent
                 being
                 upon
                 that
                 which
                 is
                 not
                 ,
                 than
                 ,
                 for
                 the
                 present
                 he
                 himselfe
                 hath
                 ,
                 is
                 no
                 way
                 possible
                 .
                 Suppose
                 then
                 hee
                 might
                 entirely
                 alienate
                 from
                 himselfe
                 ,
                 or
                 bequeath
                 the
                 best
                 being
                 ,
                 which
                 for
                 the
                 present
                 he
                 hath
                 ,
                 upon
                 some
                 possibility
                 of
                 being
                 ,
                 or
                 advance
                 some
                 numerable
                 not
                 being
                 to
                 his
                 own
                 estate
                 by
                 his
                 utter
                 annihilation
                 ;
                 this
                 could
                 not
                 argue
                 him
                 to
                 be
                 Omnipotent
                 ,
                 
                 because
                 there
                 be
                 many
                 other
                 effects
                 possible
                 ,
                 which
                 are
                 not
                 in
                 his
                 power
                 to
                 produce
                 ;
                 albeit
                 he
                 could
                 resume
                 that
                 which
                 he
                 had
                 given
                 unto
                 another
                 ,
                 and
                 bestow
                 it
                 againe
                 where
                 he
                 pleased
                 .
                 Lastly
                 ,
                 seeing
                 the
                 prime
                 Essence
                 ,
                 who
                 alone
                 is
                 absolutely
                 infinite
                 ,
                 did
                 not
                 make
                 all
                 things
                 out
                 of
                 nothing
                 by
                 a
                 necessity
                 of
                 nature
                 ,
                 but
                 because
                 it
                 was
                 his
                 will
                 so
                 to
                 make
                 them
                 :
                 no
                 creature
                 by
                 any
                 delegated
                 power
                 imaginable
                 ,
                 could
                 possibly
                 make
                 any
                 one
                 thing
                 ,
                 or
                 more
                 things
                 out
                 of
                 nothing
                 ,
                 besides
                 those
                 which
                 the
                 Omnipotent
                 was
                 willing
                 should
                 be
                 so
                 made
                 ;
                 nor
                 these
                 any
                 better
                 either
                 for
                 substance
                 or
                 qualitie
                 ,
                 than
                 his
                 will
                 was
                 ,
                 they
                 should
                 be
                 .
                 Nor
                 could
                 any
                 creature
                 be
                 enabled
                 by
                 his
                 will
                 out
                 of
                 nothing
                 to
                 make
                 any
                 thing
                 ,
                 which
                 was
                 not
                 
                   eminently
                   contained
                
                 in
                 the
                 nature
                 of
                 that
                 creature
                 ,
                 to
                 whom
                 this
                 power
                 of
                 creating
                 ,
                 is
                 supposed
                 to
                 be
                 ,
                 by
                 his
                 will
                 ,
                 delegated
                 .
                 For
                 albeit
                 some
                 efficient
                 or
                 productive
                 causes
                 bring
                 forth
                 effects
                 for
                 substance
                 or
                 qualitie
                 more
                 excellent
                 then
                 themselves
                 :
                 yet
                 this
                 they
                 never
                 doe
                 ,
                 this
                 they
                 cannot
                 doe
                 ,
                 unlesse
                 they
                 worke
                 upon
                 some
                 advantage
                 ,
                 which
                 the
                 subject
                 or
                 matter
                 whereon
                 they
                 worke
                 doth
                 afford
                 them
                 .
                 But
                 this
                 advantage
                 cannot
                 be
                 supposed
                 in
                 the
                 production
                 of
                 any
                 substance
                 ,
                 out
                 of
                 no
                 subject
                 or
                 matter
                 praexistent
                 .
                 All
                 the
                 excellency
                 ,
                 which
                 any
                 effect
                 or
                 substance
                 so
                 produced
                 can
                 have
                 ,
                 must
                 be
                 intirely
                 derived
                 from
                 its
                 efficient
                 .
                 And
                 that
                 can
                 be
                 no
                 greater
                 excellency
                 or
                 perfection
                 ,
                 than
                 the
                 efficient
                 it selfe
                 hath
                 ;
                 not
                 altogether
                 so
                 great
                 ,
                 because
                 it
                 must
                 be
                 eminently
                 contained
                 in
                 the
                 perfection
                 of
                 its
                 efficient
                 :
                 if
                 so
                 be
                 the
                 efficient
                 have
                 any
                 
                 perfection
                 or
                 being
                 left
                 ,
                 after
                 the
                 production
                 of
                 such
                 an
                 effect
                 .
                 So
                 that
                 every
                 efficient
                 cause
                 ,
                 which
                 is
                 or
                 can
                 be
                 supposed
                 ,
                 as
                 an
                 instrumentall
                 cause
                 of
                 creation
                 ,
                 or
                 as
                 enabled
                 to
                 produce
                 something
                 out
                 of
                 nothing
                 ,
                 is
                 thus
                 farre
                 limited
                 ,
                 that
                 it
                 can
                 produce
                 no
                 effect
                 more
                 excellent
                 that
                 it selfe
                 ,
                 and
                 being
                 thus
                 limited
                 in
                 it selfe
                 ,
                 and
                 by
                 dependance
                 on
                 an
                 higher
                 cause
                 ,
                 as
                 well
                 in
                 its
                 being
                 ,
                 as
                 in
                 its
                 operation
                 ,
                 it
                 cannot
                 be
                 conceived
                 to
                 bee
                 Omnipotent
                 .
                 For
                 that
                 includes
                 as
                 much
                 as
                 to
                 be
                 illimited
                 in
                 operation
                 ,
                 or
                 ,
                 which
                 is
                 all
                 one
                 ,
                 to
                 bee
                 the
                 operative
                 power
                 of
                 the
                 incomprehensible
                 Essence
                 ,
                 or
                 of
                 Being
                 infinite
                 .
              
               
                 3
                 But
                 though
                 to
                 be
                 able
                 to
                 make
                 something
                 out
                 of
                 nothing
                 be
                 not
                 formally
                 aequipollent
                 to
                 the
                 attribute
                 of
                 Omnipotency
                 :
                 yet
                 can
                 it
                 not
                 hence
                 be
                 concluded
                 ,
                 that
                 any
                 agent
                 besides
                 the
                 one
                 Omnipotent
                 ,
                 is
                 either
                 able
                 or
                 can
                 be
                 enabled
                 to
                 produce
                 the
                 least
                 substance
                 that
                 is
                 ,
                 the
                 least
                 portion
                 or
                 matter
                 ingredient
                 to
                 any
                 bodily
                 substance
                 out
                 of
                 meer
                 nothing
                 .
                 To
                 lay
                 the
                 first
                 foundation
                 or
                 beginning
                 of
                 being
                 of
                 any
                 finite
                 substance
                 ,
                 is
                 the
                 sole
                 effect
                 of
                 being
                 it selfe
                 ,
                 and
                 therefore
                 of
                 that
                 which
                 is
                 truly
                 infinite
                 in
                 operation
                 .
                 Whatsoever
                 is
                 finite
                 or
                 limited
                 ,
                 can
                 have
                 no
                 other
                 kind
                 of
                 being
                 ,
                 than
                 borrowed
                 or
                 participated
                 .
                 And
                 this
                 kinde
                 of
                 being
                 must
                 bee
                 immediately
                 derived
                 ,
                 without
                 intervention
                 of
                 any
                 instrumentall
                 cause
                 ,
                 from
                 being
                 not
                 
                   participated
                   or
                   borrowed
                
                 ,
                 but
                 from
                 increated
                 and
                 
                   authentique
                   being
                
                 .
                 To
                 create
                 ,
                 is
                 to
                 give
                 actuall
                 being
                 or
                 existance
                 ,
                 without
                 the
                 help
                 or
                 furtherance
                 of
                 any
                 Contributer
                 or
                 Confounder
                 .
                 Now
                 if
                 this
                 power
                 of
                 creating
                 
                 could
                 possibly
                 bee
                 delegated
                 to
                 any
                 created
                 substance
                 ,
                 it
                 were
                 possible
                 for
                 that
                 which
                 is
                 created
                 by
                 it
                 ,
                 to
                 have
                 its
                 being
                 
                   extra
                   infinitum
                   esse
                
                 ,
                 that
                 is
                 ,
                 it
                 should
                 not
                 be
                 immediately
                 and
                 intirely
                 contained
                 in
                 the
                 infinite
                 and
                 incomprehensible
                 Essence
                 or
                 Being
                 .
                 For
                 in
                 this
                 very
                 supposall
                 [
                 That
                 one
                 created
                 substance
                 might
                 by
                 power
                 delegated
                 from
                 Omnipotency
                 ,
                 create
                 another
                 ]
                 it
                 is
                 necessarily
                 implied
                 ,
                 that
                 the
                 substance
                 created
                 should
                 have
                 its
                 being
                 intirely
                 ,
                 or
                 part
                 of
                 its
                 being
                 immediately
                 from
                 the
                 other
                 ,
                 which
                 ,
                 by
                 power
                 delegated
                 ,
                 is
                 supposed
                 to
                 create
                 it
                 .
                 And
                 having
                 such
                 being
                 ,
                 as
                 it
                 hath
                 ,
                 either
                 intirely
                 or
                 in
                 part
                 immediately
                 from
                 the
                 other
                 ,
                 it
                 could
                 not
                 be
                 immediately
                 and
                 intirely
                 contained
                 in
                 the
                 first
                 cause
                 of
                 all
                 things
                 .
                 And
                 if
                 the
                 least
                 substance
                 possible
                 ,
                 could
                 have
                 its
                 Being
                 ,
                 not
                 immediately
                 and
                 intirely
                 from
                 the
                 first
                 cause
                 or
                 supreame
                 Efficient
                 ,
                 he
                 could
                 not
                 bee
                 actually
                 and
                 absolutely
                 infinite
                 in
                 Being
                 ,
                 or
                 Omnipotent
                 in
                 working
                 .
                 For
                 that
                 onely
                 is
                 absolutely
                 infinite
                 ,
                 or
                 infinite
                 in
                 Being
                 ,
                 in
                 which
                 all
                 things
                 possible
                 are
                 immediately
                 contained
                 ;
                 without
                 whose
                 incomprehensible
                 Being
                 ,
                 nothing
                 can
                 have
                 existence
                 ;
                 without
                 whose
                 immediate
                 operation
                 nothing
                 can
                 begin
                 to
                 be
                 or
                 exist
                 .
              
               
                 These
                 agitatiōs
                 discussions
                 may
                 notifie
                 unto
                 us
                 the
                 strength
                 &
                 soundness
                 of
                 that
                 treble
                 rule
                 or
                 fundamentall
                 principle
                 layd
                 by
                 others
                 ,
                 and
                 before
                 touched
                 by
                 us
                 .
                 First
                 ,
                 it
                 is
                 peculiar
                 unto
                 Art
                 to
                 turne
                 bodies
                 already
                 formed
                 and
                 perfected
                 by
                 nature
                 ,
                 into
                 another
                 fashion
                 :
                 It
                 is
                 the
                 property
                 of
                 nature
                 ,
                 and
                 of
                 naturall
                 and
                 finite
                 Agents
                 ,
                 to
                 worke
                 the
                 unfashioned
                 
                 or
                 
                   confused
                   matter
                
                 into
                 some
                 determinate
                 forme
                 or
                 set
                 kinde
                 of
                 being
                 .
                 It
                 is
                 the
                 prerogative
                 of
                 the
                 Omnipotent
                 Maker
                 ,
                 to
                 afford
                 naturall
                 Agents
                 the
                 intire
                 matter
                 and
                 stuffe
                 ,
                 whereon
                 they
                 worke
                 ;
                 and
                 to
                 bestow
                 on
                 them
                 such
                 being
                 as
                 they
                 have
                 ,
                 whether
                 that
                 be
                 materiall
                 or
                 immateriall
                 ,
                 celestiall
                 or
                 sublunary
                 ,
                 spirituall
                 or
                 bodily
                 ;
                 and
                 to
                 bestow
                 i●
                 intirely
                 ,
                 without
                 the
                 helpe
                 of
                 any
                 Co-efficient
                 ,
                 without
                 the
                 contribution
                 of
                 any
                 stuffe
                 or
                 matter
                 ,
                 of
                 any
                 reallitie
                 praeexistent
                 .
              
            
          
           
             
             
               SECTION
               II.
               
            
             
               Of
               Divine
               Providence
               in
               generall
               :
               and
               how
               contingency
               ,
               and
               necessity
               in
               things
               created
               are
               subject
               unto
               it
               .
            
             
               
                 CHAP.
                 9.
                 
              
               
                 Of
                 the
                 perpetuall
                 dependance
                 which
                 all
                 things
                 created
                 have
                 on
                 the
                 Almighty
                 Creator
                 ,
                 both
                 for
                 their
                 beeing
                 and
                 their
                 operations
                 .
              
               
                 1
                 BVt
                 will
                 it
                 suffice
                 us
                 to
                 beleeve
                 ,
                 that
                 as
                 Art
                 hath
                 its
                 proper
                 subject
                 made
                 or
                 fitted
                 by
                 Nature
                 ;
                 or
                 as
                 more
                 perfect
                 substances
                 praesuppose
                 an
                 imperfect
                 state
                 in
                 Nature
                 :
                 so
                 this
                 imperfect
                 state
                 of
                 nature
                 ,
                 or
                 the
                 subject
                 on
                 which
                 naturall
                 efficients
                 do
                 work
                 ,
                 was
                 made
                 of
                 nothing
                 ,
                 without
                 any
                 coagency
                 of
                 Nature
                 or
                 Art
                 ,
                 by
                 the
                 sole
                 power
                 of
                 the
                 Almighty
                 Father
                 ?
                 To
                 beleeve
                 all
                 this
                 ,
                 is
                 but
                 the
                 first
                 part
                 of
                 our
                 beleefe
                 of
                 this
                 
                   Article
                   of
                   Creation
                
                 .
                 For
                 better
                 apprehending
                 the
                 intire
                 object
                 of
                 our
                 beleefe
                 in
                 this
                 point
                 ,
                 we
                 are
                 
                 to
                 observe
                 
                   the
                   difference
                
                 betwixt
                 the
                 dependance
                 ,
                 which
                 Art
                 hath
                 on
                 nature
                 ,
                 or
                 which
                 workes
                 artificiall
                 have
                 on
                 the
                 Artificer
                 ,
                 or
                 which
                 more
                 perfect
                 naturall
                 substances
                 have
                 on
                 the
                 imperfect
                 substances
                 ,
                 whereof
                 they
                 are
                 made
                 ,
                 or
                 on
                 their
                 naturall
                 efficients
                 ;
                 
                   and
                   the
                   dependance
                
                 which
                 both
                 naturall
                 Agents
                 &
                 Patients
                 ,
                 &
                 which
                 efficient
                 causes
                 as
                 wel
                 artificiall
                 as
                 naturall
                 ,
                 with
                 their
                 severall
                 matters
                 or
                 subjects
                 ,
                 have
                 on
                 the
                 
                   Almighty
                   Creator
                
                 and
                 Maker
                 of
                 all
                 things
                 .
                 First
                 then
                 nature
                 or
                 causes
                 naturall
                 ,
                 after
                 they
                 have
                 finished
                 their
                 proper
                 works
                 ,
                 and
                 fitted
                 them
                 for
                 Art
                 to
                 worke
                 upon
                 ,
                 do
                 not
                 cooperate
                 with
                 the
                 Artificer
                 in
                 fashioning
                 them
                 to
                 his
                 ends
                 or
                 purpose
                 .
                 The
                 Artificer
                 againe
                 ,
                 after
                 he
                 hath
                 finished
                 his
                 worke
                 ,
                 doth
                 not
                 continually
                 
                   support
                   ,
                   preserve
                
                 or
                 apply
                 it
                 to
                 those
                 uses
                 ,
                 unto
                 which
                 it
                 serves
                 ;
                 but
                 leaves
                 this
                 unto
                 their
                 care
                 for
                 whose
                 convenience
                 it
                 was
                 made
                 .
                 The
                 Clocke-maker
                 doth
                 not
                 tye
                 himselfe
                 to
                 keep
                 all
                 the
                 Clocks
                 which
                 he
                 makes
                 :
                 nor
                 doth
                 he
                 which
                 undertakes
                 to
                 keepe
                 them
                 ,
                 binde
                 himselfe
                 to
                 watch
                 their
                 motions
                 perpetually
                 ,
                 or
                 to
                 observe
                 them
                 as
                 curiously
                 as
                 Physitians
                 doe
                 their
                 sicke
                 Patients
                 .
                 Againe
                 ,
                 the
                 most
                 perfect
                 works
                 of
                 nature
                 ,
                 as
                 vegetables
                 and
                 living
                 things
                 ,
                 depend
                 upon
                 their
                 causes
                 ,
                 whether
                 materiall
                 or
                 efficient
                 ,
                 (
                 for
                 the
                 most
                 part
                 )
                 onely
                 in
                 fieri
                 ,
                 not
                 in
                 
                   facto
                   ,
                   whilest
                   they
                   are
                   in
                   making
                   or
                   in
                   perfecting
                   ,
                   not
                   after
                   they
                   be
                   made
                   and
                   perfected
                   .
                
                 The
                 Lyonesse
                 doth
                 not
                 perpetually
                 nourish
                 her
                 whelps
                 with
                 her
                 owne
                 substance
                 ;
                 nor
                 doth
                 the
                 Raven
                 continually
                 provide
                 for
                 her
                 young
                 ones
                 ;
                 or
                 any
                 other
                 creatures
                 more
                 kinde
                 than
                 they
                 ,
                 perpetually
                 
                 support
                 or
                 direct
                 their
                 brood
                 in
                 their
                 motions
                 ,
                 but
                 leave
                 them
                 to
                 fend
                 for
                 themselves
                 .
                 If
                 the
                 Almightie
                 Creator
                 should
                 doe
                 no
                 better
                 by
                 his
                 most
                 perfect
                 Creatures
                 ,
                 their
                 returne
                 to
                 nothing
                 ,
                 would
                 be
                 as
                 speedy
                 ,
                 as
                 their
                 production
                 from
                 it
                 .
                 All
                 of
                 them
                 have
                 a
                 perpetuall
                 and
                 undispensable
                 dependance
                 upon
                 his
                 power
                 ,
                 not
                 onely
                 whilst
                 they
                 are
                 in
                 making
                 ,
                 but
                 as
                 great
                 after
                 they
                 are
                 made
                 .
                 And
                 thus
                 great
                 and
                 perpetuall
                 it
                 is
                 ,
                 not
                 in
                 respect
                 of
                 their
                 substances
                 onely
                 ,
                 but
                 as
                 truly
                 in
                 respect
                 of
                 their
                 motions
                 or
                 operations
                 .
                 The
                 imperfect
                 masse
                 or
                 matter
                 whereof
                 bodies
                 naturall
                 are
                 made
                 ,
                 is
                 not
                 onely
                 his
                 sole
                 worke
                 ,
                 or
                 effect
                 of
                 his
                 Omnipotency
                 ;
                 but
                 that
                 it
                 is
                 workable
                 or
                 fashionable
                 unto
                 any
                 set
                 forme
                 ,
                 this
                 likewise
                 is
                 an
                 effect
                 of
                 his
                 operative
                 power
                 ;
                 it
                 could
                 not
                 be
                 perpetually
                 thus
                 fashionable
                 ,
                 but
                 by
                 his
                 perpetuall
                 working
                 .
                 That
                 the
                 most
                 perfect
                 
                   naturall
                   Agent
                
                 ,
                 should
                 worke
                 or
                 dispose
                 this
                 matter
                 to
                 any
                 set
                 forme
                 :
                 this
                 likewise
                 is
                 his
                 worke
                 .
                 He
                 doth
                 not
                 onely
                 support
                 both
                 Agent
                 and
                 Patient
                 in
                 that
                 being
                 which
                 he
                 gave
                 them
                 ,
                 but
                 doth
                 perpetually
                 cooperate
                 with
                 them
                 in
                 their
                 motions
                 ;
                 doth
                 apply
                 and
                 direct
                 their
                 motions
                 unto
                 those
                 ends
                 and
                 uses
                 ,
                 whereto
                 his
                 wisdome
                 hath
                 ordained
                 them
                 .
              
               
                 2
                 Concerning
                 the
                 manner
                 of
                 that
                 perpetuall
                 dependance
                 ,
                 which
                 all
                 finite
                 Agents
                 with
                 their
                 effects
                 ,
                 have
                 on
                 the
                 one
                 Omnipotent
                 and
                 supreame
                 illimited
                 efficient
                 ,
                 whether
                 in
                 respect
                 of
                 their
                 existence
                 or
                 operation
                 ;
                 the
                 disputes
                 in
                 Schooles
                 are
                 intricate
                 ,
                 and
                 the
                 questions
                 perplexed
                 .
                 But
                 the
                 best
                 is
                 ,
                 the
                 ingenuous
                 Reader
                 may
                 quit
                 them
                 ,
                 if
                 he
                 will
                 be
                 but
                 pleased
                 to
                 take
                 unto
                 himselfe
                 ,
                 if
                 not
                 
                 an
                 ocular
                 demonstration
                 ,
                 yet
                 a
                 
                   visible
                   representation
                
                 of
                 this
                 truth
                 ,
                 in
                 that
                 
                   perpetuall
                   dependance
                
                 ,
                 which
                 light
                 diffused
                 (
                 whether
                 through
                 the
                 celestiall
                 bodies
                 ,
                 as
                 the
                 moone
                 or
                 starres
                 ,
                 or
                 through
                 the
                 ayre
                 or
                 other
                 inferiour
                 elementary
                 bodies
                 capable
                 of
                 enlightning
                 )
                 hath
                 on
                 the
                 Fountaine
                 of
                 Light
                 ,
                 to
                 wit
                 ,
                 the
                 body
                 of
                 the
                 Sunne
                 :
                 or
                 which
                 the
                 light
                 in
                 rooms
                 ,
                 otherwise
                 dark
                 ,
                 hath
                 on
                 the
                 light
                 of
                 Fire
                 or
                 candles
                 by
                 night
                 .
                 So
                 perpetuall
                 ,
                 so
                 essentiall
                 is
                 this
                 dependance
                 which
                 light
                 ,
                 in
                 bodies
                 inlightned
                 by
                 others
                 ,
                 hath
                 on
                 the
                 bodies
                 which
                 enlighten
                 them
                 ;
                 that
                 some
                 *
                 good
                 Philosophers
                 ,
                 from
                 observation
                 of
                 this
                 dependance
                 ,
                 have
                 concluded
                 ,
                 that
                 [
                 Lumen
                 .
                 non
                 est
                 inhaesive
                 in
                 corpore
                 illuminato
                 ,
                 sed
                 in
                 corpore
                 lucente
                 ▪
                 ]
                 
                   The
                   lightsomnesse
                   which
                   appeares
                   in
                   these
                   inferiour
                   bodies
                   ,
                   or
                   in
                   bodies
                   not
                   lucent
                   in
                   themselves
                   ,
                   is
                   not
                   inherently
                   or
                   subjectively
                   ,
                   in
                   the
                   borrowers
                   ,
                   or
                   bodies
                   enlightned
                   ,
                   but
                   in
                   the
                   bodies
                   which
                   enlightens
                   them
                   .
                
                 To
                 prove
                 this
                 conclusion
                 ,
                 they
                 use
                 this
                 Antecedent
                 ,
                 that
                 light
                 borrowed
                 or
                 participated
                 ,
                 doth
                 follow
                 the
                 motion
                 of
                 the
                 body
                 which
                 bestowes
                 or
                 lends
                 it
                 ;
                 and
                 this
                 Antecedent
                 they
                 thinke
                 sufficiently
                 proved
                 by
                 sense
                 .
                 For
                 if
                 we
                 hold
                 a
                 looking-glasse
                 to
                 a
                 candle
                 by
                 night
                 ,
                 the
                 light
                 which
                 for
                 the
                 present
                 appeares
                 either
                 in
                 the
                 whole
                 glasse
                 or
                 in
                 some
                 part
                 of
                 it
                 ,
                 will
                 alter
                 its
                 place
                 or
                 seat
                 according
                 to
                 the
                 motion
                 of
                 the
                 candle
                 .
                 If
                 you
                 move
                 the
                 candle
                 higher
                 or
                 lower
                 than
                 it
                 was
                 ,
                 the
                 light
                 in
                 the
                 glasse
                 will
                 remove
                 with
                 it
                 ,
                 from
                 the
                 highest
                 place
                 to
                 the
                 lowest
                 ,
                 and
                 from
                 the
                 lowest
                 to
                 the
                 highest
                 ,
                 as
                 it
                 shall
                 please
                 the
                 mover
                 to
                 alter
                 the
                 aspect
                 betwixt
                 them
                 ,
                 so
                 will
                 the
                 light
                 move
                 from
                 
                 one
                 part
                 of
                 the
                 roome
                 to
                 another
                 ,
                 as
                 the
                 candle
                 is
                 removed
                 .
                 And
                 if
                 you
                 take
                 the
                 candle
                 quite
                 out
                 of
                 the
                 roome
                 ,
                 the
                 light
                 will
                 follow
                 it
                 ,
                 and
                 leave
                 nothing
                 but
                 darknesse
                 behind
                 .
                 The
                 same
                 observation
                 holds
                 as
                 true
                 in
                 a
                 Dyall
                 ,
                 in
                 which
                 the
                 light
                 or
                 shadow
                 constantly
                 followes
                 the
                 motion
                 of
                 the
                 Sun.
                 But
                 to
                 hold
                 this
                 conclusion
                 ,
                 [
                 That
                 light
                 borrowed
                 from
                 the
                 Sunne
                 or
                 a
                 Candle
                 ,
                 should
                 be
                 inherently
                 or
                 subjectively
                 in
                 the
                 Sunne
                 or
                 Candle
                 ]
                 is
                 more
                 than
                 true
                 Philosophy
                 will
                 warrant
                 ;
                 more
                 than
                 the
                 unquestionable
                 truth
                 of
                 the
                 former
                 experiment
                 can
                 logically
                 inferre
                 .
                 For
                 though
                 light
                 in
                 bodies
                 not
                 lucent
                 in
                 themselves
                 ,
                 bee
                 not
                 their
                 owne
                 ,
                 but
                 borrowed
                 ;
                 yet
                 in
                 that
                 it
                 is
                 borrowed
                 ,
                 it
                 must
                 bee
                 truly
                 in
                 the
                 borrower
                 ,
                 not
                 in
                 the
                 body
                 which
                 lends
                 it
                 .
                 For
                 every
                 one
                 which
                 lends
                 ,
                 is
                 presumed
                 to
                 transfer
                 the
                 use
                 of
                 what
                 hee
                 lends
                 unto
                 him
                 that
                 borrowes
                 :
                 the
                 borrower
                 must
                 have
                 the
                 possession
                 of
                 what
                 is
                 lent
                 him
                 ,
                 during
                 the
                 time
                 of
                 the
                 loane
                 .
                 As
                 for
                 the
                 former
                 experiments
                 ,
                 they
                 may
                 be
                 retorted
                 upon
                 such
                 as
                 use
                 their
                 helpe
                 for
                 inferring
                 this
                 pretended
                 conclusion
                 ,
                 [
                 *
                 That
                 light
                 diffused
                 is
                 not
                 inherently
                 in
                 the
                 body
                 enlightned
                 ,
                 but
                 in
                 the
                 body
                 lucent
                 ,
                 or
                 enlightning
                 .
                 ]
                 For
                 the
                 mutation
                 of
                 the
                 seat
                 of
                 
                   borrowed
                   light
                
                 ,
                 whether
                 in
                 a
                 looking-glasse
                 held
                 to
                 a
                 candle
                 ,
                 or
                 in
                 a
                 Sun-dyall
                 ,
                 will
                 be
                 the
                 very
                 same
                 ,
                 albeit
                 the
                 Candle
                 or
                 Dyall
                 stand
                 still
                 in
                 the
                 same
                 place
                 ;
                 if
                 so
                 we
                 move
                 the
                 Looking-glasse
                 the
                 same
                 way
                 from
                 the
                 Candle
                 ,
                 or
                 the
                 Dyall
                 the
                 same
                 way
                 from
                 the
                 Sunne
                 ,
                 by
                 which
                 the
                 Sun
                 did
                 move
                 from
                 the
                 Dyall
                 ,
                 or
                 the
                 Candle
                 was
                 moved
                 from
                 the
                 Looking-glasse
                 .
                 This
                 conclusion
                 is
                 
                 most
                 certaine
                 ,
                 [
                 That
                 the
                 motion
                 of
                 light
                 ,
                 according
                 to
                 the
                 motion
                 of
                 the
                 body
                 which
                 diffuseth
                 it
                 ,
                 doth
                 no
                 way
                 inferre
                 the
                 light
                 not
                 to
                 be
                 inherently
                 ,
                 (
                 according
                 to
                 the
                 inherency
                 which
                 it
                 hath
                 )
                 in
                 the
                 body
                 ,
                 through
                 which
                 it
                 is
                 diffused
                 ;
                 but
                 rather
                 that
                 this
                 light
                 ,
                 however
                 inherent
                 in
                 the
                 body
                 enlightned
                 ,
                 hath
                 a
                 perpetuall
                 indispensable
                 dependance
                 upon
                 the
                 light
                 of
                 the
                 body
                 which
                 produceth
                 it
                 ;
                 a
                 dependance
                 on
                 it
                 ,
                 not
                 onely
                 in
                 fieri
                 ,
                 that
                 is
                 ,
                 whilest
                 it
                 is
                 in
                 production
                 ,
                 which
                 is
                 in
                 an
                 instant
                 ;
                 but
                 a
                 dependance
                 in
                 facto
                 ,
                 so
                 long
                 as
                 it
                 continues
                 in
                 the
                 body
                 enlightned
                 .
                 And
                 we
                 cannot
                 better
                 conceive
                 the
                 manner
                 ,
                 how
                 a
                 line
                 should
                 be
                 made
                 by
                 the
                 continued
                 fluxe
                 of
                 a
                 point
                 ,
                 or
                 a
                 surface
                 by
                 the
                 continued
                 motion
                 of
                 a
                 line
                 ;
                 or
                 how
                 time
                 should
                 receive
                 its
                 continuation
                 from
                 the
                 continued
                 fluxe
                 of
                 an
                 instant
                 ,
                 than
                 by
                 observing
                 the
                 manner
                 how
                 light
                 being
                 produced
                 in
                 an
                 instant
                 in
                 the
                 body
                 ,
                 which
                 borrowes
                 it
                 (
                 the
                 extremity
                 of
                 it
                 being
                 terminated
                 to
                 a
                 mathematicall
                 point
                 or
                 line
                 )
                 doth
                 vary
                 its
                 place
                 of
                 residence
                 in
                 the
                 same
                 body
                 ,
                 moving
                 continually
                 from
                 one
                 part
                 to
                 another
                 ,
                 according
                 to
                 the
                 degrees
                 of
                 motion
                 ,
                 either
                 of
                 the
                 body
                 which
                 gives
                 the
                 light
                 ,
                 or
                 of
                 the
                 body
                 which
                 is
                 enlightned
                 ,
                 one
                 from
                 the
                 other
                 .
                 If
                 either
                 body
                 could
                 move
                 or
                 bee
                 moved
                 from
                 the
                 aspect
                 of
                 the
                 other
                 ,
                 in
                 an
                 instant
                 ,
                 the
                 light
                 would
                 remove
                 from
                 the
                 body
                 enlightned
                 in
                 the
                 same
                 instant
                 .
                 But
                 moving
                 as
                 it
                 doth
                 ,
                 the
                 motion
                 of
                 the
                 light
                 from
                 one
                 part
                 of
                 the
                 same
                 body
                 or
                 roome
                 into
                 another
                 ,
                 is
                 perpetuall
                 ;
                 there
                 is
                 no
                 interruption
                 in
                 the
                 motion
                 so
                 much
                 as
                 momentary
                 ,
                 no
                 interposition
                 of
                 darknesse
                 so
                 long
                 as
                 the
                 motion
                 
                 lasts
                 .
                 And
                 yet
                 it
                 is
                 not
                 the
                 same
                 numericall
                 light
                 ,
                 which
                 thus
                 moveth
                 in
                 the
                 bodie
                 or
                 roome
                 enlightned
                 .
                 There
                 is
                 a
                 continuall
                 production
                 of
                 light
                 fully
                 answerable
                 to
                 the
                 continuall
                 succession
                 of
                 the
                 motion
                 .
                 The
                 light
                 ,
                 whilest
                 in
                 motion
                 ,
                 continues
                 no
                 longer
                 the
                 same
                 than
                 the
                 aspect
                 betweene
                 the
                 bodie
                 enlightning
                 and
                 enlightned
                 continues
                 the
                 same
                 .
                 And
                 it
                 may
                 be
                 questioned
                 ,
                 whether
                 there
                 be
                 not
                 a
                 perpetuall
                 production
                 of
                 new
                 light
                 ,
                 even
                 whilest
                 neyther
                 the
                 body
                 enlightning
                 nor
                 enlightned
                 remove
                 one
                 from
                 the
                 other
                 ,
                 whilest
                 both
                 stand
                 or
                 rest
                 upon
                 their
                 severall
                 centers
                 .
              
               
                 3
                 But
                 what
                 ever
                 Philosophers
                 may
                 dispute
                 one
                 way
                 or
                 other
                 concerning
                 the
                 proper
                 subject
                 of
                 light
                 diffused
                 or
                 participated
                 ,
                 or
                 concerning
                 the
                 identifie
                 or
                 multiplication
                 of
                 it
                 in
                 bodies
                 not
                 lucent
                 in
                 themselves
                 ,
                 but
                 enlightned
                 :
                 the
                 dependance
                 of
                 borrowed
                 or
                 participated
                 light
                 upon
                 the
                 fountaine
                 of
                 light
                 ,
                 whence
                 it
                 is
                 borrowed
                 ,
                 is
                 the
                 most
                 perfect
                 Embleme
                 ,
                 which
                 the
                 eye
                 of
                 man
                 can
                 behold
                 ,
                 of
                 that
                 dependance
                 which
                 all
                 things
                 numerable
                 that
                 are
                 ,
                 or
                 can
                 be
                 ,
                 have
                 on
                 the
                 incomprehensible
                 Essence
                 ,
                 or
                 
                   inexhaustible
                   fountaine
                
                 of
                 Beeing
                 .
                 Whether
                 light
                 participated
                 or
                 diffused
                 ,
                 have
                 any
                 true
                 inherence
                 or
                 no
                 in
                 bodies
                 enlightned
                 ,
                 or
                 whether
                 it
                 be
                 present
                 with
                 them
                 or
                 in
                 them
                 ,
                 (
                 ad
                 modum
                 spiritalium
                 )
                 
                   after
                   such
                   a
                   manner
                
                 as
                 spirits
                 are
                 in
                 sublunary
                 bodies
                 ,
                 or
                 with
                 them
                 ;
                 this
                 is
                 certaine
                 ,
                 that
                 light
                 participated
                 ,
                 is
                 not
                 deduced
                 or
                 drawne
                 out
                 of
                 any
                 matter
                 praeexistent
                 ,
                 or
                 out
                 of
                 any
                 
                   positive
                   qualitie
                
                 inherent
                 ;
                 it
                 is
                 produced
                 out
                 of
                 darknes
                 or
                 want
                 of
                 light
                 .
                 And
                 herein
                 it
                 is
                 the
                 true
                 Embleme
                 of
                 created
                 Entities
                 ,
                 
                 which
                 were
                 not
                 made
                 of
                 any
                 entities
                 praeexistent
                 ,
                 but
                 of
                 nothing
                 .
                 As
                 light
                 participated
                 or
                 diffused
                 ,
                 hath
                 no
                 permanent
                 root
                 in
                 bodies
                 enlightned
                 :
                 So
                 things
                 created
                 have
                 not
                 their
                 root
                 of
                 beeing
                 in
                 any
                 maetter
                 praeexistent
                 ,
                 nor
                 hath
                 the
                 prime
                 matter
                 ,
                 of
                 which
                 things
                 generated
                 are
                 made
                 ,
                 any
                 root
                 precedent
                 out
                 of
                 which
                 it
                 groweth
                 .
                 Such
                 being
                 as
                 it
                 hath
                 ,
                 it
                 hath
                 intirely
                 by
                 its
                 perpetuall
                 dependance
                 upon
                 
                   beeing
                   it selfe
                
                 .
                 The
                 most
                 excellent
                 
                   numerable
                   beeing
                
                 that
                 can
                 be
                 imagined
                 ,
                 is
                 more
                 truely
                 participated
                 or
                 borrowed
                 from
                 beeing
                 it selfe
                 ,
                 than
                 the
                 light
                 of
                 the
                 Moone
                 or
                 Sarres
                 ,
                 than
                 the
                 light
                 in
                 the
                 
                   ayre
                   ,
                   water
                
                 ,
                 or
                 yce
                 ,
                 is
                 from
                 the
                 body
                 of
                 the
                 Sunne
                 .
                 And
                 albeit
                 the
                 formes
                 or
                 perfect
                 bodies
                 ,
                 which
                 ,
                 by
                 operation
                 of
                 efficients
                 naturall
                 ,
                 respectively
                 result
                 or
                 are
                 produced
                 out
                 of
                 the
                 matter
                 ,
                 have
                 a
                 being
                 distinct
                 from
                 the
                 matter
                 ,
                 out
                 of
                 which
                 they
                 are
                 made
                 or
                 produced
                 :
                 yet
                 even
                 these
                 have
                 the
                 same
                 immediate
                 dependency
                 upon
                 the
                 
                   incomprehensible
                   Essence
                
                 or
                 inexhaustible
                 fountaine
                 of
                 Beeing
                 ,
                 which
                 the
                 prime
                 matter
                 hath
                 .
                 As
                 the
                 resplendencie
                 or
                 irradiation
                 of
                 coloured
                 glasses
                 ,
                 be
                 they
                 
                   yellow
                   ,
                   greene
                
                 or
                 azure
                 ,
                 have
                 the
                 same
                 immediate
                 dependance
                 upon
                 the
                 light
                 of
                 the
                 Sunne
                 ,
                 which
                 the
                 light
                 diffused
                 throughout
                 the
                 heavens
                 ,
                 water
                 ,
                 ayre
                 ,
                 or
                 pure
                 glasses
                 ,
                 hath
                 ;
                 unlesse
                 the
                 Sun
                 send
                 forth
                 his
                 beames
                 upon
                 them
                 ,
                 these
                 colours
                 have
                 no
                 resplendencie
                 ,
                 they
                 cannot
                 affect
                 the
                 sense
                 of
                 sight
                 .
                 Nor
                 can
                 any
                 created
                 Agent
                 (
                 albeit
                 endowed
                 with
                 qualities
                 operative
                 ,
                 more
                 forcible
                 and
                 permanent
                 ,
                 than
                 any
                 coloured
                 glasses
                 can
                 bee
                 )
                 produce
                 any
                 reall
                 effect
                 ,
                 without
                 the
                 cooperation
                 or
                 coagencie
                 of
                 the
                 
                   incomprehensible
                   
                   Essence
                
                 ,
                 or
                 
                   inexhaustible
                   fountaine
                
                 of
                 Beeing
                 .
                 As
                 impossible
                 it
                 is
                 ,
                 that
                 any
                 agent
                 should
                 move
                 ,
                 or
                 be
                 moved
                 ,
                 otherwise
                 than
                 by
                 the
                 vertue
                 of
                 his
                 Almighty
                 power
                 ,
                 as
                 that
                 it
                 should
                 have
                 beeing
                 or
                 existence
                 (
                 extra
                 infinitum
                 esse
                 )
                 
                   without
                   his
                   infinite
                   Beeing
                   or
                   immensitie
                   ,
                
                 or
                 that
                 the
                 continuance
                 of
                 it
                 in
                 such
                 being
                 ,
                 should
                 not
                 be
                 comprehended
                 in
                 his
                 infinite
                 and
                 interminable
                 duration
                 ,
                 which
                 wee
                 call
                 Eternitie
                 .
                 Againe
                 ,
                 as
                 light
                 borrowed
                 or
                 diffused
                 throughout
                 this
                 inferiour
                 world
                 ,
                 hath
                 a
                 beeing
                 in
                 its
                 kinde
                 distinct
                 from
                 that
                 light
                 ,
                 which
                 is
                 permanently
                 seated
                 in
                 the
                 fountaine
                 of
                 light
                 ,
                 on
                 which
                 ,
                 notwithstanding
                 ,
                 all
                 borrowed
                 light
                 absolutely
                 depends
                 as
                 being
                 eminently
                 contained
                 in
                 it
                 :
                 so
                 every
                 numerable
                 beeing
                 ,
                 or
                 part
                 of
                 this
                 world
                 ,
                 the
                 Sunne
                 ,
                 the
                 Moone
                 ,
                 the
                 Starres
                 ,
                 the
                 
                   Elements
                   ,
                   mixt
                   bodies
                   ,
                   vegetables
                   ,
                   man
                   ,
                
                 and
                 beast
                 ,
                 have
                 their
                 proper
                 kinde
                 of
                 Beeing
                 distinct
                 each
                 from
                 other
                 ,
                 and
                 distinct
                 againe
                 from
                 the
                 incomprehensible
                 fountaine
                 of
                 beeing
                 ;
                 on
                 which
                 notwithstanding
                 all
                 of
                 them
                 have
                 more
                 immediate
                 ,
                 more
                 essentiall
                 dependance
                 ,
                 than
                 either
                 the
                 lights
                 ,
                 or
                 different
                 shapes
                 in
                 a
                 glasse
                 ,
                 have
                 on
                 the
                 Sunne
                 which
                 gives
                 the
                 light
                 ,
                 or
                 on
                 the
                 bodies
                 which
                 they
                 represent
                 .
                 And
                 in
                 this
                 incomprehensible
                 fountaine
                 of
                 beeing
                 ,
                 all
                 things
                 not
                 onely
                 which
                 are
                 ,
                 but
                 which
                 possibly
                 may
                 bee
                 ,
                 are
                 more
                 eminently
                 contained
                 ,
                 than
                 the
                 least-sparkles
                 or
                 portions
                 of
                 borrowed
                 light
                 ,
                 which
                 appeare
                 in
                 broken
                 glasses
                 ,
                 are
                 in
                 the
                 body
                 of
                 the
                 Sunne
                 .
              
               
                 4
                 In
                 this
                 point
                 onely
                 ,
                 or
                 in
                 this
                 especially
                 ,
                 is
                 the
                 production
                 of
                 light
                 in
                 this
                 inferiour
                 world
                 by
                 the
                 Sunne
                 ,
                 unlike
                 the
                 Creation
                 of
                 all
                 things
                 by
                 the
                 Almighty
                 
                 Father
                 of
                 lights
                 ,
                 in
                 that
                 the
                 Sunne
                 produceth
                 light
                 or
                 resplendency
                 ,
                 without
                 any
                 free
                 choice
                 or
                 intelligence
                 ,
                 but
                 by
                 a
                 necessitie
                 of
                 nature
                 ,
                 that
                 is
                 ,
                 it
                 so
                 produceth
                 light
                 ,
                 as
                 it
                 hath
                 no
                 power
                 not
                 to
                 produce
                 it
                 .
                 So
                 doth
                 not
                 the
                 Almighty
                 Father
                 eyther
                 create
                 the
                 things
                 that
                 are
                 ,
                 or
                 preserve
                 them
                 in
                 their
                 estate
                 of
                 beeing
                 ,
                 or
                 cooperate
                 with
                 them
                 in
                 the
                 production
                 of
                 such
                 effects
                 ,
                 as
                 they
                 in
                 their
                 severall
                 kindes
                 and
                 rankes
                 are
                 truly
                 said
                 to
                 produce
                 .
                 For
                 albeit
                 the
                 Almighty
                 Father
                 ,
                 bee
                 more
                 immutable
                 than
                 the
                 Sunne
                 ,
                 yet
                 is
                 hee
                 immutably
                 free
                 .
                 For
                 freedome
                 of
                 will
                 ,
                 by
                 which
                 creatures
                 rationall
                 exceede
                 all
                 creatures
                 meerly
                 naturall
                 ,
                 or
                 capable
                 of
                 no
                 better
                 endowment
                 then
                 sense
                 ,
                 being
                 a
                 true
                 and
                 reall
                 branch
                 of
                 beeing
                 ,
                 a
                 perfection
                 of
                 the
                 most
                 perfect
                 creatures
                 ,
                 must
                 be
                 as
                 truely
                 and
                 really
                 ,
                 though
                 in
                 an
                 
                   eminent
                   manner
                
                 ,
                 contained
                 in
                 the
                 Maker
                 of
                 all
                 things
                 ,
                 as
                 any
                 other
                 branch
                 of
                 
                   numerable
                   beeing
                
                 is
                 .
                 Now
                 the
                 object
                 of
                 this
                 freedome
                 of
                 will
                 in
                 the
                 Omnipotent
                 Maker
                 ,
                 is
                 not
                 onely
                 the
                 Creation
                 or
                 
                   not
                   creation
                
                 of
                 things
                 that
                 are
                 or
                 may
                 bee
                 ;
                 not
                 the
                 preservation
                 or
                 destruction
                 of
                 things
                 created
                 ,
                 or
                 of
                 the
                 severall
                 endowments
                 or
                 qualifications
                 :
                 but
                 part
                 of
                 this
                 object
                 of
                 divine
                 freedome
                 is
                 the
                 enabling
                 or
                 inhibiting
                 of
                 all
                 his
                 creatures
                 ,
                 to
                 exercise
                 those
                 qualities
                 or
                 faculties
                 which
                 are
                 to
                 them
                 most
                 naturall
                 ,
                 and
                 in
                 their
                 kinde
                 most
                 powerfull
                 .
                 Albeit
                 Nebuchadnezzar
                 had
                 power
                 to
                 make
                 the
                 flames
                 of
                 intēded
                 persecution
                 ,
                 much
                 hotter
                 than
                 any
                 ordinary
                 fire
                 ;
                 though
                 other
                 Tyrants
                 might
                 have
                 power
                 to
                 make
                 the
                 like
                 againe
                 ,
                 much
                 hotter
                 than
                 hee
                 did
                 ,
                 or
                 to
                 environ
                 Gods
                 Saints
                 with
                 the
                 fire
                 of
                 Hell
                 ;
                 yet
                 
                 if
                 the
                 Almighty
                 Creator
                 withdraw
                 the
                 influence
                 of
                 his
                 power
                 from
                 such
                 fire
                 or
                 flames
                 ,
                 they
                 can
                 have
                 no
                 more
                 power
                 to
                 burne
                 or
                 scorch
                 his
                 Servants
                 ,
                 than
                 they
                 have
                 to
                 coole
                 them
                 ;
                 although
                 we
                 suppose
                 their
                 nature
                 and
                 qualities
                 to
                 be
                 preserved
                 still
                 entire
                 ,
                 by
                 the
                 same
                 power
                 ,
                 by
                 which
                 they
                 were
                 created
                 .
                 For
                 as
                 (
                 but
                 now
                 )
                 was
                 said
                 ,
                 the
                 inhibition
                 or
                 enabling
                 of
                 naturall
                 qualities
                 or
                 faculties
                 to
                 exercise
                 their
                 native
                 force
                 ,
                 is
                 as
                 truely
                 the
                 object
                 of
                 divine
                 freedome
                 ,
                 as
                 the
                 preservation
                 or
                 destruction
                 of
                 the
                 Agents
                 themselves
                 ,
                 with
                 their
                 qualities
                 or
                 endowments
                 is
                 .
                 For
                 the
                 same
                 reason
                 ,
                 the
                 Sunne
                 was
                 no
                 way
                 wounded
                 in
                 his
                 substance
                 ,
                 nor
                 hurt
                 ,
                 nor
                 tainted
                 in
                 its
                 influence
                 or
                 other
                 qualitie
                 ,
                 when
                 ,
                 by
                 the
                 divine
                 power
                 ,
                 which
                 is
                 immutably
                 and
                 perpetually
                 free
                 ,
                 it
                 was
                 inhibited
                 in
                 its
                 course
                 or
                 motion
                 .
              
               
                 5
                 That
                 the
                 Almightie
                 Creator
                 neyther
                 in
                 our
                 time
                 ,
                 nor
                 in
                 the
                 times
                 long
                 before
                 us
                 ,
                 hath
                 laid
                 any
                 such
                 restraint
                 upon
                 the
                 Sunne
                 ,
                 that
                 it
                 should
                 not
                 move
                 ,
                 or
                 upon
                 the
                 fire
                 ,
                 that
                 it
                 should
                 not
                 burne
                 ,
                 is
                 not
                 from
                 any
                 restraint
                 which
                 hee
                 hath
                 laid
                 upon
                 his
                 power
                 by
                 his
                 eternall
                 decree
                 ;
                 but
                 from
                 his
                 immutable
                 and
                 
                   eternall
                   freedome
                
                 .
                 Wee
                 may
                 not
                 say
                 ,
                 that
                 he
                 cannot
                 ,
                 for
                 the
                 times
                 present
                 or
                 which
                 are
                 to
                 come
                 ,
                 lay
                 the
                 like
                 inhibition
                 upon
                 the
                 Sunne
                 ,
                 upon
                 the
                 fire
                 ,
                 or
                 upon
                 other
                 celestiall
                 or
                 sublunarie
                 bodies
                 ,
                 for
                 exercising
                 the
                 functions
                 most
                 naturall
                 to
                 them
                 .
                 That
                 hee
                 will
                 not
                 ,
                 at
                 any
                 time
                 ,
                 lay
                 the
                 like
                 restraint
                 upon
                 them
                 ,
                 wee
                 are
                 not
                 bound
                 to
                 beleeve
                 ,
                 untill
                 thus
                 much
                 be
                 by
                 his
                 word
                 revealed
                 unto
                 us
                 .
                 That
                 God
                 cannot
                 at
                 this
                 time
                 bring
                 such
                 a
                 generall
                 Inundation
                 
                 upon
                 the
                 earth
                 as
                 hee
                 did
                 in
                 the
                 dayes
                 of
                 Noah
                 ,
                 we
                 may
                 not
                 say
                 or
                 thinke
                 :
                 but
                 that
                 hee
                 will
                 not
                 destroy
                 the
                 world
                 by
                 water
                 ,
                 wee
                 must
                 beleeve
                 ,
                 because
                 wee
                 have
                 his
                 solemne
                 promise
                 to
                 this
                 purpose
                 sealed
                 unto
                 us
                 ,
                 by
                 the
                 signe
                 of
                 the
                 Bow
                 in
                 the
                 Cloud
                 .
                 But
                 when
                 the
                 iniquitie
                 of
                 this
                 present
                 world
                 shall
                 come
                 unto
                 the
                 same
                 height
                 and
                 measure
                 ,
                 which
                 the
                 old
                 world
                 had
                 made
                 up
                 ,
                 wee
                 beleeve
                 hee
                 will
                 destroy
                 it
                 by
                 fire
                 .
                 For
                 other
                 mutations
                 in
                 the
                 course
                 of
                 nature
                 ,
                 the
                 condition
                 or
                 exigence
                 of
                 times
                 ensuing
                 ,
                 may
                 be
                 such
                 ,
                 as
                 that
                 they
                 may
                 be
                 as
                 strange
                 and
                 miraculous
                 ,
                 as
                 at
                 any
                 time
                 heretofore
                 they
                 have
                 beene
                 .
                 The
                 not
                 interposing
                 of
                 miracles
                 in
                 these
                 our
                 dayes
                 ,
                 proceedes
                 not
                 from
                 any
                 Act
                 passed
                 by
                 the
                 Almightie
                 to
                 the
                 contrary
                 ,
                 nor
                 from
                 the
                 unchangeablenesse
                 of
                 his
                 eternall
                 will
                 ;
                 but
                 from
                 the
                 condition
                 or
                 course
                 ,
                 which
                 his
                 creatures
                 hold
                 
                   de
                   facto
                
                 ,
                 whose
                 condition
                 or
                 estate
                 is
                 in
                 it selfe
                 ,
                 and
                 by
                 his
                 Almighty
                 will
                 so
                 to
                 have
                 it
                 ,
                 so
                 changeable
                 and
                 so
                 improveable
                 to
                 different
                 purposes
                 ,
                 that
                 many
                 events
                 ,
                 which
                 to
                 our
                 observation
                 would
                 be
                 most
                 strange
                 ,
                 might
                 upon
                 speciall
                 occasions
                 be
                 produced
                 ,
                 without
                 any
                 change
                 or
                 alteration
                 in
                 his
                 power
                 ,
                 whose
                 exercise
                 
                   ad
                   extra
                
                 ,
                 that
                 is
                 ,
                 
                   in
                   respect
                   of
                   effects
                   producible
                   in
                   the
                   creature
                   ,
                
                 is
                 immutably
                 free
                 ,
                 untill
                 hee
                 promise
                 to
                 inhibit
                 them
                 ,
                 as
                 hee
                 hath
                 done
                 the
                 generall
                 Inundation
                 .
                 And
                 although
                 hee
                 be
                 most
                 immutable
                 in
                 all
                 his
                 promises
                 or
                 inhibitions
                 :
                 yet
                 doth
                 not
                 every
                 promise
                 or
                 inhibition
                 which
                 hee
                 makes
                 ,
                 induce
                 an
                 absolute
                 immutabilitie
                 or
                 necessitie
                 of
                 the
                 things
                 promised
                 or
                 inhibited
                 .
                 Their
                 immutabilitie
                 or
                 necessitie
                 is
                 the
                 
                 proper
                 effect
                 of
                 his
                 more
                 solemne
                 or
                 peculiar
                 promises
                 .
                 Nor
                 are
                 such
                 inhibitions
                 as
                 he
                 hath
                 set
                 unto
                 the
                 water
                 absolutely
                 necessary
                 from
                 Eternity
                 ,
                 but
                 grow
                 necessary
                 in
                 revolution
                 of
                 time
                 ,
                 by
                 the
                 changeable
                 condition
                 of
                 the
                 Creature
                 .
                 And
                 albeit
                 we
                 can
                 neither
                 prescribe
                 limits
                 to
                 his
                 will
                 ,
                 nor
                 conceive
                 any
                 reason
                 of
                 the
                 mutations
                 which
                 fall
                 out
                 in
                 the
                 Creatures
                 by
                 his
                 inhibition
                 ,
                 by
                 his
                 permission
                 ,
                 or
                 by
                 his
                 positive
                 enabling
                 them
                 to
                 exercise
                 their
                 native
                 functions
                 ;
                 yet
                 of
                 the
                 least
                 mutation
                 ,
                 that
                 can
                 fall
                 out
                 in
                 the
                 world
                 ,
                 he
                 knowes
                 a
                 cause
                 or
                 reason
                 ,
                 nor
                 doth
                 he
                 suffer
                 any
                 thing
                 to
                 be
                 done
                 ,
                 for
                 which
                 his
                 immutable
                 freedome
                 in
                 governing
                 the
                 world
                 ,
                 hath
                 not
                 an
                 eternall
                 rule
                 or
                 reason
                 infinitely
                 more
                 perfect
                 ,
                 than
                 the
                 wisest
                 man
                 living
                 can
                 give
                 any
                 for
                 his
                 best
                 Acts
                 or
                 undertakings
                 .
                 But
                 suppose
                 the
                 Sun
                 to
                 have
                 that
                 freedome
                 of
                 power
                 in
                 the
                 emission
                 or
                 not
                 emission
                 of
                 his
                 beames
                 ,
                 which
                 men
                 have
                 over
                 their
                 breath
                 ,
                 or
                 that
                 dexterity
                 in
                 tempering
                 or
                 moderating
                 its
                 light
                 or
                 influence
                 ,
                 which
                 skilfull
                 Musitians
                 have
                 in
                 modulating
                 their
                 voices
                 :
                 and
                 the
                 former
                 representation
                 of
                 that
                 power
                 which
                 God
                 hath
                 over
                 all
                 his
                 creatures
                 ,
                 and
                 of
                 their
                 dependance
                 on
                 him
                 in
                 their
                 beings
                 and
                 operations
                 by
                 the
                 dependance
                 which
                 light
                 hath
                 on
                 the
                 Sunne
                 ,
                 would
                 be
                 more
                 lively
                 and
                 full
                 .
              
               
                 6
                 But
                 the
                 Psalmist
                 hath
                 made
                 choice
                 of
                 that
                 free
                 power
                 ,
                 which
                 man
                 hath
                 over
                 his
                 
                   animall
                   faculties
                
                 ,
                 as
                 over
                 his
                 breath
                 or
                 operation
                 of
                 his
                 senses
                 ;
                 as
                 the
                 fairest
                 picture
                 of
                 Gods
                 free
                 power
                 creative
                 and
                 providence
                 over
                 his
                 Creatures
                 .
                 
                   These
                   wait
                   all
                   upon
                   thee
                   ,
                   that
                   thou
                   mightest
                   give
                   them
                   their
                   meat
                   in
                   
                   due
                   seasons
                   .
                   That
                   thou
                   givest
                   them
                   ,
                   they
                   gather
                   :
                   thou
                   openest
                   thine
                   hand
                   ,
                   they
                   are
                   filled
                   with
                   good
                   .
                   Thou
                   hidest
                   thy
                   face
                   ,
                   they
                   are
                   troubled
                   :
                   thou
                   takest
                   away
                   their
                   breath
                   ,
                   they
                   dye
                   ,
                   and
                   returne
                   to
                   their
                   dust
                   .
                   Thou
                   sendest
                   forth
                   thy
                   spirit
                   ,
                   they
                   are
                   created
                   :
                   and
                   thou
                   renewest
                   the
                   face
                   of
                   the
                   earth
                   .
                   The
                   glory
                   of
                   the
                   Lord
                   shall
                   endure
                   for
                   ever
                   :
                   the
                   Lord
                   shall
                   rejoyce
                   in
                   his
                   workes
                   .
                   He
                   looketh
                   on
                   the
                   earth
                   ,
                   and
                   it
                   trembleth
                   :
                   he
                   toucheth
                   the
                   hils
                   and
                   they
                   smoake
                   .
                   Psal
                   .
                   104.
                   vers
                   .
                   27.
                   &c.
                
                 Yet
                 even
                 in
                 these
                 and
                 the
                 like
                 emblematicall
                 expressions
                 of
                 the
                 Creators
                 free
                 power
                 over
                 his
                 Creatures
                 ,
                 or
                 in
                 the
                 choisest
                 that
                 can
                 bee
                 taken
                 or
                 gathered
                 out
                 of
                 the
                 Propheticall
                 descriptions
                 ,
                 from
                 the
                 exercise
                 of
                 mens
                 free
                 and
                 purest
                 thoughts
                 ,
                 there
                 will
                 still
                 remaine
                 this
                 disparity
                 :
                 We
                 cannot
                 alter
                 the
                 objects
                 of
                 our
                 intellectuall
                 or
                 abstract
                 contemplations
                 ,
                 without
                 some
                 alteration
                 or
                 change
                 of
                 Acts.
                 It
                 is
                 then
                 the
                 prerogative
                 of
                 the
                 
                   Almighty
                   ,
                   freely
                
                 to
                 will
                 things
                 most
                 contrary
                 and
                 different
                 ,
                 without
                 any
                 diversity
                 in
                 his
                 will.
                 And
                 this
                 his
                 free
                 will
                 not
                 onely
                 worketh
                 greater
                 varietie
                 or
                 change
                 in
                 the
                 Creature
                 ,
                 than
                 the
                 wits
                 of
                 all
                 men
                 in
                 the
                 world
                 can
                 conceive
                 ,
                 but
                 withall
                 
                   irresistibly
                   determines
                
                 the
                 issue
                 of
                 every
                 possible
                 change
                 ,
                 without
                 any
                 shadow
                 of
                 change
                 or
                 alteration
                 in
                 his
                 thoughts
                 or
                 resolutions
                 ;
                 which
                 in
                 him
                 are
                 not
                 many
                 ,
                 but
                 more
                 truly
                 one
                 infinity
                 ,
                 than
                 any
                 one
                 thought
                 in
                 us
                 is
                 one
                 .
                 This
                 disparity
                 betweene
                 the
                 Identity
                 of
                 his
                 Eternall
                 knowledge
                 ,
                 and
                 of
                 his
                 immutable
                 freedome
                 ,
                 and
                 the
                 manner
                 of
                 our
                 understanding
                 or
                 intellectuall
                 choice
                 ,
                 I
                 cannot
                 yet
                 better
                 represent
                 than
                 by
                 the
                 *
                 former
                 disparity
                 ,
                 betweene
                 the
                 circle
                 and
                 many
                 
                 sided
                 figures
                 .
                 Mans
                 purest
                 intellectuall
                 thoughts
                 or
                 actuall
                 choices
                 ,
                 are
                 in
                 the
                 contemplative
                 part
                 of
                 the
                 soule
                 ,
                 as
                 angles
                 are
                 in
                 many
                 sided
                 figures
                 ,
                 all
                 as
                 different
                 each
                 from
                 other
                 ,
                 as
                 one
                 angle
                 is
                 from
                 another
                 in
                 a
                 quadrangle
                 ,
                 and
                 every
                 one
                 is
                 as
                 distinct
                 from
                 the
                 substance
                 of
                 the
                 soule
                 wherein
                 they
                 are
                 ,
                 as
                 angles
                 in
                 a
                 quadrangle
                 are
                 from
                 the
                 sides
                 or
                 surface
                 of
                 it
                 .
                 But
                 those
                 which
                 wee
                 terme
                 ,
                 or
                 conceive
                 as
                 severall
                 Acts
                 or
                 exercises
                 of
                 the
                 Divine
                 power
                 ,
                 as
                 the
                 Act
                 of
                 creation
                 ,
                 the
                 act
                 of
                 preservation
                 ,
                 the
                 act
                 of
                 conseruation
                 ,
                 the
                 production
                 of
                 miracles
                 ,
                 &c.
                 are
                 in
                 the
                 Almighty
                 ,
                 not
                 so
                 much
                 distinct
                 one
                 from
                 another
                 ,
                 or
                 from
                 his
                 incomprehensible
                 essence
                 ,
                 as
                 the
                 Angles
                 in
                 a
                 circle
                 are
                 from
                 the
                 sides
                 or
                 from
                 the
                 circumference
                 ,
                 which
                 notwithstanding
                 is
                 a
                 totangle
                 ,
                 in
                 which
                 there
                 is
                 no
                 sensible
                 distinction
                 betweene
                 sides
                 and
                 Angles
                 ,
                 albeit
                 both
                 of
                 them
                 bee
                 truly
                 contained
                 in
                 the
                 circumference
                 ,
                 as
                 all
                 power
                 and
                 freedome
                 of
                 power
                 is
                 contained
                 in
                 the
                 
                   immutable
                   ,
                   infinite
                
                 and
                 incomprehensible
                 Essence
                 .
              
            
             
               
               
                 CHAP.
                 10.
                 
              
               
                 The
                 usuall
                 and
                 daily
                 operations
                 of
                 naturall
                 causes
                 with
                 their
                 severall
                 events
                 or
                 successes
                 ,
                 are
                 as
                 immediately
                 ascribed
                 to
                 the
                 Creator
                 by
                 the
                 Prophets
                 ,
                 as
                 the
                 first
                 Creation
                 of
                 all
                 things
                 ,
                 with
                 the
                 reasons
                 why
                 they
                 are
                 so
                 ascribed
                 .
              
               
                 1
                 FRom
                 the
                 forementioned
                 hundred
                 and
                 fourth
                 Psalme
                 ,
                 which
                 is
                 no
                 other
                 than
                 a
                 sweet
                 paraphrase
                 upon
                 the
                 sixe
                 dayes
                 work
                 of
                 Creation
                 ,
                 and
                 from
                 the
                 like
                 propheticall
                 emblazoning
                 of
                 Gods
                 glory
                 ,
                 which
                 amounts
                 from
                 consideration
                 of
                 his
                 workes
                 ;
                 the
                 intelligent
                 Reader
                 will
                 informe
                 himselfe
                 ,
                 that
                 the
                 continuall
                 rising
                 and
                 setting
                 of
                 the
                 Sunne
                 and
                 Moone
                 ,
                 their
                 incessant
                 diffusion
                 of
                 light
                 through
                 this
                 visible
                 World
                 ,
                 the
                 perpetuall
                 ascent
                 of
                 springing
                 waters
                 into
                 the
                 hills
                 ,
                 their
                 continuall
                 decursion
                 from
                 them
                 into
                 the
                 Sea
                 ,
                 the
                 limitation
                 of
                 the
                 Seas
                 ebbing
                 and
                 flowing
                 ,
                 the
                 daily
                 growth
                 of
                 plants
                 and
                 vegetables
                 ,
                 the
                 motion
                 of
                 living
                 things
                 on
                 the
                 earth
                 and
                 in
                 the
                 waters
                 ,
                 are
                 as
                 immediately
                 and
                 as
                 intirely
                 ascribed
                 unto
                 the
                 operative
                 power
                 of
                 the
                 Creator
                 ,
                 as
                 their
                 first
                 Creation
                 out
                 of
                 nothing
                 was
                 .
                 Yet
                 the
                 reason
                 of
                 their
                 ascribing
                 all
                 this
                 unto
                 the
                 immediate
                 and
                 sole
                 power
                 of
                 God
                 ,
                 will
                 no
                 way
                 warrant
                 the
                 truth
                 of
                 their
                 criticisme
                 ,
                 who
                 teach
                 that
                 neither
                 the
                 fire
                 doth
                 truly
                 heat
                 or
                 burne
                 ,
                 or
                 the
                 water
                 really
                 coole
                 or
                 moisten
                 ,
                 or
                 that
                 no
                 visible
                 creature
                 hath
                 any
                 reall
                 operation
                 
                 upon
                 another
                 ,
                 but
                 that
                 our
                 assigning
                 of
                 their
                 motions
                 or
                 operations
                 ,
                 as
                 true
                 causes
                 (
                 in
                 their
                 kind
                 )
                 of
                 the
                 effects
                 which
                 we
                 see
                 daily
                 produced
                 ,
                 is
                 but
                 a
                 solaecisme
                 of
                 vaine
                 Philosophy
                 ,
                 or
                 of
                 sciences
                 falsly
                 so
                 called
                 ;
                 whereas
                 the
                 right
                 resolution
                 of
                 this
                 solaecisme
                 into
                 distinct
                 and
                 Christian
                 phrase
                 ,
                 is
                 but
                 this
                 ,
                 
                   God
                   doth
                   produce
                   heat
                   ,
                   cold
                   ,
                   moisture
                   ,
                   vegetables
                   ,
                   and
                   other
                   living
                   things
                   ,
                
                 (
                 ad
                 praesentiam
                 creaturarum
                 )
                 
                   the
                   Fire
                   ,
                   Water
                   ,
                   Sunne
                   ,
                   Earth
                   ,
                   &c.
                   being
                   but
                   bare
                   witnesses
                   of
                   the
                   Creators
                   power
                   ,
                
                 which
                 is
                 manifested
                 in
                 them
                 ,
                 or
                 of
                 its
                 operation
                 in
                 their
                 presence
                 ,
                 by
                 which
                 operation
                 alone
                 ,
                 all
                 those
                 effects
                 are
                 produced
                 ,
                 which
                 the
                 Philosophers
                 ascribe
                 unto
                 the
                 Creatures
                 .
                 And
                 most
                 true
                 it
                 is
                 ,
                 that
                 the
                 Creator
                 doth
                 daily
                 worke
                 all
                 those
                 effects
                 ,
                 which
                 we
                 attribute
                 to
                 naturall
                 agents
                 :
                 yet
                 doth
                 hee
                 not
                 worke
                 such
                 effects
                 onely
                 in
                 them
                 ,
                 or
                 where
                 they
                 are
                 present
                 ,
                 but
                 he
                 truly
                 worketh
                 by
                 them
                 and
                 with
                 them
                 .
                 And
                 if
                 the
                 Omnipotent
                 power
                 be
                 truly
                 said
                 to
                 worke
                 by
                 and
                 with
                 natural
                 
                   meanes
                   or
                   causes
                
                 ,
                 they
                 must
                 truly
                 worke
                 
                   with
                   him
                
                 ,
                 in
                 their
                 kinde
                 .
                 When
                 the
                 Apostle
                 saith
                 ,
                 
                   in
                   him
                   wee
                   live
                   and
                   move
                   ,
                   and
                   have
                   our
                   beeing
                   ,
                
                 this
                 necessarily
                 implies
                 ,
                 that
                 wee
                 have
                 a
                 life
                 in
                 its
                 kinde
                 distinct
                 from
                 his
                 life
                 ,
                 a
                 motive
                 power
                 different
                 in
                 its
                 kinde
                 from
                 his
                 power
                 ,
                 a
                 kinde
                 of
                 beeing
                 likewise
                 distinct
                 from
                 his
                 infinite
                 Essence
                 ,
                 or
                 from
                 being-it-selfe
                 .
                 But
                 in
                 as
                 much
                 as
                 the
                 life
                 of
                 all
                 things
                 living
                 ,
                 the
                 motions
                 of
                 every
                 thing
                 that
                 moveth
                 ,
                 the
                 being
                 of
                 every
                 numerable
                 thing
                 ,
                 that
                 is
                 ,
                 hath
                 such
                 an
                 absolute
                 dependance
                 as
                 hath
                 been
                 declared
                 upon
                 his
                 creative
                 power
                 ;
                 hence
                 it
                 is
                 that
                 the
                 Prophets
                 and
                 Divine
                 Philosophers
                 ,
                 
                 ascribe
                 all
                 the
                 visible
                 effects
                 or
                 events
                 ,
                 which
                 time
                 presents
                 or
                 place
                 accompanieth
                 ,
                 no
                 lesse
                 intirely
                 to
                 the
                 Creator
                 ,
                 than
                 the
                 first
                 production
                 of
                 their
                 visible
                 and
                 naturall
                 causes
                 .
                 As
                 for
                 the
                 former
                 Critickes
                 ,
                 in
                 whose
                 language
                 ,
                 God
                 onely
                 worketh
                 in
                 his
                 creatures
                 ,
                 or
                 (
                 his
                 creatures
                 being
                 present
                 )
                 they
                 might
                 with
                 as
                 good
                 reason
                 ,
                 affirme
                 that
                 the
                 Sunne
                 did
                 not
                 really
                 move
                 ,
                 but
                 that
                 God
                 did
                 move
                 ,
                 the
                 Sun
                 being
                 present
                 ;
                 yet
                 could
                 he
                 not
                 move
                 or
                 create
                 motion
                 
                   ad
                   praesentiam
                
                 Solis
                 ,
                 unlesse
                 the
                 Sunne
                 did
                 truly
                 move
                 .
                 The
                 truth
                 is
                 ,
                 the
                 Sunne
                 doth
                 move
                 ,
                 or
                 is
                 moved
                 by
                 Gods
                 presence
                 in
                 it
                 ,
                 but
                 he
                 doth
                 not
                 move
                 with
                 it
                 or
                 by
                 it
                 .
                 But
                 with
                 the
                 Sunne
                 or
                 other
                 Creatures
                 ,
                 he
                 truly
                 worketh
                 ,
                 as
                 they
                 truly
                 worke
                 with
                 him
                 .
                 And
                 ,
                 by
                 this
                 concession
                 of
                 some
                 true
                 power
                 and
                 property
                 of
                 working
                 unto
                 naturall
                 Agents
                 ,
                 more
                 is
                 ascribed
                 to
                 the
                 Creator
                 of
                 all
                 things
                 ,
                 than
                 can
                 bee
                 ascribed
                 by
                 the
                 contrary
                 opinion
                 ,
                 which
                 utterly
                 denies
                 al
                 power
                 or
                 property
                 of
                 working
                 to
                 the
                 Creatures
                 .
                 For
                 he
                 that
                 denyes
                 any
                 effects
                 to
                 be
                 truly
                 wrought
                 by
                 them
                 ,
                 cannot
                 ascribe
                 their
                 abilities
                 or
                 operative
                 force
                 (
                 which
                 ,
                 in
                 his
                 opinion
                 ,
                 is
                 none
                 )
                 unto
                 their
                 Creator
                 .
                 But
                 *
                 Moses
                 taugh
                 the
                 Israelites
                 ,
                 that
                 it
                 was
                 God
                 which
                 gave
                 them
                 power
                 to
                 gather
                 substance
                 .
                 Nor
                 were
                 they
                 more
                 bound
                 to
                 praise
                 God
                 for
                 the
                 substance
                 which
                 they
                 gathered
                 ,
                 or
                 for
                 the
                 Manna
                 which
                 by
                 miracle
                 
                 hee
                 sent
                 unto
                 them
                 ,
                 than
                 for
                 the
                 〈◊〉
                 which
                 he
                 gave
                 them
                 to
                 gather
                 the
                 one
                 or
                 other
                 .
              
               
                 2
                 Ye●
                 is
                 not
                 this
                 absolute
                 and
                 immediate
                 dependance
                 ,
                 which
                 every
                 creature
                 ,
                 as
                 well
                 or
                 its
                 being
                 ,
                 as
                 for
                 its
                 power
                 or
                 exercise
                 of
                 it
                 ,
                 hath
                 o●
                 the
                 Almighty
                 Creator
                 ,
                 the
                 intire
                 ground
                 or
                 reason
                 ,
                 why
                 the
                 effects
                 which
                 are
                 (
                 in
                 their
                 kinde
                 )
                 produced
                 by
                 the
                 Creatures
                 ,
                 are
                 by
                 the
                 Prophets
                 wholly
                 ascribed
                 unto
                 power
                 Almighty
                 .
                 For
                 this
                 dependance
                 ,
                 or
                 the
                 reason
                 of
                 ascribing
                 all
                 things
                 to
                 God
                 which
                 is
                 grounded
                 on
                 it
                 ,
                 being
                 for
                 the
                 present
                 ●questred
                 ;
                 he
                 hath
                 a
                 peculiar
                 title
                 to
                 all
                 the
                 works
                 or
                 effects
                 ,
                 (
                 especially
                 to
                 all
                 of
                 greater
                 and
                 more
                 publique
                 consequence
                 )
                 which
                 the
                 Creatures
                 produce
                 ,
                 from
                 his
                 skill
                 or
                 wisedome
                 in
                 contriving
                 the
                 combination
                 of
                 second
                 causes
                 ,
                 with
                 their
                 severall
                 operations
                 ,
                 for
                 the
                 assequution
                 of
                 their
                 last
                 or
                 utmost
                 end
                 .
                 Nor
                 was
                 the
                 entitative
                 goodnesse
                 of
                 every
                 creature
                 in
                 his
                 kinde
                 ,
                 albeit
                 considered
                 in
                 that
                 perfection
                 wherein
                 God
                 made
                 it
                 ,
                 the
                 ground
                 or
                 reason
                 of
                 that
                 approbation
                 which
                 hee
                 bestowed
                 upon
                 them
                 ,
                 as
                 they
                 severally
                 began
                 to
                 bee
                 ,
                 or
                 after
                 hee
                 had
                 accomplished
                 them
                 all
                 .
                 God
                 (
                 saith
                 Moses
                 )
                 saw
                 all
                 that
                 he
                 had
                 made
                 ,
                 and
                 loe
                 it
                 was
                 exceeding
                 good
                 .
                 What
                 goodnesse
                 then
                 was
                 this
                 ,
                 which
                 hee
                 thus
                 commends
                 ?
                 the
                 goodnesse
                 of
                 order
                 or
                 of
                 harmony
                 betwixt
                 them
                 ,
                 as
                 they
                 were
                 parts
                 of
                 this
                 Vniverse
                 .
                 This
                 harmony
                 ,
                 was
                 the
                 accomplishment
                 of
                 his
                 severall
                 workes
                 ,
                 the
                 ground
                 of
                 his
                 praises
                 ,
                 and
                 the
                 complete
                 object
                 of
                 our
                 beleefe
                 of
                 this
                 Article
                 of
                 Creation
                 .
                 Hence
                 saith
                 the
                 Apostle
                 ,
                 
                   Heb.
                   11
                
                 By
                 faith
                 we
                 beleeve
                 ;
                 What
                 ?
                 
                   Secula
                   facta
                   esse
                
                 ,
                 nay
                 
                 more
                 then
                 so
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   that
                   the
                   worlds
                   were
                   harmonically
                   made
                   .
                
                 It
                 was
                 a
                 double
                 over-sight
                 in
                 some
                 good
                 Divines
                 ,
                 from
                 one
                 or
                 both
                 of
                 these
                 two
                 principles
                 ,
                 (
                 Omne
                 ens
                 qu●●ens
                 ,
                 est
                 bonum
                 ,
                 )
                 
                   What
                   soever
                   hath
                   being
                   is
                   good
                   ,
                
                 whatsoever
                 is
                 ,
                 was
                 made
                 by
                 God
                 ,
                 and
                 all
                 things
                 which
                 God
                 made
                 were
                 good
                 ;
                 to
                 infer
                 ,
                 that
                 sinne
                 or
                 morall
                 evill
                 could
                 have
                 no
                 positive
                 entitie
                 .
                 For
                 the
                 greater
                 the
                 entitative
                 goodnesse
                 of
                 any
                 creature
                 is
                 ,
                 the
                 greater
                 measure
                 of
                 morall
                 evill
                 it
                 alwayes
                 includes
                 ,
                 unlesse
                 its
                 entitative
                 goodnesse
                 hold
                 such
                 harmony
                 or
                 correspondency
                 with
                 the
                 rest
                 ,
                 as
                 may
                 helpe
                 to
                 make
                 up
                 or
                 support
                 that
                 goodnesse
                 of
                 order
                 ,
                 that
                 is
                 ,
                 that
                 goodnesse
                 of
                 coordination
                 amongst
                 themselves
                 ,
                 or
                 of
                 that
                 joint
                 subordination
                 unto
                 their
                 Creator
                 ,
                 which
                 he
                 first
                 framed
                 and
                 placed
                 in
                 this
                 Vniverse
                 ,
                 as
                 it
                 was
                 his
                 worke
                 .
                 Vnlesse
                 sinne
                 or
                 morall
                 evill
                 had
                 some
                 positive
                 entitie
                 ,
                 or
                 some
                 positive
                 degrees
                 or
                 measure
                 ,
                 all
                 sinnes
                 should
                 be
                 equall
                 ,
                 there
                 could
                 bee
                 no
                 different
                 kinds
                 of
                 sinne
                 ,
                 no
                 
                   numericall
                   difference
                
                 or
                 degrees
                 betwixt
                 particular
                 sinnes
                 of
                 the
                 same
                 kind
                 .
                 But
                 of
                 the
                 nature
                 of
                 sinne
                 or
                 morall
                 evill
                 ,
                 and
                 how
                 compatible
                 this
                 evill
                 is
                 with
                 goodnes
                 entitative
                 ,
                 more
                 at
                 large
                 ,
                 by
                 Gods
                 assistance
                 ,
                 in
                 the
                 Treatise
                 of
                 Originall
                 sinne
                 ,
                 or
                 the
                 estate
                 or
                 condition
                 of
                 the
                 sons
                 of
                 wrath
                 ,
                 which
                 estate
                 every
                 child
                 of
                 Adam
                 by
                 participation
                 of
                 this
                 first
                 sinne
                 doth
                 inherit
                 .
                 The
                 peculiar
                 title
                 which
                 the
                 Almighty
                 Creator
                 by
                 right
                 of
                 Creation
                 ,
                 or
                 by
                 the
                 combination
                 or
                 contrivance
                 of
                 naturall
                 and
                 intellectuall
                 agents
                 ,
                 hath
                 to
                 all
                 the
                 praises
                 ,
                 which
                 either
                 the
                 Souldier
                 or
                 *
                 Statesman
                 ,
                 the
                 Landlord
                 ,
                 the
                 Husbandman
                 ,
                 or
                 such
                 as
                 
                 live
                 by
                 Merchandizing
                 daily
                 rob
                 him
                 of
                 ,
                 will
                 come
                 more
                 fitly
                 to
                 be
                 declared
                 in
                 some
                 following
                 Treatises
                 of
                 Divine
                 speciall
                 providence
                 .
              
               
                 3
                 
                   If
                   the
                   Reader
                   desire
                   a
                   briefe
                   abstract
                   or
                   summe
                   of
                   what
                   hath
                   beene
                   said
                   of
                   Gods
                   power
                   in
                   creating
                   the
                   world
                   ,
                   or
                   of
                   the
                   reservation
                   of
                   this
                   free
                   power
                   unto
                   himselfe
                   to
                   alter
                   ,
                   to
                   innovate
                   or
                   amend
                   the
                   estate
                   wherein
                   he
                   hath
                   hitherto
                   preserved
                   it
                   ;
                   I
                   cannot
                   exhibite
                   this
                   generall
                
                 view
                 
                   more
                   clearly
                   or
                   more
                   succinctly
                   than
                
                 Iustin
                 Martyr
                 
                   hath
                   done
                   in
                   his
                   answer
                   to
                   the
                   fourth
                   question
                   of
                   the
                   Grecians
                   .
                   The
                   question
                   was
                   thus
                   proposed
                   ,
                   [
                   An
                   Deus
                   faciat
                   ,
                   feceritve
                   ,
                   facturusve
                   sit
                   :
                   Et
                   si
                   facit
                   ,
                   suaptene
                   voluntare
                   ,
                   an
                   praeter
                   voluntatem
                   ?
                   ]
                
                 Whether
                 God
                 do
                 make
                 the
                 things
                 that
                 are
                 ,
                 whether
                 hee
                 hath
                 made
                 the
                 things
                 that
                 have
                 beene
                 ,
                 whether
                 hee
                 will
                 make
                 other
                 things
                 which
                 yet
                 are
                 not
                 ,
                 or
                 the
                 things
                 which
                 are
                 ,
                 after
                 a
                 better
                 manner
                 than
                 as
                 yet
                 they
                 have
                 beene
                 made
                 :
                 or
                 if
                 he
                 be
                 or
                 hath
                 beene
                 a
                 maker
                 ,
                 or
                 continue
                 to
                 make
                 things
                 better
                 ,
                 whether
                 he
                 do
                 all
                 this
                 out
                 of
                 his
                 owne
                 free
                 will
                 ,
                 or
                 besides
                 his
                 will.
                 
                   His
                   full
                   answer
                   to
                   this
                   question
                   is
                   ,
                
                 Fecit
                 Deus
                 ,
                 &
                 facit
                 ,
                 &
                 facturus
                 est
                 ,
                 suapte
                 sponte
                 &
                 voluntate
                 :
                 nam
                 creaturam
                 ipse
                 condidit
                 ,
                 quae
                 antehac
                 non
                 fuerat
                 ,
                 volens
                 .
                 Eam
                 providentia
                 sua
                 in
                 eo
                 ut
                 sit
                 ,
                 conservat
                 :
                 quod
                 quidem
                 est
                 ,
                 facit
                 .
                 Quam
                 etiam
                 instauraturus
                 est
                 ,
                 &
                 in
                 statum
                 meliorem
                 redacturus
                 per
                 restitutionem
                 sive
                 renovationem
                 :
                 quod
                 est
                 facturus
                 est
                 :
                 ut
                 repurget
                 cam
                 ab
                 absurditate
                 omni
                 ,
                 ex
                 rationalium
                 ignavia
                 contracta
                 .
                 Non
                 quod
                 per
                 judicii
                 considerationem
                 &
                 deliberationem
                 posterius
                 id
                 quod
                 melius
                 sit
                 ,
                 invenerit
                 ;
                 sed
                 quod
                 longe
                 antea
                 &
                 prius
                 quam
                 mundum
                 condidit
                 ,
                 
                 constitutum
                 habuerit
                 ut
                 faceret
                 .
                 Neque
                 enim
                 possibile
                 est
                 ut
                 vel
                 ad
                 notionem
                 vel
                 ad
                 potentiam
                 ,
                 Deo
                 posterius
                 quidquam
                 accedat
                 ,
                 quod
                 prius
                 non
                 habuerit
                 .
                 Volentem
                 autem
                 Deum
                 mundum
                 creasse
                 ,
                 illud
                 est
                 documento
                 ,
                 quod
                 cum
                 Deus
                 potuerit
                 plures
                 efficere
                 soles
                 ,
                 non
                 plures
                 ,
                 sed
                 unum
                 duntaxat
                 effecerit
                 .
                 Nam
                 qui
                 plures
                 non
                 potest
                 condere
                 soles
                 ,
                 neque
                 unum
                 condere
                 potest
                 :
                 &
                 qui
                 unum
                 solem
                 creare
                 potuit
                 ,
                 necessario
                 quoque
                 plures
                 creare
                 potuit
                 .
                 Quomodo
                 igitur
                 quos
                 facere
                 potuit
                 plures
                 soles
                 ,
                 Deus
                 non
                 fecit
                 ,
                 nisi
                 certe
                 quod
                 plures
                 soles
                 facere
                 noluit
                 ?
                 Sin
                 quos
                 non
                 fecit
                 soles
                 ,
                 voluntate
                 non
                 fecit
                 :
                 perspicuam
                 utique
                 fuerit
                 ,
                 cum
                 etiam
                 quem
                 fecit
                 ,
                 voluntate
                 fecisse
                 .
                 Et
                 veluti
                 sol
                 ,
                 ita
                 &
                 reliquae
                 creaturae
                 partes
                 omnes
                 ,
                 quae
                 vel
                 obnoxiae
                 vel
                 non
                 obnoxiae
                 sunt
                 corruptibilitati
                 ,
                 ex
                 voluntate
                 Dei
                 &
                 id
                 quod
                 sint
                 ,
                 &
                 id
                 quod
                 hujusmodi
                 sint
                 ,
                 habent
                 .
              
            
             
               
               
                 CHAP.
                 11.
                 
              
               
                 Containing
                 the
                 summe
                 of
                 what
                 wee
                 are
                 to
                 beleeve
                 in
                 this
                 Article
                 of
                 Creation
                 ,
                 and
                 of
                 the
                 duties
                 whereto
                 it
                 binds
                 us
                 :
                 with
                 an
                 introduction
                 to
                 the
                 Article
                 of
                 His
                 providence
                 .
              
               
                 TO
                 beleeve
                 that
                 God
                 is
                 the
                 maker
                 of
                 Heaven
                 and
                 Earth
                 ,
                 and
                 of
                 all
                 things
                 visible
                 and
                 invisible
                 ,
                 includes
                 in
                 it
                 an
                 acknowledgement
                 not
                 onely
                 of
                 the
                 six
                 dayes
                 worke
                 ,
                 but
                 that
                 he
                 still
                 makes
                 all
                 things
                 that
                 are
                 ,
                 and
                 shal
                 make
                 all
                 things
                 which
                 hereafter
                 shall
                 be
                 .
                 So
                 long
                 as
                 any
                 thing
                 which
                 hath
                 beene
                 continues
                 in
                 beeing
                 ,
                 so
                 long
                 as
                 any
                 thing
                 which
                 now
                 is
                 not
                 ,
                 shall
                 beginne
                 or
                 not
                 cease
                 to
                 be
                 ,
                 so
                 long
                 the
                 Almighty
                 continues
                 a
                 Maker
                 .
                 And
                 in
                 as
                 much
                 as
                 some
                 things
                 which
                 are
                 made
                 ,
                 or
                 which
                 hereafter
                 shall
                 be
                 made
                 ,
                 shall
                 have
                 no
                 end
                 ,
                 he
                 continues
                 an
                 everlasting
                 Maker
                 .
                 This
                 title
                 of
                 Maker
                 is
                 none
                 of
                 his
                 Eternall
                 Attributes
                 ,
                 but
                 a
                 denomination
                 ascribed
                 unto
                 him
                 from
                 his
                 workes
                 which
                 all
                 had
                 their
                 beginning
                 in
                 time
                 ,
                 or
                 rather
                 with
                 time
                 ,
                 or
                 with
                 duration
                 finite
                 or
                 numerable
                 .
                 It
                 is
                 an
                 everlasting
                 Attribute
                 ,
                 for
                 that
                 properly
                 is
                 everlasting
                 ,
                 which
                 though
                 it
                 have
                 beginning
                 yet
                 it
                 hath
                 no
                 end
                 .
                 But
                 albeit
                 the
                 acts
                 or
                 exercises
                 of
                 his
                 will
                 or
                 power
                 had
                 a
                 beginning
                 with
                 the
                 world
                 ,
                 (
                 for
                 they
                 are
                 alwayes
                 in
                 the
                 creature
                 or
                 effect
                 )
                 yet
                 his
                 will
                 and
                 purpose
                 to
                 make
                 the
                 world
                 are
                 eternall
                 :
                 So
                 is
                 the
                 power
                 by
                 which
                 he
                 made
                 it
                 ,
                 so
                 is
                 the
                 combination
                 
                 of
                 all
                 these
                 ,
                 to
                 wit
                 ,
                 his
                 providence
                 ,
                 by
                 which
                 hee
                 orders
                 and
                 governes
                 all
                 things
                 ,
                 coeternall
                 to
                 his
                 essence
                 .
                 All
                 moderne
                 controversies
                 to
                 my
                 knowledge
                 account
                 it
                 an
                 heathenish
                 solecism
                 to
                 say
                 ,
                 God
                 only
                 did
                 make
                 or
                 hath
                 made
                 the
                 world
                 and
                 all
                 things
                 in
                 it
                 ,
                 he
                 doth
                 not
                 now
                 make
                 them
                 .
                 For
                 this
                 were
                 to
                 deny
                 the
                 necessity
                 of
                 his
                 everlasting
                 worke
                 in
                 preserving
                 ,
                 supporting
                 ,
                 and
                 continuing
                 all
                 things
                 in
                 their
                 proper
                 being
                 .
                 And
                 to
                 deny
                 this
                 ,
                 would
                 bee
                 more
                 than
                 a
                 solecisme
                 of
                 speech
                 ,
                 a
                 reall
                 branch
                 of
                 infidelity
                 .
                 Is
                 it
                 then
                 a
                 lesse
                 solecisme
                 of
                 speech
                 to
                 say
                 ,
                 or
                 a
                 smaller
                 portion
                 of
                 infidelity
                 to
                 thinke
                 ,
                 that
                 God
                 only
                 hath
                 decreed
                 before
                 all
                 times
                 what
                 shall
                 fall
                 out
                 in
                 time
                 ,
                 but
                 doth
                 not
                 now
                 decree
                 nor
                 shall
                 any
                 thing
                 hereafter
                 be
                 decreed
                 by
                 him
                 ?
                 Questionlesse
                 ,
                 if
                 his
                 decree
                 be
                 coeternall
                 to
                 his
                 power
                 ,
                 the
                 same
                 with
                 his
                 will
                 or
                 purpose
                 ,
                 if
                 hee
                 cease
                 not
                 to
                 worke
                 or
                 will
                 ,
                 he
                 ceaseth
                 not
                 to
                 worke
                 or
                 decree
                 .
                 He
                 did
                 decree
                 to
                 worke
                 when
                 he
                 did
                 not
                 worke
                 ,
                 or
                 produce
                 any
                 effect
                 
                   ad
                   extra
                
                 ,
                 but
                 hee
                 never
                 produced
                 any
                 effect
                 or
                 worke
                 when
                 hee
                 did
                 not
                 decree
                 .
                 For
                 he
                 worketh
                 all
                 things
                 by
                 the
                 Counsell
                 of
                 his
                 will
                 ,
                 not
                 by
                 the
                 Counsell
                 of
                 his
                 will
                 as
                 past
                 and
                 ended
                 ,
                 but
                 by
                 the
                 Counsell
                 of
                 his
                 will
                 ,
                 which
                 was
                 ,
                 which
                 is
                 ,
                 and
                 which
                 is
                 to
                 come
                 .
                 And
                 he
                 decreeth
                 all
                 things
                 for
                 the
                 times
                 present
                 after
                 the
                 selfe
                 same
                 manner
                 that
                 he
                 decreed
                 them
                 from
                 eternity
                 ,
                 otherwise
                 his
                 decree
                 were
                 not
                 eternall
                 ,
                 could
                 have
                 no
                 resemblance
                 of
                 eternity
                 .
                 To
                 infer
                 that
                 Gods
                 decree
                 is
                 an
                 act
                 past
                 ,
                 or
                 that
                 God
                 doth
                 not
                 now
                 decree
                 ,
                 because
                 he
                 hath
                 decreed
                 al
                 things
                 before
                 all
                 worlds
                 ,
                 is
                 a
                 solecisme
                 or
                 ignorance
                 ,
                 to
                 say
                 no
                 worse
                 ,
                 of
                 the
                 
                 same
                 nature
                 ,
                 quality
                 &
                 scantling
                 ,
                 as
                 if
                 you
                 shold
                 say
                 ,
                 God
                 was
                 before
                 the
                 world
                 was
                 ,
                 therefore
                 God
                 is
                 not
                 since
                 the
                 world
                 was
                 ,
                 nor
                 shall
                 be
                 after
                 the
                 end
                 of
                 this
                 world
                 .
                 For
                 the
                 world
                 could
                 neither
                 begin
                 ,
                 continue
                 ,
                 nor
                 cease
                 to
                 be
                 ,
                 but
                 by
                 his
                 eternall
                 and
                 irresistible
                 decree
                 ,
                 which
                 neither
                 hath
                 beginning
                 nor
                 end
                 ,
                 nor
                 can
                 admit
                 any
                 interposition
                 of
                 change
                 .
                 It
                 is
                 true
                 ,
                 that
                 if
                 we
                 consider
                 the
                 Deity
                 in
                 himselfe
                 or
                 his
                 decree
                 as
                 it
                 is
                 in
                 him
                 ,
                 or
                 the
                 same
                 with
                 him
                 ,
                 there
                 is
                 neither
                 praeteritum
                 nor
                 futurum
                 ,
                 no
                 such
                 difference
                 in
                 them
                 as
                 wee
                 character
                 or
                 notifie
                 by
                 these
                 termes
                 past
                 or
                 
                   to
                   come
                
                 :
                 yet
                 if
                 wee
                 consider
                 God
                 or
                 his
                 eternall
                 Decree
                 ,
                 as
                 they
                 include
                 a
                 reference
                 of
                 precedency
                 to
                 things
                 temporall
                 ,
                 past
                 ,
                 or
                 to
                 come
                 ,
                 or
                 as
                 times
                 current
                 have
                 coexistence
                 with
                 him
                 ,
                 wee
                 may
                 not
                 deny
                 that
                 God
                 was
                 before
                 all
                 times
                 ,
                 and
                 did
                 decree
                 things
                 to
                 come
                 ,
                 that
                 he
                 is
                 in
                 all
                 times
                 current
                 ,
                 and
                 doth
                 decree
                 the
                 issue
                 of
                 times
                 present
                 or
                 ensuing
                 .
                 Thus
                 in
                 all
                 times
                 ,
                 and
                 in
                 all
                 places
                 ,
                 the
                 Almighty
                 Father
                 is
                 present
                 with
                 us
                 ,
                 present
                 in
                 us
                 ,
                 as
                 our
                 maker
                 and
                 preserver
                 ,
                 present
                 by
                 his
                 eternall
                 providence
                 to
                 order
                 and
                 governe
                 us
                 .
                 And
                 the
                 government
                 of
                 the
                 world
                 ,
                 specially
                 of
                 Men
                 and
                 Angels
                 ,
                 is
                 in
                 true
                 Divinity
                 ,
                 the
                 proper
                 object
                 of
                 the
                 Eternall
                 Decree
                 .
                 And
                 if
                 God
                 be
                 thus
                 with
                 us
                 ,
                 nothing
                 can
                 goe
                 amisse
                 with
                 us
                 ,
                 save
                 only
                 by
                 our
                 ignorance
                 ,
                 by
                 our
                 misbeleefe
                 or
                 weake
                 beleefe
                 of
                 this
                 first
                 Article
                 .
              
               
                 2
                 The
                 true
                 ,
                 that
                 is
                 ,
                 the
                 firme
                 and
                 sound
                 beleefe
                 of
                 every
                 morall
                 or
                 sacred
                 truth
                 ,
                 specially
                 of
                 such
                 fundamental
                 truths
                 as
                 are
                 contained
                 in
                 this
                 Article
                 ,
                 alwayes
                 include
                 a
                 correspondency
                 in
                 the
                 beleever
                 
                 unto
                 the
                 thing
                 beleeved
                 .
                 And
                 this
                 correspondencie
                 must
                 have
                 its
                 place
                 ,
                 not
                 in
                 the
                 braine
                 or
                 apprehensive
                 faculty
                 onely
                 ,
                 but
                 in
                 the
                 affection
                 .
                 The
                 sympathy
                 of
                 affection
                 unto
                 the
                 thing
                 beleeved
                 ,
                 results
                 from
                 the
                 impression
                 which
                 the
                 speculative
                 forme
                 or
                 representation
                 in
                 the
                 braine
                 makes
                 upon
                 the
                 heart
                 ,
                 which
                 is
                 the
                 seat
                 of
                 the
                 affection
                 .
                 The
                 meanes
                 subordinate
                 to
                 the
                 Spirit
                 of
                 God
                 for
                 making
                 this
                 impression
                 ,
                 are
                 two
                 :
                 A
                 right
                 explication
                 or
                 branching
                 of
                 the
                 article
                 or
                 object
                 to
                 be
                 beleeved
                 :
                 &
                 a
                 serious
                 and
                 frequent
                 meditation
                 upon
                 the
                 object
                 rightly
                 branched
                 ,
                 or
                 a
                 taking
                 not
                 of
                 the
                 truth
                 onely
                 ,
                 but
                 the
                 consequences
                 of
                 it
                 into
                 deepe
                 and
                 setled
                 consideration
                 ;
                 or
                 as
                 we
                 say
                 ,
                 a
                 laying
                 of
                 both
                 to
                 heart
                 .
                 The
                 maine
                 branches
                 of
                 this
                 Article
                 are
                 three
                 :
                 First
                 ,
                 that
                 God
                 is
                 the
                 maker
                 of
                 all
                 men
                 that
                 are
                 ,
                 not
                 of
                 Adam
                 onely
                 .
                 Secondly
                 ,
                 that
                 he
                 is
                 the
                 preserver
                 of
                 all
                 .
                 Thirdly
                 ,
                 that
                 he
                 perpetually
                 ordereth
                 and
                 governeth
                 all
                 things
                 ,
                 even
                 the
                 thoughts
                 of
                 men
                 ,
                 by
                 the
                 irresistible
                 uncessant
                 working
                 of
                 his
                 Omnipotent
                 decree
                 or
                 will.
                 In
                 our
                 beleefe
                 of
                 the
                 two
                 first
                 branches
                 (
                 bee
                 it
                 lesse
                 or
                 more
                 ,
                 weake
                 or
                 strong
                 )
                 so
                 it
                 be
                 uniforme
                 ,
                 it
                 is
                 essentially
                 included
                 ,
                 that
                 God
                 is
                 good
                 to
                 all
                 ,
                 in
                 that
                 he
                 hath
                 given
                 life
                 and
                 being
                 unto
                 all
                 .
                 Of
                 this
                 his
                 goodnesse
                 no
                 man
                 can
                 want
                 store
                 of
                 witnesses
                 ,
                 so
                 long
                 as
                 either
                 he
                 injoyes
                 himselfe
                 or
                 the
                 necessary
                 supplyes
                 of
                 life
                 .
                 One
                 speciall
                 duty
                 ,
                 whereunto
                 the
                 beleefe
                 of
                 this
                 Article
                 doth
                 immediately
                 bind
                 all
                 men
                 ,
                 is
                 expresly
                 commended
                 to
                 us
                 by
                 our
                 Saviour
                 ,
                 
                   Matth.
                   6.
                
                 
                 The
                 generall
                 neglect
                 whereof
                 is
                 more
                 than
                 sufficient
                 to
                 condemne
                 not
                 the
                 Heathens
                 or
                 Infidels
                 onely
                 ,
                 but
                 
                 the
                 greatest
                 part
                 of
                 such
                 as
                 professe
                 the
                 Christian
                 Faith
                 ,
                 of
                 infidelity
                 :
                 
                   Take
                   no
                   thought
                   for
                   your
                   life
                   ,
                   what
                   ye
                   shall
                   eate
                   ,
                   or
                   what
                   ye
                   shall
                   drinke
                   ,
                   nor
                   yet
                   for
                   your
                   body
                   what
                   you
                   shall
                   put
                   on
                   .
                   Is
                   not
                   the
                   life
                   more
                   than
                   meat
                   ?
                   and
                   the
                   body
                   than
                   rayment
                   ?
                
                 It
                 is
                 a
                 sin
                 for
                 him
                 which
                 beleeves
                 that
                 God
                 hath
                 given
                 him
                 that
                 life
                 and
                 being
                 which
                 he
                 hath
                 ,
                 not
                 to
                 beleeve
                 that
                 God
                 did
                 give
                 him
                 both
                 for
                 his
                 greater
                 good
                 ,
                 or
                 that
                 he
                 will
                 not
                 increase
                 his
                 blessings
                 upon
                 him
                 ,
                 so
                 he
                 doe
                 not
                 distrust
                 his
                 fatherly
                 care
                 and
                 providence
                 :
                 A
                 greater
                 sinne
                 it
                 is
                 to
                 suspect
                 or
                 question
                 ,
                 whether
                 God
                 have
                 not
                 a
                 more
                 fatherly
                 care
                 over
                 all
                 men
                 ,
                 than
                 he
                 hath
                 over
                 other
                 creatures
                 .
                 So
                 our
                 Saviour
                 addes
                 ,
                 
                   Behold
                   the
                   fowles
                   of
                   the
                   ayre
                   :
                   For
                   they
                   sow
                   not
                   ,
                   neither
                   doe
                   they
                   reape
                   ,
                   nor
                   gather
                   into
                   barnes
                   ,
                   yet
                   your
                   heavenly
                   Father
                   feedeth
                   them
                   .
                   Are
                   ye
                   not
                   much
                   better
                   then
                   they
                   ?
                
                 In
                 that
                 God
                 hath
                 given
                 man
                 a
                 better
                 kind
                 of
                 life
                 and
                 being
                 than
                 the
                 fowles
                 of
                 the
                 ayre
                 ;
                 this
                 is
                 an
                 undoubted
                 pledge
                 unto
                 all
                 ,
                 that
                 he
                 hath
                 prepared
                 far
                 better
                 food
                 for
                 them
                 than
                 for
                 birds
                 and
                 beasts
                 ,
                 an
                 everlasting
                 food
                 ;
                 so
                 they
                 do
                 not
                 distrust
                 his
                 providence
                 .
                 And
                 as
                 hee
                 provideth
                 better
                 food
                 for
                 man
                 than
                 for
                 beast
                 ,
                 so
                 hath
                 he
                 better
                 rayment
                 for
                 them
                 in
                 store
                 ,
                 than
                 he
                 hath
                 for
                 vegetables
                 ;
                 so
                 they
                 will
                 seeke
                 it
                 from
                 him
                 ,
                 and
                 not
                 be
                 their
                 owne
                 carvers
                 .
                 
                   Which
                   of
                   you
                   by
                   taking
                   thought
                   can
                   add
                   one
                   cubit
                   unto
                   his
                   stature
                   ?
                   And
                   why
                   take
                   ye
                   thought
                   for
                   rayment
                   ?
                   Consider
                   the
                   Lillies
                   of
                   the
                   field
                   ,
                   how
                   they
                   grow
                   ;
                   they
                   toyle
                   not
                   ,
                   neither
                   do
                   they
                   spin
                   .
                   And
                   yet
                   I
                   say
                   unto
                   you
                   that
                   even
                   Salomon
                   in
                   all
                   his
                   glory
                   ,
                   was
                   not
                   arrayed
                   like
                   one
                   of
                   these
                   :
                   wherfore
                   if
                   God
                   so
                   cloath
                   the
                   grasse
                   of
                   the
                   field
                   ,
                   which
                   to
                   
                   day
                   is
                   and
                   to
                   morrow
                   is
                   cast
                   into
                   the
                   Oven
                   ;
                   shall
                   hee
                   not
                   much
                   more
                   cloath
                   you
                   ,
                   O
                   ye
                   of
                   little
                   faith
                   .
                
                 That
                 to
                 distrust
                 Gods
                 providence
                 or
                 doubt
                 of
                 his
                 love
                 ,
                 of
                 such
                 love
                 as
                 is
                 ready
                 to
                 bestow
                 better
                 rayment
                 upon
                 them
                 than
                 Salomon
                 in
                 all
                 his
                 royalty
                 had
                 ,
                 is
                 a
                 point
                 of
                 infidelity
                 ,
                 is
                 included
                 in
                 our
                 Saviours
                 inference
                 or
                 conclusion
                 :
                 
                   Therefore
                   take
                   no
                   thought
                   ,
                   saying
                   ,
                   What
                   shall
                   we
                   eate
                   ?
                   or
                   what
                   shall
                   we
                   drinke
                   ?
                   or
                   wherewithall
                   shall
                   we
                   be
                   cloathed
                   ?
                   For
                   after
                   all
                   these
                   things
                   do
                   the
                   Gentiles
                   seeke
                   .
                   For
                   your
                   heavenly
                   Father
                   knoweth
                   that
                   ye
                   have
                   need
                   of
                   all
                   these
                   things
                   .
                
                 Is
                 it
                 then
                 unlawfull
                 to
                 make
                 any
                 thing
                 which
                 the
                 Gentiles
                 sought
                 after
                 ,
                 any
                 part
                 of
                 our
                 care
                 ?
                 No
                 ,
                 the
                 Gentiles
                 after
                 their
                 fashion
                 ,
                 sought
                 after
                 God
                 ,
                 who
                 (
                 as
                 the
                 Apostle
                 saith
                 )
                 
                   giveth
                   to
                   all
                   life
                   and
                   breath
                   and
                   all
                   things
                   ,
                
                 even
                 to
                 the
                 Gentiles
                 ,
                 
                   that
                   they
                   should
                   seeke
                   the
                   Lord
                   :
                   if
                   happely
                   they
                   might
                   feele
                   after
                   him
                   and
                   finde
                   him
                   .
                   Acts
                   17.
                   25
                   ,
                   27.
                   
                
                 The
                 onely
                 reason
                 why
                 they
                 did
                 not
                 find
                 him
                 ,
                 was
                 because
                 they
                 sought
                 him
                 amisse
                 .
                 And
                 the
                 reason
                 why
                 they
                 sought
                 him
                 amiss
                 was
                 their
                 ignorance
                 of
                 this
                 truth
                 which
                 our
                 Saviour
                 and
                 S.
                 Paul
                 hath
                 taught
                 ,
                 to
                 wit
                 ,
                 that
                 God
                 did
                 give
                 the
                 very
                 Gentiles
                 themselves
                 food
                 and
                 rayment
                 ,
                 with
                 other
                 necessaries
                 of
                 life
                 ,
                 even
                 life
                 it selfe
                 ,
                 with
                 all
                 its
                 contentments
                 ,
                 to
                 the
                 end
                 that
                 they
                 might
                 seeke
                 him
                 and
                 taste
                 his
                 goodnesse
                 .
                 But
                 they
                 ran
                 counter
                 ,
                 and
                 sought
                 only
                 after
                 those
                 things
                 which
                 were
                 good
                 not
                 in
                 themselves
                 ,
                 but
                 as
                 they
                 were
                 pledges
                 of
                 his
                 goodnesse
                 .
                 And
                 the
                 more
                 eagerly
                 they
                 thus
                 sought
                 after
                 these
                 temporall
                 good
                 things
                 ,
                 the
                 further
                 they
                 ran
                 from
                 the
                 Fountaine
                 of
                 goodness
                 ,
                 which
                 alone
                 must
                 sweeten
                 
                 the
                 best
                 things
                 we
                 can
                 desire
                 ,
                 and
                 season
                 our
                 soules
                 for
                 the
                 right
                 entertainment
                 or
                 fruition
                 of
                 them
                 .
              
               
                 3
                 Our
                 speculative
                 assent
                 unto
                 this
                 Article
                 ,
                 or
                 approbation
                 of
                 this
                 truth
                 ,
                 whereof
                 these
                 Gentiles
                 were
                 ignorant
                 ,
                 will
                 rather
                 aggravate
                 than
                 mitigate
                 our
                 Saviours
                 censure
                 of
                 them
                 ;
                 if
                 we
                 be
                 as
                 greedy
                 seekers
                 after
                 the
                 necessities
                 of
                 life
                 ,
                 or
                 as
                 solicitous
                 hunters
                 after
                 superfluities
                 ,
                 as
                 the
                 Gentiles
                 were
                 .
                 The
                 distinctions
                 or
                 divisions
                 of
                 care
                 ,
                 with
                 annotations
                 what
                 kinde
                 of
                 care
                 ,
                 is
                 by
                 our
                 Saviour
                 forbidden
                 ,
                 what
                 allowed
                 of
                 ,
                 are
                 easie
                 to
                 be
                 found
                 almost
                 in
                 every
                 Writer
                 ,
                 especially
                 in
                 the
                 Expositors
                 of
                 that
                 6.
                 chapter
                 of
                 Matthew
                 .
                 But
                 whether
                 through
                 the
                 default
                 of
                 hearers
                 or
                 of
                 teachers
                 ,
                 or
                 respectively
                 of
                 both
                 :
                 too
                 much
                 liberty
                 is
                 every
                 where
                 taken
                 for
                 employing
                 the
                 greatest
                 part
                 of
                 mens
                 times
                 and
                 indeavours
                 in
                 providing
                 things
                 of
                 this
                 life
                 .
                 Notwithstanding
                 all
                 the
                 prohibitions
                 which
                 have
                 been
                 given
                 by
                 our
                 Saviour
                 to
                 the
                 contrary
                 :
                 Covetousnesse
                 and
                 ambition
                 ,
                 the
                 two
                 grand
                 enemies
                 of
                 beleefe
                 in
                 God
                 and
                 his
                 loving
                 providence
                 ,
                 have
                 no
                 where
                 in
                 any
                 age
                 thriven
                 better
                 ,
                 than
                 amongst
                 zealous
                 Christian
                 professors
                 in
                 these
                 later
                 times
                 .
                 And
                 which
                 is
                 most
                 to
                 be
                 lamented
                 ,
                 Scripture
                 is
                 secretly
                 opposed
                 to
                 Scripture
                 for
                 justifying
                 or
                 countenancing
                 unchristian
                 care
                 of
                 wordly
                 matters
                 .
                 The
                 warrant
                 ,
                 which
                 many
                 take
                 to
                 themselves
                 from
                 the
                 mistaken
                 sense
                 of
                 one
                 place
                 in
                 S.
                 *
                 
                   Paul
                   ,
                   He
                   that
                   provideth
                   not
                   for
                   his
                   family
                   is
                   worse
                   then
                   an
                   Infidell
                   ,
                
                 is
                 used
                 as
                 a
                 countermand
                 to
                 our
                 Saviours
                 prohibition
                 .
                 For
                 the
                 right
                 limitation
                 whereof
                 ,
                 the
                 onely
                 caveat
                 which
                 I
                 have
                 to
                 commend
                 unto
                 the
                 Reader
                 ,
                 is
                 this
                 ,
                 
                 As
                 S.
                 Paul
                 ,
                 how
                 mightily
                 soever
                 he
                 debase
                 workes
                 ,
                 not
                 ceremoniall
                 onely
                 ,
                 but
                 morall
                 ,
                 doth
                 never
                 denie
                 their
                 use
                 or
                 necessity
                 either
                 for
                 attaining
                 to
                 justification
                 ,
                 or
                 for
                 making
                 our
                 Election
                 sure
                 ,
                 but
                 onely
                 seeks
                 to
                 strengthen
                 our
                 relyance
                 upon
                 Gods
                 mercies
                 in
                 Christ
                 by
                 denyall
                 of
                 our selves
                 ,
                 and
                 of
                 the
                 best
                 works
                 which
                 we
                 can
                 do
                 ,
                 whether
                 before
                 regeneration
                 or
                 after
                 :
                 so
                 our
                 Saviour
                 ,
                 albeit
                 he
                 seeme
                 universally
                 to
                 forbid
                 all
                 care
                 of
                 minding
                 temporall
                 contentments
                 ,
                 yet
                 in
                 deed
                 and
                 reall
                 meaning
                 ,
                 forbids
                 us
                 onely
                 to
                 place
                 any
                 part
                 of
                 our
                 hopes
                 or
                 confidence
                 in
                 our
                 owne
                 endeavours
                 .
                 He
                 doth
                 not
                 simply
                 forbid
                 all
                 care
                 of
                 things
                 temporall
                 ,
                 but
                 so
                 farre
                 onely
                 as
                 it
                 is
                 an
                 hindrance
                 to
                 our
                 care
                 and
                 watchfulnesse
                 for
                 trying
                 and
                 tasting
                 the
                 goodnesse
                 of
                 God
                 ,
                 or
                 as
                 it
                 weakens
                 our
                 relyance
                 upon
                 his
                 fatherly
                 providence
                 .
                 If
                 we
                 be
                 watchfull
                 in
                 prayer
                 ,
                 and
                 frequent
                 in
                 meditations
                 upon
                 Gods
                 goodnesse
                 already
                 experienced
                 ,
                 our
                 care
                 of
                 heavenly
                 things
                 and
                 estimate
                 of
                 Gods
                 goodnesse
                 will
                 better
                 teach
                 every
                 one
                 of
                 us
                 in
                 his
                 severall
                 calling
                 ,
                 the
                 right
                 limitation
                 of
                 his
                 domestique
                 cares
                 ,
                 than
                 any
                 generall
                 rule
                 which
                 can
                 be
                 gathered
                 from
                 the
                 nature
                 ,
                 quality
                 ,
                 or
                 quantity
                 of
                 cares
                 .
                 For
                 conclusion
                 ,
                 he
                 which
                 forbids
                 us
                 to
                 take
                 care
                 for
                 the
                 morrow
                 ,
                 commands
                 us
                 to
                 pray
                 this
                 day
                 for
                 to
                 morrowes
                 bread
                 ,
                 that
                 is
                 ,
                 to
                 pray
                 every
                 day
                 for
                 the
                 good
                 successe
                 or
                 blessings
                 of
                 the
                 dayes
                 following
                 ,
                 with
                 all
                 attention
                 and
                 watchfulnesse
                 .
              
               
                 4
                 Another
                 fundamentall
                 duty
                 ,
                 and
                 one
                 of
                 the
                 most
                 formall
                 effects
                 of
                 faith
                 ,
                 as
                 it
                 respects
                 this
                 Article
                 ,
                 is
                 that
                 of
                 the
                 Preacher
                 ,
                 Ecclesiastes
                 the
                 12.
                 
                 vers
                 .
                 1.
                 
                 
                   Remember
                   now
                   thy
                   Creator
                   in
                   the
                   dayes
                   of
                   thy
                   youth
                   .
                
                 But
                 why
                 is
                 this
                 duty
                 in
                 particular
                 prest
                 upon
                 youth
                 ?
                 Because
                 the
                 prints
                 of
                 Gods
                 creative
                 power
                 are
                 then
                 most
                 fresh
                 in
                 our
                 nature
                 ,
                 and
                 might
                 transmit
                 a
                 fairer
                 copy
                 or
                 truer
                 estimate
                 of
                 the
                 Creators
                 goodnesse
                 unto
                 old
                 age
                 ,
                 than
                 old
                 age
                 can
                 take
                 any
                 :
                 so
                 young
                 men
                 by
                 often
                 reflecting
                 upon
                 the
                 present
                 comforts
                 of
                 health
                 and
                 strength
                 ,
                 upon
                 the
                 activity
                 of
                 body
                 ,
                 the
                 quicknesse
                 of
                 sense
                 and
                 spirit
                 ,
                 would
                 ingrosse
                 them
                 deeply
                 in
                 their
                 memories
                 .
                 Youth
                 then
                 is
                 the
                 fittest
                 season
                 for
                 estimating
                 the
                 benefits
                 of
                 Creation
                 ,
                 and
                 old
                 age
                 the
                 choicest
                 time
                 for
                 surveying
                 our
                 unthankfulnesse
                 to
                 our
                 Creator
                 .
                 If
                 the
                 former
                 contentments
                 of
                 youth
                 ,
                 with
                 the
                 comforts
                 which
                 accompany
                 our
                 best
                 thoughts
                 and
                 actions
                 ,
                 were
                 truly
                 calculated
                 in
                 our
                 fresh
                 and
                 choicest
                 daies
                 ,
                 and
                 rightly
                 waighed
                 upon
                 their
                 proper
                 center
                 ,
                 our
                 thankfulnesse
                 would
                 reciprocate
                 upon
                 the
                 Fountaine
                 from
                 which
                 they
                 flow
                 ,
                 and
                 be
                 returned
                 to
                 their
                 doner
                 in
                 a
                 measure
                 equiponderant
                 to
                 their
                 waight
                 upon
                 our
                 soules
                 .
                 And
                 nothing
                 but
                 want
                 of
                 thankfulnesse
                 in
                 such
                 as
                 have
                 tasted
                 the
                 ordinary
                 benefits
                 of
                 Creation
                 ,
                 can
                 hinder
                 the
                 descent
                 of
                 Gods
                 choice
                 of
                 blessings
                 in
                 great
                 abundance
                 .
                 Would
                 we
                 but
                 sequester
                 that
                 delight
                 which
                 we
                 take
                 in
                 health
                 and
                 strength
                 from
                 our selves
                 ,
                 and
                 surrender
                 it
                 wholly
                 into
                 his
                 hands
                 that
                 gave
                 it
                 ,
                 he
                 is
                 still
                 ready
                 to
                 renew
                 and
                 better
                 our
                 present
                 and
                 former
                 estate
                 .
                 Did
                 we
                 empty
                 our
                 hearts
                 of
                 pride
                 ,
                 of
                 selfe-delight
                 ,
                 or
                 complacency
                 ,
                 by
                 powring
                 forth
                 such
                 joyfull
                 thanks
                 giving
                 as
                 the
                 Psalmist
                 doth
                 ,
                 It
                 is
                 he
                 that
                 hath
                 made
                 us
                 ,
                 and
                 not
                 wee
                 our
                 
                 selves
                 :
                 ●t
                 is
                 he
                 that
                 gives
                 us
                 all
                 those
                 good
                 things
                 wherein
                 we
                 joy
                 ,
                 we
                 did
                 not
                 receive
                 them
                 from
                 our
                 friends
                 or
                 parents
                 ,
                 wee
                 cannot
                 take
                 them
                 to
                 our selves
                 :
                 the
                 same
                 Lord
                 ,
                 as
                 the
                 Psalmist
                 elsewhere
                 avoucheth
                 ,
                 would
                 give
                 us
                 our
                 hearts
                 desire
                 ,
                 even
                 fill
                 our
                 hearts
                 with
                 joy
                 and
                 gladnesse
                 which
                 shall
                 never
                 saile
                 or
                 decrease
                 .
                 This
                 is
                 his
                 sole
                 and
                 proper
                 gift
                 ,
                 for
                 though
                 we
                 could
                 take
                 unto
                 our selves
                 all
                 the
                 temporary
                 contentments
                 of
                 transitory
                 pleasures
                 ,
                 which
                 either
                 our
                 hearts
                 could
                 wish
                 ,
                 or
                 our
                 inventions
                 calculate
                 ,
                 yet
                 should
                 wee
                 not
                 have
                 our
                 hearts
                 desire
                 ,
                 so
                 long
                 as
                 we
                 fixe
                 our
                 delight
                 either
                 in
                 the
                 things
                 enjoyed
                 ,
                 or
                 in
                 the
                 enjoying
                 of
                 them
                 ,
                 and
                 not
                 in
                 the
                 Lord
                 which
                 gave
                 them
                 unto
                 us
                 ,
                 and
                 us
                 power
                 to
                 enjoy
                 them
                 .
              
               
                 From
                 thus
                 delighting
                 in
                 the
                 Lord
                 ,
                 or
                 from
                 rendring
                 according
                 to
                 the
                 benefits
                 bestowed
                 upon
                 us
                 ,
                 the
                 generall
                 withdrawments
                 are
                 but
                 two
                 .
                 First
                 ,
                 an
                 over
                 prizing
                 of
                 such
                 externalls
                 as
                 procure
                 or
                 increase
                 our
                 contentments
                 .
                 Secondly
                 ,
                 an
                 ouervaluing
                 the
                 feare
                 or
                 dread
                 of
                 mens
                 persons
                 ,
                 or
                 other
                 externalls
                 which
                 seeme
                 to
                 menace
                 disgrace
                 ,
                 vexation
                 ,
                 or
                 torment
                 unto
                 us
                 ,
                 if
                 we
                 should
                 doe
                 as
                 in
                 our
                 calmest
                 thoughts
                 we
                 often
                 desire
                 to
                 doe
                 .
                 The
                 sinister
                 sway
                 of
                 both
                 temptations
                 or
                 withdrawments
                 from
                 the
                 duties
                 commended
                 unto
                 us
                 ,
                 cannot
                 be
                 otherwise
                 counterpoized
                 than
                 by
                 taking
                 the
                 last
                 branch
                 of
                 this
                 Article
                 into
                 deepe
                 and
                 serious
                 consideration
                 .
                 The
                 last
                 branch
                 was
                 ,
                 that
                 God
                 doth
                 nor
                 onely
                 make
                 and
                 preserve
                 us
                 ,
                 but
                 doth
                 withall
                 perpetually
                 order
                 ,
                 direct
                 ,
                 and
                 governe
                 both
                 us
                 and
                 all
                 the
                 externalls
                 which
                 we
                 love
                 or
                 feare
                 ,
                 by
                 his
                 all-seeing
                 ,
                 
                 ever-working
                 Decree
                 or
                 Counsell
                 .
                 If
                 our
                 soules
                 or
                 senses
                 have
                 for
                 once
                 or
                 twice
                 beene
                 overjoyed
                 with
                 the
                 possession
                 of
                 any
                 externalls
                 or
                 instrumentall
                 causes
                 of
                 contentment
                 ,
                 let
                 us
                 call
                 to
                 minde
                 ,
                 that
                 as
                 the
                 Almighty
                 Creator
                 gives
                 both
                 us
                 and
                 them
                 their
                 being
                 ,
                 so
                 hee
                 likewise
                 stints
                 and
                 limits
                 as
                 well
                 their
                 operations
                 ,
                 as
                 our
                 capacities
                 to
                 receive
                 their
                 impressions
                 at
                 his
                 pleasure
                 .
                 The
                 same
                 externalls
                 which
                 formerly
                 wrought
                 our
                 comfort
                 or
                 contentments
                 ,
                 may
                 procure
                 our
                 griefe
                 and
                 misery
                 by
                 too
                 much
                 or
                 unseasonable
                 familiarity
                 with
                 them
                 ,
                 or
                 fruition
                 of
                 them
                 .
                 If
                 in
                 feare
                 or
                 dread
                 of
                 evill
                 menaced
                 by
                 man
                 ,
                 or
                 represented
                 to
                 us
                 by
                 fire
                 ,
                 by
                 sword
                 ,
                 or
                 other
                 unruly
                 instruments
                 of
                 wrath
                 or
                 vengeance
                 ,
                 wee
                 cannot
                 hope
                 that
                 the
                 Almighty
                 Creator
                 will
                 by
                 miracle
                 abate
                 their
                 strength
                 ,
                 or
                 inhibit
                 the
                 exercise
                 of
                 their
                 native
                 qualities
                 or
                 dispositions
                 ,
                 as
                 he
                 did
                 in
                 Daniel
                 and
                 the
                 three
                 childrens
                 cases
                 ;
                 yet
                 unlesse
                 our
                 faith
                 in
                 the
                 last
                 branch
                 of
                 this
                 Article
                 faile
                 ,
                 it
                 will
                 confirme
                 us
                 in
                 this
                 resolution
                 ,
                 that
                 he
                 can
                 and
                 will
                 so
                 contrive
                 the
                 concurrence
                 of
                 hurtfull
                 agents
                 ,
                 as
                 they
                 shall
                 become
                 instruments
                 of
                 greater
                 good
                 to
                 such
                 as
                 love
                 him
                 ,
                 and
                 in
                 temptations
                 adhere
                 unto
                 him
                 .
                 The
                 rule
                 or
                 Maxime
                 is
                 universally
                 true
                 :
                 No
                 agent
                 or
                 instrument
                 ,
                 whether
                 of
                 temporall
                 harme
                 or
                 comfort
                 ,
                 whether
                 of
                 joy
                 or
                 griefe
                 ,
                 can
                 worke
                 any
                 other
                 wayes
                 or
                 any
                 further
                 than
                 he
                 by
                 his
                 Eternall
                 Decree
                 or
                 Providence
                 hath
                 appointed
                 it
                 for
                 the
                 present
                 to
                 worke
                 .
                 And
                 in
                 that
                 promise
                 made
                 unto
                 us
                 by
                 our
                 Apostle
                 ,
                 
                   That
                   hee
                   will
                   not
                   suffer
                   us
                   to
                   bee
                   tempted
                   above
                   our
                   strength
                
                 ;
                 it
                 is
                 included
                 that
                 he
                 will
                 so
                 restraine
                 or
                 abate
                 the
                 
                 force
                 and
                 efficacy
                 of
                 all
                 second
                 causes
                 ,
                 as
                 they
                 shall
                 not
                 conquer
                 our
                 patience
                 or
                 quell
                 the
                 comfort
                 of
                 our
                 unwounded
                 conscience
                 .
              
            
             
               
                 CHAP.
                 12.
                 
              
               
                 Though
                 nothing
                 can
                 fall
                 out
                 otherwise
                 then
                 God
                 hath
                 decreed
                 :
                 yet
                 God
                 hath
                 decreed
                 that
                 many
                 things
                 may
                 fall
                 out
                 otherwise
                 than
                 they
                 doe
                 .
              
               
                 1
                 MEn
                 ,
                 otherwise
                 of
                 light
                 and
                 vaine
                 behaviour
                 ,
                 gaine
                 oftentimes
                 respect
                 amongst
                 the
                 multitude
                 by
                 pretended
                 descent
                 from
                 worthy
                 Families
                 ,
                 with
                 whom
                 their
                 names
                 have
                 some
                 alliance
                 :
                 so
                 doe
                 inconsiderate
                 positions
                 or
                 conclusions
                 dangerously
                 erronious
                 ,
                 many
                 times
                 get
                 more
                 esteeme
                 among
                 the
                 Learned
                 ,
                 than
                 ordinary
                 truths
                 doe
                 ,
                 as
                 being
                 mistaken
                 for
                 the
                 true
                 and
                 naturall
                 off-springs
                 of
                 undoubted
                 Maximes
                 .
                 There
                 is
                 no
                 Christian
                 ,
                 but
                 thinkes
                 himselfe
                 bound
                 upon
                 his
                 allegiance
                 to
                 submit
                 his
                 assent
                 unto
                 the
                 former
                 Principle
                 ,
                 
                   [
                   It
                   is
                   impossible
                   ,
                   that
                   any
                   thing
                   should
                   be
                   ,
                   which
                   God
                   hath
                   decreed
                   not
                   to
                   be
                   ;
                   or
                   any
                   thing
                   which
                   is
                   ,
                   should
                   otherwise
                   bee
                   ,
                   than
                   God
                   hath
                   decreed
                   it
                   should
                   be
                   .
                   ]
                
                 And
                 many
                 which
                 make
                 a
                 conscience
                 as
                 well
                 of
                 their
                 words
                 as
                 of
                 their
                 wayes
                 ,
                 (
                 herein
                 perhaps
                 especially
                 faulty
                 ,
                 that
                 they
                 are
                 too
                 zealously
                 
                 sollicitous
                 not
                 to
                 speake
                 amisse
                 ,
                 )
                 make
                 no
                 scruple
                 of
                 entertaining
                 these
                 and
                 the
                 like
                 inferences
                 following
                 ,
                 as
                 naturally
                 descending
                 from
                 the
                 former
                 Maxime
                 :
                 
                   [
                   It
                   is
                   impossible
                   ought
                   should
                   fall
                   out
                   otherwise
                   than
                   it
                   doth
                   :
                   all
                   things
                   in
                   respect
                   of
                   God
                   and
                   his
                   Omnipotent
                   Decree
                   ,
                   are
                   necessary
                   :
                   Contingencie
                   is
                   but
                   a
                   solecisme
                   of
                   secular
                   language
                   ,
                   or
                   if
                   any
                   thing
                   may
                   without
                   offence
                   be
                   termed
                   contingent
                   ,
                   it
                   must
                   be
                   reputed
                   such
                   ,
                   onely
                   with
                   reference
                   to
                   second
                   causes
                   .
                   ]
                
              
               
                 2
                 Howbeit
                 such
                 good
                 men
                 as
                 doe
                 thus
                 write
                 and
                 speake
                 ,
                 will
                 give
                 us
                 leave
                 (
                 I
                 know
                 )
                 to
                 take
                 it
                 in
                 the
                 first
                 place
                 as
                 granted
                 ,
                 that
                 God
                 is
                 wiser
                 than
                 we
                 are
                 ,
                 and
                 knowes
                 the
                 nature
                 of
                 all
                 things
                 and
                 their
                 differences
                 better
                 than
                 they
                 or
                 we
                 doe
                 .
                 This
                 being
                 granted
                 ,
                 we
                 will
                 in
                 the
                 second
                 place
                 suppose
                 that
                 Contingency
                 is
                 not
                 a
                 meere
                 fictitious
                 name
                 of
                 that
                 which
                 is
                 not
                 ,
                 as
                 Tragelaphus
                 ;
                 nor
                 altogether
                 Synonymall
                 to
                 Necessity
                 .
                 The
                 question
                 about
                 Contingency
                 ,
                 and
                 of
                 its
                 difference
                 from
                 necessity
                 ,
                 is
                 not
                 such
                 as
                 one
                 in
                 merriment
                 once
                 proposed
                 in
                 schools
                 ;
                 
                   An
                   chimera
                   calcitrans
                   in
                   vacuo
                   terat
                   calceos
                   :
                
                 The
                 very
                 names
                 of
                 Contingency
                 and
                 Necessity
                 to
                 ordinary
                 Latinists
                 differ
                 more
                 than
                 Ensis
                 and
                 Gladius
                 ,
                 than
                 Vestis
                 and
                 Indumentum
                 ,
                 betwixt
                 which
                 perhaps
                 the
                 ancient
                 Latine
                 Artificers
                 or
                 Nomenclators
                 knew
                 some
                 difference
                 .
                 Yet
                 was
                 it
                 impossible
                 for
                 them
                 to
                 know
                 any
                 thing
                 which
                 God
                 knew
                 not
                 ,
                 who
                 out
                 of
                 all
                 controversie
                 knowes
                 the
                 true
                 difference
                 betweene
                 Contingency
                 and
                 Necessity
                 ,
                 much
                 better
                 then
                 we
                 can
                 doe
                 .
                 For
                 both
                 of
                 them
                 are
                 Entities
                 of
                 his
                 making
                 ,
                 and
                 serve
                 as
                 different
                 Lawes
                 to
                 the
                 diversity
                 of
                 his
                 creatures
                 ,
                 or
                 their
                 different
                 
                 actions
                 .
                 All
                 the
                 reasons
                 that
                 can
                 be
                 drawne
                 from
                 the
                 immutability
                 of
                 Gods
                 Decree
                 to
                 the
                 contrary
                 ,
                 may
                 with
                 greater
                 facility
                 and
                 strength
                 of
                 the
                 same
                 Decree
                 be
                 retorted
                 than
                 brought
                 against
                 us
                 .
                 For
                 God
                 immutably
                 decrees
                 mutability
                 .
                 Now
                 who
                 will
                 say
                 that
                 things
                 mutable
                 ,
                 are
                 in
                 respect
                 of
                 Gods
                 decree
                 or
                 knowledge
                 immutable
                 ?
                 The
                 Heavens
                 and
                 other
                 bodies
                 moveable
                 according
                 to
                 locall
                 motion
                 ,
                 are
                 truly
                 moveable
                 in
                 themselves
                 ,
                 absolutely
                 moveable
                 ,
                 not
                 immoveable
                 in
                 respect
                 of
                 Gods
                 decree
                 or
                 knowledge
                 :
                 for
                 he
                 knowes
                 them
                 to
                 bee
                 moveable
                 ,
                 because
                 he
                 decreed
                 them
                 so
                 to
                 be
                 ;
                 hee
                 doth
                 not
                 know
                 them
                 to
                 be
                 immoveable
                 because
                 he
                 decreed
                 them
                 not
                 to
                 be
                 such
                 ,
                 unlesse
                 for
                 a
                 time
                 by
                 interposition
                 of
                 miracle
                 .
                 It
                 implies
                 lesse
                 contradiction
                 ,
                 to
                 say
                 ,
                 
                   Deus
                   immutabiliter
                   decernit
                   mutabilia
                
                 ,
                 than
                 to
                 say
                 (
                 which
                 hath
                 beene
                 accounted
                 an
                 ancient
                 orthodoxall
                 Maxime
                 ,
                 )
                 
                   Stabilis
                   dat
                   cuncta
                   movere
                
                 .
                 For
                 Mobility
                 is
                 a
                 branch
                 of
                 Mutability
                 .
              
               
                 3
                 Every
                 thing
                 in
                 respect
                 of
                 Gods
                 decree
                 or
                 knowledge
                 is
                 altogether
                 such
                 as
                 God
                 hath
                 decreed
                 it
                 should
                 be
                 .
                 
                 If
                 then
                 God
                 hath
                 decreed
                 there
                 should
                 be
                 contingency
                 ,
                 as
                 well
                 as
                 necessity
                 ;
                 it
                 is
                 altogether
                 as
                 necessary
                 that
                 some
                 events
                 should
                 be
                 contingent
                 as
                 others
                 necessary
                 :
                 and
                 as
                 truly
                 contingent
                 as
                 the
                 other
                 is
                 necessary
                 in
                 respect
                 of
                 Gods
                 decree
                 .
                 
                 Albeit
                 to
                 speake
                 properly
                 ,
                 the
                 natures
                 of
                 contingency
                 and
                 necessity
                 consist
                 not
                 in
                 meere
                 relation
                 or
                 respect
                 .
                 For
                 in
                 as
                 much
                 as
                 both
                 are
                 immediate
                 and
                 reall
                 effects
                 of
                 Divine
                 Omnipotency
                 ;
                 both
                 must
                 have
                 absolute
                 being
                 ,
                 the
                 being
                 of
                 neither
                 is
                 meerly
                 relative
                 .
                 Now
                 if
                 Contingency
                 have
                 a
                 true
                 and
                 absolute
                 
                 being
                 ,
                 it
                 is
                 neither
                 constituted
                 in
                 the
                 nature
                 of
                 contingency
                 by
                 any
                 respect
                 or
                 relation
                 to
                 second
                 causes
                 ,
                 nor
                 can
                 any
                 respect
                 or
                 relation
                 to
                 the
                 first
                 cause
                 deprive
                 it
                 of
                 that
                 absolute
                 nature
                 ,
                 which
                 the
                 Omnipotent
                 efficacy
                 of
                 the
                 cause
                 of
                 causes
                 hath
                 irrevocably
                 bestowed
                 upon
                 it
                 .
                 Briefly
                 ,
                 if
                 Contingency
                 be
                 any
                 thing
                 ,
                 it
                 is
                 that
                 which
                 it
                 is
                 by
                 the
                 Omnipotent
                 Decree
                 ;
                 and
                 being
                 such
                 ,
                 it
                 is
                 altogether
                 as
                 impossible
                 that
                 some
                 effects
                 should
                 not
                 be
                 absolutely
                 contingent
                 ,
                 as
                 that
                 such
                 effects
                 as
                 the
                 Divine
                 Decree
                 hath
                 appointed
                 to
                 bee
                 necessary
                 ,
                 should
                 not
                 be
                 at
                 all
                 .
                 Or
                 if
                 we
                 would
                 make
                 impartiall
                 inquiry
                 into
                 the
                 originall
                 of
                 all
                 things
                 ,
                 nothing
                 without
                 the
                 precincts
                 of
                 the
                 most
                 glorious
                 and
                 ever
                 blessed
                 Trinity
                 ,
                 is
                 absolutely
                 necessary
                 .
              
               
                 4
                 By
                 Contingency
                 (
                 lest
                 haply
                 we
                 might
                 be
                 mistaken
                 )
                 we
                 understand
                 the
                 
                   possible
                   meane
                
                 betweene
                 necessity
                 of
                 being
                 and
                 necessity
                 of
                 not
                 being
                 ,
                 or
                 of
                 being
                 such
                 ,
                 or
                 of
                 not
                 being
                 such
                 ;
                 or
                 betweene
                 necessity
                 of
                 doing
                 ,
                 and
                 necessity
                 of
                 not
                 doing
                 ,
                 or
                 necessity
                 of
                 being
                 done
                 ,
                 or
                 necessity
                 of
                 being
                 left
                 undone
                 .
                 This
                 meane
                 betweene
                 necessity
                 of
                 doing
                 ,
                 and
                 necessity
                 of
                 not
                 doing
                 ,
                 is
                 that
                 which
                 in
                 agents
                 intellectuall
                 ,
                 as
                 in
                 men
                 and
                 Angells
                 wee
                 call
                 freedome
                 of
                 will
                 or
                 choice
                 .
                 Vnto
                 which
                 freedome
                 ,
                 necessity
                 is
                 as
                 contradictory
                 ,
                 as
                 irrationability
                 is
                 to
                 the
                 nature
                 of
                 man
                 ,
                 and
                 contingency
                 as
                 necessarily
                 presupposed
                 as
                 life
                 and
                 sense
                 are
                 to
                 reason
                 .
                 Adde
                 reason
                 to
                 contingency
                 ,
                 and
                 we
                 have
                 the
                 compleat
                 definition
                 of
                 Free-will
                 .
                 In
                 those
                 cases
                 wherein
                 the
                 Creator
                 hath
                 exempted
                 man
                 from
                 restraint
                 of
                 necessity
                 ,
                 his
                 will
                 is
                 free
                 .
                 The
                 divine
                 will
                 it selfe
                 is
                 
                 not
                 free
                 in
                 those
                 operations
                 which
                 are
                 essentiall
                 ,
                 though
                 most
                 delectable
                 .
                 God
                 the
                 Father
                 is
                 more
                 delighted
                 in
                 the
                 eternall
                 generation
                 of
                 his
                 Sonne
                 :
                 so
                 is
                 God
                 the
                 Father
                 and
                 the
                 Sonne
                 in
                 the
                 eternall
                 procession
                 of
                 the
                 Holy
                 Ghost
                 ;
                 than
                 in
                 the
                 creation
                 ,
                 production
                 ,
                 or
                 preservation
                 of
                 all
                 the
                 creatures
                 .
                 Yet
                 are
                 not
                 these
                 or
                 other
                 internall
                 operations
                 of
                 the
                 blessed
                 Trinity
                 so
                 free
                 in
                 respect
                 of
                 the
                 divine
                 nature
                 ,
                 as
                 is
                 the
                 production
                 of
                 the
                 world
                 .
                 Whatsoever
                 God
                 decrees
                 he
                 decrees
                 it
                 freely
                 ,
                 that
                 is
                 ,
                 so
                 as
                 he
                 might
                 not
                 decree
                 it
                 .
                 Whatsoever
                 he
                 makes
                 he
                 makes
                 it
                 freely
                 ,
                 that
                 is
                 ,
                 he
                 so
                 makes
                 it
                 ,
                 as
                 that
                 it
                 was
                 not
                 necessary
                 for
                 him
                 to
                 make
                 it
                 .
              
            
             
               
                 CHAP.
                 13.
                 
              
               
                 Contingency
                 is
                 absolutely
                 possible
                 ,
                 and
                 part
                 of
                 the
                 object
                 of
                 Omnipotency
                 ,
                 as
                 formall
                 a
                 part
                 as
                 necessity
                 is
                 .
              
               
                 1
                 IT
                 is
                 an
                 unquestionable
                 rule
                 in
                 the
                 Art
                 of
                 Arts
                 ,
                 that
                 propositions
                 ,
                 for
                 their
                 forme
                 not
                 incompatible
                 ,
                 may
                 from
                 the
                 necessity
                 of
                 their
                 matter
                 or
                 subject
                 ,
                 become
                 equivalent
                 to
                 propositions
                 directly
                 contradictory
                 ;
                 whose
                 indispensable
                 law
                 or
                 rule
                 it
                 is
                 ,
                 that
                 if
                 the
                 one
                 be
                 true
                 ,
                 the
                 other
                 must
                 needs
                 be
                 false
                 ,
                 they
                 admit
                 of
                 no
                 meane
                 betwixt
                 them
                 .
                 Now
                 there
                 is
                 no
                 matter
                 or
                 subject
                 in
                 the
                 world
                 ,
                 which
                 is
                 so
                 absolutely
                 necessary
                 ,
                 as
                 the
                 existence
                 of
                 the
                 Divine
                 Nature
                 ,
                 or
                 the
                 internall
                 operations
                 of
                 the
                 Trinity
                 .
                 Whence
                 it
                 is
                 ,
                 that
                 betweene
                 
                 these
                 two
                 propositions
                 
                   [
                   The
                   generation
                   of
                   the
                   Sonne
                   ,
                   is
                   necessary
                   ,
                   the
                   not
                   generation
                   of
                   the
                   Son
                   is
                   necessary
                   .
                   ]
                
                 there
                 is
                 no
                 possible
                 meane
                 which
                 can
                 be
                 capable
                 of
                 truth
                 .
                 The
                 first
                 is
                 so
                 absolutely
                 necessary
                 ,
                 and
                 so
                 necessarily
                 true
                 ,
                 that
                 the
                 latter
                 is
                 eternally
                 false
                 .
                 But
                 such
                 is
                 not
                 the
                 case
                 or
                 condition
                 of
                 these
                 two
                 propositions
                 following
                 :
                 
                   [
                   The
                   Creation
                   or
                   Existence
                   of
                   the
                   World
                   is
                   necessary
                   :
                   The
                   not
                   Creation
                   or
                   non
                   existence
                   of
                   the
                   World
                   is
                   necessarie
                   .
                   ]
                
                 These
                 are
                 not
                 contradictories
                 for
                 their
                 form
                 ,
                 nor
                 equivalent
                 to
                 contradictories
                 for
                 their
                 matter
                 or
                 subject
                 ,
                 and
                 therefore
                 may
                 admit
                 a
                 meane
                 betweene
                 them
                 .
                 To
                 say
                 the
                 creation
                 or
                 existence
                 of
                 the
                 world
                 was
                 absolutely
                 necessary
                 ,
                 hath
                 no
                 truth
                 in
                 it
                 :
                 for
                 it
                 had
                 a
                 beginning
                 of
                 existence
                 and
                 being
                 ,
                 and
                 may
                 have
                 an
                 end
                 :
                 and
                 the
                 other
                 extreame
                 or
                 contrary
                 
                   [
                   The
                   not
                   creation
                   or
                   non
                   existence
                   of
                   the
                   world
                   is
                   absolutely
                   necessary
                   ,
                   ]
                
                 hath
                 lesse
                 appearance
                 of
                 truth
                 in
                 it
                 .
                 It
                 remaines
                 then
                 ,
                 that
                 the
                 two
                 contradictorie
                 propositions
                 to
                 these
                 false
                 ones
                 ,
                 must
                 be
                 true
                 .
                 The
                 contradictory
                 to
                 the
                 former
                 is
                 this
                 :
                 
                   [
                   The
                   creation
                   or
                   existence
                   of
                   the
                   world
                   is
                   not
                   absolutely
                   necessarie
                   .
                   ]
                
                 The
                 contradictory
                 to
                 the
                 latter
                 is
                 this
                 ▪
                 
                   [
                   The
                   not
                   creation
                   or
                   non
                   existence
                   of
                   the
                   World
                   is
                   not
                   absolutely
                   necessary
                   .
                   ]
                
                 Now
                 seeing
                 the
                 world
                 is
                 created
                 ,
                 and
                 yet
                 it
                 was
                 not
                 necessary
                 that
                 it
                 should
                 be
                 created
                 :
                 both
                 these
                 propositions
                 following
                 (
                 seeing
                 either
                 of
                 them
                 is
                 a
                 true
                 meane
                 betweene
                 the
                 two
                 former
                 extreames
                 or
                 false
                 ones
                 ,
                 )
                 are
                 most
                 true
                 :
                 
                   [
                   1
                   The
                   creation
                   of
                   the
                   world
                   was
                   possible
                   ,
                   2
                   The
                   not
                   creation
                   of
                   the
                   world
                   was
                   possible
                   .
                   ]
                
                 And
                 if
                 as
                 well
                 the
                 not
                 creation
                 ,
                 as
                 the
                 creation
                 of
                 
                 the
                 world
                 ,
                 was
                 possible
                 ;
                 wee
                 may
                 not
                 deny
                 that
                 God
                 did
                 freely
                 create
                 it
                 :
                 seeing
                 freedome
                 properly
                 taken
                 ,
                 includes
                 or
                 is
                 a
                 possibility
                 of
                 doing
                 or
                 not
                 doing
                 .
                 It
                 was
                 likewise
                 free
                 for
                 the
                 Almighty
                 ,
                 to
                 create
                 or
                 not
                 to
                 create
                 Man
                 or
                 Angell
                 .
                 But
                 his
                 free
                 purpose
                 to
                 create
                 them
                 after
                 his
                 owne
                 Image
                 being
                 supposed
                 :
                 it
                 was
                 not
                 meerly
                 possible
                 ,
                 but
                 altogether
                 necessary
                 that
                 they
                 should
                 bee
                 created
                 good
                 .
                 In
                 as
                 much
                 as
                 he
                 is
                 goodnesse
                 it selfe
                 ,
                 it
                 is
                 not
                 possible
                 that
                 evill
                 should
                 bee
                 created
                 by
                 him
                 ,
                 that
                 he
                 should
                 be
                 the
                 Author
                 of
                 it
                 .
                 As
                 is
                 his
                 being
                 ,
                 so
                 is
                 his
                 goodnesse
                 ,
                 perpetually
                 absolute
                 ,
                 eternally
                 necessary
                 .
                 But
                 though
                 Men
                 and
                 Angels
                 were
                 necessarily
                 created
                 good
                 ,
                 yet
                 their
                 goodnesse
                 in
                 the
                 beginning
                 was
                 mutable
                 ,
                 not
                 perpetually
                 necessarie
                 .
                 The
                 question
                 is
                 ,
                 whether
                 continuance
                 in
                 that
                 goodnesse
                 ,
                 wherein
                 God
                 created
                 them
                 ,
                 were
                 truly
                 possible
                 in
                 respect
                 of
                 Gods
                 decree
                 ,
                 unto
                 such
                 as
                 have
                 not
                 so
                 continued
                 ,
                 or
                 their
                 non
                 continuance
                 necessary
                 :
                 Or
                 whether
                 ,
                 neither
                 their
                 continuance
                 or
                 non
                 continuance
                 were
                 necessary
                 ,
                 or
                 both
                 alike
                 possible
                 .
                 To
                 say
                 that
                 Adams
                 continuance
                 in
                 goodnesse
                 was
                 ,
                 in
                 respect
                 of
                 Gods
                 decree
                 ,
                 necessary
                 ,
                 is
                 ●vidently
                 convinced
                 of
                 falshood
                 by
                 his
                 fall
                 .
                 So
                 that
                 the
                 other
                 part
                 onely
                 remaines
                 questionable
                 ,
                 whether
                 Adams
                 non
                 continuance
                 in
                 the
                 state
                 of
                 goodnesse
                 ,
                 were
                 so
                 absolutely
                 decreed
                 by
                 God
                 ,
                 that
                 it
                 was
                 not
                 possible
                 for
                 him
                 to
                 continue
                 .
                 For
                 resolution
                 of
                 this
                 point
                 ,
                 we
                 are
                 to
                 inquire
                 ,
                 First
                 ,
                 whether
                 in
                 respect
                 of
                 Gods
                 power
                 it
                 were
                 possible
                 .
                 Secondly
                 ,
                 whether
                 in
                 respect
                 of
                 his
                 goodnesse
                 it
                 were
                 necessary
                 or
                 most
                 congruent
                 ,
                 to
                 ordaine
                 or
                 
                 decree
                 neither
                 a
                 necessitie
                 of
                 continuance
                 ,
                 nor
                 a
                 necessitie
                 of
                 non
                 continuance
                 in
                 goodnesse
                 ;
                 but
                 the
                 meane
                 betweene
                 them
                 ,
                 that
                 is
                 ,
                 an
                 absolute
                 possibilitie
                 of
                 continuance
                 ,
                 and
                 an
                 absolute
                 possibilitie
                 of
                 non
                 continuance
                 .
                 That
                 it
                 was
                 possible
                 to
                 decree
                 such
                 a
                 mutuall
                 possibilitie
                 ,
                 may
                 thus
                 be
                 proved
                 .
              
               
                 2.
                 
                 Whatsoever
                 implies
                 no
                 contradiction
                 ,
                 is
                 absolutely
                 possible
                 ,
                 and
                 fals
                 within
                 the
                 object
                 of
                 omnipotencie
                 .
                 But
                 this
                 mixt
                 possibilitie
                 of
                 continuing
                 or
                 
                   not
                   continuing
                
                 ,
                 being
                 a
                 meane
                 betwixt
                 the
                 necessitie
                 of
                 
                   Adams
                   continuance
                
                 ,
                 and
                 the
                 necessitie
                 of
                 
                   not
                   continuance
                
                 in
                 the
                 state
                 of
                 integritie
                 ,
                 implies
                 no
                 contradiction
                 :
                 Ergo
                 ,
                 it
                 was
                 possible
                 for
                 God
                 to
                 decree
                 it
                 .
                 That
                 it
                 implies
                 no
                 contradiction
                 in
                 respect
                 of
                 the
                 forme
                 ,
                 is
                 a
                 point
                 so
                 cleare
                 from
                 the
                 first
                 principles
                 of
                 
                   argumentation
                   ▪
                
                 that
                 hee
                 which
                 vnderstands
                 not
                 this
                 ,
                 is
                 neither
                 fit
                 to
                 dispute
                 ,
                 nor
                 to
                 be
                 disputed
                 with
                 .
                 But
                 the
                 same
                 forme
                 (
                 notwithstanding
                 )
                 of
                 contrarietie
                 applied
                 to
                 the
                 divine
                 nature
                 ,
                 the
                 persons
                 in
                 Trinitie
                 ,
                 or
                 their
                 internall
                 operations
                 ,
                 admits
                 no
                 meane
                 .
                 What
                 is
                 the
                 reason
                 ?
                 The
                 nature
                 and
                 attributes
                 of
                 the
                 Deitie
                 are
                 absolutely
                 necessary
                 and
                 precedent
                 to
                 all
                 divine
                 decrees
                 or
                 effects
                 of
                 Gods
                 power
                 .
                 And
                 it
                 implies
                 a
                 contradiction
                 ,
                 that
                 any
                 thing
                 which
                 is
                 absolutely
                 necessarie
                 ,
                 should
                 admit
                 any
                 mixture
                 of
                 contingency
                 ,
                 or
                 of
                 possibilitie
                 of
                 the
                 contrary
                 .
                 But
                 the
                 
                   nature
                   ,
                   state
                   ,
                   condition
                
                 ,
                 or
                 existence
                 of
                 man
                 ,
                 are
                 not
                 proper
                 obiects
                 of
                 the
                 divine
                 decree
                 ,
                 yet
                 proper
                 effects
                 of
                 his
                 power
                 ,
                 and
                 being
                 such
                 ,
                 they
                 are
                 not
                 absolutely
                 necessary
                 ;
                 and
                 not
                 being
                 necessary
                 
                 in
                 themselves
                 ,
                 they
                 cannot
                 incomber
                 or
                 involve
                 propositions
                 ,
                 for
                 their
                 forme
                 ,
                 not
                 necessarie
                 with
                 absolute
                 necessitie
                 .
                 Whatsoever
                 had
                 a
                 true
                 possibilitie
                 of
                 beeing
                 before
                 it
                 was
                 ,
                 may
                 bee
                 actually
                 such
                 as
                 it
                 was
                 absolutely
                 possible
                 for
                 it
                 to
                 be
                 ,
                 or
                 such
                 as
                 it
                 might
                 please
                 the
                 Almightie
                 Creator
                 (
                 who
                 is
                 free
                 in
                 all
                 his
                 actions
                 
                   ad
                   extra
                
                 )
                 to
                 make
                 it
                 .
                 It
                 was
                 possible
                 for
                 him
                 to
                 make
                 mans
                 goodnesse
                 or
                 his
                 continuance
                 in
                 it
                 ,
                 not
                 to
                 be
                 necessary
                 ,
                 but
                 contingent
                 .
                 He
                 that
                 made
                 man
                 of
                 nothing
                 ,
                 had
                 nothing
                 to
                 resist
                 or
                 hinder
                 him
                 from
                 squaring
                 or
                 framing
                 his
                 nature
                 ,
                 to
                 that
                 
                   abstract
                   forme
                
                 of
                 truth
                 which
                 was
                 in
                 its
                 selfe
                 ,
                 or
                 (
                 as
                 we
                 say
                 )
                 
                   objectively
                   possible
                
                 .
                 For
                 absolute
                 Omnipotencie
                 includes
                 an
                 abilitie
                 to
                 ingrosse
                 or
                 fill
                 meere
                 logicall
                 possibilities
                 ,
                 with
                 true
                 and
                 Physicall
                 substances
                 or
                 qualities
                 ,
                 as
                 truely
                 answerable
                 unto
                 them
                 ,
                 as
                 naturall
                 bodies
                 are
                 to
                 bodies
                 mathematicall
                 .
                 But
                 concerning
                 Gods
                 power
                 to
                 decree
                 an
                 absolute
                 contingencie
                 in
                 the
                 state
                 ,
                 Condition
                 ,
                 or
                 Actions
                 of
                 men
                 ,
                 there
                 can
                 bee
                 no
                 question
                 amongst
                 such
                 as
                 grant
                 his
                 Omnipotencie
                 to
                 be
                 out
                 of
                 question
                 .
                 What
                 could
                 necessitate
                 his
                 will
                 to
                 lay
                 a
                 necessitie
                 of
                 sinning
                 upon
                 Adam
                 ,
                 whose
                 fall
                 or
                 first
                 sinne
                 ,
                 if
                 it
                 were
                 necessary
                 in
                 respect
                 of
                 Gods
                 decree
                 ,
                 the
                 necessitie
                 must
                 needs
                 proceed
                 from
                 Gods
                 Omnipotent
                 decree
                 ,
                 without
                 which
                 nothing
                 can
                 haue
                 any
                 reall
                 possibilitie
                 or
                 true
                 title
                 of
                 beeing
                 ,
                 much
                 lesse
                 a
                 necessitie
                 of
                 beeing
                 .
                 For
                 Divine
                 Omnipotencie
                 is
                 the
                 first
                 and
                 sole
                 Foundation
                 of
                 all
                 Beeing
                 ,
                 otherwise
                 then
                 by
                 it
                 ;
                 and
                 from
                 it
                 nothing
                 can
                 come
                 to
                 passe
                 either
                 necessarily
                 or
                 contingently
                 .
              
               
               
                 3.
                 
                 Whatsoeuer
                 is
                 and
                 hath
                 not
                 beene
                 ,
                 must
                 of
                 necessitie
                 have
                 some
                 cause
                 of
                 now
                 beeing
                 .
                 And
                 as
                 is
                 the
                 event
                 or
                 effect
                 ,
                 such
                 must
                 the
                 causalty
                 bee
                 .
                 If
                 the
                 one
                 be
                 necessarie
                 or
                 inevitable
                 ,
                 it
                 is
                 impossible
                 the
                 other
                 should
                 bee
                 contingent
                 or
                 meerely
                 possible
                 .
                 Both
                 ,
                 or
                 neither
                 ,
                 must
                 bee
                 necessarie
                 .
                 Man
                 we
                 suppose
                 did
                 once
                 stand
                 upright
                 ,
                 his
                 
                   first
                   sinne
                
                 or
                 fall
                 ,
                 That
                 action
                 what
                 soever
                 it
                 were
                 ,
                 which
                 brought
                 him
                 downe
                 ,
                 the
                 evils
                 which
                 thence
                 ensued
                 ,
                 are
                 not
                 meere
                 nothing
                 :
                 Evill
                 it selfe
                 got
                 some
                 kinde
                 of
                 beeing
                 by
                 his
                 negligence
                 ,
                 which
                 from
                 the
                 beginning
                 it
                 had
                 not
                 .
                 Of
                 all
                 ,
                 or
                 any
                 of
                 these
                 ,
                 the
                 question
                 still
                 revolves
                 ,
                 whether
                 they
                 were
                 necessary
                 or
                 not
                 necessarie
                 ,
                 but
                 Contingent
                 .
                 If
                 Contingent
                 ,
                 we
                 have
                 no
                 more
                 to
                 say
                 ,
                 but
                 Gods
                 peace
                 be
                 on
                 them
                 ,
                 which
                 so
                 speake
                 and
                 thinke
                 :
                 If
                 any
                 reply
                 ,
                 that
                 they
                 were
                 necessarie
                 ,
                 he
                 must
                 assigne
                 a
                 necessary
                 cause
                 of
                 their
                 beeing
                 .
                 For
                 without
                 some
                 cause
                 they
                 could
                 not
                 be
                 ,
                 and
                 without
                 a
                 necessitating
                 cause
                 ,
                 there
                 was
                 no
                 necessitie
                 that
                 they
                 should
                 bee
                 .
                 Was
                 this
                 supposed
                 necessitie
                 then
                 from
                 man
                 or
                 from
                 God
                 ?
                 from
                 any
                 second
                 cause
                 ,
                 or
                 from
                 the
                 first
                 cause
                 of
                 all
                 things
                 ?
                 if
                 from
                 man
                 onely
                 or
                 from
                 other
                 second
                 causes
                 ;
                 then
                 were
                 they
                 necessary
                 not
                 in
                 respect
                 of
                 the
                 first
                 cause
                 ,
                 but
                 in
                 respect
                 of
                 the
                 second
                 :
                 that
                 is
                 ,
                 some
                 second
                 cause
                 did
                 make
                 them
                 necessarie
                 ,
                 when
                 as
                 the
                 first
                 cause
                 had
                 left
                 them
                 free
                 ,
                 or
                 meerely
                 possible
                 ;
                 which
                 to
                 affirme
                 is
                 contrary
                 to
                 their
                 positions
                 ,
                 with
                 whom
                 we
                 dispute
                 ,
                 and
                 in
                 it selfe
                 unconceiveable
                 .
                 For
                 who
                 can
                 make
                 that
                 necessarie
                 ,
                 which
                 God
                 hath
                 made
                 contingent
                 or
                 subject
                 to
                 change
                 ?
                 What
                 can
                 
                 be
                 said
                 then
                 ?
                 that
                 God
                 did
                 make
                 mans
                 fall
                 ,
                 his
                 first
                 sinne
                 or
                 appetite
                 of
                 the
                 forbidden
                 fruite
                 ,
                 to
                 bee
                 necessarie
                 ,
                 or
                 necessitate
                 his
                 will
                 in
                 his
                 sinister
                 choyces
                 ?
                 This
                 were
                 all
                 one
                 ,
                 as
                 to
                 say
                 ,
                 that
                 God
                 were
                 the
                 immediate
                 and
                 necessarie
                 cause
                 of
                 sinne
                 ,
                 of
                 death
                 ,
                 of
                 all
                 the
                 evills
                 that
                 have
                 befallen
                 mankinde
                 since
                 Adam
                 .
                 For
                 he
                 is
                 the
                 
                   sole
                   immediate
                
                 and
                 necessarie
                 cause
                 of
                 all
                 things
                 which
                 hee
                 so
                 decrees
                 as
                 they
                 cannot
                 possibly
                 fall
                 out
                 otherwise
                 .
                 For
                 him
                 to
                 erre
                 in
                 decreeing
                 ,
                 or
                 for
                 the
                 execution
                 of
                 his
                 decree
                 to
                 bee
                 defeated
                 ,
                 is
                 impossible
                 .
                 In
                 respect
                 of
                 his
                 proper
                 and
                 adaequate
                 object
                 ,
                 and
                 peremptorily
                 intended
                 effect
                 ,
                 his
                 will
                 is
                 a
                 more
                 irresistible
                 ,
                 more
                 powerfully
                 necessitating
                 cause
                 ,
                 than
                 any
                 other
                 cause
                 whatsoever
                 .
                 Now
                 if
                 Gods
                 will
                 had
                 beene
                 ,
                 to
                 leave
                 no
                 possibility
                 for
                 Adams
                 perserverance
                 ,
                 his
                 fall
                 had
                 beene
                 the
                 compleat
                 object
                 of
                 Gods
                 decree
                 concerning
                 our
                 first
                 estate
                 ,
                 and
                 by
                 consequence
                 Gods
                 decree
                 ,
                 or
                 will
                 had
                 beene
                 the
                 first
                 cause
                 of
                 sinnes
                 first
                 entrance
                 into
                 the
                 world
                 .
              
            
             
               
               
                 CHAP.
                 14.
                 
              
               
                 The
                 former
                 conclusion
                 proved
                 by
                 the
                 consent
                 of
                 all
                 the
                 Ancients
                 ,
                 whether
                 Christians
                 or
                 Heathens
                 which
                 did
                 dislike
                 the
                 errour
                 of
                 the
                 Stoikes
                 .
              
               
                 THE
                 incommodious
                 or
                 inconsiderate
                 speeches
                 ,
                 which
                 some
                 of
                 better
                 note
                 and
                 antiquitie
                 ,
                 have
                 let
                 fall
                 ,
                 were
                 (
                 as
                 I
                 perswade
                 my selfe
                 )
                 but
                 symptomes
                 of
                 their
                 provoked
                 zeale
                 ,
                 or
                 eager
                 desire
                 to
                 salve
                 those
                 grosse
                 absurdities
                 ,
                 which
                 they
                 had
                 rightly
                 espied
                 in
                 others
                 .
                 But
                 it
                 is
                 alwaies
                 more
                 easie
                 to
                 expugne
                 an
                 errour
                 or
                 salve
                 a
                 particular
                 inconvenience
                 ,
                 then
                 to
                 provide
                 ,
                 that
                 no
                 more
                 shall
                 follow
                 upon
                 the
                 cure
                 or
                 medicine
                 .
                 Had
                 those
                 famous
                 lamps
                 of
                 Gods
                 Church
                 ,
                 by
                 whose
                 light
                 many
                 grosse
                 opinions
                 have
                 beene
                 discried
                 and
                 reformed
                 ,
                 seene
                 the
                 inconveniences
                 ,
                 which
                 follow
                 upon
                 their
                 owne
                 positions
                 ,
                 as
                 clearely
                 ,
                 as
                 many
                 of
                 their
                 friends
                 since
                 have
                 done
                 :
                 it
                 would
                 bee
                 a
                 foule
                 slander
                 in
                 us
                 to
                 suspect
                 ,
                 that
                 they
                 would
                 not
                 wil-willingly
                 have
                 altered
                 their
                 dialect
                 ,
                 or
                 taken
                 advise
                 for
                 expressing
                 their
                 good
                 meaning
                 in
                 tearmes
                 more
                 safe
                 ,
                 more
                 proper
                 ,
                 and
                 scholastique
                 .
                 If
                 otherwise
                 we
                 abstract
                 their
                 speeches
                 from
                 that
                 respect
                 and
                 reverence
                 ,
                 which
                 we
                 owe
                 unto
                 their
                 memorie
                 ,
                 or
                 that
                 good
                 opinion
                 which
                 best
                 men
                 have
                 had
                 of
                 their
                 sinceritie
                 :
                 I
                 cannot
                 see
                 wherein
                 the
                 necescesarie
                 consequences
                 of
                 their
                 opinions
                 ,
                 as
                 they
                 are
                 usually
                 expressed
                 ,
                 comes
                 short
                 of
                 the
                 Manichees
                 
                 errors
                 ,
                 or
                 wherein
                 they
                 differ
                 at
                 all
                 from
                 the
                 Stoicks
                 .
                 The
                 Manichees
                 held
                 all
                 evill
                 ,
                 and
                 mischiefe
                 in
                 the
                 world
                 to
                 fall
                 out
                 by
                 inevitable
                 necessity
                 :
                 but
                 this
                 necessitie
                 they
                 derived
                 from
                 an
                 evill
                 Author
                 ,
                 from
                 a
                 prime
                 cause
                 or
                 Creator
                 of
                 evill
                 onely
                 ,
                 not
                 of
                 any
                 thing
                 that
                 was
                 good
                 .
                 And
                 better
                 it
                 is
                 (
                 for
                 it
                 is
                 more
                 consonant
                 to
                 our
                 Saviours
                 advise
                 )
                 to
                 acknowledge
                 the
                 tree
                 for
                 evill
                 ,
                 where
                 the
                 fruite
                 is
                 evill
                 ,
                 then
                 to
                 justifie
                 it
                 for
                 good
                 ,
                 when
                 the
                 fruite
                 is
                 apparently
                 and
                 of
                 necessitie
                 naught
                 .
                 The
                 pertinacie
                 or
                 stiffenesse
                 in
                 this
                 common
                 error
                 ,
                 
                   [
                   Evils
                   and
                   mischiefe
                   ,
                   or
                   wicked
                   actions
                   fall
                   out
                   by
                   necessitie
                   ]
                
                 being
                 presupposed
                 aequall
                 ;
                 they
                 adde
                 lesse
                 sinne
                 or
                 errour
                 to
                 it
                 ,
                 which
                 hence
                 acknowledge
                 a
                 prime
                 cause
                 of
                 evill
                 ,
                 or
                 a
                 cause
                 evill
                 by
                 fatall
                 necessitie
                 ;
                 then
                 those
                 which
                 hold
                 evill
                 to
                 be
                 necessary
                 in
                 respect
                 of
                 his
                 Omnipotent
                 decree
                 ,
                 who
                 is
                 infinitely
                 good
                 .
                 In
                 fine
                 ,
                 the
                 Manichees
                 were
                 grosse
                 haeretiques
                 in
                 holding
                 evill
                 and
                 mischiefe
                 to
                 fall
                 out
                 by
                 inevitable
                 necessitie
                 ;
                 but
                 this
                 heresie
                 once
                 admitted
                 ,
                 it
                 was
                 rather
                 a
                 consonancy
                 of
                 error
                 ,
                 then
                 any
                 addition
                 of
                 new
                 heresie
                 ,
                 to
                 admit
                 two
                 prime
                 causes
                 or
                 Creators
                 ,
                 the
                 one
                 of
                 good
                 ,
                 the
                 other
                 of
                 evill
                 .
                 They
                 durst
                 not
                 slander
                 goodnesse
                 with
                 any
                 crime
                 ,
                 or
                 for
                 being
                 the
                 Author
                 of
                 any
                 thing
                 that
                 was
                 not
                 good
                 :
                 nor
                 were
                 they
                 disposed
                 to
                 flatter
                 greatnesse
                 ,
                 as
                 if
                 evill
                 were
                 
                   no
                   evill
                
                 ,
                 because
                 it
                 proceeded
                 from
                 it
                 .
              
               
                 2.
                 
                 That
                 which
                 the
                 Ancients
                 reprooved
                 in
                 the
                 Stoicks
                 opinion
                 ,
                 as
                 most
                 injurious
                 to
                 God
                 and
                 all
                 good
                 men
                 ,
                 was
                 ,
                 that
                 they
                 held
                 all
                 things
                 (
                 and
                 evill
                 things
                 amongst
                 the
                 rest
                 )
                 to
                 fall
                 out
                 by
                 fate
                 or
                 
                 unavoydable
                 necessitie
                 .
                 This
                 foundation
                 being
                 once
                 laied
                 ,
                 the
                 rootes
                 of
                 vertue
                 must
                 utterly
                 perish
                 ,
                 and
                 that
                 which
                 we
                 call
                 vice
                 should
                 bee
                 a
                 meere
                 name
                 ,
                 or
                 matter
                 of
                 nothing
                 :
                 there
                 is
                 no
                 place
                 left
                 for
                 just
                 reward
                 or
                 punishment
                 .
                 Whether
                 by
                 fate
                 the
                 Stoicks
                 meant
                 the
                 influence
                 of
                 starres
                 ,
                 the
                 course
                 of
                 nature
                 ,
                 or
                 the
                 decree
                 of
                 GOD
                 (
                 who
                 to
                 them
                 was
                 all
                 one
                 with
                 Nature
                 ;
                 )
                 all
                 was
                 one
                 in
                 respect
                 of
                 the
                 former
                 inconveniences
                 ,
                 which
                 necessarily
                 followed
                 from
                 admission
                 of
                 an
                 inevitable
                 necessitie
                 in
                 humane
                 actions
                 ,
                 whence
                 soever
                 that
                 be
                 derived
                 .
                 To
                 say
                 ,
                 it
                 comes
                 from
                 the
                 first
                 cause
                 ,
                 or
                 from
                 the
                 second
                 ,
                 is
                 meerly
                 accidentall
                 to
                 the
                 error
                 or
                 inconvenience
                 so
                 sharply
                 &
                 justly
                 reproved
                 by
                 the
                 primitive
                 Church
                 .
                 In
                 respect
                 of
                 a
                 Tradesmans
                 commoditie
                 ,
                 it
                 is
                 all
                 one
                 ,
                 whether
                 he
                 be
                 prohibited
                 for
                 setting
                 up
                 or
                 trafiquing
                 ,
                 by
                 the
                 companie
                 of
                 his
                 own
                 profession
                 ,
                 or
                 by
                 some
                 higher
                 powers
                 ,
                 so
                 the
                 prohibition
                 or
                 restraint
                 be
                 as
                 large
                 &
                 peremptorie
                 ,
                 without
                 hope
                 of
                 release
                 :
                 or
                 if
                 he
                 bee
                 restrained
                 upon
                 his
                 allegiance
                 by
                 the
                 Prince
                 or
                 privy
                 counsell
                 ,
                 his
                 hopes
                 of
                 thriving
                 will
                 be
                 much
                 lesse
                 ,
                 then
                 if
                 he
                 were
                 tied
                 onely
                 by
                 the
                 locall
                 statutes
                 of
                 some
                 pettie
                 Corporation
                 .
                 Thus
                 if
                 the
                 Stoick
                 derived
                 the
                 necessitie
                 of
                 all
                 things
                 from
                 the
                 revolution
                 of
                 the
                 Heavens
                 ,
                 or
                 from
                 other
                 second
                 causes
                 ,
                 as
                 their
                 supposed
                 guides
                 :
                 the
                 impossibilitie
                 of
                 doing
                 otherwise
                 then
                 we
                 doe
                 ,
                 was
                 ,
                 in
                 every
                 Christians
                 conceipt
                 ,
                 evidently
                 much
                 lesse
                 ,
                 then
                 if
                 we
                 derive
                 this
                 necessitie
                 from
                 the
                 
                   Omnipotent
                   decree
                
                 .
                 Now
                 the
                 danger
                 or
                 incenvenience
                 of
                 their
                 opinion
                 ,
                 did
                 formally
                 consist
                 ,
                 in
                 nursing
                 a
                 conceipt
                 
                 in
                 men
                 ,
                 that
                 it
                 was
                 impossible
                 for
                 them
                 to
                 doe
                 otherwise
                 then
                 they
                 doe
                 ,
                 or
                 to
                 avoyd
                 the
                 evills
                 and
                 mischiefes
                 into
                 which
                 they
                 fall
                 .
                 And
                 these
                 dangers
                 or
                 inconveniences
                 ,
                 are
                 so
                 much
                 greater
                 in
                 Christians
                 then
                 they
                 were
                 in
                 the
                 Stoicks
                 ;
                 as
                 the
                 God
                 which
                 wee
                 acknowledge
                 is
                 more
                 Omnipotent
                 ,
                 then
                 nature
                 or
                 the
                 Stoicks
                 god
                 .
                 For
                 the
                 more
                 Omnipotent
                 he
                 is
                 ,
                 the
                 more
                 impossible
                 is
                 it
                 for
                 any
                 creature
                 to
                 avoid
                 the
                 necessitie
                 which
                 by
                 his
                 decree
                 is
                 layed
                 upon
                 him
                 .
              
               
                 3.
                 
                 In
                 respect
                 of
                 the
                 former
                 inconveniences
                 ,
                 or
                 of
                 the
                 opinion
                 it selfe
                 ,
                 it
                 is
                 meerely
                 accidentall
                 ,
                 whether
                 this
                 necessity
                 bee
                 layed
                 upon
                 us
                 by
                 coaction
                 ,
                 or
                 willingly
                 and
                 cheerefully
                 entertained
                 by
                 us
                 ;
                 whether
                 it
                 proceed
                 from
                 Gods
                 power
                 or
                 impulsion
                 ,
                 or
                 from
                 his
                 wisdome
                 :
                 so
                 our
                 actions
                 and
                 their
                 issues
                 ,
                 bee
                 ,
                 in
                 respect
                 of
                 his
                 Omnipotent
                 power
                 or
                 will
                 ,
                 alike
                 unavoidable
                 .
                 If
                 birds
                 and
                 fishes
                 could
                 speake
                 ,
                 I
                 suppose
                 the
                 one
                 would
                 as
                 much
                 complaine
                 of
                 those
                 that
                 in
                 hard
                 frost
                 or
                 snow
                 ,
                 allure
                 them
                 with
                 baites
                 to
                 come
                 within
                 the
                 fall
                 of
                 the
                 trappe
                 ,
                 as
                 the
                 other
                 would
                 doe
                 of
                 Fishers
                 for
                 driving
                 them
                 violently
                 into
                 their
                 nets
                 .
                 If
                 the
                 birds
                 once
                 taken
                 be
                 used
                 as
                 hardly
                 ;
                 their
                 expostulations
                 would
                 be
                 so
                 much
                 more
                 just
                 ,
                 as
                 their
                 usage
                 before
                 their
                 taking
                 ,
                 was
                 more
                 kinde
                 .
                 To
                 make
                 a
                 man
                 willing
                 to
                 undoe
                 himselfe
                 ,
                 upon
                 faire
                 promises
                 made
                 ,
                 not
                 with
                 purpose
                 to
                 doe
                 him
                 good
                 ,
                 but
                 to
                 circumvent
                 him
                 ;
                 is
                 greater
                 cruelty
                 then
                 can
                 accompany
                 open
                 violence
                 .
                 Hee
                 that
                 wittingly
                 ministers
                 poyson
                 instead
                 of
                 Physick
                 ,
                 is
                 in
                 all
                 mens
                 judgement
                 ,
                 as
                 true
                 a
                 Murderer
                 ,
                 as
                 hee
                 that
                 
                 kils
                 with
                 the
                 sword
                 ,
                 albeit
                 the
                 partie
                 to
                 whom
                 it
                 is
                 ministred
                 ,
                 having
                 no
                 reason
                 to
                 suspect
                 any
                 danger
                 ,
                 doe
                 willingly
                 drinke
                 it
                 .
                 And
                 the
                 lesse
                 suspitious
                 or
                 more
                 charitably
                 affected
                 hee
                 is
                 to
                 his
                 professed
                 Physitian
                 ,
                 the
                 greater
                 wrong
                 he
                 hath
                 in
                 being
                 thus
                 uncharitably
                 dealt
                 with
                 .
                 It
                 would
                 little
                 boote
                 the
                 malefactor
                 in
                 this
                 kinde
                 ,
                 to
                 plead
                 ;
                 Albeit
                 
                   I
                   gave
                   it
                   him
                   ,
                   hee
                   might
                   have
                   chosen
                
                 whether
                 he
                 would
                 have
                 drunke
                 it
                 ,
                 because
                 I
                 did
                 not
                 inforce
                 him
                 with
                 a
                 drawen
                 Dagger
                 or
                 other
                 weapon
                 to
                 be
                 his
                 owne
                 executioner
                 .
                 In
                 many
                 cases
                 ,
                 one
                 may
                 be
                 the
                 true
                 cause
                 of
                 anothers
                 death
                 ,
                 and
                 deserve
                 death
                 himselfe
                 ,
                 although
                 he
                 be
                 not
                 any
                 
                   necessarie
                   cause
                
                 of
                 his
                 death
                 ,
                 or
                 plot
                 his
                 destruction
                 without
                 possibilitie
                 of
                 avoidance
                 .
                 But
                 if
                 our
                 willing
                 choyse
                 of
                 those
                 waies
                 which
                 lead
                 to
                 death
                 ,
                 be
                 necessarie
                 in
                 respect
                 of
                 the
                 Almighties
                 decree
                 ,
                 so
                 that
                 there
                 be
                 no
                 possibilitie
                 left
                 ,
                 to
                 escape
                 it
                 ;
                 hee
                 is
                 a
                 more
                 necessarie
                 and
                 more
                 immediate
                 cause
                 of
                 all
                 their
                 deaths
                 that
                 thus
                 perish
                 ,
                 then
                 any
                 man
                 can
                 be
                 of
                 his
                 death
                 whom
                 he
                 poisons
                 .
                 And
                 if
                 the
                 case
                 stood
                 thus
                 with
                 any
                 ,
                 their
                 miserie
                 were
                 greater
                 ,
                 by
                 how
                 much
                 they
                 did
                 lesse
                 suspect
                 his
                 goodnesse
                 :
                 However
                 ,
                 most
                 miserable
                 ,
                 because
                 most
                 desperate
                 .
                 Reason
                 and
                 knowledge
                 (
                 the
                 two
                 ornaments
                 of
                 the
                 humane
                 nature
                 )
                 should
                 be
                 to
                 them
                 a
                 curse
                 .
                 He
                 that
                 neither
                 knowes
                 nor
                 doth
                 his
                 Masters
                 will
                 ,
                 shall
                 be
                 beaten
                 ;
                 because
                 it
                 was
                 possible
                 for
                 him
                 to
                 have
                 known
                 it
                 :
                 but
                 w
                 th
                 fewer
                 stripes
                 ,
                 because
                 not
                 knowing
                 it
                 ,
                 there
                 was
                 no
                 possibility
                 left
                 for
                 him
                 to
                 doe
                 it
                 .
                 But
                 
                   he
                   that
                   knowes
                   it
                
                 ,
                 and
                 
                   doth
                   it
                   not
                   ,
                   shall
                   be
                   beaten
                   with
                   many
                   stripes
                   ,
                
                 because
                 the
                 knowledge
                 of
                 his
                 
                 will
                 to
                 punish
                 sinners
                 ,
                 and
                 reward
                 the
                 righteous
                 ,
                 did
                 include
                 a
                 possibilitie
                 to
                 avoyd
                 death
                 ,
                 and
                 to
                 be
                 made
                 partaker
                 of
                 life
                 .
                 If
                 otherwise
                 ,
                 there
                 bee
                 no
                 possibilitie
                 left
                 for
                 him
                 ,
                 that
                 knowes
                 Gods
                 displeasure
                 against
                 sinne
                 ,
                 to
                 avoid
                 the
                 wayes
                 of
                 sinne
                 (
                 those
                 are
                 death
                 ;
                 )
                 his
                 case
                 before
                 and
                 after
                 death
                 ,
                 is
                 much
                 more
                 miserable
                 than
                 his
                 ,
                 whom
                 God
                 in
                 just
                 judgement
                 ,
                 hath
                 deprived
                 of
                 knowledge
                 .
                 And
                 the
                 Praeserver
                 of
                 men
                 should
                 be
                 accounted
                 much
                 more
                 favourable
                 to
                 stocks
                 and
                 truncks
                 ,
                 than
                 unto
                 many
                 men
                 upon
                 whom
                 hee
                 besto●es
                 his
                 best
                 gifts
                 in
                 great
                 plentie
                 ;
                 if
                 these
                 be
                 bestowed
                 upon
                 the
                 Conditions
                 now
                 mentioned
                 ,
                 or
                 be
                 charged
                 with
                 remedilesse
                 miserie
                 .
              
               
                 4
                 But
                 admitting
                 their
                 miserie
                 to
                 be
                 fatall
                 and
                 inevitable
                 by
                 divine
                 decree
                 ;
                 is
                 it
                 not
                 possible
                 to
                 acquit
                 this
                 decree
                 ,
                 or
                 the
                 Author
                 of
                 it
                 from
                 being
                 the
                 Author
                 of
                 evill
                 ?
                 did
                 the
                 Stoick
                 condemne
                 all
                 Iudges
                 of
                 injustice
                 that
                 sentenced
                 malefactors
                 unto
                 violent
                 death
                 ,
                 whereto
                 by
                 their
                 opinion
                 ,
                 all
                 that
                 suffered
                 it
                 ,
                 were
                 inevitably
                 destinated
                 ?
                 Perhaps
                 the
                 feare
                 of
                 censure
                 in
                 publique
                 Courts
                 ,
                 did
                 make
                 them
                 silent
                 in
                 this
                 point
                 :
                 But
                 was
                 not
                 this
                 care
                 to
                 keepe
                 themselves
                 harmelesse
                 ,
                 or
                 feare
                 not
                 to
                 offend
                 Magistrates
                 ,
                 altogether
                 
                   fatall
                   ?
                   Galen
                
                 (
                 〈◊〉
                 my
                 remembrance
                 )
                 in
                 his
                 Stoicall
                 discourse
                 ,
                 
                   quòd
                   mores
                   animi
                   sequuntur
                   temperamentum
                   corporis
                   ,
                
                 hath
                 framed
                 this
                 answer
                 to
                 the
                 question
                 proposed
                 :
                 We
                 doe
                 not
                 offend
                 in
                 killing
                 Snakes
                 or
                 Toades
                 or
                 other
                 like
                 venemous
                 creatures
                 ;
                 albeit
                 their
                 naturall
                 temper
                 or
                 disposition
                 be
                 unaltrably
                 harmefull
                 unto
                 men
                 .
                 And
                 if
                 nature
                 or
                 temper
                 of
                 bodie
                 make
                 
                 some
                 of
                 our
                 owne
                 stamp
                 and
                 ranke
                 more
                 noysome
                 than
                 these
                 creatures
                 are
                 ,
                 unto
                 their
                 neighbours
                 ;
                 to
                 fit
                 the
                 one
                 sort
                 with
                 the
                 same
                 measure
                 of
                 punishment
                 ,
                 which
                 is
                 due
                 unto
                 the
                 other
                 ,
                 is
                 no
                 injustice
                 ,
                 no
                 inequality
                 .
                 And
                 *
                 Lipsius
                 ,
                 a
                 man
                 not
                 too
                 much
                 abhorrent
                 from
                 any
                 opiniō
                 ,
                 that
                 was
                 fashionable
                 to
                 his
                 new
                 stile
                 ,
                 or
                 might
                 serve
                 to
                 set
                 forth
                 the
                 point
                 ,
                 which
                 for
                 the
                 present
                 he
                 much
                 affected
                 ;
                 gives
                 this
                 briefe
                 placet
                 ,
                 in
                 favour
                 of
                 the
                 Stoicks
                 opinion
                 :
                 (
                 Fatali
                 culpae
                 fatalis
                 paena
                 ,
                 )
                 
                   punishment
                   is
                   fatall
                   to
                   fatall
                   crimes
                   .
                
                 But
                 this
                 is
                 
                   principium
                   petere
                
                 ,
                 to
                 take
                 that
                 for
                 granted
                 which
                 is
                 questioned
                 .
                 For
                 ,
                 if
                 the
                 harmes
                 which
                 malefactors
                 do
                 and
                 suffer
                 ,
                 be
                 truly
                 fatall
                 ;
                 the
                 one
                 is
                 no
                 true
                 crime
                 ,
                 the
                 other
                 is
                 no
                 just
                 punishment
                 .
                 To
                 Galen
                 I
                 answer
                 ,
                 that
                 if
                 we
                 could
                 by
                 any
                 skill
                 in
                 physick
                 or
                 complexions
                 discerne
                 some
                 men
                 to
                 bee
                 as
                 naturally
                 disposed
                 to
                 mischiefe
                 all
                 that
                 come
                 in
                 their
                 way
                 ,
                 or
                 by
                 chance
                 offend
                 them
                 ;
                 as
                 are
                 the
                 Snake
                 ,
                 the
                 Sloworm
                 ,
                 or
                 other
                 serpent
                 ,
                 it
                 would
                 be
                 the
                 wisest
                 way
                 for
                 such
                 as
                 love
                 their
                 lives
                 ,
                 to
                 rid
                 the
                 world
                 of
                 these
                 fatally
                 mischievous
                 reasonable
                 creatures
                 ,
                 as
                 fast
                 as
                 they
                 met
                 with
                 them
                 ▪
                 or
                 to
                 appoint
                 some
                 certaine
                 daies
                 for
                 hunting
                 them
                 ,
                 as
                 wee
                 do
                 noysome
                 beasts
                 .
                 But
                 to
                 examine
                 their
                 suspitious
                 intentions
                 ,
                 to
                 question
                 their
                 actions
                 ,
                 to
                 arraign
                 their
                 persons
                 ,
                 or
                 put
                 them
                 upon
                 a
                 formall
                 or
                 legall
                 tryall
                 of
                 their
                 life
                 ,
                 would
                 be
                 as
                 ridiculous
                 ,
                 as
                 to
                 produce
                 witnesses
                 against
                 a
                 Snake
                 ,
                 to
                 empannell
                 a
                 Iury
                 upon
                 a
                 mad
                 Dog
                 ,
                 or
                 to
                 take
                 bale
                 for
                 a
                 Wolfes
                 appearance
                 ,
                 before
                 a
                 Butcher
                 ,
                 in
                 an
                 assembly
                 of
                 Mastives
                 .
              
               
                 5
                 The
                 common
                 notions
                 of
                 good
                 and
                 evill
                 ,
                 &
                 the
                 ingraffed
                 opinion
                 of
                 contingency
                 in
                 humane
                 actions
                 ,
                 
                 have
                 taught
                 the
                 Lawgivers
                 of
                 every
                 nation
                 ,
                 to
                 put
                 notorious
                 malefactors
                 unto
                 more
                 exquisite
                 tortures
                 ,
                 than
                 we
                 do
                 harmfull
                 creatures
                 ;
                 either
                 to
                 enforce
                 them
                 to
                 utter
                 ,
                 what
                 no
                 destiny
                 nor
                 complexion
                 makes
                 them
                 voluntarily
                 confesse
                 ,
                 or
                 else
                 to
                 deterre
                 others
                 (
                 that
                 are
                 as
                 naturally
                 disposed
                 to
                 evill
                 ,
                 as
                 they
                 were
                 )
                 from
                 doing
                 the
                 like
                 .
                 Scarce
                 any
                 malefactor
                 (
                 unless
                 he
                 be
                 poysoned
                 with
                 this
                 opinion
                 of
                 absolute
                 necessity
                 )
                 but
                 will
                 acknowledge
                 that
                 it
                 was
                 possible
                 for
                 him
                 to
                 have
                 done
                 otherwise
                 thē
                 he
                 hath
                 done
                 ;
                 possible
                 for
                 him
                 to
                 have
                 avoided
                 the
                 doome
                 ,
                 which
                 is
                 passed
                 upon
                 him
                 by
                 man
                 :
                 which
                 to
                 have
                 avoided
                 had
                 been
                 absolutely
                 impossible
                 ,
                 if
                 it
                 were
                 to
                 be
                 awarded
                 upon
                 him
                 by
                 Gods
                 eternall
                 decree
                 ,
                 or
                 (
                 which
                 is
                 all
                 one
                 )
                 if
                 in
                 respect
                 of
                 this
                 decree
                 ,
                 it
                 had
                 been
                 necessary
                 .
                 As
                 ignorance
                 of
                 the
                 true
                 God
                 ,
                 and
                 his
                 saving
                 truth
                 ,
                 makes
                 the
                 former
                 error
                 more
                 excusable
                 in
                 the
                 Stoicks
                 ,
                 than
                 in
                 such
                 Christians
                 as
                 shal
                 maintain
                 it
                 :
                 so
                 might
                 impotency
                 exempt
                 that
                 God
                 which
                 the
                 Stoicks
                 worshipped
                 ,
                 (
                 whether
                 Nature
                 ,
                 Fate
                 ,
                 or
                 some
                 other
                 distinct
                 celestiall
                 power
                 )
                 from
                 those
                 imputatiōs
                 ,
                 unto
                 which
                 omnipotency
                 makes
                 the
                 God
                 of
                 Christians
                 lyable
                 ,
                 if
                 all
                 things
                 were
                 by
                 vertue
                 of
                 his
                 decree
                 absolutely
                 necessary
                 .
                 It
                 was
                 a
                 received
                 opinion
                 among
                 many
                 Heathens
                 ,
                 that
                 the
                 gods
                 themselves
                 were
                 subject
                 unto
                 Fate
                 ,
                 &
                 for
                 this
                 reason
                 ,
                 when
                 any
                 thing
                 fell
                 out
                 in
                 their
                 judgement
                 amiss
                 ;
                 Fates
                 commonly
                 did
                 either
                 intirely
                 bear
                 the
                 blame
                 ,
                 or
                 the
                 greatest
                 part
                 of
                 it
                 .
                 And
                 their
                 gods
                 (
                 indeed
                 )
                 had
                 deserved
                 pity
                 rather
                 than
                 blame
                 ,
                 if
                 they
                 could
                 do
                 no
                 better
                 than
                 they
                 did
                 ,
                 as
                 being
                 over-mastered
                 by
                 Fates
                 .
                 But
                 for
                 a
                 Christian
                 to
                 inveigh
                 against
                 
                 Fates
                 ,
                 is
                 to
                 accuse
                 or
                 deny
                 his
                 God.
                 If
                 Fates
                 be
                 nothing
                 ,
                 hee
                 hath
                 no
                 reason
                 to
                 complaine
                 of
                 them
                 :
                 if
                 any
                 thing
                 they
                 bee
                 ,
                 they
                 are
                 of
                 the
                 true
                 Gods
                 making
                 ,
                 who
                 made
                 all
                 things
                 ,
                 who
                 cannot
                 possibly
                 be
                 subject
                 to
                 any
                 thing
                 that
                 he
                 hath
                 made
                 .
                 Nor
                 can
                 it
                 stand
                 with
                 our
                 allegiance
                 to
                 say
                 when
                 any
                 disasters
                 befall
                 us
                 ,
                 that
                 our
                 God
                 could
                 no
                 otherwise
                 choose
                 ,
                 that
                 our
                 mischances
                 were
                 the
                 absolutely
                 necessary
                 effects
                 of
                 his
                 Omnipotent
                 decree
                 .
                 One
                 speciall
                 cause
                 of
                 this
                 error
                 ,
                 and
                 of
                 some
                 mens
                 adherence
                 to
                 it
                 ,
                 is
                 a
                 jealousie
                 or
                 zealous
                 needlesse
                 feare
                 ,
                 lest
                 they
                 should
                 grant
                 God
                 to
                 be
                 impotent
                 ,
                 or
                 not
                 so
                 omnipotent
                 but
                 that
                 some
                 things
                 might
                 take
                 possession
                 of
                 beeing
                 without
                 his
                 leave
                 or
                 notice
                 .
                 The
                 originall
                 of
                 this
                 feare
                 ,
                 is
                 ,
                 want
                 of
                 distinction
                 ,
                 betweene
                 chance
                 or
                 casualty
                 ,
                 and
                 such
                 contingency
                 as
                 hath
                 beene
                 expressed
                 .
              
               
                 6
                 Many
                 reasons
                 might
                 be
                 alledged
                 sufficient
                 to
                 demonstrate
                 the
                 inevitable
                 absurdities
                 of
                 this
                 supposed
                 absolute
                 necessity
                 .
                 But
                 it
                 is
                 one
                 labour
                 to
                 convince
                 an
                 error
                 before
                 indifferent
                 hearers
                 ;
                 another
                 to
                 make
                 men
                 forsake
                 the
                 errours
                 which
                 have
                 long
                 possessed
                 them
                 :
                 a
                 third
                 to
                 win
                 them
                 unto
                 a
                 liking
                 of
                 the
                 contrary
                 truth
                 .
                 For
                 effecting
                 the
                 two
                 latter
                 ,
                 no
                 meanes
                 can
                 be
                 so
                 effectuall
                 in
                 respect
                 of
                 their
                 disposition
                 with
                 whom
                 we
                 have
                 to
                 deale
                 ,
                 as
                 a
                 plaine
                 declaration
                 ,
                 how
                 ill
                 
                   this
                   opinion
                   of
                   absolute
                   necessity
                
                 ,
                 how
                 well
                 
                   this
                   doctrine
                   of
                   mixt
                   possibility
                   or
                   contingency
                   consorts
                   :
                
                 first
                 with
                 their
                 owne
                 resolution
                 of
                 other
                 difficulties
                 in
                 this
                 very
                 argument
                 whereof
                 wee
                 treate
                 :
                 secondly
                 ,
                 with
                 the
                 perpetuall
                 voice
                 of
                 Gods
                 Spirit
                 ,
                 and
                 his
                 Messengers
                 ,
                 
                 specially
                 when
                 they
                 seeke
                 
                   ex
                   professo
                
                 ,
                 to
                 perswade
                 to
                 good
                 ,
                 and
                 to
                 disswade
                 from
                 evill
                 .
              
            
             
               
                 CHAP.
                 15.
                 
              
               
                 The
                 principall
                 conclusions
                 ,
                 which
                 are
                 held
                 by
                 the
                 favourers
                 of
                 absolute
                 necessity
                 ,
                 may
                 be
                 more
                 clearly
                 justified
                 ,
                 and
                 acquitted
                 from
                 all
                 inconveniences
                 ,
                 by
                 admitting
                 a
                 mixt
                 possibility
                 or
                 contingency
                 in
                 humane
                 actions
                 .
              
               
                 1
                 THe
                 most
                 I
                 have
                 met
                 withall
                 ,
                 are
                 afraid
                 in
                 plaine
                 termes
                 to
                 maintaine
                 ;
                 That
                 God
                 did
                 as
                 immediately
                 and
                 as
                 necessarily
                 decree
                 Adams
                 fall
                 or
                 state
                 of
                 sinne
                 ,
                 as
                 his
                 originall
                 justice
                 or
                 state
                 of
                 integrity
                 .
                 For
                 this
                 were
                 to
                 make
                 him
                 as
                 true
                 ,
                 as
                 proper
                 ,
                 and
                 necessary
                 a
                 cause
                 of
                 sinne
                 ,
                 and
                 of
                 all
                 evill
                 ,
                 as
                 he
                 is
                 of
                 goodnesse
                 .
                 To
                 allay
                 the
                 harshnesse
                 of
                 some
                 speeches
                 ,
                 heretofore
                 used
                 ,
                 by
                 those
                 men
                 whom
                 they
                 favour
                 ,
                 they
                 will
                 grant
                 no
                 more
                 then
                 this
                 :
                 that
                 God
                 did
                 decree
                 to
                 permit
                 his
                 fall
                 .
                 But
                 the
                 speech
                 is
                 improper
                 and
                 very
                 ambiguous
                 ▪
                 and
                 in
                 what
                 sense
                 soever
                 it
                 may
                 be
                 taken
                 ,
                 it
                 must
                 plead
                 its
                 warrant
                 or
                 right
                 use
                 ,
                 from
                 our
                 opinion
                 ;
                 theirs
                 can
                 afford
                 it
                 none
                 .
                 Permission
                 ,
                 to
                 speake
                 properly
                 ,
                 is
                 a
                 vertuall
                 part
                 of
                 the
                 Decree
                 it selfe
                 ;
                 not
                 the
                 object
                 whereto
                 the
                 decree
                 is
                 terminated
                 .
                 But
                 to
                 let
                 this
                 passe
                 ;
                 we
                 will
                 take
                 
                   [
                   Gods
                   decree
                   to
                   per●it
                
                 ]
                 to
                 be
                 all
                 one
                 ,
                 as
                 if
                 they
                 had
                 said
                 
                   Gods
                   permissive
                   decree
                
                 .
                 Did
                 God
                 then
                 by
                 his
                 decree
                 ,
                 
                   permit
                   Adam
                
                 to
                 sinne
                 ?
                 if
                 
                 he
                 did
                 ,
                 this
                 decree
                 was
                 either
                 just
                 or
                 unjust
                 .
                 Whatsoever
                 is
                 by
                 just
                 decree
                 permitted
                 ,
                 is
                 by
                 the
                 same
                 decree
                 sufficiently
                 warranted
                 .
                 At
                 least
                 the
                 punishment
                 ,
                 otherwise
                 due
                 unto
                 it
                 ,
                 is
                 dispensed
                 with
                 .
                 Such
                 divorces
                 as
                 were
                 unlawfull
                 from
                 the
                 first
                 institution
                 of
                 Matrimony
                 in
                 Paradise
                 ,
                 were
                 permitted
                 to
                 the
                 Israelites
                 for
                 the
                 hardnesse
                 of
                 their
                 hearts
                 by
                 Moses
                 ,
                 and
                 for
                 this
                 reason
                 ,
                 they
                 were
                 not
                 punished
                 by
                 the
                 judiciall
                 Law.
                 If
                 it
                 should
                 please
                 our
                 Soveraigne
                 to
                 permit
                 sickly
                 Students
                 to
                 eate
                 flesh
                 in
                 Lent
                 ,
                 we
                 would
                 take
                 his
                 professed
                 permission
                 ,
                 for
                 a
                 sufficient
                 dispensation
                 with
                 the
                 penall
                 Statutes
                 in
                 this
                 case
                 provided
                 .
                 God
                 questionlesse
                 would
                 never
                 have
                 
                   punished
                   Adam
                
                 for
                 eating
                 an
                 Apple
                 ,
                 if
                 by
                 his
                 eternall
                 decrece
                 he
                 had
                 *
                 permitted
                 him
                 to
                 have
                 eaten
                 it
                 .
                 But
                 their
                 meaning
                 haply
                 is
                 not
                 ,
                 that
                 God
                 did
                 allow
                 or
                 approve
                 his
                 eating
                 of
                 it
                 ,
                 seeing
                 he
                 threatned
                 it
                 with
                 death
                 .
                 But
                 if
                 ,
                 by
                 his
                 decree
                 ,
                 he
                 did
                 not
                 allow
                 it
                 ,
                 he
                 did
                 permit
                 it
                 onely
                 in
                 such
                 a
                 sense
                 ,
                 as
                 we
                 may
                 say
                 the
                 Lawes
                 of
                 our
                 land
                 ,
                 permit
                 men
                 to
                 be
                 hanged
                 because
                 they
                 keepe
                 not
                 men
                 close
                 prisoners
                 ,
                 nor
                 so
                 tye
                 their
                 hands
                 that
                 they
                 cannot
                 steale
                 ,
                 rob
                 or
                 kill
                 ,
                 before
                 they
                 bee
                 suspected
                 or
                 convicted
                 of
                 felonie
                 ,
                 robbery
                 ,
                 or
                 murder
                 .
                 But
                 ▪
                 no
                 tyrant
                 did
                 ever
                 before
                 hand
                 forbid
                 such
                 a
                 fact
                 ,
                 under
                 paine
                 of
                 death
                 ,
                 without
                 a
                 supposed
                 naturall
                 possibility
                 to
                 avoid
                 it
                 .
                 And
                 just
                 Lawes
                 afford
                 ordinary
                 or
                 civill
                 meanes
                 for
                 satisfying
                 nature
                 in
                 necessities
                 ,
                 lest
                 these
                 (
                 as
                 they
                 know
                 no
                 l●w
                 )
                 enforce
                 men
                 to
                 use
                 their
                 naturall
                 possibilities
                 or
                 faculties
                 amisse
                 .
                 The
                 lawes
                 of
                 this
                 Land
                 and
                 others
                 ,
                 which
                 make
                 theft
                 matter
                 of
                 death
                 ,
                 permit
                 men
                 the
                 free
                 
                 imployment
                 of
                 bodily
                 faculties
                 ,
                 to
                 earne
                 their
                 bread
                 ,
                 or
                 (
                 if
                 they
                 be
                 impotent
                 )
                 to
                 crave
                 or
                 accept
                 the
                 benevolence
                 of
                 others
                 ,
                 lest
                 they
                 should
                 perish
                 for
                 hunger
                 ,
                 or
                 be
                 enforced
                 to
                 steale
                 .
                 If
                 our
                 lawes
                 or
                 Lawgivers
                 ,
                 not
                 permitting
                 any
                 of
                 these
                 meanes
                 or
                 the
                 like
                 ,
                 should
                 punish
                 the
                 taking
                 of
                 a
                 loafe
                 of
                 bread
                 or
                 cup
                 of
                 drinke
                 ,
                 with
                 death
                 ;
                 they
                 might
                 be
                 more
                 truly
                 said
                 to
                 enjoyne
                 ,
                 then
                 permit
                 theft
                 ;
                 to
                 be
                 more
                 delighted
                 with
                 the
                 bloud
                 of
                 the
                 needy
                 ,
                 than
                 with
                 preservation
                 of
                 publike
                 peace
                 ;
                 albeit
                 they
                 did
                 not
                 set
                 other
                 mens
                 meat
                 before
                 thē
                 ,
                 when
                 they
                 are
                 hungred
                 ,
                 nor
                 lead
                 their
                 hands
                 to
                 take
                 it
                 .
                 In
                 like
                 manner
                 ,
                 he
                 that
                 saith
                 ,
                 God
                 did
                 permit
                 Adam
                 to
                 eate
                 the
                 forbidden
                 fruit
                 ,
                 and
                 by
                 eating
                 to
                 incurre
                 death
                 ,
                 doth
                 necessarily
                 imply
                 ,
                 that
                 God
                 permitted
                 him
                 the
                 free
                 use
                 of
                 his
                 externall
                 and
                 internall
                 faculties
                 to
                 satisfie
                 his
                 appetite
                 ,
                 with
                 some
                 other
                 meate
                 .
                 Now
                 the
                 free
                 use
                 of
                 any
                 faculty
                 includes
                 the
                 concourse
                 or
                 cooperation
                 of
                 God
                 ,
                 without
                 which
                 it
                 is
                 impossible
                 any
                 creature
                 should
                 move
                 .
                 And
                 this
                 concourse
                 was
                 a
                 part
                 of
                 his
                 decree
                 or
                 will
                 as
                 it
                 concerned
                 this
                 act
                 .
                 More
                 plainly
                 :
                 He
                 that
                 permitted
                 Adam
                 to
                 sinne
                 ,
                 did
                 more
                 than
                 permit
                 him
                 to
                 abstaine
                 from
                 sinne
                 ,
                 or
                 to
                 persevere
                 in
                 obedience
                 .
                 If
                 then
                 God
                 in
                 permitting
                 him
                 onely
                 to
                 sinne
                 ,
                 did
                 afford
                 meanes
                 necessary
                 for
                 reducing
                 this
                 possibility
                 of
                 sinning
                 into
                 a
                 sinfull
                 act
                 not
                 allowed
                 ;
                 his
                 more
                 than
                 permission
                 of
                 him
                 to
                 abstaine
                 from
                 sinne
                 ,
                 
                   his
                   commandement
                   to
                   persevere
                   in
                   obedience
                   ,
                
                 did
                 not
                 onely
                 suppose
                 a
                 true
                 possibility
                 for
                 him
                 to
                 abstaine
                 and
                 persevere
                 ,
                 but
                 include
                 withall
                 better
                 meanes
                 for
                 reducing
                 this
                 possibility
                 into
                 act
                 ,
                 
                 then
                 were
                 afforded
                 for
                 enabling
                 him
                 actually
                 to
                 sinne
                 .
                 These
                 two
                 contrary
                 possibilities
                 ,
                 and
                 the
                 severall
                 meanes
                 for
                 accomplishing
                 them
                 ,
                 must
                 beare
                 a
                 proportion
                 answerable
                 to
                 a
                 meere
                 permission
                 without
                 approbation
                 ,
                 or
                 to
                 a
                 prohibition
                 ,
                 and
                 to
                 a
                 peremptorie
                 command
                 of
                 civill
                 authoritie
                 .
                 Now
                 every
                 just
                 Lawgiver
                 affords
                 better
                 meanes
                 and
                 incouragement
                 for
                 accomplishing
                 his
                 commands
                 or
                 requests
                 ,
                 then
                 he
                 doth
                 for
                 breaking
                 or
                 neglecting
                 them
                 .
              
               
                 2
                 ▪
                 For
                 conclusion
                 ,
                 when
                 they
                 say
                 God
                 ,
                 by
                 his
                 aeternall
                 deree
                 ,
                 did
                 permit
                 
                   Adams
                   fall
                
                 ,
                 their
                 meaning
                 rightly
                 expressed
                 ,
                 is
                 no
                 more
                 then
                 this
                 ;
                 God
                 did
                 not
                 decree
                 that
                 his
                 perseverance
                 should
                 bee
                 necessarie
                 .
                 For
                 necessitie
                 of
                 perseverance
                 excludes
                 all
                 possibility
                 of
                 falling
                 .
                 But
                 if
                 his
                 fall
                 had
                 beene
                 necessarie
                 in
                 respect
                 of
                 the
                 aeternall
                 decree
                 ,
                 it
                 had
                 not
                 onely
                 beene
                 permitted
                 ,
                 but
                 allowed
                 and
                 required
                 .
                 It
                 remaines
                 then
                 that
                 both
                 were
                 possible
                 ,
                 neither
                 necessary
                 in
                 respect
                 of
                 the
                 divine
                 decree
                 .
                 Or
                 to
                 untwist
                 the
                 knot
                 a
                 little
                 further
                 ;
                 God
                 by
                 his
                 decree
                 did
                 permit
                 and
                 allow
                 him
                 a
                 possibility
                 to
                 fall
                 ;
                 but
                 he
                 did
                 not
                 allow
                 the
                 reduction
                 of
                 this
                 possibility
                 into
                 act
                 ,
                 that
                 is
                 ,
                 he
                 gave
                 it
                 him
                 ,
                 not
                 to
                 the
                 end
                 that
                 he
                 should
                 fal
                 ,
                 but
                 that
                 his
                 perseverance
                 might
                 be
                 more
                 beneficiall
                 .
                 He
                 did
                 not
                 onely
                 permit
                 or
                 allow
                 him
                 a
                 possibitie
                 of
                 perseverance
                 ,
                 but
                 did
                 command
                 and
                 require
                 the
                 reduction
                 of
                 this
                 possibilitie
                 into
                 act
                 .
              
               
                 3
                 This
                 forme
                 of
                 wholsome
                 doctrine
                 admitted
                 ,
                 will
                 clearely
                 enlighten
                 the
                 truth
                 of
                 another
                 distinction
                 or
                 resolution
                 much
                 used
                 ,
                 but
                 mightily
                 obscured
                 ,
                 
                 or
                 rather
                 quite
                 stifeled
                 ,
                 by
                 such
                 as
                 hold
                 all
                 things
                 necessary
                 in
                 respect
                 of
                 the
                 aeternall
                 decree
                 .
                 The
                 distinction
                 is
                 :
                 
                   God
                   is
                   the
                   cause
                   of
                   every
                   action
                   ,
                   but
                   he
                   is
                   not
                   the
                   cause
                   of
                   the
                   obliquitie
                   which
                   accompanies
                   sinfull
                   actions
                   ,
                   nor
                   of
                   sinne
                   as
                   it
                   is
                   sinne
                   .
                
                 This
                 is
                 their
                 last
                 Apologie
                 for
                 avoyding
                 that
                 imputation
                 of
                 making
                 God
                 the
                 author
                 of
                 sinne
                 .
                 Herein
                 wee
                 both
                 agree
                 ;
                 The
                 coexistence
                 of
                 the
                 all-working
                 decree
                 (
                 or
                 divine
                 cooperation
                 )
                 is
                 necessarily
                 required
                 to
                 every
                 action
                 or
                 effect
                 .
                 Every
                 action
                 includes
                 a
                 motion
                 ,
                 and
                 
                   in
                   him
                   wee
                   move
                   ,
                   wee
                   live
                   ,
                   and
                   have
                   our
                   beeing
                   .
                
                 But
                 hee
                 that
                 will
                 grant
                 this
                 cooperation
                 or
                 actuall
                 coexistence
                 of
                 the
                 all-working
                 decree
                 to
                 be
                 the
                 
                   necessarie
                   cause
                
                 of
                 every
                 action
                 ,
                 unto
                 which
                 it
                 is
                 most
                 necessarily
                 required
                 ;
                 must
                 ,
                 upon
                 the
                 same
                 tearmes
                 ,
                 grant
                 ,
                 God
                 to
                 bee
                 not
                 the
                 necessarie
                 onely
                 ,
                 but
                 the
                 onely
                 cause
                 of
                 all
                 and
                 every
                 obliquitie
                 ,
                 of
                 all
                 and
                 every
                 sinne
                 ,
                 of
                 all
                 that
                 hath
                 beene
                 ,
                 is
                 ,
                 or
                 can
                 be
                 blame-worthy
                 in
                 men
                 or
                 devills
                 ,
                 from
                 their
                 creation
                 to
                 euerlasting
                 .
                 The
                 demonstration
                 of
                 this
                 inconvenience
                 or
                 absurdity
                 ,
                 wherewith
                 we
                 charge
                 the
                 adverse
                 opinion
                 (
                 but
                 no
                 maintainer
                 of
                 it
                 )
                 must
                 be
                 referred
                 unto
                 the
                 discussions
                 of
                 the
                 state
                 of
                 Innocency
                 and
                 the
                 manner
                 of
                 sinnes
                 entring
                 into
                 the
                 world
                 :
                 we
                 are
                 now
                 engaged
                 to
                 extract
                 a
                 better
                 meaning
                 out
                 of
                 their
                 other
                 words
                 ,
                 than
                 they
                 themselves
                 expresse
                 ,
                 or
                 can
                 truely
                 be
                 contained
                 in
                 them
                 ,
                 untill
                 they
                 abandon
                 the
                 opinion
                 of
                 absolute
                 necessity
                 in
                 humane
                 actions
                 ,
                 as
                 they
                 have
                 reference
                 to
                 the
                 aeternall
                 decree
                 .
              
               
                 Seeing
                 it
                 is
                 agreed
                 vpon
                 ,
                 that
                 God
                 and
                 man
                 are
                 
                 joynt
                 agents
                 in
                 every
                 sinfull
                 action
                 ,
                 or
                 in
                 effects
                 essentially
                 evill
                 (
                 such
                 questionlesse
                 was
                 mans
                 desire
                 to
                 be
                 like
                 God
                 ,
                 or
                 his
                 lusting
                 after
                 the
                 forbiden
                 fruite
                 :
                 )
                 The
                 Probleme
                 remaines
                 ,
                 why
                 both
                 should
                 not
                 be
                 aequall
                 sharers
                 in
                 the
                 sinne
                 :
                 or
                 how
                 it
                 is
                 possible
                 justly
                 to
                 condemne
                 men
                 of
                 iniquitie
                 ,
                 without
                 some
                 imputation
                 unto
                 God
                 ,
                 who
                 is
                 the
                 principall
                 agent
                 in
                 all
                 actions
                 .
                 
                   Shall
                   wee
                   bee
                   partiall
                   for
                   him
                   or
                   seeke
                   to
                   excuse
                   him
                   by
                   his
                   greatnesse
                   ?
                   Shall
                   wee
                   say
                   hee
                   cannot
                   doe
                   amisse
                   ,
                   because
                   he
                   is
                   supreame
                   Lord
                   over
                   all
                   ,
                   and
                   may
                   doe
                   with
                   his
                   creatures
                   what
                   hee
                   list
                   ?
                
                 To
                 such
                 as
                 count
                 the
                 donative
                 of
                 robbers
                 a
                 true
                 boone
                 or
                 reall
                 curtesie
                 ;
                 to
                 such
                 as
                 can
                 magnifie
                 their
                 owne
                 integrity
                 ,
                 whereof
                 they
                 give
                 no
                 proofe
                 ,
                 save
                 onely
                 as
                 he
                 did
                 by
                 negatives
                 ,
                 (
                 non
                 hominem
                 occidi
                 ,
                 )
                 
                   I
                   am
                   no
                   murtherer
                
                 .
                 The
                 Poet
                 hath
                 shaped
                 an
                 answere
                 ,
                 as
                 fit
                 as
                 pertinent
                 ,
                 (
                 non
                 pasces
                 in
                 cruce
                 corvos
                 ,
                 )
                 
                   Thou
                   shalt
                   not
                   feede
                   Ravens
                   upon
                   a
                   Gibbet
                   .
                
                 To
                 say
                 God
                 is
                 the
                 Author
                 of
                 sinne
                 were
                 hideous
                 blasphemie
                 :
                 yet
                 to
                 say
                 he
                 is
                 no
                 tempter
                 ,
                 no
                 seducer
                 of
                 mankind
                 to
                 evill
                 ,
                 is
                 not
                 to
                 offer
                 praise
                 unto
                 him
                 .
                 Let
                 my
                 spirit
                 vanish
                 with
                 my
                 breath
                 ,
                 and
                 my
                 immortall
                 soule
                 returne
                 to
                 nothing
                 ,
                 rather
                 then
                 suffer
                 her selfe
                 to
                 be
                 overtaken
                 with
                 such
                 a
                 dead
                 slumber
                 ,
                 as
                 can
                 rest
                 contented
                 to
                 set
                 forth
                 
                   His
                   Glory
                
                 by
                 
                   bare
                   negatives
                
                 ,
                 or
                 by
                 not
                 being
                 the
                 Author
                 of
                 sinne
                 ,
                 who
                 is
                 most
                 highly
                 to
                 be
                 praised
                 in
                 all
                 his
                 works
                 ,
                 whose
                 goodnesse
                 is
                 infinitely
                 greater
                 in
                 concurring
                 to
                 sinfull
                 actions
                 ,
                 then
                 the
                 goodnesse
                 of
                 his
                 best
                 creatures
                 in
                 the
                 accomplishment
                 of
                 their
                 most
                 syncere
                 intentions
                 .
              
               
               
                 4
                 The
                 truth
                 of
                 this
                 conclusion
                 is
                 necessarily
                 grounded
                 upon
                 these
                 assertions
                 hereafter
                 to
                 bee
                 discussed
                 :
                 
                   That
                   mans
                   possibilitie
                   or
                   hopes
                   of
                   attaining
                   everlasting
                   happinesse
                   ,
                   was
                   of
                   necessitie
                   to
                   bee
                   tempered
                   with
                   a
                   possibilitie
                   of
                   sinning
                   ,
                   or
                   falling
                   into
                   miserie
                   .
                
                 To
                 permit
                 or
                 allow
                 man
                 this
                 possibility
                 of
                 sinning
                 ,
                 &
                 to
                 bestow
                 upon
                 him
                 the
                 contrary
                 possibility
                 of
                 not
                 sinning
                 and
                 hope
                 of
                 happines
                 was
                 one
                 &
                 the
                 same
                 branch
                 of
                 divine
                 goodnesse
                 .
                 One
                 &
                 the
                 selfe
                 same
                 branch
                 of
                 Gods
                 goodnesse
                 it
                 was
                 ,
                 to
                 allow
                 this
                 possibilitie
                 of
                 sinning
                 ,
                 and
                 to
                 afford
                 his
                 concourse
                 for
                 reducing
                 of
                 it
                 into
                 Act.
                 For
                 unlesse
                 he
                 had
                 decreed
                 to
                 afford
                 his
                 concourse
                 thereto
                 ,
                 it
                 had
                 beene
                 impossible
                 for
                 man
                 actually
                 to
                 have
                 sinned
                 .
                 And
                 if
                 for
                 man
                 to
                 sinne
                 had
                 beene
                 made
                 impossible
                 by
                 Gods
                 decree
                 :
                 it
                 had
                 been
                 alike
                 impossible
                 for
                 him
                 to
                 have
                 
                   done
                   well
                
                 or
                 ill
                 ,
                 or
                 to
                 become
                 truly
                 happy
                 .
                 Briefly
                 ,
                 God
                 in
                 that
                 hee
                 decreed
                 a
                 mixture
                 of
                 contrary
                 possibilities
                 ,
                 decreed
                 withall
                 a
                 concourse
                 or
                 cooperation
                 sutable
                 unto
                 ,
                 and
                 sufficient
                 for
                 the
                 actuall
                 accomplishment
                 of
                 both
                 .
                 To
                 the
                 probleme
                 propounded
                 ,
                 the
                 answere
                 from
                 these
                 grounds
                 ,
                 is
                 easie
                 :
                 
                   Albeit
                   God
                
                 and
                 man
                 bee
                 joynt
                 agents
                 in
                 every
                 action
                 or
                 effect
                 essentially
                 evill
                 ,
                 yet
                 the
                 whole
                 sinne
                 is
                 wholy
                 mans
                 :
                 because
                 the
                 nature
                 of
                 sinne
                 consists
                 either
                 in
                 mans
                 using
                 the
                 possibility
                 of
                 sinne
                 allowed
                 of
                 God
                 for
                 his
                 good
                 ,
                 to
                 accomplish
                 such
                 acts
                 ,
                 as
                 God
                 disallowes
                 ,
                 or
                 in
                 not
                 using
                 the
                 contrary
                 possibilitie
                 unto
                 such
                 acts
                 ,
                 as
                 he
                 not
                 onely
                 alloweth
                 and
                 approveth
                 ,
                 but
                 requireth
                 and
                 commandeth
                 ,
                 such
                 as
                 he
                 most
                 bountifully
                 rewardeth
                 ,
                 and
                 unto
                 whose
                 accomplishment
                 ,
                 
                 hee
                 affordeth
                 ,
                 not
                 his
                 ordinarie
                 concourse
                 onely
                 ,
                 but
                 his
                 speciall
                 furtherance
                 and
                 assistance
                 .
                 In
                 every
                 sin
                 of
                 commission
                 ,
                 we
                 approve
                 and
                 make
                 choice
                 of
                 those
                 acts
                 which
                 his
                 infinite
                 goodnesse
                 disalloweth
                 .
                 In
                 every
                 sinne
                 of
                 omission
                 ,
                 we
                 do
                 not
                 approve
                 those
                 acts
                 ,
                 which
                 he
                 approveth
                 :
                 although
                 perhaps
                 it
                 may
                 be
                 questioned
                 ,
                 whether
                 there
                 can
                 be
                 any
                 sinne
                 of
                 pure
                 omission
                 ,
                 or
                 not
                 mixt
                 with
                 commission
                 ;
                 that
                 is
                 ,
                 any
                 sinne
                 wherein
                 we
                 doe
                 not
                 either
                 like
                 what
                 God
                 dislikes
                 ,
                 or
                 reject
                 and
                 contemne
                 what
                 he
                 likes
                 &
                 cōmends
                 unto
                 us
                 for
                 good
                 .
              
               
                 5
                 From
                 these
                 resolutions
                 we
                 may
                 finde
                 some
                 truth
                 in
                 an
                 usuall
                 position
                 ;
                 which
                 ,
                 without
                 this
                 truth
                 presupposed
                 ,
                 is
                 palpably
                 false
                 .
                 
                   Every
                   action
                   or
                   effect
                   ,
                   as
                   it
                   is
                   an
                   effect
                   or
                   action
                   ,
                   or
                   as
                   it
                   proceeds
                   from
                   God
                   ,
                   is
                   good
                   .
                
                 The
                 best
                 meaning
                 whereof
                 it
                 is
                 capable
                 ,
                 must
                 be
                 this
                 ;
                 Gods
                 goodnesse
                 is
                 seene
                 in
                 every
                 action
                 ,
                 even
                 in
                 those
                 which
                 are
                 most
                 sinfull
                 .
                 To
                 vouchsafe
                 his
                 cooperation
                 to
                 them
                 ,
                 is
                 a
                 branch
                 of
                 his
                 goodnesse
                 ,
                 because
                 man
                 could
                 not
                 be
                 happy
                 without
                 a
                 possibility
                 of
                 deserving
                 to
                 be
                 miserable
                 .
                 But
                 humane
                 actions
                 or
                 effects
                 in
                 their
                 owne
                 nature
                 ,
                 indefinitely
                 considered
                 ,
                 or
                 in
                 the
                 abstract
                 as
                 they
                 are
                 actions
                 ,
                 are
                 neither
                 morally
                 good
                 ,
                 nor
                 morally
                 bad
                 .
                 When
                 it
                 is
                 said
                 that
                 every
                 action
                 ,
                 as
                 an
                 action
                 ,
                 is
                 good
                 ,
                 this
                 must
                 be
                 understood
                 of
                 transcendentall
                 goodnes
                 only
                 ,
                 of
                 which
                 kind
                 of
                 goodnes
                 moral
                 evill
                 or
                 sin
                 it selfe
                 is
                 partaker
                 .
                 If
                 every
                 action
                 ,
                 as
                 it
                 is
                 an
                 actiō
                 were
                 morally
                 good
                 ,
                 it
                 were
                 impossible
                 any
                 action
                 shold
                 be
                 morally
                 evill
                 .
                 If
                 we
                 consider
                 humane
                 actions
                 not
                 indefinitely
                 ,
                 or
                 with
                 this
                 reduplication
                 ,
                 as
                 they
                 are
                 actions
                 ,
                 but
                 descending
                 unto
                 particulars
                 ,
                 
                 some
                 
                   are
                   good
                
                 ,
                 some
                 
                   are
                   bad
                
                 ,
                 and
                 some
                 
                   (
                   perhaps
                
                 )
                 positively
                 indifferent
                 ,
                 but
                 of
                 this
                 hereafter
                 .
              
            
             
               
                 CHAP.
                 16.
                 
              
               
                 The
                 former
                 contingency
                 in
                 humane
                 actions
                 or
                 mutuall
                 possibility
                 of
                 obtaining
                 reward
                 or
                 incurring
                 punishment
                 ,
                 proved
                 by
                 the
                 infallible
                 rule
                 of
                 faith
                 ,
                 &
                 by
                 the
                 tenour
                 of
                 Gods
                 covenant
                 with
                 his
                 people
                 .
              
               
                 1
                 THough
                 manifest
                 deductiōs
                 of
                 ill
                 sounding
                 Consequences
                 from
                 their
                 positiōs
                 ,
                 which
                 we
                 refute
                 ,
                 and
                 more
                 commodious
                 explanations
                 of
                 other
                 tenents
                 common
                 to
                 both
                 ,
                 may
                 somewhat
                 move
                 the
                 Favourers
                 of
                 universall
                 necessity
                 to
                 a
                 dislike
                 of
                 their
                 owne
                 opinions
                 ,
                 &
                 in
                 part
                 incline
                 them
                 to
                 the
                 opposit
                 truth
                 :
                 yet
                 is
                 it
                 positive
                 proofe
                 of
                 Scriptures
                 that
                 must
                 strike
                 the
                 maine
                 stroak
                 ,
                 &
                 fasten
                 their
                 assents
                 unto
                 it
                 .
                 And
                 God
                 forbid
                 they
                 should
                 bee
                 so
                 uncharitable
                 ,
                 as
                 to
                 think
                 ,
                 that
                 we
                 or
                 any
                 sonnes
                 of
                 the
                 true
                 Church
                 ,
                 would
                 be
                 unwilling
                 to
                 put
                 our selves
                 upon
                 this
                 tryall
                 .
                 Scripture
                 wee
                 grant
                 (
                 and
                 are
                 ready
                 upon
                 as
                 high
                 and
                 hard
                 termes
                 as
                 they
                 ,
                 to
                 maintaine
                 ,
                 )
                 is
                 the
                 onely
                 infallible
                 rule
                 of
                 rectitude
                 or
                 obliquitie
                 in
                 opinions
                 concerning
                 God
                 ,
                 or
                 mans
                 salvation
                 .
                 Yet
                 are
                 we
                 not
                 hereby
                 bound
                 to
                 reject
                 reason
                 ,
                 and
                 infallible
                 rule
                 of
                 Art
                 ,
                 as
                 incompetent
                 Iudges
                 ,
                 what
                 propositions
                 in
                 Scripture
                 are
                 equipollent
                 ,
                 which
                 opposite
                 ,
                 which
                 subordinate
                 :
                 or
                 what
                 collections
                 from
                 undoubted
                 sacred
                 Maximes
                 ,
                 are
                 necessary
                 or
                 probable
                 ,
                 or
                 what
                 conclusions
                 are
                 
                 altogether
                 false
                 and
                 sophisticall
                 .
                 Nor
                 ought
                 they
                 to
                 suspect
                 reason
                 in
                 others
                 to
                 bee
                 unsanctified
                 ;
                 because
                 it
                 is
                 accompanied
                 with
                 rules
                 of
                 prophane
                 sciences
                 .
                 For
                 even
                 these
                 are
                 the
                 gifts
                 of
                 God
                 ,
                 and
                 are
                 sanctified
                 in
                 every
                 Christian
                 ,
                 by
                 the
                 rule
                 of
                 faith
                 .
                 And
                 in
                 as
                 much
                 as
                 both
                 of
                 us
                 admit
                 Scripture
                 to
                 be
                 the
                 onely
                 rule
                 of
                 faith
                 in
                 it selfe
                 most
                 infallible
                 :
                 both
                 of
                 us
                 are
                 tyed
                 by
                 infallible
                 consequents
                 of
                 truth
                 from
                 this
                 rule
                 derived
                 ,
                 to
                 admit
                 of
                 this
                 Maxime
                 following
                 ;
                 *
                 
                   Gods
                   threats
                   and
                   promises
                   ,
                   his
                   exhortations
                   ,
                   admonitions
                   ,
                   or
                   protestations
                   ,
                   whether
                   immediately
                   made
                   by
                   himselfe
                   or
                   by
                   his
                   Prophets
                   ,
                   containe
                   in
                   them
                   greater
                   truth
                   and
                   syncerity
                   then
                   is
                   in
                   our
                   admonitions
                   ,
                   exhortations
                   ,
                   and
                   promises
                   .
                
                 His
                 truth
                 and
                 syncerity
                 in
                 all
                 his
                 wayes
                 are
                 the
                 rule
                 or
                 patterne
                 ,
                 which
                 we
                 are
                 to
                 imitate
                 ,
                 but
                 which
                 wee
                 cannot
                 hope
                 to
                 equalize
                 .
              
               
                 2
                 Put
                 the
                 case
                 then
                 a
                 religious
                 ,
                 wise
                 ,
                 and
                 gracious
                 Prince
                 ,
                 should
                 exhort
                 a
                 young
                 gentleman
                 (
                 that
                 in
                 rigour
                 of
                 Law
                 had
                 deserved
                 death
                 for
                 some
                 aemulous
                 quarrell
                 in
                 the
                 Court
                 )
                 to
                 behave
                 himselfe
                 better
                 hereafter
                 ,
                 and
                 he
                 should
                 be
                 sure
                 to
                 find
                 greater
                 favour
                 at
                 his
                 hands
                 than
                 any
                 of
                 his
                 adversaries
                 :
                 no
                 man
                 would
                 suspect
                 any
                 determination
                 in
                 the
                 Prince
                 ,
                 to
                 take
                 away
                 his
                 life
                 for
                 this
                 offence
                 ,
                 or
                 any
                 purpose
                 to
                 intrap
                 him
                 in
                 some
                 other
                 .
                 A
                 minister
                 of
                 publique
                 iustice
                 in
                 our
                 memory
                 told
                 a
                 Butcher
                 ,
                 (
                 whom
                 he
                 then
                 sentenced
                 to
                 death
                 for
                 manslaughter
                 ,
                 )
                 that
                 he
                 might
                 kill
                 Calves
                 ,
                 Oxen
                 and
                 Sheepe
                 ,
                 but
                 mankinde
                 was
                 no
                 butchery
                 ware
                 ;
                 hee
                 might
                 not
                 kill
                 his
                 honest
                 neighbours
                 .
                 The
                 solecisme
                 was
                 so
                 uncouth
                 ,
                 and
                 so
                 ill
                 beseeming
                 the
                 seat
                 of
                 gravity
                 
                 and
                 of
                 justice
                 ,
                 that
                 it
                 moved
                 laughter
                 (
                 though
                 in
                 a
                 case
                 to
                 be
                 lamented
                 )
                 throughout
                 the
                 assembly
                 ;
                 and
                 a
                 young
                 Student
                 standing
                 neare
                 the
                 barre
                 ,
                 advised
                 the
                 poore
                 condemned
                 man
                 to
                 entreat
                 a
                 Licence
                 to
                 kill
                 Calves
                 and
                 Sheepe
                 that
                 Lent.
                 The
                 wisest
                 of
                 men
                 may
                 sometimes
                 erre
                 ,
                 sometimes
                 place
                 good
                 words
                 amisse
                 ,
                 or
                 give
                 wholsome
                 counsell
                 (
                 such
                 as
                 this
                 was
                 ,
                 had
                 it
                 beene
                 uttered
                 in
                 due
                 time
                 and
                 place
                 )
                 out
                 of
                 season
                 .
                 But
                 to
                 spend
                 good
                 words
                 of
                 comfort
                 and
                 encouragement
                 ,
                 upon
                 such
                 as
                 thou
                 hast
                 certainly
                 appointed
                 to
                 dye
                 ;
                 to
                 floute
                 the
                 children
                 of
                 destruction
                 with
                 faire
                 promises
                 of
                 preeminence
                 ;
                 
                 
                   That
                   be
                   farre
                   from
                   thee
                   O
                   Lord.
                   Shall
                   not
                   the
                   Iudge
                   of
                   all
                   the
                   earth
                   doe
                   that
                   which
                   is
                   right
                   and
                   just
                   :
                
                 a
                 thing
                 welbeseeming
                 the
                 best
                 and
                 wisest
                 Princes
                 of
                 the
                 earth
                 to
                 imitate
                 ?
                 Was
                 then
                 the
                 sentence
                 of
                 condenmation
                 for
                 Cains
                 exile
                 or
                 utter
                 destruction
                 without
                 possibility
                 of
                 revocation
                 ,
                 when
                 thou
                 entreatedst
                 him
                 as
                 a
                 most
                 loving
                 Father
                 ;
                 
                 
                   Why
                   art
                   thou
                   worth
                   ?
                   and
                   why
                   is
                   thy
                   countenance
                   fallen
                   ?
                   If
                   thou
                   doe
                   well
                   ,
                   shalt
                   not
                   thou
                   bee
                   accepted
                   ?
                   and
                   if
                   thou
                   doest
                   not
                   well
                   ,
                   sinne
                   lyeth
                   at
                   the
                   doore
                   :
                   and
                   unto
                   thee
                   shall
                   be
                   his
                   desire
                   ,
                   and
                   thou
                   shalt
                   rule
                   over
                   him
                   ?
                
                 Did
                 that
                 ,
                 which
                 the
                 Text
                 saith
                 ,
                 afterward
                 came
                 to
                 passe
                 ,
                 come
                 to
                 passe
                 by
                 inevitable
                 necessity
                 ?
                 
                   And
                   Cain
                   talked
                   with
                   Abel
                   his
                   brother
                   :
                   and
                   it
                   came
                   to
                   passe
                   when
                   they
                   were
                   in
                   the
                   field
                   ,
                   that
                   Cain
                   rose
                   up
                   against
                   Abel
                   his
                   brother
                   and
                   slue
                   him
                   .
                
                 My
                 adversaries
                 (
                 for
                 I
                 am
                 not
                 theirs
                 )
                 must
                 be
                 entreated
                 to
                 pardon
                 me
                 ,
                 if
                 I
                 be
                 as
                 resolute
                 and
                 peremptory
                 for
                 my
                 opinion
                 hitherto
                 delivered
                 ,
                 as
                 they
                 are
                 for
                 any
                 other
                 .
                 For
                 reason
                 and
                 conscience
                 ruled
                 by
                 Scripture
                 perswades
                 
                 me
                 ,
                 it
                 is
                 possible
                 for
                 the
                 Iudge
                 of
                 quick
                 &
                 dead
                 to
                 be
                 unjust
                 in
                 his
                 sentences
                 ,
                 or
                 unsyncere
                 in
                 his
                 incouragement
                 ,
                 as
                 that
                 Cains
                 destruction
                 should
                 be
                 in
                 respect
                 of
                 his
                 decree
                 ,
                 altogether
                 necessarie
                 or
                 impossible
                 to
                 have
                 beene
                 avoyded
                 .
                 When
                 the
                 Lord
                 tooke
                 first
                 notice
                 of
                 his
                 aemulation
                 and
                 envie
                 at
                 his
                 yonger
                 brother
                 ;
                 God
                 would
                 not
                 banish
                 him
                 from
                 his
                 brothers
                 presence
                 ,
                 nor
                 so
                 tie
                 his
                 hands
                 that
                 he
                 could
                 not
                 strike
                 :
                 But
                 he
                 used
                 all
                 the
                 meanes
                 that
                 aequitie
                 (
                 in
                 like
                 case
                 )
                 requires
                 to
                 move
                 his
                 heart
                 ,
                 that
                 way
                 which
                 it
                 was
                 very
                 possible
                 for
                 it
                 to
                 bee
                 moved
                 .
                 And
                 unto
                 this
                 motion
                 Cain
                 had
                 both
                 Gods
                 assistance
                 and
                 incouragement
                 ,
                 as
                 readie
                 as
                 his
                 generall
                 conc●urse
                 to
                 conceave
                 anger
                 in
                 his
                 heart
                 ,
                 or
                 to
                 lift
                 up
                 his
                 hand
                 against
                 his
                 brother
                 .
              
               
                 3
                 
                   The
                   very
                   tenor
                   of
                   Gods
                   grand
                   covenant
                   with
                   the
                   sonnes
                   of
                
                 Abraham
                 
                   includes
                   this
                   twofold
                   possibilitie
                   ,
                   one
                   of
                
                 attaining
                 
                   his
                   extraordinary
                   gracious
                   favour
                   by
                   doing
                   well
                   ,
                   another
                   of
                
                 incurring
                 
                   miserable
                   calamities
                   by
                   doing
                   ill
                
                 .
                 If
                 yee
                 walke
                 in
                 my
                 statutes
                 ,
                 and
                 keepe
                 my
                 commandements
                 ,
                 and
                 doe
                 them
                 ;
                 then
                 will
                 I
                 give
                 you
                 raine
                 in
                 due
                 season
                 ,
                 and
                 the
                 land
                 shall
                 yeeld
                 her
                 increase
                 ,
                 and
                 the
                 trees
                 of
                 the
                 field
                 shall
                 yeeld
                 their
                 fruit
                 .
                 And
                 your
                 threshing
                 shall
                 reach
                 to
                 the
                 vintage
                 ,
                 and
                 the
                 vintage
                 shall
                 reach
                 unto
                 the
                 sowing
                 time
                 :
                 and
                 yee
                 shall
                 eate
                 your
                 bread
                 to
                 the
                 full
                 ,
                 and
                 dwell
                 in
                 your
                 land
                 safely
                 &c.
                 
                 I
                 am
                 the
                 Lord
                 your
                 God
                 ,
                 which
                 brought
                 you
                 forth
                 out
                 of
                 the
                 Land
                 of
                 Aegypt
                 ,
                 that
                 yee
                 should
                 not
                 bee
                 their
                 bondmen
                 ,
                 and
                 I
                 have
                 broken
                 the
                 bands
                 of
                 your
                 yoke
                 ,
                 and
                 made
                 you
                 goe
                 upright
                 .
                 
                   Levit.
                   26.
                   ver
                   .
                   3.
                   ad
                   14.
                   
                
                 But
                 
                 if
                 yee
                 will
                 not
                 hearken
                 unto
                 mee
                 ,
                 and
                 will
                 not
                 doe
                 all
                 these
                 commandements
                 ;
                 And
                 if
                 yee
                 shall
                 despise
                 my
                 statutes
                 ,
                 or
                 if
                 your
                 soule
                 abhorre
                 my
                 judgements
                 ,
                 so
                 that
                 ye
                 will
                 not
                 doe
                 all
                 my
                 commandements
                 ,
                 but
                 that
                 ye
                 breake
                 my
                 covenant
                 :
                 I
                 also
                 will
                 doe
                 this
                 unto
                 you
                 ,
                 I
                 will
                 even
                 appoint
                 over
                 you
                 terrour
                 ,
                 consumption
                 and
                 the
                 burning
                 ague
                 ,
                 &c.
                 
                   Levit.
                   26.
                   ver
                   .
                   14
                   ,
                   15
                   ,
                   16
                   ,
                   &c.
                   
                
              
               
                 This
                 tenor
                 or
                 condition
                 was
                 to
                 continue
                 one
                 and
                 the
                 same
                 throughout
                 all
                 generations
                 .
                 But
                 some
                 generations
                 ,
                 as
                 the
                 event
                 hath
                 proved
                 ,
                 were
                 
                   de
                   facto
                
                 partakers
                 of
                 the
                 blessings
                 promised
                 ;
                 others
                 have
                 had
                 their
                 portion
                 in
                 the
                 curses
                 .
                 Shall
                 wee
                 hence
                 inferre
                 ,
                 that
                 prosperitie
                 ,
                 was
                 in
                 respect
                 of
                 GODS
                 decree
                 or
                 good
                 pleasure
                 altogether
                 necessarie
                 unto
                 such
                 as
                 prospered
                 ,
                 not
                 so
                 much
                 as
                 possible
                 unto
                 those
                 that
                 perished
                 ,
                 or
                 that
                 their
                 calamity
                 was
                 absolutely
                 necessary
                 ?
                 I
                 would
                 say
                 rather
                 ,
                 &
                 I
                 have
                 Gods
                 word
                 ,
                 yea
                 his
                 heartie
                 wishes
                 ,
                 for
                 my
                 warrant
                 ,
                 that
                 the
                 most
                 prosperous
                 times
                 ,
                 which
                 any
                 of
                 Abrahams
                 or
                 Davids
                 posteritie
                 enjoyed
                 ,
                 did
                 come
                 farre
                 short
                 of
                 that
                 measure
                 of
                 prosperitie
                 ,
                 which
                 by
                 Gods
                 aeternall
                 decree
                 ,
                 was
                 possible
                 to
                 all
                 ,
                 even
                 to
                 the
                 whole
                 stocke
                 of
                 Iacob
                 throughout
                 all
                 their
                 generations
                 .
                 
                   O
                   that
                   my
                   people
                   had
                   hearkned
                   unto
                   me
                   :
                   and
                   Israel
                   had
                   walked
                   in
                   my
                   wayes
                   !
                   I
                   should
                   soone
                   have
                   subdued
                   their
                   enemies
                   ,
                   and
                   turned
                   my
                   hand
                   against
                   their
                   adversaries
                   .
                   The
                   haters
                   of
                   the
                   Lord
                   should
                   have
                   submitted
                   themselves
                   unto
                   him
                   :
                   but
                   their
                   time
                   should
                   have
                   endured
                   for
                   ever
                   .
                
                 Psal
                 .
                 81.
                 verse
                 13
                 ,
                 14
                 ,
                 15.
                 
                 But
                 in
                 what
                 estate
                 ?
                 
                   fed
                   with
                   the
                   finest
                   of
                   the
                   wheate
                   ,
                   and
                   satified
                   
                   with
                   hony
                   out
                   of
                   the
                   Rocke
                   .
                
                 verse
                 16.
                 
                 Were
                 these
                 meere
                 wishes
                 of
                 winde
                 which
                 vanished
                 with
                 the
                 avouchers
                 breath
                 ?
                 did
                 the
                 Pslmist
                 utter
                 them
                 out
                 of
                 tender
                 affection
                 to
                 his
                 people
                 and
                 country
                 ,
                 without
                 commission
                 from
                 his
                 Maker
                 ?
                 or
                 was
                 He
                 lesse
                 affected
                 towards
                 his
                 people
                 then
                 this
                 his
                 messenger
                 ,
                 that
                 his
                 message
                 wants
                 the
                 waight
                 of
                 everlasting
                 truth
                 ?
                 To
                 these
                 and
                 the
                 like
                 demands
                 ,
                 of
                 many
                 bad
                 answers
                 ,
                 this
                 is
                 the
                 best
                 and
                 most
                 common
                 :
                 
                   God
                   would
                   undoubtedly
                   have
                   made
                   his
                   promise
                   good
                   ,
                   and
                   done
                   aswell
                   by
                   Israell
                   as
                   here
                   hee
                   wisheth
                   ,
                   if
                   Israell
                   could
                   have
                   turned
                   to
                   him
                   or
                   done
                   what
                   he
                   requires
                   .
                
                 But
                 that
                 ,
                 say
                 the
                 same
                 men
                 ,
                 was
                 in
                 repect
                 of
                 Gods
                 decree
                 or
                 secret
                 will
                 ,
                 impossible
                 .
                 Whēce
                 ,
                 seeing
                 the
                 condition
                 neither
                 was
                 nor
                 could
                 be
                 performed
                 by
                 Israel
                 ,
                 God
                 was
                 not
                 bound
                 to
                 bestow
                 these
                 blessings
                 upon
                 them
                 ,
                 but
                 free
                 to
                 reserve
                 his
                 store
                 unto
                 himselfe
                 ,
                 or
                 for
                 some
                 other
                 people
                 ;
                 which
                 was
                 profered
                 (
                 but
                 upon
                 conditions
                 impossible
                 to
                 bee
                 performed
                 )
                 unto
                 Israell
                 .
                 Might
                 not
                 churlish
                 Naball
                 have
                 promised
                 abundance
                 of
                 bread
                 ,
                 of
                 wine
                 and
                 flesh
                 to
                 Davids
                 servants
                 ,
                 upon
                 like
                 tearmes
                 ?
                 May
                 not
                 cutthroate
                 Vsurers
                 assure
                 bags
                 of
                 Gold
                 to
                 bedridden
                 or
                 decrepit
                 limbs
                 ,
                 upon
                 condition
                 they
                 will
                 fetch
                 them
                 from
                 the
                 toppe
                 of
                 high
                 towers
                 or
                 sleep
                 mountains
                 ?
                 But
                 what
                 kindnesse
                 ,
                 what
                 synceritie
                 could
                 there
                 be
                 in
                 such
                 lavish
                 profers
                 ,
                 specially
                 if
                 the
                 impotent
                 wretches
                 were
                 by
                 covenant
                 excluded
                 from
                 al
                 use
                 of
                 crutches
                 ?
                 Yet
                 is
                 it
                 more
                 possible
                 for
                 a
                 creeple
                 to
                 goe
                 without
                 his
                 crutches
                 ,
                 then
                 for
                 Israell
                 to
                 walke
                 in
                 the
                 waies
                 of
                 God
                 ,
                 without
                 his
                 aide
                 or
                 assistance
                 .
                 Necessitie
                 
                 therefore
                 constraines
                 us
                 to
                 confesse
                 the
                 one
                 of
                 these
                 
                   two
                   ,
                   Either
                   that
                   there
                   was
                   no
                   more
                   synceritie
                   in
                   the
                   Almighties
                   protestations
                   ,
                   then
                   in
                
                 Nabals
                 
                   or
                   the
                   Vsurers
                   supposed
                   bountie
                
                 ,
                 which
                 they
                 never
                 meant
                 to
                 use
                 ,
                 but
                 upon
                 performance
                 of
                 impossibilities
                 :
                 Or
                 else
                 his
                 promises
                 ,
                 if
                 they
                 had
                 any
                 syncerity
                 in
                 them
                 ,
                 did
                 include
                 his
                 furtherance
                 and
                 assistance
                 unto
                 Israell
                 for
                 performing
                 the
                 condition
                 required
                 .
                 Now
                 unto
                 whatsoever
                 effect
                 or
                 event
                 the
                 furtherance
                 or
                 speciall
                 assistance
                 of
                 Omnipotent
                 power
                 is
                 ,
                 upon
                 the
                 truth
                 and
                 synceritie
                 of
                 divine
                 promise
                 ,
                 alwaies
                 ready
                 and
                 assured
                 ,
                 the
                 same
                 effect
                 cannot
                 truly
                 be
                 deemed
                 impossible
                 in
                 respect
                 of
                 the
                 aeternall
                 decree
                 .
                 And
                 whatsoever
                 is
                 not
                 in
                 respect
                 of
                 this
                 decree
                 impossible
                 ,
                 the
                 non
                 existence
                 of
                 it
                 ,
                 or
                 the
                 existence
                 of
                 the
                 contrary
                 effect
                 ,
                 cannot
                 ,
                 in
                 respect
                 of
                 the
                 same
                 decree
                 ,
                 be
                 necessarie
                 .
                 So
                 then
                 neither
                 was
                 Israels
                 well-doing
                 and
                 prosperitie
                 ,
                 nor
                 their
                 ill-doing
                 and
                 calamitie
                 at
                 any
                 time
                 absolutely
                 necessarie
                 ,
                 in
                 respect
                 of
                 Gods
                 decree
                 ;
                 both
                 were
                 possible
                 ,
                 both
                 contingent
                 .
              
               
                 4
                 The
                 truth
                 of
                 these
                 collections
                 from
                 Gods
                 word
                 (
                 or
                 rather
                 of
                 these
                 infallible
                 consequences
                 of
                 his
                 essentiall
                 goodnesse
                 ,
                 sincerity
                 and
                 truth
                 )
                 though
                 necessarie
                 and
                 evident
                 unto
                 Artists
                 ,
                 may
                 from
                 other
                 positive
                 authorities
                 of
                 the
                 same
                 word
                 be
                 ratified
                 
                   à
                   fortior
                
                 to
                 common
                 sense
                 .
                 If
                 Neither
                 these
                 good
                 things
                 which
                 God
                 sincerely
                 purposeth
                 and
                 expressely
                 promiseth
                 ,
                 nor
                 that
                 evill
                 which
                 he
                 seriously
                 and
                 expressely
                 threatens
                 ,
                 bee
                 necessary
                 in
                 respect
                 of
                 his
                 decree
                 :
                 much
                 lesse
                 can
                 that
                 good
                 which
                 is
                 neither
                 particularly
                 promised
                 or
                 avouched
                 ;
                 
                 or
                 
                   that
                   evil
                
                 which
                 is
                 not
                 expressely
                 threatned
                 or
                 foretold
                 by
                 his
                 infallible
                 messengers
                 ,
                 be
                 held
                 necessary
                 in
                 respect
                 of
                 his
                 decree
                 .
                 Now
                 ,
                 that
                 the
                 prosperity
                 which
                 he
                 expresly
                 promiseth
                 by
                 such
                 messengers
                 ,
                 is
                 not
                 so
                 necessary
                 ,
                 as
                 to
                 exclude
                 all
                 possibilitie
                 of
                 cōtrary
                 Evill
                 ;
                 nor
                 the
                 evill
                 which
                 he
                 solemnly
                 denounceth
                 so
                 necessarie
                 ,
                 as
                 not
                 to
                 leave
                 a
                 true
                 possibilitie
                 for
                 a
                 contrary
                 blessing
                 :
                 his
                 Prophet
                 hath
                 given
                 such
                 a
                 generall
                 and
                 evident
                 assurance
                 ,
                 not
                 to
                 Israell
                 onely
                 out
                 to
                 all
                 the
                 Nations
                 of
                 the
                 earth
                 ;
                 as
                 we
                 cānot
                 deny
                 ,
                 but
                 that
                 it
                 was
                 devised
                 of
                 purpose
                 ,
                 by
                 the
                 Lord
                 himselfe
                 ,
                 as
                 a
                 
                   post
                   statute
                   to
                   prevent
                
                 this
                 strange
                 misconstruction
                 ,
                 which
                 his
                 people
                 had
                 then
                 made
                 ,
                 &
                 which
                 he
                 then
                 foresaw
                 would
                 afterwards
                 be
                 enforced
                 upon
                 his
                 decrees
                 or
                 lawes
                 ,
                 by
                 this
                 praejud●cate
                 opinion
                 of
                 absolute
                 necessitie
                 .
                 
                   At
                   what
                   instant
                   I
                   shall
                   speake
                   concerning
                   a
                   nation
                   ,
                   and
                   concerning
                   a
                   kingdome
                   ,
                   to
                   pluck
                   up
                   and
                   to
                   pull
                   downe
                   ,
                   and
                   to
                   destroy
                   it
                   ;
                   if
                   that
                   nation
                   against
                   whom
                   I
                   have
                   pronounced
                   ,
                   turne
                   from
                   their
                   evill
                   ,
                   I
                   will
                   repent
                   of
                   the
                   evill
                   that
                   I
                   thought
                   to
                   doe
                   unto
                   them
                   .
                   And
                   at
                   what
                   instant
                   I
                   shall
                   speake
                   concerning
                   a
                   nation
                   ,
                   and
                   concerning
                   a
                   kingdome
                   to
                   build
                   and
                   to
                   plant
                   it
                   ;
                   If
                   it
                   doe
                   evill
                   in
                   my
                   sight
                   ,
                   that
                   it
                   obey
                   not
                   my
                   voyce
                   ,
                   then
                   I
                   will
                   repent
                   of
                   the
                   good
                   wherewith
                   I
                   said
                   I
                   would
                   benefite
                   them
                   .
                
                 Ier.
                 18.
                 ver
                 .
                 7
                 ,
                 8
                 ,
                 9
                 ,
                 10.
                 
                 And
                 ,
                 if
                 wee
                 may
                 gesse
                 at
                 the
                 nature
                 of
                 the
                 disease
                 ,
                 by
                 the
                 medicine
                 ,
                 and
                 the
                 manner
                 of
                 applying
                 it
                 ;
                 the
                 house
                 of
                 Israell
                 ,
                 was
                 at
                 this
                 time
                 almost
                 desperately
                 sicke
                 of
                 this
                 errour
                 which
                 we
                 refute
                 .
                 Or
                 what
                 need
                 we
                 frame
                 conjectures
                 from
                 the
                 qualitie
                 of
                 the
                 medicine
                 ,
                 when
                 as
                 the
                 working
                 of
                 it
                 hath
                 made
                 the
                 Crisis
                 
                 palpable
                 and
                 apparent
                 .
                 The
                 pestilence
                 is
                 best
                 knowne
                 by
                 the
                 botch
                 ,
                 or
                 outbursting
                 .
                 What
                 then
                 was
                 the
                 issue
                 of
                 that
                 Cordiall
                 which
                 the
                 Prophet
                 ministred
                 unto
                 them
                 ,
                 being
                 but
                 the
                 extraction
                 of
                 the
                 former
                 generalls
                 ?
                 
                   Thus
                   saith
                   the
                   Lord
                   ;
                   Behold
                   ,
                   I
                   frame
                   evill
                   against
                   you
                   ,
                   and
                   devise
                   a
                   device
                   against
                   you
                   ;
                   returne
                   yee
                   now
                   every
                   one
                   from
                   his
                   evill
                   way
                   ,
                   and
                   make
                   your
                   wayes
                   and
                   your
                   doings
                   good
                   .
                
                 We
                 have
                 seene
                 the
                 application
                 of
                 the
                 medicine
                 ,
                 what
                 was
                 the
                 operation
                 ?
                 
                   And
                   they
                   said
                   ,
                   there
                   is
                   no
                   hope
                   ,
                   but
                   wee
                   will
                   walke
                   after
                   our
                   owne
                   devises
                   ,
                   and
                   wee
                   will
                   every
                   one
                   doe
                   the
                   imagination
                   of
                   his
                   evill
                   heart
                   .
                
                 Ier.
                 18.
                 ver
                 .
                 11
                 ,
                 12.
                 
                 But
                 did
                 the
                 Prophet
                 take
                 their
                 answere
                 verbatim
                 ,
                 as
                 they
                 uttered
                 it
                 ?
                 No
                 ,
                 God
                 did
                 not
                 appoint
                 him
                 to
                 keepe
                 a
                 Register
                 of
                 their
                 words
                 ,
                 but
                 to
                 make
                 a
                 comment
                 upon
                 the
                 secret
                 language
                 of
                 their
                 hearts
                 .
                 They
                 are
                 sufficiently
                 convicted
                 to
                 have
                 said
                 ,
                 
                   wee
                   will
                   every
                   one
                   doe
                   the
                   imagination
                   of
                   his
                   evill
                   heart
                   ,
                
                 in
                 that
                 the
                 imaginations
                 of
                 their
                 heart
                 were
                 evill
                 ,
                 and
                 they
                 had
                 resolved
                 to
                 retaine
                 their
                 wonted
                 principles
                 ,
                 and
                 not
                 to
                 hearken
                 unto
                 the
                 Prophets
                 doctrine
                 .
                 The
                 true
                 and
                 literall
                 paraphrase
                 of
                 their
                 replye
                 ,
                 no
                 interpreter
                 extant
                 hath
                 so
                 fully
                 expressed
                 ,
                 as
                 the
                 usuall
                 language
                 of
                 some
                 in
                 our
                 times
                 briefly
                 doth
                 ;
                 
                   What
                   shall
                   bee
                   ,
                   will
                   be
                   :
                   there
                   is
                   no
                   hope
                   the
                   world
                   will
                   amend
                   :
                   if
                   it
                   bee
                   Gods
                   will
                   to
                   prosper
                   the
                   courses
                   which
                   are
                   taken
                   ,
                   all
                   will
                   be
                   well
                   :
                   if
                   not
                   ,
                   his
                   will
                   however
                   must
                   be
                   done
                   .
                
                 Thus
                 we
                 delude
                 and
                 put
                 off
                 our
                 Maker
                 with
                 Ifs
                 ,
                 and
                 And
                 's
                 :
                 when
                 as
                 his
                 will
                 revealed
                 ,
                 aswell
                 for
                 private
                 as
                 publike
                 good
                 ,
                 so
                 wee
                 would
                 addresse
                 our selves
                 to
                 doe
                 it
                 ,
                 is
                 plaine
                 and
                 
                 absolute
                 .
                 And
                 it
                 is
                 impossible
                 we
                 should
                 addresse
                 our selves
                 to
                 doe
                 it
                 ,
                 vnlesse
                 wee
                 would
                 hearken
                 〈◊〉
                 to
                 such
                 as
                 teach
                 it
                 .
                 To
                 expect
                 any
                 other
                 fruite
                 ,
                 or
                 use
                 of
                 this
                 doctrine
                 of
                 
                   absolute
                   necessitie
                
                 ,
                 then
                 carnall
                 securitie
                 in
                 time
                 of
                 peace
                 and
                 prosperitie
                 ,
                 and
                 than
                 desperate
                 wilfulnesse
                 in
                 distresse
                 and
                 adversitie
                 ,
                 were
                 a
                 madnesse
                 .
                 And
                 seeing
                 this
                 frenzie
                 did
                 still
                 grow
                 greater
                 and
                 greater
                 ,
                 in
                 the
                 Iew
                 ,
                 as
                 the
                 destruction
                 of
                 Ierusalem
                 (
                 whereof
                 it
                 was
                 both
                 times
                 the
                 principall
                 cause
                 and
                 most
                 fearefull
                 prognostique
                 )
                 grew
                 neerer
                 :
                 the
                 Lord
                 authorized
                 another
                 Prophet
                 (
                 after
                 Ieremie
                 )
                 to
                 interpose
                 his
                 oath
                 for
                 the
                 cure
                 of
                 it
                 .
                 They
                 thought
                 that
                 
                   death
                   and
                   destruction
                
                 ,
                 when
                 they
                 approached
                 ,
                 were
                 armed
                 with
                 absolute
                 necessitie
                 ,
                 (
                 derived
                 from
                 Gods
                 decree
                 )
                 to
                 punish
                 them
                 for
                 their
                 fathers
                 sinnes
                 :
                 and
                 in
                 this
                 conceipt
                 many
                 yeelded
                 unto
                 them
                 ,
                 when
                 they
                 might
                 easily
                 haue
                 conquered
                 them
                 .
                 To
                 discover
                 the
                 vanitie
                 of
                 this
                 skale
                 and
                 to
                 acquit
                 his
                 omnipotent
                 decree
                 from
                 the
                 suspected
                 imposition
                 of
                 necessitie
                 .
                 
                   As
                   I
                   live
                   (
                   saith
                   the
                   Lord
                   God
                   )
                   yee
                   shall
                   not
                   have
                   occasion
                   any
                   more
                   to
                   use
                   this
                   Proverbe
                   in
                   Israel
                   :
                   The
                   Fathers
                   have
                   eaten
                   sowre
                   grapes
                   ,
                   and
                   the
                   Childrens
                   teeth
                   are
                   set
                   on
                   edge
                   .
                   Behold
                   ,
                   all
                   soules
                   are
                   mine
                   ,
                   as
                   the
                   soule
                   of
                   the
                   father
                   ,
                   so
                   also
                   the
                   soule
                   of
                   the
                   son
                   is
                   mine
                   :
                   the
                   soule
                   that
                   sinneth
                   ,
                   it
                   shall
                   die
                   .
                
                 Ezek.
                 18.
                 ver
                 .
                 2
                 ,
                 3
                 ,
                 4.
                 
                 
                   Have
                   I
                   any
                   plasure
                   at
                   all
                   that
                   the
                   wicked
                   should
                   die
                   ,
                   saith
                   the
                   Lord
                   God
                   ?
                   And
                   not
                   that
                   he
                   should
                   returne
                   from
                   his
                   wayes
                   and
                   live
                   ?
                
                 ver
                 .
                 23.
                 
                 
                   Cast
                   away
                   from
                   you
                   all
                   your
                   transgressions
                   ,
                   whereby
                   yee
                   have
                   transgressed
                   ,
                   and
                   make
                   you
                   a
                   new
                   heart
                   ,
                   and
                   a
                   new
                   spirit
                   :
                   for
                   why
                   will
                   yee
                   dye
                   ,
                   O
                   
                   house
                   of
                   Israel
                   ?
                
                 For
                 ,
                 
                   I
                   have
                   no
                   pleasure
                   in
                   the
                   death
                   of
                   him
                   that
                   dieth
                   ,
                   saith
                   the
                   Lord
                   God
                   :
                   wherefore
                   turne
                   your selves
                   and
                   live
                   ye
                   .
                
                 vers
                 .
                 31
                 ,
                 32.
                 
                 If
                 the
                 returning
                 of
                 this
                 people
                 ,
                 wherein
                 God
                 tooke
                 pleasure
                 ,
                 were
                 not
                 necessary
                 ,
                 as
                 the
                 event
                 hath
                 proved
                 (
                 for
                 ,
                 the
                 most
                 part
                 of
                 them
                 did
                 not
                 returne
                 )
                 it
                 must
                 needs
                 argue
                 a
                 spice
                 of
                 their
                 frenzy
                 ,
                 to
                 think
                 their
                 death
                 ,
                 wherein
                 he
                 tooke
                 no
                 pleasure
                 ,
                 should
                 be
                 necessary
                 .
                 The
                 onely
                 orthodoxall
                 resolution
                 of
                 this
                 point
                 then
                 ,
                 must
                 be
                 this
                 ,
                 
                   [
                   It
                   was
                   Gods
                   good
                   will
                   and
                   pleasure
                   ,
                   ]
                
                 (
                 the
                 formall
                 dictate
                 ,
                 and
                 absolute
                 injunction
                 of
                 his
                 eternall
                 and
                 irresistible
                 decree
                 ,
                 )
                 that
                 neither
                 the
                 life
                 or
                 death
                 of
                 such
                 as
                 perished
                 should
                 be
                 necessary
                 ;
                 but
                 that
                 both
                 should
                 be
                 possible
                 :
                 albeit
                 the
                 choise
                 of
                 life
                 had
                 beene
                 more
                 pleasant
                 to
                 God
                 ,
                 who
                 had
                 complained
                 with
                 griefe
                 ,
                 
                   Perditio
                   tua
                   ex
                   te
                   O
                   Israel
                   .
                
              
            
             
               
               
                 CHAP.
                 17.
                 
              
               
                 That
                 Gods
                 will
                 is
                 alwayes
                 done
                 ,
                 albeit
                 many
                 particulars
                 which
                 God
                 willeth
                 ,
                 bee
                 not
                 done
                 ,
                 and
                 many
                 done
                 which
                 he
                 willeth
                 should
                 not
                 be
                 done
                 .
              
               
                 1
                 
                   AVt
                   erit
                   aut
                   non
                   erit
                
                 ,
                 is
                 a
                 Prophecie
                 which
                 will
                 never
                 bee
                 out
                 of
                 date
                 ,
                 impossible
                 ever
                 to
                 bee
                 impeached
                 of
                 falshood
                 :
                 an
                 answer
                 as
                 universally
                 true
                 to
                 all
                 ,
                 as
                 unsufficient
                 to
                 any
                 question
                 concerning
                 things
                 to
                 come
                 .
                 The
                 truth
                 of
                 every
                 disjunctive
                 proposition
                 ,
                 as
                 Logicians
                 teach
                 ,
                 is
                 fully
                 salved
                 ,
                 if
                 any
                 one
                 member
                 ,
                 though
                 of
                 never
                 so
                 many
                 ,
                 be
                 true
                 .
                 Or
                 if
                 the
                 disjunction
                 or
                 division
                 be
                 artificially
                 formall
                 ,
                 the
                 actuall
                 existence
                 of
                 one
                 part
                 or
                 member
                 ,
                 excludes
                 the
                 actuall
                 existence
                 of
                 the
                 other
                 :
                 so
                 doth
                 the
                 absolute
                 necessity
                 of
                 the
                 one
                 exclude
                 all
                 possibility
                 of
                 the
                 others
                 reduction
                 into
                 act
                 .
                 If
                 I
                 should
                 wage
                 any
                 summe
                 that
                 it
                 would
                 either
                 raine
                 all
                 day
                 to
                 morrow
                 ,
                 or
                 be
                 faire
                 all
                 day
                 to
                 morrow
                 ;
                 no
                 man
                 of
                 understanding
                 would
                 put
                 me
                 to
                 prove
                 ,
                 that
                 it
                 did
                 
                   both
                   raine
                   all
                   the
                   day
                
                 ,
                 and
                 hold
                 up
                 all
                 the
                 day
                 .
                 The
                 proofe
                 of
                 either
                 part
                 ,
                 would
                 be
                 sufficient
                 to
                 evince
                 the
                 truth
                 of
                 my
                 disjunctive
                 assertion
                 ;
                 that
                 both
                 should
                 be
                 actually
                 true
                 is
                 impossible
                 .
                 Or
                 if
                 my
                 adversary
                 could
                 substantially
                 prove
                 ,
                 either
                 any
                 intermission
                 of
                 raine
                 or
                 interruption
                 of
                 faire
                 weather
                 :
                 His
                 advantage
                 against
                 mee
                 would
                 bee
                 as
                 evident
                 ;
                 because
                 the
                 proposition
                 ,
                 which
                 he
                 was
                 to
                 make
                 good
                 against
                 me
                 ,
                 was
                 but
                 
                 disjunctive
                 :
                 so
                 that
                 of
                 any
                 two
                 minutes
                 in
                 the
                 whole
                 day
                 ,
                 if
                 the
                 one
                 were
                 rainy
                 ,
                 and
                 the
                 other
                 faire
                 ,
                 my
                 universall
                 disjunctive
                 must
                 needs
                 be
                 false
                 ,
                 and
                 his
                 apparantly
                 true
                 ,
                 because
                 directly
                 contradictory
                 unto
                 mine
                 .
                 That
                 it
                 should
                 at
                 one
                 and
                 the
                 same
                 time
                 raine
                 and
                 not
                 raine
                 ,
                 is
                 impossible
                 ,
                 and
                 comes
                 not
                 within
                 the
                 compasse
                 of
                 any
                 contradictory
                 contestation
                 ,
                 it
                 can
                 be
                 no
                 object
                 of
                 lay
                 or
                 wager
                 .
              
               
                 2
                 When
                 wee
                 say
                 that
                 God
                 in
                 many
                 humane
                 actions
                 decrees
                 a
                 mixture
                 or
                 multiplicity
                 of
                 possibilities
                 ;
                 our
                 meaning
                 is
                 ,
                 that
                 the
                 tenour
                 of
                 Gods
                 eternall
                 &
                 omnipotent
                 word
                 ,
                 from
                 which
                 all
                 things
                 derive
                 as
                 well
                 the
                 law
                 and
                 ma●●●●●
                 of
                 their
                 being
                 ;
                 as
                 their
                 being
                 it selfe
                 :
                 is
                 in
                 respect
                 of
                 the
                 severall
                 possible
                 events
                 decreed
                 ,
                 not
                 conjunctive
                 or
                 categoricall
                 ,
                 but
                 disjunctive
                 .
                 And
                 we
                 hold
                 it
                 a
                 sinne
                 to
                 thinke
                 or
                 say
                 ,
                 that
                 the
                 onely
                 wise
                 Almighty
                 Creator
                 is
                 not
                 able
                 to
                 conceive
                 or
                 make
                 propositions
                 as
                 truly
                 disjunctive
                 ,
                 as
                 any
                 of
                 our
                 making
                 are
                 ,
                 or
                 not
                 able
                 to
                 make
                 as
                 formall
                 and
                 contradictory
                 opposition
                 betweene
                 their
                 severall
                 parts
                 ,
                 as
                 any
                 humane
                 wit
                 can
                 conceive
                 .
                 Thus
                 much
                 being
                 granted
                 ,
                 our
                 intended
                 inference
                 is
                 an
                 everlasting
                 truth
                 .
                 Gods
                 decree
                 or
                 determinate
                 proposition
                 ,
                 concerning
                 the
                 supposed
                 multiplicity
                 of
                 possibilities
                 or
                 manifold
                 events
                 ,
                 all
                 alike
                 possible
                 ;
                 is
                 alwaies
                 exactly
                 fulfilled
                 ,
                 when
                 any
                 one
                 of
                 the
                 events
                 ,
                 whose
                 possibilities
                 are
                 decreed
                 ,
                 goes
                 actuall
                 existence
                 .
                 To
                 reduce
                 more
                 of
                 them
                 then
                 one
                 into
                 act
                 at
                 one
                 and
                 the
                 same
                 time
                 ,
                 is
                 ,
                 in
                 many
                 cases
                 altogether
                 impossible
                 ,
                 and
                 falls
                 not
                 within
                 the
                 object
                 of
                 Omnipotency
                 .
                 If
                 the
                 reduction
                 of
                 any
                 one
                 of
                 them
                 ,
                 into
                 actuall
                 possession
                 of
                 its
                 
                 owne
                 being
                 ,
                 were
                 in
                 respect
                 of
                 his
                 decree
                 ,
                 or
                 by
                 any
                 other
                 meanes
                 ,
                 altogether
                 necessary
                 ;
                 his
                 decree
                 should
                 necessarily
                 ;
                 be
                 broken
                 ,
                 and
                 his
                 omnipotency
                 might
                 be
                 overborne
                 .
                 For
                 the
                 necessity
                 of
                 ones
                 being
                 ,
                 takes
                 away
                 all
                 possibilitie
                 of
                 being
                 from
                 the
                 contradictorie
                 ,
                 which
                 omnipotency
                 (
                 as
                 is
                 supposed
                 )
                 had
                 bestowed
                 upon
                 it
                 .
                 Finally
                 ,
                 Gods
                 decree
                 in
                 respect
                 of
                 all
                 and
                 every
                 part
                 of
                 its
                 proper
                 object
                 ,
                 is
                 alike
                 Omnipotent
                 :
                 and
                 therefore
                 it
                 is
                 as
                 impossible
                 for
                 any
                 necessity
                 (
                 by
                 vertue
                 or
                 respect
                 of
                 what
                 cause
                 soever
                 ,
                 )
                 to
                 incroach
                 upon
                 those
                 events
                 ,
                 the
                 Law
                 or
                 manner
                 of
                 whose
                 production
                 God
                 hath
                 decreed
                 to
                 be
                 contingent
                 ;
                 as
                 for
                 Contingency
                 to
                 hinder
                 the
                 production
                 of
                 those
                 events
                 ,
                 the
                 law
                 or
                 manner
                 of
                 whose
                 production
                 or
                 existence
                 ,
                 he
                 hath
                 decreed
                 to
                 be
                 necessary
                 .
                 As
                 impossible
                 for
                 necessity
                 to
                 mingle
                 with
                 absolute
                 contingency
                 ,
                 from
                 which
                 God
                 hath
                 separated
                 it
                 ;
                 as
                 for
                 contingencie
                 to
                 be
                 wedded
                 to
                 absolute
                 necessity
                 ,
                 whose
                 mariage
                 God
                 hath
                 forbidden
                 by
                 an
                 everlasting
                 decree
                 .
              
               
                 3
                 The
                 onely
                 difficulty
                 ,
                 
                 wherewith
                 these
                 conclusions
                 can
                 (
                 as
                 I
                 conceive
                 )
                 with
                 probability
                 bee
                 charged
                 ,
                 may
                 be
                 conceived
                 thus
                 :
                 
                   Admitting
                   Gods
                   decree
                
                 concerning
                 the
                 house
                 of
                 Israels
                 life
                 or
                 death
                 ,
                 were
                 (
                 as
                 evidently
                 it
                 was
                 )
                 disjunctive
                 ,
                 and
                 did
                 essentially
                 include
                 a
                 possibility
                 of
                 life
                 ,
                 and
                 a
                 possibility
                 of
                 death
                 ,
                 in
                 respect
                 of
                 all
                 or
                 most
                 of
                 their
                 persons
                 ,
                 or
                 of
                 their
                 publike
                 state
                 ;
                 Yet
                 no
                 man
                 will
                 denie
                 but
                 that
                 amongst
                 the
                 severall
                 or
                 opposite
                 members
                 of
                 this
                 or
                 the
                 like
                 decree
                 ,
                 God
                 wills
                 one
                 ,
                 more
                 than
                 another
                 .
                 For
                 so
                 he
                 saith
                 ,
                 
                   That
                   hee
                   willed
                   not
                   the
                   death
                   ,
                   but
                   the
                   life
                   of
                   him
                   that
                   dyed
                   .
                
                 Now
                 if
                 that
                 
                 which
                 God
                 willeth
                 not
                 ,
                 may
                 come
                 to
                 passe
                 ;
                 and
                 that
                 which
                 he
                 willeth
                 may
                 not
                 come
                 to
                 passe
                 ;
                 or
                 if
                 ,
                 of
                 two
                 possible
                 events
                 ,
                 that
                 whose
                 actuall
                 being
                 he
                 willeth
                 tenne
                 thousand
                 times
                 more
                 ardently
                 ,
                 never
                 get
                 actuall
                 being
                 or
                 existence
                 (
                 as
                 being
                 prevented
                 by
                 the
                 actuall
                 accomplishment
                 of
                 the
                 contradictorie
                 or
                 incompatible
                 event
                 which
                 he
                 lesse
                 willeth
                 ,
                 )
                 How
                 can
                 his
                 will
                 ,
                 in
                 this
                 case
                 bee
                 fulfilled
                 ?
                 and
                 if
                 his
                 will
                 be
                 not
                 fulfilled
                 ,
                 his
                 decree
                 must
                 needs
                 bee
                 broken
                 ;
                 and
                 if
                 his
                 decree
                 may
                 be
                 broken
                 ,
                 how
                 is
                 his
                 will
                 said
                 to
                 be
                 irresistible
                 ?
                 how
                 do
                 we
                 beleeve
                 him
                 to
                 be
                 Omnipotent
                 ?
                 Some
                 perhaps
                 would
                 hence
                 conclude
                 ,
                 that
                 if
                 of
                 two
                 objects
                 ,
                 which
                 we
                 suppose
                 to
                 bee
                 alike
                 truly
                 possible
                 ,
                 there
                 bee
                 no
                 necessity
                 ,
                 that
                 that
                 should
                 come
                 to
                 passe
                 ,
                 which
                 GOD
                 willeth
                 most
                 ,
                 or
                 any
                 probabilitie
                 for
                 that
                 to
                 come
                 to
                 passe
                 ,
                 which
                 he
                 lesse
                 willeth
                 ,
                 or
                 willeth
                 not
                 at
                 all
                 ,
                 but
                 rather
                 the
                 contrary
                 :
                 Then
                 there
                 is
                 a
                 possibilitie
                 or
                 rather
                 a
                 necessitie
                 ,
                 that
                 his
                 will
                 should
                 not
                 be
                 alwaies
                 fulfilled
                 ,
                 that
                 he
                 might
                 sometimes
                 sit
                 downe
                 with
                 a
                 kinde
                 of
                 losse
                 ,
                 and
                 say
                 with
                 impotent
                 man
                 ,
                 
                 
                   I
                   have
                   failed
                   of
                   my
                   purpose
                   .
                
                 The
                 best
                 preparation
                 for
                 fit
                 and
                 peaceable
                 entertainment
                 of
                 the
                 Orthodoxall
                 solution
                 to
                 these
                 difficulties
                 ,
                 will
                 be
                 to
                 declare
                 the
                 evident
                 and
                 necessary
                 truth
                 of
                 that
                 assertion
                 ,
                 which
                 they
                 object
                 unto
                 us
                 ,
                 as
                 a
                 dangerous
                 inconvenience
                 able
                 in
                 their
                 judgement
                 to
                 infer
                 the
                 last
                 conclusion
                 .
              
               
                 Truth
                 fully
                 and
                 evidently
                 declared
                 will
                 justifie
                 it selfe
                 against
                 all
                 gainsaiers
                 .
                 The
                 assertion
                 which
                 we
                 grant
                 will
                 necessarily
                 follow
                 from
                 our
                 former
                 discursions
                 ,
                 and
                 comes
                 now
                 to
                 justifie
                 it selfe
                 is
                 
                 this
                 ;
                 
                   That
                   such
                   things
                   as
                   God
                   no
                   way
                   willeth
                   ,
                   oft-times
                   come
                   to
                   passe
                   ,
                   when
                   as
                   their
                   contradictories
                   ,
                   which
                   he
                   wils
                   most
                   ardently
                   ,
                   come
                   not
                   to
                   passe
                   .
                   ]
                
                 The
                 principall
                 instance
                 for
                 justifying
                 this
                 truth
                 ,
                 is
                 the
                 repentance
                 and
                 life
                 of
                 a
                 sinner
                 ,
                 which
                 God
                 hath
                 sworne
                 that
                 he
                 willeth
                 ;
                 so
                 doth
                 hee
                 not
                 his
                 death
                 ,
                 if
                 we
                 will
                 beleeve
                 his
                 oath
                 .
                 If
                 any
                 mans
                 verdict
                 shall
                 scatter
                 from
                 mine
                 ,
                 or
                 others
                 ,
                 which
                 maintaine
                 this
                 doctrine
                 ,
                 I
                 must
                 call
                 God
                 and
                 his
                 conscience
                 to
                 witnesse
                 ,
                 whether
                 he
                 hath
                 not
                 left
                 that
                 undone
                 ,
                 which
                 God
                 wold
                 have
                 had
                 him
                 to
                 do
                 ,
                 &
                 sometimes
                 done
                 ,
                 that
                 which
                 God
                 would
                 have
                 had
                 him
                 not
                 to
                 doe
                 ?
                 Let
                 him
                 that
                 will
                 answere
                 negatively
                 to
                 this
                 Interrogative
                 ,
                 indite
                 that
                 confession
                 which
                 we
                 daily
                 make
                 in
                 our
                 Liturgy
                 of
                 falshood
                 or
                 slaunder
                 .
                 Let
                 him
                 call
                 for
                 
                   Iacobs
                   Ladder
                
                 downe
                 from
                 heaven
                 ,
                 and
                 require
                 a
                 guard
                 of
                 Angels
                 to
                 conduct
                 him
                 safely
                 into
                 Gods
                 presence
                 .
                 For
                 if
                 hee
                 have
                 as
                 truely
                 and
                 continually
                 done
                 Gods
                 will
                 here
                 on
                 Earth
                 ,
                 as
                 the
                 Angels
                 doe
                 it
                 in
                 heaven
                 ;
                 hee
                 may
                 justly
                 challenge
                 speedie
                 admission
                 into
                 their
                 societie
                 .
                 But
                 if
                 he
                 can
                 with
                 safe
                 conscience
                 communicate
                 with
                 us
                 sinnefull
                 men
                 ,
                 in
                 that
                 confession
                 ;
                 his
                 exceptions
                 against
                 our
                 assertion
                 are
                 but
                 needlesse
                 scrupulosities
                 ,
                 altogether
                 against
                 reason
                 ?
                 whatsoever
                 they
                 bee
                 in
                 respect
                 of
                 his
                 conscience
                 ,
                 yet
                 to
                 his
                 exceptions
                 wee
                 are
                 to
                 frame
                 a
                 further
                 answere
                 .
              
               
                 4
                 There
                 is
                 an
                 absolute
                 necessity
                 ,
                 that
                 Gods
                 will
                 should
                 alwayes
                 be
                 fulfilled
                 :
                 but
                 there
                 is
                 no
                 such
                 necessitie
                 ,
                 that
                 it
                 should
                 alwayes
                 bee
                 fulfilled
                 by
                 the
                 parties
                 to
                 whom
                 it
                 is
                 revealed
                 or
                 directed
                 .
                 
                 They
                 are
                 tyed
                 indeed
                 by
                 necessitie
                 of
                 praecept
                 ,
                 and
                 at
                 their
                 perill
                 ,
                 alwayes
                 to
                 doe
                 it
                 ;
                 but
                 the
                 Almightie
                 God
                 ,
                 doth
                 not
                 referre
                 the
                 fulfilling
                 or
                 evacuation
                 of
                 it
                 ,
                 to
                 their
                 fidelitie
                 ,
                 choice
                 or
                 resolution
                 :
                 for
                 so
                 the
                 certaintie
                 or
                 infallibilitie
                 of
                 executing
                 his
                 decree
                 ,
                 should
                 bee
                 but
                 commensurable
                 to
                 the
                 fragility
                 of
                 our
                 Nature
                 ;
                 and
                 that
                 which
                 some
                 object
                 unto
                 us
                 would
                 fall
                 directly
                 upon
                 themselves
                 ,
                 to
                 wit
                 ,
                 That
                 Gods
                 will
                 should
                 depend
                 upon
                 mans
                 will.
                 As
                 hee
                 alwayes
                 grants
                 the
                 requests
                 of
                 the
                 faithfull
                 ,
                 or
                 ,
                 as
                 the
                 Psalmist
                 speakes
                 ,
                 
                   gives
                   such
                   as
                   delight
                   in
                   him
                   ,
                   their
                   hearts
                   desire
                   ,
                
                 albeit
                 he
                 alwaies
                 gives
                 them
                 not
                 the
                 particulars
                 or
                 materialls
                 which
                 they
                 request
                 or
                 heartily
                 desire
                 :
                 so
                 he
                 knows
                 how
                 to
                 fulfill
                 his
                 own
                 will
                 ,
                 or
                 do
                 his
                 pleasure
                 ,
                 albeit
                 those
                 particulars
                 or
                 materials
                 ,
                 which
                 he
                 ardently
                 wils
                 and
                 takes
                 most
                 pleasure
                 in
                 ,
                 be
                 not
                 alwayes
                 done
                 by
                 us
                 .
                 And
                 this
                 answer
                 might
                 suffice
                 unto
                 a
                 Reader
                 not
                 scrupulously
                 curious
                 .
                 But
                 sophisticall
                 and
                 captious
                 objections
                 require
                 artificiall
                 and
                 formall
                 solutions
                 .
                 The
                 former
                 objection
                 may
                 perhaps
                 be
                 framed
                 more
                 captiously
                 thus
                 .
                 Of
                 more
                 particulars
                 proposed
                 to
                 the
                 choise
                 of
                 men
                 ,
                 if
                 that
                 bee
                 not
                 alwayes
                 done
                 ,
                 which
                 God
                 willeth
                 most
                 ,
                 his
                 will
                 is
                 not
                 done
                 at
                 all
                 .
                 For
                 as
                 a
                 lesser
                 good
                 whilest
                 it
                 stands
                 in
                 competition
                 with
                 a
                 greater
                 ,
                 is
                 rather
                 evill
                 than
                 good
                 :
                 so
                 ,
                 that
                 which
                 is
                 lesse
                 willed
                 or
                 desired
                 ,
                 cannot
                 be
                 said
                 to
                 bee
                 willed
                 or
                 desired
                 at
                 all
                 ,
                 in
                 respect
                 of
                 that
                 which
                 is
                 more
                 desired
                 ,
                 specially
                 in
                 the
                 language
                 of
                 Gods
                 Spirit
                 ,
                 which
                 expressely
                 saith
                 ,
                 that
                 
                   God
                   will
                   have
                   mercy
                   ,
                   and
                   not
                   sacrifice
                   .
                
                 Whence
                 it
                 will
                 follow
                 ,
                 that
                 when
                 sacrifice
                 
                 was
                 offered
                 ,
                 without
                 performance
                 of
                 duties
                 of
                 mercy
                 ,
                 or
                 obedience
                 ;
                 Gods
                 will
                 was
                 not
                 done
                 ,
                 but
                 broken
                 .
                 It
                 is
                 Gods
                 will
                 likewise
                 ,
                 that
                 
                   we
                   should
                   goe
                   unto
                   the
                   house
                   of
                   mourning
                   ,
                   rather
                   then
                   unto
                   the
                   house
                   of
                   mirth
                   .
                
                 The
                 duties
                 to
                 be
                 performed
                 in
                 the
                 house
                 of
                 mourning
                 are
                 many
                 :
                 
                   To
                   mourne
                   ,
                   to
                   fast
                   ,
                   to
                   pray
                   ,
                
                 with
                 other
                 branches
                 of
                 humiliation
                 ;
                 all
                 which
                 God
                 truly
                 willeth
                 ,
                 in
                 different
                 measure
                 according
                 to
                 the
                 diversity
                 of
                 their
                 nature
                 ,
                 or
                 the
                 more
                 or
                 lesse
                 intensive
                 manner
                 of
                 their
                 performance
                 .
                 The
                 transgressions
                 likewise
                 usuall
                 and
                 frequent
                 in
                 the
                 house
                 of
                 unhallowed
                 mirth
                 ,
                 are
                 many
                 and
                 much
                 different
                 as
                 well
                 in
                 quality
                 as
                 degree
                 ;
                 all
                 detested
                 of
                 God
                 as
                 contrary
                 to
                 his
                 most
                 holy
                 will
                 ,
                 but
                 more
                 or
                 less
                 detested
                 according
                 to
                 their
                 
                   nature
                   ,
                   quality
                
                 or
                 degree
                 ,
                 or
                 other
                 circumstance
                 .
                 Suppose
                 a
                 man
                 ,
                 to
                 whom
                 choise
                 of
                 going
                 into
                 the
                 house
                 of
                 mirth
                 or
                 mourning
                 is
                 solemnly
                 proposed
                 ;
                 the
                 inconveniences
                 of
                 the
                 one
                 ,
                 and
                 gracious
                 acceptance
                 of
                 the
                 other
                 in
                 Gods
                 fight
                 ,
                 seriously
                 prest
                 by
                 Gods
                 Minister
                 ;
                 do
                 vtterly
                 reject
                 the
                 Preachers
                 counsell
                 ,
                 and
                 adventure
                 upon
                 the
                 most
                 desperate
                 evill
                 that
                 is
                 practised
                 in
                 the
                 house
                 of
                 mirth
                 :
                 shall
                 wee
                 say
                 Gods
                 will
                 is
                 in
                 this
                 case
                 fulfilled
                 ?
                 Yes
                 ,
                 though
                 the
                 evils
                 which
                 he
                 willeth
                 not
                 ,
                 were
                 tenne
                 thousand
                 ,
                 and
                 man
                 did
                 desperately
                 resolve
                 to
                 doe
                 the
                 very
                 worst
                 and
                 most
                 contrary
                 to
                 his
                 will
                 ;
                 yet
                 that
                 which
                 he
                 willeth
                 most
                 ,
                 shall
                 still
                 be
                 done
                 :
                 for
                 it
                 is
                 his
                 absolute
                 and
                 peremptory
                 will
                 ,
                 that
                 all
                 the
                 particulars
                 offered
                 to
                 mans
                 choice
                 ,
                 as
                 well
                 those
                 which
                 his
                 Holinesse
                 most
                 abhorreth
                 ,
                 as
                 those
                 which
                 hee
                 willeth
                 most
                 ,
                 should
                 bee
                 truly
                 possible
                 for
                 a
                 man
                 to
                 
                 choose
                 without
                 impediment
                 ,
                 that
                 none
                 should
                 bee
                 necessary
                 .
                 Now
                 this
                 liberty
                 being
                 left
                 to
                 man
                 which
                 way
                 soever
                 his
                 will
                 inclineth
                 ,
                 Gods
                 will
                 shall
                 be
                 most
                 infallibly
                 fulfilled
                 ,
                 in
                 the
                 selfe
                 same
                 measure
                 ,
                 as
                 if
                 the
                 very
                 best
                 had
                 beene
                 chosen
                 by
                 man
                 ;
                 seeing
                 it
                 is
                 his
                 absolute
                 will
                 to
                 grant
                 him
                 freedome
                 (
                 at
                 his
                 perill
                 )
                 to
                 choose
                 the
                 very
                 worst
                 and
                 refuse
                 the
                 best
                 .
                 And
                 the
                 perill
                 is
                 ,
                 that
                 Gods
                 will
                 shall
                 be
                 done
                 upon
                 him
                 according
                 to
                 the
                 measure
                 it
                 was
                 neglected
                 by
                 him
                 .
                 As
                 this
                 proposition
                 [
                 The
                 Sun
                 will
                 either
                 shine
                 or
                 not
                 shine
                 this
                 day
                 at
                 twelve
                 of
                 the
                 clocke
                 ]
                 will
                 be
                 as
                 true
                 if
                 the
                 Sunne
                 shine
                 not
                 ,
                 as
                 if
                 it
                 shine
                 :
                 so
                 Gods
                 will
                 being
                 (
                 as
                 is
                 supposed
                 in
                 this
                 case
                 )
                 disjunctive
                 ,
                 shall
                 bee
                 as
                 truly
                 fulfilled
                 ,
                 albeit
                 man
                 doth
                 that
                 which
                 he
                 willeth
                 not
                 ,
                 as
                 if
                 he
                 did
                 that
                 which
                 he
                 willed
                 most
                 .
                 For
                 his
                 will
                 (
                 as
                 was
                 now
                 said
                 )
                 may
                 (
                 according
                 to
                 the
                 same
                 measure
                 )
                 be
                 fulfilled
                 two
                 wayes
                 ,
                 either
                 by
                 us
                 ,
                 or
                 upon
                 us
                 ;
                 whether
                 it
                 be
                 this
                 way
                 or
                 that
                 way
                 fulfilled
                 ,
                 it
                 is
                 all
                 one
                 to
                 God
                 ,
                 but
                 much
                 better
                 for
                 us
                 
                   to
                   doe
                   it
                
                 ,
                 then
                 
                   to
                   have
                   it
                   done
                   upon
                   us
                   .
                
                 And
                 though
                 it
                 be
                 possible
                 for
                 us
                 not
                 to
                 doe
                 it
                 ,
                 yet
                 not
                 doing
                 it
                 there
                 is
                 no
                 possibility
                 left
                 ,
                 that
                 it
                 shall
                 not
                 be
                 done
                 upon
                 us
                 .
                 In
                 as
                 much
                 then
                 as
                 Gods
                 will
                 must
                 of
                 necessity
                 be
                 done
                 ,
                 and
                 no
                 man
                 can
                 doe
                 it
                 by
                 doing
                 evill
                 ,
                 (
                 seeing
                 it
                 is
                 set
                 onely
                 on
                 that
                 which
                 is
                 truly
                 good
                 ;
                 )
                 the
                 punishment
                 of
                 such
                 as
                 continue
                 to
                 doe
                 evill
                 ,
                 is
                 absolutely
                 necessary
                 ,
                 that
                 is
                 altogether
                 as
                 unavoydable
                 ,
                 as
                 if
                 they
                 had
                 beene
                 appointed
                 to
                 it
                 from
                 all
                 eternities
                 ,
                 or
                 created
                 to
                 no
                 other
                 end
                 ,
                 then
                 that
                 they
                 might
                 be
                 punished
                 .
                 For
                 the
                 punishment
                 of
                 evill
                 is
                 good
                 ,
                 and
                 is
                 for
                 this
                 reason
                 a
                 part
                 of
                 Gods
                 will
                 ,
                 or
                 rather
                 a
                 
                 part
                 of
                 the
                 object
                 of
                 his
                 irresistible
                 will
                 or
                 inviolable
                 decree
                 ;
                 yet
                 may
                 we
                 not
                 say
                 that
                 God
                 *
                 simply
                 willeth
                 evill
                 ,
                 or
                 delighteth
                 in
                 punitive
                 justice
                 ,
                 which
                 he
                 never
                 willeth
                 ,
                 but
                 upon
                 supposall
                 of
                 evill
                 deserts
                 in
                 the
                 Creature
                 .
                 As
                 for
                 the
                 evill
                 it selfe
                 ,
                 which
                 deserveth
                 punishment
                 ,
                 that
                 ,
                 God
                 is
                 not
                 said
                 (
                 in
                 true
                 Divinity
                 )
                 to
                 will
                 at
                 all
                 ,
                 either
                 
                   voluntate
                   signi
                
                 ,
                 or
                 beneplaciti
                 ,
                 either
                 by
                 his
                 secret
                 or
                 revealed
                 ,
                 or
                 by
                 his
                 antecedent
                 or
                 consequent
                 will.
                 For
                 nothing
                 is
                 evill
                 ,
                 but
                 that
                 which
                 swarveth
                 from
                 ,
                 or
                 is
                 contrary
                 to
                 the
                 rule
                 of
                 goodnesse
                 ,
                 and
                 other
                 rule
                 of
                 goodnes
                 there
                 is
                 none
                 ,
                 besides
                 Gods
                 goodnesse
                 ;
                 nor
                 doth
                 he
                 wil
                 any
                 thing
                 that
                 is
                 not
                 consonant
                 to
                 his
                 goodnesse
                 ;
                 so
                 is
                 not
                 any
                 thing
                 that
                 is
                 truly
                 evill
                 .
                 They
                 which
                 otherwise
                 teach
                 ,
                 that
                 God
                 in
                 any
                 sort
                 can
                 will
                 that
                 which
                 is
                 morally
                 evill
                 ,
                 have
                 mightily
                 forgot
                 the
                 rules
                 of
                 Logick
                 :
                 
                   For
                   if
                   nothing
                   be
                   evill
                   ,
                   but
                   that
                   which
                   God
                   would
                   not
                   have
                   done
                   ,
                
                 then
                 nothing
                 which
                 God
                 would
                 have
                 done
                 ,
                 can
                 be
                 evill
                 .
              
            
             
               
               
                 CHAP.
                 18.
                 
              
               
                 Of
                 the
                 distinction
                 of
                 Gods
                 will
                 into
                 Antecedent
                 and
                 Consequent
                 .
                 Of
                 the
                 explication
                 and
                 use
                 of
                 it
                 .
              
               
                 1
                 GOds
                 will
                 being
                 ,
                 as
                 all
                 confesse
                 ,
                 indivisible
                 ,
                 some
                 there
                 bee
                 which
                 hold
                 all
                 distinctions
                 concerning
                 it
                 ,
                 no
                 lesse
                 unfitting
                 ,
                 then
                 the
                 division
                 of
                 Christs
                 seamlesse
                 coate
                 .
                 Others
                 mislike
                 that
                 distinction
                 of
                 his
                 antecedent
                 and
                 consequent
                 will
                 ,
                 and
                 yet
                 are
                 content
                 to
                 distinguish
                 his
                 will
                 into
                 revealed
                 and
                 secret
                 ,
                 or
                 into
                 
                   voluntatem
                   signi
                   &
                   beneplaciti
                
                 .
                 The
                 use
                 notwithstanding
                 of
                 the
                 first
                 distinction
                 [
                 of
                 his
                 antecedent
                 and
                 consequent
                 will
                 ]
                 is
                 most
                 ancient
                 ;
                 warranted
                 by
                 the
                 authority
                 of
                 Chrysostom
                 ,
                 and
                 well
                 exemplified
                 by
                 Damascene
                 .
                 And
                 of
                 this
                 distinction
                 I
                 have
                 made
                 choise
                 in
                 other
                 meditations
                 ,
                 as
                 most
                 commodious
                 (
                 to
                 my
                 apprehension
                 )
                 for
                 resolving
                 many
                 problemes
                 arising
                 out
                 of
                 Propheticall
                 and
                 Euangelicall
                 passages
                 ,
                 concerning
                 the
                 fulfilling
                 of
                 Gods
                 will
                 in
                 his
                 threats
                 or
                 promises
                 .
                 The
                 ingenuous
                 Reader
                 will
                 not
                 bee
                 so
                 uncharitable
                 or
                 injurious
                 towards
                 Chrysostom
                 or
                 Damascene
                 ,
                 as
                 to
                 suspect
                 ,
                 that
                 either
                 of
                 them
                 imagined
                 two
                 wills
                 in
                 God
                 ;
                 unto
                 which
                 imputation
                 ,
                 they
                 are
                 more
                 justly
                 liable
                 ,
                 which
                 affect
                 the
                 distinction
                 of
                 Gods
                 secret
                 and
                 revealed
                 will
                 ,
                 or
                 of
                 
                   voluntatis
                   signi
                   &
                   beneplaciti
                
                 .
                 For
                 every
                 distinction
                 of
                 Gods
                 will
                 ,
                 must
                 bee
                 framed
                 
                   ex
                   parte
                   volitorum
                   ,
                   non
                   ex
                   parte
                   volentis
                   ,
                
                 in
                 
                 respect
                 of
                 the
                 things
                 willed
                 ,
                 not
                 in
                 respect
                 of
                 him
                 that
                 willeth
                 them
                 .
                 We
                 must
                 in
                 charity
                 and
                 good
                 manners
                 permit
                 Chrysostom
                 and
                 Damascene
                 that
                 liberty
                 of
                 speech
                 which
                 we
                 take
                 our selves
                 .
                 Now
                 it
                 is
                 usuall
                 with
                 all
                 of
                 us
                 ,
                 to
                 attribute
                 that
                 
                   verbo
                   tenus
                
                 unto
                 the
                 cause
                 ,
                 which
                 really
                 and
                 properly
                 belongs
                 only
                 unto
                 the
                 effect
                 ,
                 or
                 to
                 denominate
                 the
                 intellectual
                 faculty
                 from
                 the
                 qualitie
                 of
                 the
                 object
                 to
                 which
                 it
                 hath
                 reference
                 ;
                 as
                 when
                 we
                 say
                 
                   the
                   Sunne
                   is
                   hot
                   ,
                   the
                   understanding
                   is
                   practique
                   ,
                   &c.
                   
                
                 The
                 meaning
                 of
                 those
                 two
                 good
                 Authors
                 ,
                 whom
                 we
                 follow
                 in
                 the
                 use
                 of
                 the
                 distinction
                 of
                 Gods
                 
                   antecedent
                   or
                   consequent
                   will
                
                 ,
                 was
                 this
                 ,
                 or
                 the
                 like
                 :
                 
                   That
                   God
                   by
                   one
                   and
                   the
                   same
                   indivisible
                   will
                   ,
                   might
                   differently
                   affect
                   or
                   approve
                   divers
                   objects
                   ,
                   according
                   to
                   the
                   nature
                   quality
                   or
                   degrees
                   of
                   goodnes
                   contained
                   in
                   them
                   .
                
                 And
                 certaine
                 it
                 is
                 ,
                 that
                 the
                 immensity
                 or
                 greatnesse
                 of
                 our
                 God
                 ,
                 doth
                 not
                 make
                 his
                 power
                 or
                 will
                 to
                 bee
                 unweildy
                 .
                 Though
                 he
                 be
                 in
                 power
                 truly
                 infinite
                 ,
                 yet
                 he
                 alwayes
                 worketh
                 not
                 according
                 to
                 the
                 infinity
                 of
                 his
                 power
                 ,
                 but
                 oft-times
                 more
                 gently
                 and
                 placidly
                 ,
                 then
                 the
                 weakest
                 or
                 softest
                 spirited
                 of
                 his
                 reasonable
                 creatures
                 can
                 doe
                 .
                 Though
                 his
                 will
                 likewise
                 be
                 alwayes
                 irresistible
                 ,
                 yet
                 is
                 it
                 not
                 alwayes
                 so
                 peremptorily
                 set
                 on
                 this
                 or
                 that
                 particular
                 object
                 willed
                 by
                 him
                 ,
                 as
                 mans
                 will
                 ,
                 for
                 the
                 most
                 part
                 ,
                 is
                 .
                 The
                 variety
                 of
                 particular
                 objects
                 which
                 hee
                 truely
                 willeth
                 in
                 different
                 measure
                 ,
                 is
                 much
                 greater
                 than
                 the
                 wit
                 of
                 man
                 can
                 comprehend
                 So
                 is
                 the
                 liberty
                 or
                 variety
                 of
                 choise
                 ,
                 which
                 hee
                 alloweth
                 unto
                 his
                 creature
                 ,
                 much
                 greater
                 then
                 we
                 can
                 without
                 grudging
                 ,
                 afford
                 to
                 such
                 as
                 have
                 dependance
                 on
                 us
                 .
                 
                 Some
                 things
                 he
                 willeth
                 in
                 the
                 first
                 place
                 and
                 directly
                 ;
                 though
                 not
                 so
                 peremptorily
                 ,
                 but
                 that
                 things
                 lesse
                 willed
                 by
                 him
                 ,
                 or
                 contrary
                 evills
                 ,
                 which
                 hee
                 willeth
                 not
                 ,
                 may
                 get
                 the
                 start
                 or
                 take
                 place
                 of
                 them
                 in
                 humane
                 choise
                 .
                 Other
                 things
                 he
                 willeth
                 in
                 the
                 second
                 place
                 ,
                 or
                 by
                 consequence
                 ,
                 as
                 in
                 case
                 ,
                 that
                 which
                 in
                 the
                 first
                 place
                 he
                 willed
                 ,
                 be
                 (
                 by
                 abuse
                 of
                 mans
                 free
                 will
                 )
                 rejected
                 .
                 The
                 former
                 he
                 is
                 said
                 to
                 will
                 by
                 his
                 antecedent
                 will
                 ,
                 because
                 the
                 object
                 willed
                 by
                 him
                 ,
                 hath
                 antecedence
                 or
                 preeminence
                 in
                 respect
                 of
                 his
                 beneplacitum
                 or
                 acceptance
                 :
                 the
                 latter
                 he
                 is
                 said
                 to
                 will
                 by
                 his
                 consequent
                 will
                 ,
                 that
                 is
                 not
                 in
                 the
                 first
                 place
                 or
                 directly
                 ,
                 but
                 by
                 consequent
                 ,
                 as
                 supposing
                 those
                 objects
                 ,
                 which
                 he
                 better
                 approved
                 ,
                 to
                 be
                 neglected
                 .
                 Whatsoever
                 is
                 good
                 in
                 it selfe
                 ,
                 and
                 good
                 withal
                 for
                 a
                 reasonable
                 creature
                 to
                 make
                 choise
                 of
                 ,
                 that
                 ,
                 God
                 is
                 said
                 to
                 will
                 by
                 his
                 antecedent
                 will
                 ,
                 as
                 the
                 repentance
                 of
                 a
                 sinner
                 ,
                 and
                 the
                 joyfull
                 fruits
                 which
                 the
                 sinner
                 shall
                 reape
                 by
                 his
                 penitencie
                 .
                 Whatsoever
                 in
                 it selfe
                 is
                 not
                 evill
                 ,
                 or
                 contrary
                 to
                 the
                 rule
                 of
                 goodnesse
                 ,
                 but
                 evill
                 to
                 the
                 reasonable
                 creature
                 ,
                 which
                 must
                 suffer
                 it
                 ,
                 as
                 sicknesse
                 ,
                 death
                 ,
                 all
                 kinde
                 of
                 torture
                 or
                 calamity
                 ,
                 
                   that
                   God
                   willeth
                   onely
                   by
                   his
                   consequent
                   will.
                
                 We
                 may
                 not
                 deny
                 but
                 that
                 he
                 truly
                 willeth
                 the
                 death
                 of
                 obstinate
                 sinners
                 ,
                 yet
                 this
                 he
                 willeth
                 by
                 his
                 consequent
                 will.
                 Their
                 obstinacy
                 in
                 sinne
                 he
                 willeth
                 not
                 at
                 all
                 ,
                 for
                 if
                 he
                 did
                 ,
                 he
                 would
                 not
                 punish
                 it
                 :
                 for
                 punishment
                 is
                 the
                 necessary
                 consequent
                 of
                 his
                 will
                 neglected
                 .
                 Both
                 these
                 branches
                 of
                 one
                 and
                 the
                 same
                 will
                 (
                 which
                 from
                 the
                 reference
                 onely
                 which
                 they
                 have
                 unto
                 their
                 different
                 objects
                 ,
                 wee
                 conceive
                 to
                 
                 bee
                 two
                 or
                 divers
                 )
                 are
                 subordinate
                 to
                 his
                 absolute
                 and
                 peremptorie
                 will
                 ,
                 which
                 is
                 ,
                 that
                 man
                 should
                 have
                 a
                 libertie
                 of
                 doing
                 ,
                 and
                 not
                 doing
                 those
                 things
                 which
                 in
                 the
                 first
                 place
                 he
                 willed
                 or
                 liked
                 better
                 .
                 But
                 is
                 not
                 this
                 libertie
                 of
                 man
                 an
                 imperfection
                 ?
              
               
                 2
                 
                   An
                   issue
                
                 though
                 a
                 blemish
                 to
                 youth
                 and
                 livelihood
                 ,
                 is
                 ofttimes
                 a
                 good
                 meane
                 or
                 principall
                 cause
                 of
                 health
                 to
                 an
                 unsound
                 and
                 crasie
                 bodie
                 .
                 So
                 possibility
                 of
                 declining
                 to
                 evill
                 ,
                 albeit
                 in
                 it selfe
                 an
                 imperfection
                 ,
                 and
                 not
                 possibly
                 incident
                 to
                 aeternall
                 and
                 immutable
                 goodnesse
                 ,
                 is
                 no
                 way
                 contrary
                 to
                 the
                 participated
                 actuall
                 goodnesse
                 of
                 the
                 reasonable
                 creature
                 ;
                 whereof
                 it
                 is
                 an
                 essentiall
                 or
                 constitutive
                 part
                 ,
                 at
                 the
                 least
                 a
                 necessarie
                 ingredient
                 or
                 condition
                 precedent
                 to
                 the
                 constitution
                 of
                 it
                 .
                 And
                 imperfection
                 with
                 reference
                 to
                 this
                 end
                 ,
                 may
                 be
                 the
                 object
                 of
                 Gods
                 antecedent
                 will
                 ,
                 or
                 part
                 of
                 that
                 which
                 in
                 the
                 first
                 place
                 he
                 willeth
                 and
                 principally
                 intends
                 .
                 But
                 inasmuch
                 as
                 actuall
                 evill
                 is
                 formally
                 dissonant
                 to
                 actuall
                 goodnesse
                 ;
                 hee
                 which
                 is
                 actually
                 and
                 infinitely
                 good
                 ,
                 cannot
                 but
                 hate
                 or
                 dislik
                 actuall
                 evill
                 in
                 whomsoever
                 it
                 is
                 found
                 ,
                 as
                 much
                 as
                 he
                 loveth
                 the
                 contrary
                 good
                 .
                 Now
                 punishment
                 or
                 
                   malum
                   poenae
                
                 ,
                 being
                 as
                 necessarie
                 a
                 consequent
                 of
                 Gods
                 hate
                 or
                 dislike
                 of
                 sinne
                 ,
                 as
                 reward
                 or
                 happinesse
                 is
                 of
                 his
                 loue
                 to
                 vertue
                 and
                 pietie
                 :
                 the
                 reasonable
                 creature
                 by
                 declining
                 from
                 vertue
                 to
                 vice
                 ,
                 from
                 good
                 to
                 bad
                 ,
                 doth
                 
                   ipso
                   facto
                
                 and
                 inevitably
                 bring
                 evill
                 
                   [
                   malum
                   poenae
                   &
                   damni
                   ]
                   tribulation
                
                 and
                 anguish
                 upon
                 it selfe
                 .
                 By
                 reward
                 and
                 punishment
                 in
                 this
                 place
                 ,
                 wee
                 understand
                 not
                 
                 onely
                 life
                 and
                 death
                 everlasting
                 (
                 of
                 whose
                 reference
                 to
                 Gods
                 aeternall
                 decree
                 ,
                 we
                 shall
                 in
                 particular
                 dispute
                 hereafter
                 ,
                 if
                 Superiours
                 shall
                 so
                 think
                 fit
                 :
                 )
                 but
                 every
                 temporall
                 blessing
                 or
                 crosse
                 ,
                 all
                 prosperity
                 or
                 calamitie
                 ,
                 specially
                 publike
                 &
                 remarkable
                 .
                 Prosperitie
                 we
                 alwayes
                 take
                 to
                 be
                 a
                 pledge
                 of
                 Gods
                 love
                 (
                 though
                 not
                 alwaies
                 of
                 the
                 Person
                 ,
                 on
                 whom
                 it
                 is
                 bestowed
                 ,
                 yet
                 of
                 some
                 good
                 quality
                 in
                 him
                 or
                 in
                 some
                 of
                 his
                 ,
                 serving
                 for
                 publique
                 use
                 or
                 private
                 imitation
                 ;
                 )
                 and
                 is
                 alwayes
                 (
                 in
                 the
                 beginning
                 at
                 least
                 )
                 an
                 effect
                 of
                 Gods
                 antecedent
                 will.
                 Calamitie
                 we
                 take
                 alwayes
                 for
                 a
                 token
                 of
                 Gods
                 dislike
                 ,
                 though
                 not
                 alwaies
                 of
                 the
                 person
                 afflicted
                 ,
                 yet
                 either
                 of
                 somewhat
                 in
                 him
                 to
                 bee
                 amended
                 ,
                 or
                 of
                 somewhat
                 formerly
                 done
                 by
                 him
                 ,
                 to
                 bee
                 by
                 others
                 avoided
                 ;
                 and
                 is
                 an
                 effect
                 of
                 Gods
                 consequent
                 will.
                 For
                 hee
                 wils
                 
                   no
                   evill
                
                 at
                 all
                 ,
                 not
                 
                   malum
                   poenae
                
                 ,
                 but
                 as
                 it
                 is
                 either
                 a
                 punishment
                 or
                 correction
                 for
                 evill
                 done
                 ,
                 or
                 good
                 neglected
                 ,
                 or
                 as
                 it
                 is
                 a
                 medecine
                 to
                 prevent
                 the
                 doing
                 of
                 evill
                 ,
                 or
                 neglect
                 of
                 goodnesse
                 .
              
               
                 3
                 From
                 the
                 infinite
                 varietie
                 of
                 possibilities
                 authorized
                 by
                 the
                 aeternall
                 decree
                 ,
                 and
                 their
                 correspondent
                 consequences
                 ,
                 which
                 one
                 time
                 or
                 other
                 actually
                 follow
                 upon
                 their
                 reductions
                 into
                 Act
                 ,
                 by
                 the
                 irresistible
                 award
                 of
                 the
                 same
                 decree
                 ;
                 wee
                 may
                 resolve
                 many
                 difficulties
                 ,
                 and
                 abandon
                 sundry
                 inconveniences
                 ,
                 wherewith
                 the
                 Heathen
                 in
                 their
                 vaine
                 speculations
                 ,
                 and
                 many
                 Christians
                 in
                 more
                 grievous
                 temptations
                 ,
                 charge
                 ,
                 either
                 the
                 truth
                 or
                 goodnesse
                 of
                 Gods
                 Providence
                 .
                 The
                 varietie
                 of
                 such
                 possibilities
                 ,
                 amounts
                 ,
                 partly
                 from
                 the
                 specificall
                 
                 nature
                 of
                 the
                 objects
                 ,
                 made
                 possible
                 by
                 the
                 divine
                 decree
                 :
                 partly
                 from
                 the
                 severall
                 degrees
                 of
                 good
                 or
                 evill
                 contained
                 in
                 such
                 objects
                 ,
                 or
                 in
                 mens
                 actions
                 concerning
                 them
                 .
                 The
                 whole
                 latitude
                 (
                 if
                 I
                 may
                 so
                 speake
                 )
                 of
                 Gods
                 providence
                 ,
                 as
                 it
                 concernes
                 kingdomes
                 ,
                 states
                 or
                 persons
                 ,
                 consists
                 in
                 moderating
                 and
                 ordering
                 the
                 possible
                 devolutions
                 or
                 alternations
                 of
                 the
                 
                   resonable
                   creature
                
                 from
                 his
                 antecedent
                 will
                 to
                 his
                 consequent
                 .
                 The
                 alternations
                 or
                 devolutions
                 themselves
                 ,
                 may
                 be
                 numberlesse
                 ,
                 save
                 onely
                 to
                 God
                 ;
                 so
                 may
                 the
                 degrees
                 bee
                 of
                 mans
                 dissonancie
                 or
                 consonancie
                 to
                 Gods
                 
                   antecedent
                   will
                
                 ,
                 throughout
                 the
                 course
                 of
                 his
                 life
                 .
              
            
             
               
                 CHAP.
                 19.
                 
              
               
                 Of
                 the
                 divers
                 acceptions
                 or
                 importances
                 of
                 Fate
                 ,
                 especially
                 among
                 the
                 Heathen
                 writers
                 .
              
               
                 1
                 THE
                 very
                 name
                 of
                 Fate
                 ,
                 will
                 be
                 I
                 know
                 ,
                 to
                 many
                 very
                 offensive
                 ,
                 unto
                 whom
                 I
                 am
                 unwilling
                 to
                 give
                 the
                 least
                 offence
                 .
                 The
                 use
                 of
                 it
                 (
                 I
                 must
                 confesse
                 )
                 is
                 in
                 some
                 cases
                 prohibited
                 by
                 St.
                 Austin
                 ,
                 a
                 man
                 too
                 modest
                 ,
                 to
                 vsurpe
                 greater
                 authoritie
                 then
                 he
                 had
                 ;
                 and
                 oecumenicall
                 authoritie
                 in
                 this
                 point
                 hee
                 had
                 none
                 ,
                 or
                 none
                 so
                 great
                 as
                 might
                 impose
                 silence
                 upon
                 all
                 posteritie
                 .
                 Would
                 to
                 God
                 such
                 as
                 are
                 most
                 forward
                 to
                 presse
                 us
                 with
                 this
                 Reverend
                 fathers
                 interlocutorie
                 sentence
                 once
                 or
                 twice
                 perhaps
                 vttered
                 for
                 not
                 vsing
                 the
                 name
                 ;
                 
                 could
                 be
                 perswaded
                 to
                 stand
                 to
                 his
                 definitive
                 sentence
                 often
                 pronounced
                 against
                 the
                 nature
                 of
                 the
                 Errour
                 ,
                 which
                 the
                 Heathens
                 ,
                 against
                 whom
                 hee
                 disputes
                 ,
                 covered
                 under
                 this
                 name
                 .
                 Vpon
                 condition
                 they
                 would
                 be
                 pleased
                 not
                 to
                 revive
                 the
                 nature
                 of
                 the
                 errour
                 ,
                 or
                 bury
                 their
                 opinions
                 that
                 way
                 tending
                 ;
                 my
                 heart
                 and
                 mouth
                 should
                 never
                 give
                 breath
                 unto
                 the
                 name
                 .
                 The
                 opinion
                 which
                 some
                 rigid
                 Stoicks
                 had
                 of
                 Fate
                 ,
                 is
                 an
                 haeresie
                 not
                 to
                 bee
                 named
                 among
                 the
                 Heathen
                 ;
                 so
                 deepely
                 tainted
                 with
                 the
                 very
                 dregs
                 of
                 heathenisme
                 ,
                 that
                 it
                 is
                 a
                 wonder
                 any
                 Christian
                 writer
                 should
                 come
                 neere
                 it
                 ;
                 that
                 any
                 at
                 least
                 should
                 take
                 infection
                 from
                 it
                 :
                 especially
                 seeing
                 the
                 Reverend
                 and
                 learned
                 Fathers
                 of
                 the
                 primitive
                 church
                 ,
                 had
                 provided
                 so
                 many
                 excellent
                 preservatives
                 against
                 it
                 .
                 But
                 albeit
                 Fate
                 ,
                 according
                 to
                 that
                 sense
                 or
                 meaning
                 ,
                 where
                 in
                 some
                 heathens
                 tooke
                 it
                 ,
                 was
                 become
                 a
                 wicked
                 Idol
                 :
                 yet
                 seeing
                 the
                 word
                 or
                 name
                 ,
                 whether
                 in
                 the
                 ordinary
                 use
                 of
                 Greeke
                 or
                 Latine
                 writers
                 ,
                 hath
                 greater
                 varietie
                 of
                 significations
                 or
                 importances
                 ,
                 then
                 almost
                 any
                 other
                 word
                 in
                 the
                 world
                 besides
                 ▪
                 to
                 abandon
                 all
                 ,
                 for
                 one
                 ill
                 sense
                 ,
                 or
                 importance
                 ,
                 seemes
                 to
                 me
                 as
                 rude
                 and
                 uncivill
                 a
                 part
                 ,
                 as
                 to
                 roote
                 out
                 a
                 whole
                 clan
                 or
                 surname
                 ,
                 because
                 one
                 of
                 the
                 same
                 name
                 and
                 stocke
                 had
                 beene
                 at
                 deadly
                 sohood
                 with
                 our
                 family
                 or
                 had
                 otherwise
                 deserved
                 death
                 .
                 Vpon
                 diligent
                 perusall
                 of
                 the
                 best
                 Philosophers
                 ,
                 historians
                 or
                 Poets
                 amongst
                 the
                 Heathens
                 ,
                 of
                 some
                 historians
                 and
                 Moralists
                 of
                 best
                 note
                 amongst
                 Christians
                 ;
                 we
                 may
                 finde
                 realities
                 ,
                 or
                 solid
                 matter
                 answering
                 to
                 this
                 word
                 Fate
                 ,
                 which
                 cannot
                 bee
                 so
                 
                 well
                 expressed
                 by
                 any
                 other
                 terme
                 or
                 name
                 ,
                 by
                 any
                 paraphrase
                 more
                 briefe
                 than
                 the
                 true
                 and
                 proper
                 definition
                 of
                 the
                 matter
                 or
                 reality
                 signified
                 by
                 it
                 .
                 Now
                 if
                 the
                 matter
                 defined
                 ,
                 prove
                 to
                 bee
                 no
                 Idoll
                 ;
                 the
                 name
                 certainly
                 is
                 indifferent
                 ,
                 and
                 of
                 the
                 definition
                 there
                 may
                 be
                 a
                 good
                 morall
                 or
                 historicall
                 use
                 .
                 For
                 finding
                 out
                 the
                 true
                 and
                 proper
                 definition
                 or
                 description
                 of
                 it
                 ,
                 we
                 are
                 to
                 explicate
                 the
                 divers
                 acceptions
                 or
                 importances
                 of
                 the
                 name
                 .
              
               
                 2
                 
                   Fatum
                   à
                   fando
                   dictum
                
                 ,
                 and
                 sometimes
                 imports
                 no
                 more
                 then
                 the
                 dictate
                 of
                 nature
                 ,
                 or
                 the
                 certaine
                 course
                 appointed
                 to
                 things
                 naturall
                 .
                 Thus
                 naturall
                 death
                 ,
                 is
                 by
                 some
                 accounted
                 fatall
                 .
                 And
                 Dido
                 according
                 to
                 this
                 importance
                 ,
                 did
                 not
                 die
                 by
                 Fate
                 ,
                 because
                 shee
                 prevented
                 Lachesis
                 by
                 cutting
                 the
                 thred
                 of
                 her
                 owne
                 life
                 ,
                 before
                 this
                 great
                 Arbitresse
                 of
                 mortality
                 had
                 passed
                 sentence
                 upon
                 her
                 ;
              
               
                 *
                 Sed
                 quia
                 nec
                 fato
                 ,
                 merita
                 nec
                 morte
                 peribat
                 .
              
               
                 And
                 according
                 to
                 this
                 importance
                 it
                 is
                 used
                 by
                 the
                 Prince
                 of
                 Romane
                 Historians
                 in
                 the
                 sixt
                 booke
                 of
                 his
                 Annals
                 ;
                 
                   Per
                   idem
                   tempus
                   Lucius
                   Piso
                   Pontifex
                   (
                   rarum
                   in
                   tanta
                   claritudine
                   )
                   fato
                   obijt
                   .
                
                 About
                 the
                 same
                 time
                 
                   L.
                   Piso
                
                 High
                 Priest
                 died
                 a
                 naturall
                 death
                 (
                 being
                 80.
                 yeares
                 of
                 age
                 ;
                 )
                 a
                 matter
                 rare
                 in
                 those
                 times
                 ,
                 in
                 a
                 man
                 of
                 so
                 great
                 birth
                 and
                 place
                 .
                 Sometimes
                 againe
                 Death
                 it selfe
                 ,
                 howsoever
                 it
                 come
                 upon
                 men
                 ,
                 is
                 termed
                 Fate
                 or
                 Destiny
                 ;
                 perhaps
                 because
                 the
                 comming
                 of
                 it
                 is
                 by
                 course
                 of
                 nature
                 certaine
                 ,
                 albeit
                 the
                 time
                 and
                 manner
                 of
                 it
                 ,
                 be
                 unknown
                 or
                 incomprehensible
                 .
                 So
                 another
                 Roman
                 Poet
                 
                 saith
                 ,
                 The
                 parthians
                 poysoned
                 arrowes
                 carryed
                 Fates
                 upon
                 their
                 points
                 ,
                 able
                 to
                 let
                 in
                 Death
                 at
                 the
                 least
                 breach
                 of
                 skin
                 ,
                 
                   Fatumque
                   in
                   sanguine
                   summo
                   est
                
                 .
                 It
                 may
                 be
                 Virgil
                 held
                 naturall
                 death
                 to
                 be
                 fatall
                 ,
                 because
                 it
                 cannot
                 be
                 avoided
                 ,
                 being
                 otherwise
                 of
                 our
                 opinion
                 ,
                 that
                 Dido
                 might
                 have
                 lived
                 longer
                 ,
                 or
                 that
                 it
                 was
                 not
                 absolutely
                 necessary
                 from
                 the
                 houre
                 of
                 her
                 birth
                 ,
                 that
                 she
                 should
                 live
                 so
                 many
                 yeares
                 and
                 no
                 *
                 more
                 .
                 For
                 so
                 some
                 of
                 the
                 wisest
                 amongst
                 the
                 Heathens
                 held
                 death
                 to
                 be
                 fatall
                 ,
                 that
                 is
                 ,
                 simply
                 necessary
                 unto
                 all
                 ;
                 albeit
                 to
                 dye
                 at
                 this
                 or
                 that
                 set
                 houre
                 ,
                 were
                 in
                 their
                 opinion
                 contingent
                 ,
                 or
                 at
                 least
                 supposed
                 a
                 Contingency
                 before
                 it
                 became
                 necessary
                 .
                 Of
                 this
                 opinion
                 was
                 a
                 Pythagoras
                 and
                 his
                 followers
                 .
                 And
                 so
                 it
                 seemes
                 was
                 b
                 
                   Iustine
                   Martyr
                
                 .
                 But
                 Lucan
                 ,
                 we
                 know
                 ,
                 was
                 somewhat
                 allyed
                 unto
                 the
                 Stoicks
                 ,
                 and
                 out
                 of
                 his
                 private
                 conceit
                 that
                 the
                 set
                 time
                 or
                 manner
                 of
                 every
                 mans
                 death
                 ,
                 was
                 no
                 lesse
                 necessary
                 then
                 death
                 it selfe
                 ,
                 he
                 might
                 ,
                 not
                 inconsequently
                 terme
                 violent
                 or
                 sudden
                 death
                 ,
                 Fatall
                 .
                 And
                 
                 Tacitus
                 ,
                 who
                 seemes
                 to
                 be
                 doubtfull
                 ,
                 whether
                 all
                 things
                 fell
                 out
                 by
                 Fate
                 or
                 Necessity
                 or
                 no
                 ,
                 ascribes
                 violent
                 and
                 undeserved
                 death
                 ,
                 as
                 well
                 as
                 naturall
                 ,
                 unto
                 Fate
                 .
                 For
                 ,
                 speaking
                 of
                 Agricola
                 his
                 untimely
                 death
                 ,
                 (
                 as
                 we
                 would
                 terme
                 it
                 )
                 he
                 saith
                 ,
                 
                   Constans
                   &
                   libens
                   fatum
                   accepit
                
                 :
                 He
                 constantly
                 and
                 willingly
                 entertained
                 his
                 Fate
                 .
                 Martials
                 conceit
                 concerning
                 Death
                 and
                 Fates
                 ,
                 is
                 not
                 much
                 different
                 from
                 Lucans
                 ,
                 or
                 this
                 last
                 cited
                 place
                 of
                 Tacitus
                 ,
                 though
                 not
                 altogether
                 the
                 same
                 .
              
               
                 
                   Nullo
                   fata
                   loco
                   possis
                   excludere
                   :
                   cum
                   mors
                
                 
                   Venerit
                   ,
                   in
                   medio
                   Tybure
                   Sardinia
                   est
                   .
                
                 
                   From
                   Fates
                   no
                   place
                   is
                   priviledg'd
                   :
                
                 
                   but
                   when
                   Death
                   is
                   their
                   doome
                   ,
                
                 
                   The
                   pestilent
                   Sardinia
                   ,
                
                 
                   in
                   Tyber
                   findeth
                   roome
                   .
                
              
               
                 And
                 as
                 Death
                 ,
                 in
                 his
                 opinion
                 ,
                 could
                 not
                 bee
                 repelled
                 where
                 Fates
                 had
                 granted
                 his
                 admission
                 ;
                 so
                 neither
                 could
                 it
                 be
                 obtruded
                 ,
                 or
                 admitted
                 ,
                 without
                 the
                 leave
                 or
                 approbation
                 of
                 Fates
                 ,
                 if
                 the
                 authority
                 of
                 the
                 Father
                 of
                 Poets
                 be
                 authentique
                 .
              
               
                 
                   *
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 
                 
                   Vexe
                   not
                   thy
                   soule
                   ,
                   for
                   none
                   can
                   send
                
                 
                   me
                   to
                   my
                   grave
                   ,
                   before
                   ,
                
                 
                   My
                   day
                   be
                   come
                   ,
                   since
                   all
                   mens
                   lives
                
                 
                   runne
                   on
                   a
                   fatall
                   score
                
                 
                   Which
                   none
                   may
                   passe
                   ,
                   none
                   not
                   make
                   up
                   ;
                
                 
                   't
                   is
                   not
                   mans
                   power
                   or
                   will
                
                 
                   Can
                   change
                   the
                   period
                   which
                   is
                   set
                
                 
                   as
                   well
                   to
                   th'
                   good
                   ,
                   as
                   th'
                   ill
                   .
                
              
               
                 Virgil
                 was
                 somewhat
                 of
                 a
                 better
                 minde
                 in
                 this
                 point
                 than
                 Homer
                 was
                 ,
                 or
                 they
                 are
                 ,
                 which
                 can
                 thus
                 liberally
                 dispose
                 of
                 their
                 friends
                 bodies
                 or
                 bones
                 .
              
               
                 
                   Similis
                   si
                   cura
                   fuisset
                   ,
                   
                
                 
                   Tum
                   quoque
                   fas
                   nobis
                   Teucros
                   armare
                   fuisset
                   .
                
                 
                   Nec
                   pater
                   omnipotens
                   Troiam
                   ,
                   nec
                   fata
                   vetabant
                
                 
                   Stare
                   ,
                   decemque
                   alios
                   Priamum
                   superesse
                   per
                   annos
                   .
                
                 
                   Had
                   like
                   care
                   beene
                   ,
                   nor
                   mighty
                   love
                   ,
                
                 
                   nor
                   Fates
                   did
                   fore-ordaine
                
                 
                   Or
                   Troy
                   to
                   fall
                   ,
                   or
                   Priamus
                
                 
                   not
                   tenne
                   yeares
                   more
                   to
                   raigne
                   .
                
              
               
                 3
                 That
                 no
                 man
                 can
                 dye
                 before
                 his
                 Day
                 come
                 ,
                 is
                 an
                 opinion
                 in
                 whose
                 truth
                 some
                 are
                 so
                 confident
                 ,
                 as
                 they
                 will
                 not
                 stick
                 to
                 bequeath
                 the
                 bones
                 of
                 their
                 dearest
                 friends
                 unto
                 the
                 divell
                 ,
                 if
                 they
                 should
                 dye
                 otherwise
                 .
                 And
                 it
                 is
                 certaine
                 ,
                 all
                 things
                 have
                 their
                 appointed
                 time
                 ,
                 yet
                 may
                 wee
                 not
                 hence
                 collect
                 that
                 no
                 man
                 can
                 live
                 longer
                 or
                 dye
                 sooner
                 than
                 he
                 doth
                 ,
                 or
                 that
                 the
                 number
                 of
                 his
                 dayes
                 cannot
                 possibly
                 bee
                 diminished
                 or
                 encreased
                 :
                 But
                 
                 of
                 this
                 argument
                 see
                 *
                 
                   Iustin
                   Martyr
                
                 ,
                 or
                 the
                 Author
                 of
                 the
                 questions
                 and
                 explications
                 ,
                 which
                 have
                 for
                 a
                 long
                 time
                 gone
                 under
                 his
                 name
                 .
                 In
                 all
                 these
                 or
                 the
                 like
                 acceptions
                 of
                 Fate
                 ,
                 and
                 the
                 very
                 common
                 conceipt
                 which
                 this
                 name
                 suggests
                 ,
                 there
                 is
                 an
                 importance
                 of
                 necessitie
                 .
                 And
                 according
                 to
                 the
                 severall
                 degrees
                 of
                 necessitie
                 ,
                 Fates
                 good
                 or
                 bad
                 (
                 for
                 so
                 they
                 divided
                 them
                 for
                 their
                 qualitie
                 )
                 were
                 subdivided
                 into
                 (
                 majora
                 &
                 minora
                 )
                 into
                 
                   lesser
                   and
                   greater
                   fates
                
                 .
                 (
                 Fata
                 minora
                 )
                 
                   lesser
                   fates
                
                 ,
                 were
                 held
                 alterable
                 by
                 enchantment
                 or
                 other
                 curious
                 practises
                 ,
                 taught
                 by
                 Sathan
                 ,
                 as
                 imitations
                 of
                 those
                 sacred
                 rites
                 or
                 solemnities
                 ,
                 which
                 God
                 had
                 ordayned
                 for
                 averting
                 imminent
                 plagues
                 .
                 (
                 Fata
                 majora
                 )
                 
                   chiefe
                   or
                   supreame
                   fates
                   were
                   so
                   unalterable
                   ,
                   so
                   inflexible
                   ,
                
                 that
                 their
                 great
                 god
                 Iupiter
                 could
                 not
                 command
                 them
                 ,
                 but
                 was
                 to
                 doe
                 whatsoever
                 was
                 designed
                 by
                 them
                 〈◊〉
                 done
                 .
                 Whence
                 as
                 Lactantius
                 wittily
                 〈…〉
                 they
                 could
                 not
                 rightly
                 enstyle
                 him
                 Maxi●●●
                 because
                 hee
                 was
                 lesse
                 then
                 this
                 kinde
                 of
                 Fate●●
                 in
                 this
                 heathenish
                 division
                 notwithstanding
                 ,
                 there
                 was
                 a
                 true
                 glimpse
                 of
                 a
                 Christian
                 truth
                 ,
                 hereafter
                 〈◊〉
                 ●●sewere
                 to
                 be
                 discussed
                 .
                 Subordinate
                 to
                 this
                 division
                 of
                 Fates
                 ,
                 were
                 the
                 
                 opinions
                 of
                 the
                 Caldean
                 and
                 Aegyptian
                 Astrologers
                 concerning
                 the
                 power
                 or
                 efficacie
                 of
                 the
                 heavens
                 ,
                 over
                 sublunary
                 bodies
                 .
                 The
                 *
                 Caldeans
                 were
                 impious
                 not
                 in
                 practise
                 only
                 but
                 in
                 opinion
                 ,
                 in
                 that
                 they
                 held
                 the
                 operation
                 of
                 the
                 heavens
                 to
                 be
                 unalterable
                 and
                 unpreventable
                 by
                 the
                 wit
                 ,
                 industry
                 or
                 skill
                 of
                 man
                 :
                 all
                 which
                 such
                 as
                 follow
                 Ptolomie
                 the
                 Aegyptian
                 ,
                 expressely
                 deny
                 ,
                 &
                 bring
                 good
                 reasons
                 for
                 their
                 deniall
                 .
                 If
                 their
                 practises
                 to
                 foretell
                 things
                 to
                 come
                 ,
                 bee
                 no
                 worse
                 than
                 their
                 opinions
                 concerning
                 the
                 manner
                 how
                 they
                 come
                 to
                 passe
                 ;
                 it
                 would
                 bee
                 no
                 great
                 sinne
                 to
                 be
                 their
                 Schollers
                 .
              
               
                 4
                 There
                 is
                 no
                 Christian
                 but
                 will
                 grant
                 his
                 God
                 to
                 be
                 greater
                 then
                 Heathenish
                 Fate
                 ,
                 and
                 his
                 Law
                 to
                 be
                 above
                 all
                 controll
                 of
                 any
                 other
                 Law
                 or
                 power
                 whatsoever
                 .
                 And
                 yet
                 by
                 the
                 doctrine
                 of
                 many
                 Divines
                 ,
                 the
                 Almighty
                 Lawgiver
                 is
                 made
                 aeternally
                 subject
                 to
                 his
                 owne
                 decrees
                 .
                 Their
                 meaning
                 is
                 taken
                 by
                 many
                 to
                 be
                 in
                 effect
                 this
                 :
                 
                   That
                   albeit
                   God
                   be
                   Omnipotent
                
                 ,
                 yet
                 it
                 is
                 true
                 of
                 him
                 ,
              
               
                 Post
                 semel
                 emissum
                 volat
                 irrevocabile
                 verbum
                 .
              
               
                 That
                 he
                 had
                 past
                 his
                 Omnipotent
                 word
                 ,
                 concerning
                 the
                 ordering
                 and
                 managing
                 of
                 all
                 things
                 to
                 come
                 ,
                 before
                 it
                 could
                 be
                 taken
                 or
                 accepted
                 by
                 any
                 creature
                 :
                 and
                 that
                 by
                 his
                 word
                 thus
                 past
                 once
                 for
                 all
                 for
                 ever
                 ,
                 such
                 irrevocable
                 doome
                 had
                 passed
                 upon
                 some
                 of
                 his
                 best
                 creatures
                 before
                 their
                 nonage
                 ,
                 (
                 in
                 their
                 non
                 existence
                 ;
                 )
                 as
                 they
                 would
                 not
                 have
                 accepted
                 life
                 or
                 being
                 it selfe
                 ,
                 when
                 they
                 first
                 
                   entred
                   vpon
                
                 possession
                 of
                 it
                 ,
                 if
                 they
                 had
                 knowne
                 upon
                 
                 what
                 hard
                 conditions
                 it
                 had
                 beene
                 tendred
                 .
                 Or
                 ,
                 were
                 it
                 yet
                 left
                 free
                 for
                 them
                 to
                 disclaime
                 those
                 covenants
                 or
                 conditions
                 of
                 life
                 and
                 beeing
                 ,
                 whereunto
                 they
                 never
                 gave
                 their
                 consent
                 ;
                 The
                 greatest
                 part
                 of
                 divine
                 goodnesse
                 which
                 they
                 could
                 hope
                 to
                 be
                 partakers
                 of
                 ,
                 were
                 to
                 be
                 released
                 from
                 the
                 right
                 of
                 creatures
                 ,
                 and
                 to
                 returne
                 againe
                 to
                 nothing
                 .
                 Briefly
                 ,
                 by
                 making
                 God
                 supreame
                 Lord
                 of
                 such
                 hard
                 weirds
                 or
                 sinister
                 Fates
                 ,
                 as
                 are
                 by
                 these
                 men
                 inevitably
                 awarded
                 to
                 absolute
                 reprobates
                 ;
                 they
                 doe
                 not
                 adde
                 so
                 much
                 unto
                 his
                 greatnesse
                 ,
                 as
                 they
                 derogate
                 from
                 his
                 goodnesse
                 ,
                 in
                 respect
                 of
                 the
                 heathen
                 gods
                 .
                 For
                 ,
                 unto
                 such
                 of
                 the
                 heathens
                 ,
                 as
                 granted
                 Fates
                 a
                 negative
                 voice
                 in
                 some
                 cases
                 against
                 the
                 good
                 purposes
                 of
                 their
                 gods
                 ;
                 it
                 was
                 some
                 comfort
                 to
                 thinke
                 ,
                 that
                 their
                 gods
                 wished
                 them
                 well
                 ,
                 and
                 did
                 entreate
                 them
                 ,
                 as
                 great
                 personages
                 or
                 courteous
                 gentlemen
                 do
                 their
                 sutors
                 ,
                 whom
                 for
                 the
                 present
                 they
                 cannot
                 pleasure
                 ,
                 as
                 being
                 overborn
                 by
                 the
                 opposite
                 faction
                 .
                 But
                 alas
                 ,
                 what
                 can
                 it
                 boot
                 poor
                 impotent
                 man
                 ,
                 to
                 beleeve
                 his
                 Maker
                 was
                 not
                 from
                 aeternitie
                 subject
                 to
                 Fates
                 ,
                 or
                 any
                 other
                 law
                 ;
                 if
                 by
                 his
                 owne
                 Lawes
                 ,
                 or
                 decrees
                 ,
                 he
                 hath
                 bound
                 them
                 before
                 the
                 world
                 had
                 beginning
                 ,
                 (
                 without
                 all
                 hope
                 or
                 possibility
                 of
                 release
                 )
                 to
                 harder
                 conditions
                 of
                 Life
                 ,
                 then
                 the
                 heathens
                 imagined
                 could
                 bee
                 injoyned
                 by
                 Fates
                 .
                 For
                 it
                 is
                 probable
                 ,
                 that
                 such
                 of
                 the
                 heathen
                 as
                 were
                 most
                 peremptorie
                 for
                 the
                 absolute
                 necessitie
                 of
                 fatall
                 events
                 ,
                 did
                 thinke
                 bad
                 Fates
                 had
                 spit
                 their
                 poyson
                 ,
                 when
                 this
                 life
                 was
                 ended
                 .
                 They
                 did
                 not
                 suspect
                 the
                 miseries
                 inflicted
                 by
                 them
                 ,
                 to
                 be
                 for
                 time
                 so
                 everlasting
                 ,
                 or
                 for
                 their
                 qualitie
                 so
                 
                 unsufferable
                 ,
                 as
                 wee
                 Christians
                 beleeve
                 the
                 torments
                 of
                 the
                 life
                 to
                 come
                 shall
                 bee
                 to
                 all
                 that
                 are
                 ordained
                 for
                 the
                 day
                 of
                 wrath
                 .
                 But
                 bee
                 the
                 torments
                 for
                 their
                 qualitie
                 more
                 exquisite
                 than
                 the
                 Heathens
                 could
                 conceive
                 any
                 ;
                 was
                 it
                 absolutely
                 necessary
                 for
                 the
                 Almightie
                 from
                 aeternitie
                 to
                 appoint
                 them
                 ?
                 If
                 so
                 it
                 were
                 ,
                 there
                 was
                 a
                 fatall
                 necessitie
                 praecedent
                 to
                 the
                 Almightie
                 decree
                 .
                 But
                 if
                 his
                 decree
                 hath
                 brought
                 this
                 absolute
                 necessitie
                 upon
                 men
                 ;
                 the
                 execution
                 of
                 this
                 decree
                 by
                 instrumentall
                 or
                 second
                 causes
                 ,
                 differs
                 nothing
                 save
                 onely
                 in
                 excesse
                 of
                 rigour
                 and
                 severitie
                 ,
                 from
                 the
                 most
                 rigid
                 stoicall
                 Fate
                 .
              
            
             
               
                 CHAP.
                 20.
                 
              
               
                 Of
                 the
                 affinitie
                 or
                 allyance
                 which
                 Fates
                 had
                 to
                 necessitie
                 ,
                 to
                 Fortune
                 or
                 chance
                 in
                 the
                 opinion
                 of
                 Heathen
                 writers
                 .
              
               
                 BVT
                 that
                 we
                 may
                 finde
                 out
                 ,
                 which
                 wee
                 most
                 desire
                 ,
                 some
                 mittigation
                 or
                 tolerable
                 reconciliation
                 of
                 the
                 most
                 harsh
                 opinions
                 ,
                 whether
                 maintained
                 by
                 heathens
                 or
                 Christians
                 in
                 this
                 argument
                 :
                 it
                 is
                 a
                 common
                 notion
                 received
                 by
                 all
                 ,
                 that
                 every
                 fatall
                 event
                 is
                 necessarie
                 ;
                 but
                 very
                 few
                 of
                 the
                 heathen
                 ,
                 were
                 of
                 opinion
                 ,
                 that
                 all
                 necessarie
                 events
                 were
                 fatall
                 .
                 Albeit
                 by
                 way
                 of
                 such
                 a
                 Poeticall
                 licence
                 
                   in
                   substituting
                
                 the
                 speciall
                 for
                 the
                 generall
                 ,
                 as
                 he
                 used
                 that
                 said
                 ,
                 
                 
                   Hunc
                   ego
                   si
                   potui
                   tantum
                   sperare
                   dolorem
                   .
                
              
               
                 Fate
                 is
                 sometimes
                 taken
                 for
                 necessity
                 without
                 restriction
                 .
                 It
                 was
                 not
                 usuall
                 with
                 ancient
                 Heathens
                 ,
                 nor
                 is
                 it
                 with
                 such
                 as
                 to
                 this
                 day
                 use
                 to
                 ascribe
                 many
                 events
                 to
                 Fates
                 ,
                 to
                 terme
                 the
                 rising
                 ,
                 or
                 setting
                 of
                 the
                 Sunne
                 ,
                 the
                 ebbing
                 and
                 flowing
                 of
                 the
                 Sea
                 ,
                 or
                 other
                 like
                 effects
                 of
                 hourely
                 observation
                 (
                 necessary
                 by
                 the
                 common
                 course
                 of
                 nature
                 )
                 fatall
                 .
                 In
                 the
                 literall
                 construction
                 of
                 many
                 good
                 Writers
                 ,
                 Fate
                 and
                 Fortune
                 ,
                 are
                 ,
                 if
                 not
                 Synonimall
                 in
                 their
                 formall
                 ,
                 
                 prime
                 ,
                 or
                 direct
                 significations
                 ,
                 yet
                 coincident
                 in
                 their
                 importances
                 or
                 connotations
                 .
                 Their
                 titles
                 ,
                 to
                 the
                 selfe
                 same
                 events
                 or
                 effects
                 ,
                 were
                 ofttimes
                 undistinguishable
                 ,
                 by
                 such
                 as
                 ascribe
                 too
                 much
                 to
                 the
                 one
                 or
                 to
                 the
                 other
                 .
                 Ausonius
                 ,
                 but
                 for
                 verse
                 sake
                 ,
                 might
                 as
                 well
                 have
                 said
                 ,
                 
                   Dum
                   vult
                   fortuna
                
                 ,
                 as
                 ,
              
               
                 
                   Dum
                   fata
                   volunt
                   ,
                   bina
                   venena
                   juvant
                   .
                
                 
                   When
                   such
                   successe
                   the
                   fates
                   shall
                   will
                   ,
                
                 
                   One
                   poyson
                   shall
                   another
                   kill
                   .
                
                 
                   Or
                   Iuvenal
                   as
                   well
                   ,
                   
                     Si
                     fata
                     velint
                  
                   ,
                   as
                   ,
                
                 
                   Si
                   fortuna
                   volet
                   ,
                   fies
                   de
                   Rhetore
                   consul
                   :
                
                 
                   Si
                   volet
                   haec
                   eadem
                   ,
                   fies
                   de
                   consule
                   Rhetor.
                
                 
                   Of
                   Rhetorician
                   whom
                   she
                   will
                   ,
                
                 
                   Dame
                   Fortune
                   Consull
                   makes
                   :
                
                 
                   And
                   when
                   she
                   will
                   ,
                   to
                   meaner
                   state
                   ,
                
                 
                   her
                   Favorite
                   downe
                   she
                   takes
                   .
                
              
               
               
                 Others
                 held
                 Fortune
                 to
                 be
                 a
                 branch
                 of
                 Fate
                 ,
                 or
                 an
                 instrument
                 for
                 executing
                 what
                 was
                 by
                 Fates
                 designed
                 .
              
               
                 
                   Quid
                   referam
                   Cannas
                   ?
                   admotaque
                   moenibus
                   arma
                   ?
                
                 
                   Varronemque
                   pigrum
                   ,
                   magnum
                   quod
                   vivere
                   posset
                
                 
                   Postque
                   tuos
                   Thrasimnene
                   lacus
                   ?
                   Fabiumque
                   morantem
                
                 
                   Accepisse
                   jugum
                   victas
                   Carthaginis
                   arces
                   ?
                
                 
                   Spectatum
                   Hannibalem
                   nostris
                   cecidisse
                   catenis
                   ?
                
                 
                   Exiliumque
                   Rogi
                   furtiva
                   morte
                   duisse
                   ?
                
                 
                   Adde
                   etiam
                   Italicas
                   vires
                   ,
                   Romamque
                   suismet
                
                 
                   Pugnantem
                   membris
                   ,
                   adjice
                   &
                   civilia
                   bella
                   :
                
                 
                   Et
                   Cimbrum
                   in
                   Mario
                   ,
                   Mariumque
                   in
                   carcere
                   victum
                   :
                
                 
                   Quod
                   consul
                   totiens
                   exulque
                   ex
                   exule
                   consul
                   :
                
                 
                   Et
                   jacuit
                   Libicis
                   compar
                   jactura
                   ruinis
                
                 
                   Atque
                   crepidinibus
                   cepit
                   Carthaginis
                   orbem
                   :
                   
                
                 
                   Hoc
                   nisi
                   fata
                   darent
                   ,
                   nunquam
                   fortuna
                   tulisset
                   .
                
              
               
                 The
                 resultance
                 of
                 this
                 long
                 Oration
                 ,
                 is
                 no
                 more
                 than
                 this
                 :
                 Fortune
                 was
                 but
                 the
                 messenger
                 to
                 bring
                 all
                 those
                 welcome
                 ,
                 or
                 unwelcome
                 presents
                 to
                 the
                 Romane
                 State
                 ,
                 which
                 Fate
                 did
                 bestow
                 upon
                 it
                 .
                 Of
                 this
                 argument
                 see
                 more
                 in
                 the
                 27.
                 
                 Chapter
                 of
                 this
                 Booke
                 ,
                 parag
                 .
                 2
                 ,
                 7
                 ,
                 8
                 ,
                 10
                 ,
                 11
                 ,
                 12
                 ,
                 13
                 ,
                 14.
                 
              
               
                 
                   2
                   In
                
                 Tacitus
                 
                   his
                   language
                
                 Fate
                 and
                 Fortune
                 
                   have
                   sometimes
                   the
                   same
                   reference
                   or
                   importance
                   .
                
                 Occulta
                 lege
                 fati
                 ,
                 &
                 ostentis
                 ac
                 responsis
                 destinatum
                 Vespasiano
                 liberisque
                 ejus
                 imperium
                 post
                 fortunam
                 credidimus
                 :
                 After
                 his
                 good
                 fortune
                 we
                 surely
                 beleeved
                 ,
                 that
                 the
                 Empire
                 was
                 by
                 the
                 secret
                 course
                 of
                 fate
                 ,
                 by
                 signes
                 and
                 Oracles
                 destinated
                 to
                 Vespasian
                 and
                 his
                 sonne
                 .
                 Tacit.
                 1.
                 histor
                 .
                 cap.
                 10.
                 
                 
                   Yet
                   is
                   not
                   this
                   difference
                   
                   betwixt
                
                 Fate
                 and
                 Fortune
                 
                   constantly
                   observed
                   by
                   these
                   two
                   Writers
                   themselves
                   ,
                   much
                   less
                   observed
                   at
                   all
                   by
                   others
                   :
                   with
                
                 Cominaeus
                 ,
                 Machiavel
                 ,
                 
                   and
                   other
                   later
                   Historians
                   or
                   Politicians
                   ,
                
                 Fortune
                 and
                 Fate
                 ,
                 
                   are
                   used
                   promiscuously
                   .
                   The
                
                 properties
                 or
                 attributes
                 of
                 Fate
                 ,
                 
                   are
                   ,
                   in
                   ordinary
                   construction
                   the
                   same
                   ,
                   or
                   equivalent
                   to
                   those
                   of
                   Fortune
                   .
                   The
                   titles
                   of
                
                 Fate
                 
                   were
                   anciently
                   these
                   ,
                   or
                   the
                   like
                   ,
                
                 unavoydable
                 ,
                 insuperable
                 ,
                 inflexible
                 ,
                 ineluctable
                 .
                 
                   And
                   it
                   is
                   a
                   conceit
                   or
                   prenotion
                   ,
                   that
                   to
                   this
                   day
                   runnes
                   in
                   many
                   Christians
                   mindes
                   ,
                   that
                   nothing
                   can
                   be
                   against
                   a
                   chance
                   :
                
                 Where
                 Fortune
                 failes
                 ,
                 nothing
                 prevailes
                 .
                 
                   This
                   difference
                   notwithstanding
                   betwixt
                   them
                   ,
                   might
                   bee
                   observed
                   in
                   many
                   Writers
                   (
                   or
                   in
                   their
                   language
                   ,
                   which
                   have
                   cause
                   ,
                   in
                   their
                   owne
                   apprehensions
                   to
                   like
                   well
                   or
                   complaine
                   of
                   them
                   .
                   )
                
                 That
                 the
                 ordinary
                 successe
                 of
                 others
                 labours
                 or
                 consultations
                 ,
                 are
                 for
                 the
                 most
                 part
                 ascribed
                 by
                 envy
                 or
                 aemulation
                 unto
                 Fortune
                 :
                 whereas
                 Fates
                 
                   are
                   usually
                   charged
                   with
                   the
                   calamities
                   or
                   disasters
                   ,
                   which
                   befall
                   themselves
                   or
                   such
                   as
                   rely
                   upon
                   their
                   counsells
                   .
                   Most
                   men
                   are
                   by
                   nature
                   prone
                   to
                   excuse
                   themselves
                   in
                   their
                   worst
                   actions
                   ,
                
                 si
                 non
                 à
                 toto
                 ,
                 yet
                 à
                 tanto
                 ,
                 
                   by
                   accusing
                   Fortune
                   ;
                   and
                   can
                   be
                   well
                   content
                   to
                   exonerate
                   their
                   galled
                   consciences
                   ,
                   of
                   inward
                   griefe
                   ,
                   by
                   venting
                   bitter
                   complaints
                   ,
                   or
                   receiving
                   plausible
                   informations
                   from
                   others
                   ,
                   against
                   Fates
                   .
                
                 Attonitis
                 etiam
                 victoribus
                 ,
                 qui
                 vocem
                 precesque
                 adhibere
                 non
                 ausi
                 ,
                 lacrymis
                 ac
                 silentio
                 veniam
                 poscebant
                 ,
                 donec
                 Cerealis
                 mulceret
                 animos
                 ,
                 fato
                 acta
                 dictitans
                 ,
                 quae
                 militum
                 ducumque
                 discordia
                 ,
                 vel
                 fraude
                 hostium
                 evenissent
                 .
                 
                   Tacitus
                   lib.
                   4.
                   
                   
                   
                   
                   
                   
                   
                   
                   
                   
                   Histor
                   .
                   num
                   .
                   72.
                   
                
                 Even
                 the
                 Conquerors
                 were
                 astonished
                 at
                 the
                 sight
                 ,
                 who
                 not
                 daring
                 to
                 speake
                 ,
                 begged
                 their
                 pardon
                 with
                 silence
                 and
                 teares
                 ,
                 till
                 such
                 time
                 as
                 Cerealis
                 with
                 comfortable
                 words
                 revived
                 their
                 spirits
                 ;
                 affirming
                 that
                 those
                 things
                 ,
                 which
                 indeed
                 came
                 to
                 passe
                 through
                 the
                 mutinousnesse
                 of
                 the
                 souldiers
                 ,
                 or
                 the
                 dissention
                 of
                 the
                 Leaders
                 ,
                 or
                 the
                 malice
                 of
                 the
                 Enemies
                 ,
                 were
                 but
                 fatall
                 mischances
                 which
                 could
                 not
                 bee
                 escaped
                 .
              
               
                 3
                 Some
                 againe
                 derive
                 Fate
                 and
                 Fortune
                 from
                 one
                 and
                 the
                 same
                 fountaine
                 ,
                 and
                 distinguish
                 them
                 onely
                 by
                 excesse
                 of
                 strength
                 ,
                 as
                 the
                 same
                 streame
                 in
                 Winter
                 differs
                 from
                 it selfe
                 in
                 drouth
                 of
                 Summer
                 .
                 
                 
                   Advertendum
                   vero
                   illud
                   ,
                   quandocunque
                   illa
                   coelestium
                   causarum
                   ratio
                   ita
                   digeritur
                   ,
                   ut
                   artem
                   exculcatam
                   exsuperet
                   ,
                   dici
                   à
                   platonicis
                   fatum
                   :
                   ubi
                   vero
                   sic
                   ,
                   ut
                   vincere
                   inertem
                   desidiosumque
                   evaleat
                   rursum
                   à
                   solerti
                   strenuoque
                   vinci
                   ,
                   Fortunam
                   .
                   Vtrobique
                   vero
                   divinam
                   statuunt
                   providentiam
                   ,
                   quae
                   ad
                   finem
                   agat
                   sibi
                   soli
                   notum
                   quae
                   universa
                   modis
                   contemperet
                   occultioribus
                   .
                
                 Lection
                 .
                 Antiquar
                 .
                 lib.
                 10.
                 cap.
                 20
                 The
                 Platonicks
                 ,
                 which
                 derive
                 most
                 humane
                 events
                 or
                 successe
                 from
                 the
                 order
                 or
                 disposition
                 of
                 celestiall
                 causes
                 ,
                 call
                 this
                 disposition
                 ,
                 Fate
                 ;
                 when
                 it
                 is
                 so
                 strong
                 ,
                 that
                 no
                 endeavours
                 or
                 skill
                 of
                 man
                 can
                 prevaile
                 against
                 it
                 :
                 but
                 when
                 the
                 strength
                 of
                 it
                 is
                 of
                 such
                 a
                 middle
                 size
                 ,
                 as
                 may
                 prevaile
                 against
                 sloathfull
                 and
                 carelesse
                 men
                 ,
                 but
                 may
                 bee
                 vanquished
                 by
                 the
                 vigilant
                 and
                 industrious
                 ,
                 they
                 call
                 the
                 same
                 disposition
                 Fortune
                 .
                 In
                 both
                 cases
                 they
                 admit
                 a
                 Divine
                 Providence
                 ,
                 which
                 worketh
                 to
                 ends
                 knowne
                 onely
                 to
                 it selfe
                 .
              
               
               
                 4
                 For
                 this
                 affinity
                 betweene
                 
                   Fortune
                   ,
                   Chance
                
                 and
                 Fate
                 in
                 best
                 Writers
                 ,
                 it
                 will
                 bee
                 expedient
                 to
                 touch
                 at
                 the
                 seat
                 of
                 Chance
                 or
                 Fortune
                 in
                 our
                 way
                 ,
                 and
                 to
                 declare
                 what
                 is
                 meant
                 by
                 these
                 termes
                 ;
                 and
                 whether
                 such
                 events
                 as
                 we
                 say
                 fall
                 out
                 by
                 Fortune
                 or
                 Chance
                 ,
                 have
                 any
                 alliance
                 with
                 necessity
                 .
                 In
                 this
                 discussion
                 ,
                 I
                 hope
                 wee
                 shall
                 arive
                 at
                 that
                 point
                 ,
                 whereat
                 the
                 favourers
                 of
                 absolute
                 necessity
                 ,
                 and
                 the
                 favourers
                 of
                 other
                 opinions
                 concerning
                 Fate
                 and
                 Fortune
                 ,
                 more
                 fluctuant
                 ,
                 will
                 bee
                 content
                 to
                 cast
                 anchor
                 .
                 Fortune
                 (
                 saith
                 *
                 Plutarch
                 )
                 is
                 a
                 part
                 of
                 Chance
                 ,
                 as
                 free-will
                 or
                 choise
                 is
                 of
                 contingency
                 .
                 Every
                 casuall
                 event
                 is
                 contingent
                 ,
                 but
                 every
                 contingent
                 effect
                 is
                 not
                 casuall
                 or
                 a
                 chance
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 quasi
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 very
                 name
                 of
                 Chance
                 in
                 Greek
                 (
                 saith
                 Aristotle
                 )
                 implies
                 as
                 much
                 as
                 to
                 be
                 to
                 no
                 end
                 or
                 purpose
                 :
                 yet
                 this
                 etymology
                 (
                 under
                 correction
                 )
                 was
                 no
                 part
                 of
                 the
                 Ancients
                 meaning
                 ,
                 which
                 gave
                 the
                 Greek
                 name
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 such
                 events
                 as
                 we
                 terme
                 casuall
                 ,
                 unlesse
                 [
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 frustra
                 ]
                 be
                 referred
                 onely
                 (
                 as
                 perhaps
                 Aristotle
                 intended
                 )
                 to
                 the
                 efficient
                 cause
                 .
                 After
                 a
                 manner
                 of
                 speech
                 not
                 much
                 unlike
                 to
                 this
                 ,
                 
                 the
                 Schoolemen
                 say
                 that
                 is
                 
                   gratis
                   dictum
                
                 (
                 as
                 wee
                 would
                 say
                 
                   freely
                   spoken
                
                 )
                 not
                 for
                 which
                 a
                 man
                 takes
                 no
                 fee
                 ,
                 but
                 for
                 which
                 he
                 hath
                 no
                 just
                 ground
                 or
                 reason
                 .
                 And
                 that
                 in
                 phrase
                 of
                 Scripture
                 is
                 said
                 to
                 bee
                 done
                 gratis
                 or
                 frustra
                 ,
                 which
                 is
                 done
                 without
                 just
                 motives
                 or
                 provocation
                 ,
                 not
                 that
                 which
                 is
                 done
                 or
                 attempted
                 to
                 no
                 end
                 or
                 purpose
                 .
                 
                   Oderunt
                   me
                   frustra
                
                 ,
                 and
                 
                   Oderunt
                   me
                   gratis
                   ,
                   They
                   hated
                   me
                   without
                   a
                   cause
                   ,
                
                 or
                 
                   They
                   hated
                   me
                   vainly
                
                 ,
                 are
                 in
                 some
                 translations
                 equivalent
                 .
                 The
                 word
                 in
                 the
                 originall
                 answers
                 to
                 both
                 .
                 In
                 analogy
                 to
                 this
                 kinde
                 of
                 speech
                 ,
                 those
                 events
                 were
                 said
                 to
                 fall
                 out
                 by
                 chance
                 ,
                 or
                 to
                 be
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 in
                 the
                 opinion
                 of
                 such
                 as
                 gave
                 this
                 name
                 ,
                 had
                 no
                 efficient
                 cause
                 ,
                 or
                 at
                 least
                 none
                 discernable
                 ,
                 but
                 were
                 supposed
                 to
                 move
                 themselves
                 or
                 to
                 take
                 possession
                 of
                 such
                 short
                 beeing
                 as
                 they
                 had
                 ,
                 without
                 the
                 assignement
                 of
                 any
                 superiour
                 power
                 ,
                 or
                 of
                 any
                 constant
                 or
                 setled
                 cause
                 ;
                 intruding
                 themselves
                 into
                 the
                 course
                 of
                 nature
                 ,
                 like
                 unbidden
                 guests
                 ,
                 sometimes
                 as
                 unwelcome
                 as
                 frost
                 in
                 summer
                 ,
                 sometimes
                 as
                 welcome
                 as
                 warme
                 weather
                 to
                 such
                 as
                 want
                 fire
                 in
                 winter
                 .
              
               
                 5
                 Fortune
                 hath
                 her
                 authority
                 placed
                 onely
                 in
                 reasonable
                 actions
                 or
                 *
                 deliberations
                 ,
                 yet
                 not
                 in
                 
                 all
                 these
                 ,
                 but
                 onely
                 in
                 such
                 events
                 as
                 fall
                 out
                 either
                 so
                 farre
                 beyond
                 or
                 contrary
                 to
                 mens
                 intentions
                 ,
                 that
                 they
                 may
                 be
                 rather
                 wondred
                 at
                 ,
                 then
                 expected
                 .
                 If
                 husbandmen
                 should
                 digge
                 their
                 Vineyards
                 with
                 purpose
                 to
                 finde
                 Gold
                 ,
                 the
                 fruitefull
                 vintage
                 thereon
                 following
                 (
                 though
                 no
                 part
                 of
                 their
                 intentions
                 )
                 could
                 not
                 so
                 properly
                 b●e
                 ascribed
                 to
                 Fortune
                 ,
                 as
                 if
                 a
                 husbandman
                 ,
                 intending
                 onely
                 to
                 dig
                 his
                 Vineyard
                 in
                 hope
                 of
                 a
                 plentifull
                 vintage
                 ,
                 should
                 finde
                 store
                 of
                 Gold.
                 
              
               
                 6
                 The
                 meaning
                 of
                 Plato
                 ,
                 of
                 Aristotle
                 and
                 Plutarch
                 may
                 bee
                 better
                 perceived
                 by
                 fit
                 instance
                 ,
                 then
                 by
                 large
                 scholastique
                 commentaries
                 upon
                 their
                 severall
                 definitions
                 of
                 Fortune
                 .
                 
                   Valerius
                   Maximus
                
                 (
                 and
                 to
                 my
                 remembrance
                 ,
                 Plutarch
                 )
                 hath
                 a
                 memorable
                 storie
                 of
                 one
                 
                   Iason
                   Phereus
                
                 ,
                 that
                 was
                 cured
                 of
                 an
                 impostume
                 in
                 a
                 fray
                 or
                 Duell
                 .
                 The
                 blow
                 of
                 an
                 enemy
                 was
                 the
                 cause
                 of
                 this
                 mans
                 health
                 ,
                 but
                 by
                 a
                 rare
                 and
                 unusuall
                 accident
                 ,
                 quite
                 contrary
                 to
                 his
                 intention
                 that
                 gave
                 it
                 ;
                 and
                 altogether
                 beyond
                 his
                 expectation
                 that
                 received
                 it
                 .
                 His
                 purpose
                 was
                 only
                 to
                 maintaine
                 his
                 reputation
                 or
                 revenge
                 his
                 wrongs
                 ,
                 either
                 to
                 wound
                 or
                 to
                 be
                 wounded
                 ,
                 without
                 any
                 hope
                 or
                 thought
                 of
                 curing
                 his
                 disease
                 ,
                 the
                 danger
                 wherof
                 was
                 not
                 fully
                 discovered
                 ,
                 til
                 it
                 was
                 past
                 .
                 But
                 a
                 more
                 perfect
                 Idaea
                 or
                 exemplarie
                 forme
                 of
                 fortune
                 good
                 or
                 bad
                 ,
                 then
                 any
                 historian
                 relates
                 ,
                 the
                 greeke
                 Epigrammatist
                 hath
                 pictured
                 for
                 our
                 contemplation
                 .
                 The
                 matter
                 of
                 the
                 Epigram
                 was
                 in
                 English
                 thus
                 :
                 A
                 silly
                 poore
                 wretch
                 ,
                 being
                 deprived
                 of
                 all
                 meanes
                 to
                 live
                 ,
                 resolves
                 to
                 deprive
                 himselfe
                 of
                 breath
                 ;
                 but
                 ,
                 whilest
                 
                 he
                 sought
                 a
                 place
                 convenient
                 for
                 acting
                 this
                 desperate
                 purpose
                 ,
                 finding
                 store
                 of
                 gold
                 which
                 another
                 had
                 hid
                 ;
                 he
                 returned
                 home
                 againe
                 leaving
                 his
                 halter
                 in
                 the
                 place
                 ,
                 which
                 was
                 worse
                 taken
                 by
                 him
                 that
                 hid
                 the
                 gold
                 ,
                 then
                 meant
                 by
                 him
                 that
                 left
                 it
                 :
                 for
                 he
                 hanged
                 himselfe
                 in
                 it
                 for
                 griefe
                 of
                 his
                 losse
                 .
              
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
                 
                   A
                   poore
                   wretch
                   finding
                   gold
                   ,
                   for
                   ioy
                   ,
                
                 
                   left
                   's
                   halter
                   in
                   its
                   steed
                   :
                
                 
                   Which
                   he
                   that
                   left
                   the
                   gold
                   ,
                   for
                   griefe
                   ,
                
                 
                   did
                   make
                   his
                   fatall
                   threed
                   .
                
              
               
                 To
                 finde
                 Gold
                 was
                 no
                 part
                 of
                 that
                 poore
                 mans
                 hopes
                 ,
                 whom
                 despaire
                 of
                 like
                 meanes
                 to
                 live
                 by
                 ,
                 had
                 made
                 desirous
                 of
                 death
                 :
                 the
                 other
                 had
                 as
                 little
                 minde
                 to
                 dispatch
                 himselfe
                 ,
                 when
                 he
                 came
                 to
                 visit
                 the
                 supposed
                 stay
                 and
                 comfort
                 of
                 his
                 life
                 wherein
                 his
                 soule
                 had
                 solaced
                 her selfe
                 with
                 the
                 foole
                 in
                 the
                 Gospell
                 .
              
            
             
               
               
                 CHAP.
                 21.
                 
              
               
                 Of
                 the
                 proper
                 subject
                 and
                 nature
                 of
                 Fate
                 .
              
               
                 1
                 THE
                 most
                 usefull
                 issue
                 which
                 these
                 or
                 the
                 like
                 cases
                 afford
                 is
                 this
                 ,
                 whether
                 the
                 event
                 specified
                 in
                 them
                 bee
                 meerely
                 casuall
                 ,
                 contingent
                 ,
                 or
                 (
                 in
                 some
                 sort
                 )
                 necessarie
                 .
                 One
                 and
                 the
                 same
                 determination
                 ,
                 will
                 as
                 well
                 befit
                 the
                 like
                 quaestion
                 ,
                 concerning
                 such
                 events
                 as
                 are
                 properly
                 tearmed
                 Fatall
                 ,
                 whose
                 proper
                 
                   subject
                   ,
                   nature
                
                 and
                 definition
                 ,
                 we
                 are
                 more
                 particularly
                 to
                 inquire
                 after
                 .
                 The
                 first
                 quaere
                 ,
                 which
                 few
                 meddle
                 withall
                 ,
                 would
                 bee
                 this
                 :
                 Whether
                 fatall
                 events
                 participate
                 more
                 of
                 contingencie
                 ,
                 then
                 of
                 necessitie
                 .
                 But
                 setting
                 aside
                 all
                 comparison
                 ,
                 it
                 sufficeth
                 us
                 that
                 they
                 truely
                 participate
                 of
                 both
                 ;
                 but
                 in
                 different
                 degrees
                 or
                 measures
                 according
                 to
                 the
                 diversitie
                 of
                 times
                 .
                 Contingencie
                 is
                 alwayes
                 as
                 necessarily
                 praesupposed
                 to
                 the
                 production
                 of
                 events
                 fatall
                 ,
                 as
                 necessitie
                 is
                 included
                 in
                 them
                 .
                 And
                 as
                 the
                 proper
                 forme
                 or
                 essence
                 of
                 Fates
                 consists
                 not
                 in
                 every
                 sort
                 of
                 necessitie
                 ,
                 but
                 in
                 some
                 peculiar
                 branch
                 thereof
                 ;
                 so
                 neither
                 is
                 every
                 Contingent
                 subject
                 a
                 fit
                 matter
                 for
                 receiving
                 that
                 forme
                 or
                 branch
                 of
                 necessitie
                 ,
                 wherein
                 the
                 nature
                 of
                 Fate
                 consists
                 ,
                 and
                 which
                 giues
                 denomination
                 and
                 being
                 to
                 
                   events
                   fatall
                
                 .
                 I
                 have
                 heard
                 many
                 unthrifts
                 ,
                 upon
                 the
                 loosing
                 of
                 a
                 
                   faire
                   game
                
                 at
                 Tables
                 ,
                 curse
                 the
                 Dice
                 or
                 cry
                 vengeance
                 upon
                 ill
                 luck
                 ;
                 but
                 I
                 never
                 heard
                 any
                 Gamester
                 frame
                 such
                 inditements
                 
                 either
                 in
                 verse
                 or
                 prose
                 ,
                 against
                 Fates
                 ,
                 as
                 were
                 usuall
                 amongst
                 the
                 heathens
                 ,
                 whose
                 language
                 in
                 other
                 cases
                 ,
                 is
                 with
                 our
                 unthrifts
                 most
                 familiar
                 .
                 Such
                 pettie
                 adventures
                 as
                 Cardes
                 and
                 Dice
                 ,
                 are
                 as
                 
                   met
                   all
                
                 too
                 base
                 to
                 be
                 instampt
                 with
                 the
                 inscription
                 of
                 Fate
                 :
                 whose
                 proper
                 subject
                 in
                 publike
                 affaires
                 ,
                 is
                 matter
                 either
                 of
                 tragedie
                 or
                 of
                 triumph
                 :
                 in
                 private
                 matter
                 either
                 of
                 extraordinarie
                 and
                 unusuall
                 prosperitie
                 or
                 of
                 calamitie
                 .
              
               
                 Most
                 of
                 Gods
                 creatures
                 are
                 the
                 subject
                 of
                 contingency
                 ;
                 mankind
                 onely
                 or
                 humane
                 societie
                 ,
                 is
                 the
                 the
                 proper
                 sphaere
                 ,
                 without
                 whose
                 circumference
                 ,
                 neither
                 fortune
                 or
                 fatall
                 events
                 doe
                 wander
                 .
                 Yet
                 is
                 not
                 every
                 part
                 of
                 man
                 subject
                 to
                 fate
                 ,
                 though
                 man
                 according
                 to
                 every
                 part
                 bee
                 subject
                 to
                 that
                 contingencie
                 ,
                 which
                 is
                 praesupposed
                 to
                 Fates
                 .
                 *
                 
                   Iustin
                   Martyr
                
                 ;
                 though
                 a
                 professed
                 enemy
                 to
                 Stoicall
                 
                 Fates
                 ,
                 and
                 a
                 most
                 valiant
                 champion
                 ,
                 a
                 chiefe
                 leader
                 to
                 all
                 the
                 rest
                 which
                 have
                 defended
                 the
                 Christian
                 truth
                 against
                 that
                 sect
                 ,
                 being
                 most
                 potent
                 in
                 the
                 infancie
                 of
                 Christianitie
                 ;
                 was
                 not
                 so
                 nice
                 ,
                 as
                 either
                 to
                 deny
                 us
                 the
                 right
                 use
                 of
                 the
                 name
                 Fate
                 ,
                 or
                 the
                 nature
                 of
                 the
                 thing
                 thereby
                 signified
                 .
                 This
                 ,
                 saith
                 he
                 
                   is
                   immutable
                   Fate
                   ,
                   that
                   such
                   as
                   doe
                   well
                   ,
                   shall
                   be
                   rewarded
                   ,
                   and
                   such
                   as
                   doe
                   ill
                   shall
                   bee
                   punished
                   .
                   Quid
                   aliud
                   est
                   fatum
                   ,
                
                 saith
                 
                   Minucius
                   Feli●●
                   quàm
                   quod
                   de
                   unoquoque
                   nostrum
                   Deus
                   fatus
                   est
                   ,
                   qui
                   cum
                   possit
                   praescire
                   materiam
                   ▪
                   pro
                   meritis
                   &
                   qualitatibus
                   singulorum
                   ,
                   etiam
                   fata
                   determinavit
                   .
                
                 Both
                 of
                 them
                 follow
                 their
                 Master
                 St.
                 Paul
                 ,
                 
                   that
                   God
                   will
                   render
                   to
                   every
                   man
                   according
                   to
                   his
                   workes
                   :
                   unto
                   them
                   that
                   are
                   contentious
                   ,
                   and
                   disobey
                   the
                   truth
                   ,
                   and
                   obey
                   unrighteousnesse
                   ,
                   shall
                   bee
                   indignation
                   and
                   wrath
                   .
                   Tribulation
                   and
                   anguish
                   shall
                   bee
                   upon
                   the
                   soule
                   of
                   every
                   man
                   ,
                   that
                   doth
                   evill
                   ,
                   of
                   the
                   Iew
                   first
                   ,
                   and
                   also
                   of
                   the
                   Graecian
                   .
                   But
                   to
                   every
                   man
                   that
                   doth
                   good
                   ,
                   shall
                   bee
                   glorie
                   ,
                   and
                   honour
                   ,
                   and
                   peace
                   ,
                   to
                   the
                   Iew
                   first
                   ,
                   and
                   also
                   to
                   the
                   Graecian
                   .
                   For
                   there
                   is
                   no
                   respect
                   of
                   persons
                   with
                   God.
                
                 Rom.
                 2.
                 verse
                 8
                 ,
                 9
                 ,
                 10
                 ,
                 11.
                 
                 It
                 is
                 a
                 point
                 cleare
                 from
                 the
                 authoritie
                 of
                 
                   Minucius
                   Felix
                
                 and
                 
                   Iustin
                   Martyr
                
                 ,
                 and
                 from
                 the
                 grounds
                 of
                 Christianitie
                 it selfe
                 ,
                 that
                 the
                 reasonable
                 soule
                 is
                 not
                 subject
                 to
                 Fate
                 ,
                 *
                 taken
                 (
                 in
                 the
                 
                   Stoicall
                   sense
                
                 )
                 for
                 
                 absolute
                 necessitie
                 ,
                 whencesoever
                 such
                 necessitie
                 be
                 derived
                 .
                 For
                 as
                 
                   Iustin
                   Martyr
                
                 strongly
                 concludes
                 ,
                 if
                 the
                 soule
                 of
                 man
                 were
                 by
                 the
                 necessitie
                 of
                 the
                 Divine
                 decree
                 ,
                 either
                 violently
                 driven
                 or
                 placidly
                 drawne
                 to
                 good
                 or
                 evill
                 ,
                 there
                 could
                 bee
                 no
                 vice
                 or
                 vertue
                 ,
                 or
                 God
                 should
                 bee
                 as
                 truely
                 the
                 onely
                 author
                 of
                 all
                 
                   vice
                   ,
                   sinne
                
                 ,
                 and
                 wickednesse
                 ,
                 as
                 he
                 is
                 of
                 vertue
                 and
                 godlinesse
                 ;
                 or
                 as
                 St.
                 Austin
                 infe●●●●
                 ,
                 hee
                 could
                 not
                 justly
                 punish
                 any
                 besides
                 himselfe
                 ,
                 who
                 is
                 altogether
                 incapable
                 of
                 punishment
                 ,
                 but
                 more
                 uncapable
                 of
                 deserving
                 it
                 ,
                 or
                 of
                 doing
                 evill
                 .
                 That
                 freedome
                 of
                 choyse
                 or
                 Contingencie
                 ,
                 which
                 these
                 good
                 Writers
                 ,
                 with
                 all
                 the
                 auncients
                 suppose
                 as
                 granted
                 ,
                 by
                 the
                 divine
                 decree
                 ,
                 to
                 the
                 humane
                 soule
                 ,
                 is
                 the
                 proper
                 subject
                 or
                 immediate
                 matter
                 whereto
                 Fate
                 is
                 limited
                 .
                 The
                 nature
                 or
                 essence
                 of
                 Fate
                 ,
                 in
                 their
                 doctrine
                 consists
                 in
                 the
                 infallible
                 doome
                 or
                 sentence
                 ,
                 past
                 by
                 the
                 Divine
                 providence
                 upon
                 mens
                 actions
                 according
                 to
                 their
                 nature
                 or
                 qualitie
                 .
                 The
                 actions
                 or
                 choyses
                 themselves
                 are
                 truely
                 and
                 properly
                 contingent
                 ,
                 not
                 Fatall
                 ,
                 the
                 events
                 or
                 issues
                 of
                 them
                 are
                 Fatall
                 ,
                 not
                 contingent
                 .
                 And
                 in
                 this
                 sense
                 did
                 most
                 of
                 the
                 *
                 heathens
                 ,
                 in
                 their
                 sober
                 moodes
                 use
                 the
                 name
                 of
                 
                 Fates
                 .
                 So
                 Virgil
                 ascribes
                 the
                 want
                 of
                 an
                 b
                 heire
                 male
                 by
                 the
                 untimely
                 death
                 of
                 the
                 first
                 borne
                 and
                 the
                 ill
                 c
                 successe
                 of
                 warre
                 unseasonably
                 undertaken
                 ,
                 or
                 begun
                 (
                 as
                 a
                 man
                 would
                 say
                 )
                 in
                 an
                 ill
                 time
                 ,
                 unto
                 the
                 Fates
                 ,
                 or
                 Weirds
                 allotted
                 by
                 the
                 gods
                 .
                 The
                 fained
                 cōplaint
                 or
                 speech
                 which
                 hee
                 puts
                 in
                 Latinus
                 his
                 mouth
                 disswading
                 *
                 Turnus
                 &
                 his
                 people
                 from
                 going
                 to
                 war
                 ,
                 is
                 a
                 true
                 picture
                 of
                 Moses
                 his
                 expostulation
                 with
                 the
                 Israelites
                 ,
                 which
                 had
                 gone
                 out
                 to
                 warre
                 contra●y
                 to
                 Gods
                 Commandement
                 ,
                 and
                 found
                 that
                 successe
                 by
                 experience
                 ,
                 which
                 Latinus
                 fore-warnes
                 Turnus
                 of
                 :
                 
                   Yee
                   answered
                   ,
                   and
                   said
                   unto
                   mee
                   ,
                   we
                   have
                   sinned
                   against
                   the
                   Lord
                   ,
                   wee
                   will
                   goe
                   up
                   and
                   fight
                   ,
                   according
                   to
                   all
                   that
                   the
                   Lord
                   our
                   God
                   commanded
                   us
                   .
                   And
                   when
                   yee
                   had
                   girded
                   on
                   every
                   man
                   his
                   weapons
                   of
                   war
                   ,
                   ye
                   were
                   readie
                   to
                   go
                   up
                   every
                   man
                   into
                   the
                   Hill.
                   And
                   the
                   Lord
                   said
                   unto
                   me
                   ,
                   say
                   unto
                   them
                   ,
                   Goe
                   not
                   up
                   ,
                   neither
                   fight
                   ,
                   for
                   I
                   am
                   not
                   among
                   you
                   :
                   lest
                   yee
                   be
                   smitten
                   before
                   your
                   enemies
                   .
                   
                   So
                   I
                   spake
                   unto
                   you
                   ,
                   and
                   you
                   would
                   not
                   heare
                   ,
                   but
                   rebelled
                   against
                   the
                   Commandement
                   of
                   the
                   Lord
                   your
                   God
                   ,
                   and
                   went
                   presumptuously
                   up
                   into
                   the
                   Hill.
                   And
                   the
                   Amorites
                   which
                   dwelt
                   in
                   that
                   mountaine
                   ,
                   came
                   out
                   against
                   you
                   ,
                   and
                   chased
                   you
                   as
                   Bees
                   doe
                   ,
                   and
                   destroyed
                   you
                   in
                   Seir
                   ,
                   even
                   unto
                   Hormah
                   .
                   And
                   yee
                   returned
                   and
                   wept
                   before
                   the
                   Lord
                   ;
                   but
                   the
                   Lord
                   would
                   not
                   hearken
                   unto
                   your
                   voyce
                   ,
                   nor
                   give
                   eare
                   unto
                   you
                   .
                
                 Deuter.
                 1.
                 vers
                 .
                 41
                 ,
                 42
                 ,
                 43
                 ,
                 44
                 ,
                 45.
                 
              
               
                 Plagues
                 or
                 punishments
                 are
                 properly
                 then
                 termed
                 fatall
                 ,
                 when
                 GOD
                 will
                 not
                 repent
                 or
                 change
                 the
                 Doome
                 threatned
                 ;
                 when
                 his
                 eyes
                 are
                 shut
                 unto
                 mens
                 teares
                 ,
                 and
                 his
                 eares
                 unto
                 their
                 prayers
                 .
                 But
                 of
                 all
                 the
                 heathens
                 which
                 I
                 have
                 read
                 ,
                 this
                 point
                 is
                 most
                 divinely
                 discussed
                 by
                 *
                 Hierocles
                 in
                 his
                 commentary
                 upon
                 Pythagoras
                 golden
                 verses
                 .
                 
                   If
                   Calamitie
                
                 (
                 saith
                 he
                 )
                 
                   be
                   the
                   award
                   of
                   divine
                   power
                   ,
                
                 Pythagoras
                 
                   might
                   better
                   have
                   called
                   it
                   Divine
                   will
                   ,
                   than
                   Divine
                   misfortune
                   .
                
                 If
                 it
                 bee
                 not
                 the
                 award
                 of
                 
                   Divine
                   power
                
                 ,
                 it
                 had
                 beene
                 enough
                 to
                 have
                 called
                 it
                 misfortune
                 ;
                 a
                 
                   Divine
                   misfortune
                
                 it
                 cannot
                 bee
                 .
                 Out
                 of
                 these
                 straights
                 he
                 winds
                 himselfe
                 with
                 this
                 
                 acute
                 distinction
                 ,
                 
                   Inasmuch
                   as
                   Calamitie
                   or
                   vengeance
                   is
                   the
                   award
                   of
                   Divine
                   power
                   ,
                   it
                   is
                   in
                   this
                   respect
                   rightly
                   called
                   Divine
                   .
                
                 But
                 with
                 reference
                 to
                 this
                 or
                 that
                 particular
                 man
                 ,
                 it
                 is
                 a
                 misfortune
                 .
                 His
                 meaning
                 (
                 as
                 he
                 elsewhere
                 illustrates
                 himselfe
                 )
                 is
                 this
                 :
                 
                   The
                   Divine
                   power
                   (
                   as
                   every
                   just
                   iudge
                   )
                   doth
                   onely
                   intend
                   to
                   punish
                   evill
                   ,
                   suppose
                   Adulterie
                   ,
                   Murder
                   ,
                   Incest
                   ,
                   &c.
                   
                   But
                   that
                   this
                   or
                   that
                   man
                   should
                   commit
                   these
                   or
                   the
                   like
                   evils
                   ,
                   which
                   necessarily
                   draw
                   calamitie
                   upon
                   themselves
                   ,
                   this
                   is
                   contingent
                   .
                
                 Now
                 the
                 necessarie
                 award
                 of
                 a
                 contingent
                 evill
                 ,
                 is
                 by
                 the
                 Pythagoreans
                 ,
                 sometimes
                 termed
                 Fate
                 ,
                 sometimes
                 
                   Divine
                   misfortune
                
                 .
              
               
                 2.
                 
                 Not
                 to
                 interpose
                 ought
                 one
                 way
                 or
                 other
                 praejudiciall
                 to
                 the
                 different
                 opinions
                 concerning
                 freewill
                 ,
                 as
                 it
                 hath
                 reference
                 to
                 
                   merit
                   ,
                   election
                
                 or
                 predestination
                 (
                 for
                 all
                 which
                 points
                 wee
                 have
                 allotted
                 a
                 peculiar
                 place
                 in
                 this
                 long
                 worke
                 :
                 )
                 we
                 hold
                 it
                 for
                 the
                 present
                 as
                 a
                 part
                 of
                 our
                 Creede
                 or
                 fundamentall
                 point
                 of
                 Christianitie
                 ;
                 That
                 man
                 in
                 in
                 respect
                 of
                 some
                 objects
                 ,
                 hath
                 a
                 true
                 freedome
                 of
                 choyse
                 or
                 Contingencie
                 ,
                 and
                 is
                 enabled
                 by
                 his
                 Creator
                 to
                 make
                 varietie
                 of
                 antecedents
                 in
                 
                   thought
                   ,
                   word
                
                 or
                 deede
                 .
                 But
                 the
                 *
                 antecedents
                 being
                 once
                 made
                 by
                 man
                 ,
                 though
                 not
                 without
                 divine
                 cooperation
                 ;
                 God
                 alone
                 allots
                 the
                 consequents
                 ,
                 without
                 any
                 concurrence
                 or
                 suffrage
                 in
                 man.
                 To
                 repaire
                 to
                 Gods
                 house
                 or
                 loyter
                 at
                 home
                 ,
                 or
                 in
                 worse
                 places
                 on
                 the
                 Lords
                 day
                 ,
                 is
                 left
                 free
                 unto
                 us
                 by
                 the
                 divine
                 decree
                 :
                 but
                 what
                 good
                 or
                 evill
                 ,
                 spirituall
                 or
                 temporall
                 ,
                 shall
                 befall
                 us
                 upon
                 our
                 better
                 or
                 worse
                 choise
                 ,
                 is
                 intirely
                 and
                 meerely
                 in
                 the
                 hands
                 of
                 God.
                 
                 wee
                 have
                 no
                 power
                 or
                 freedome
                 to
                 resist
                 the
                 doome
                 or
                 sentence
                 which
                 God
                 hath
                 appointed
                 to
                 our
                 resolutions
                 ,
                 be
                 they
                 good
                 or
                 bad
                 .
                 As
                 unto
                 evill
                 or
                 goodnesse
                 indefinitely
                 taken
                 ,
                 some
                 measure
                 of
                 reward
                 or
                 punishment
                 is
                 ,
                 in
                 the
                 language
                 of
                 
                   Iustin
                   Martyr
                
                 and
                 other
                 of
                 the
                 Auncients
                 ,
                 truely
                 fatall
                 :
                 so
                 every
                 *
                 possible
                 degree
                 of
                 good
                 or
                 evill
                 ,
                 whether
                 meerly
                 moral
                 ,
                 or
                 spirituall
                 ,
                 hath
                 successe
                 from
                 aeternitie
                 fitted
                 to
                 it
                 
                   quoad
                   pondus
                
                 ,
                 in
                 measure
                 more
                 exact
                 then
                 the
                 cunningest
                 Arithmetician
                 can
                 devise
                 .
                 Gods
                 Iustice
                 holds
                 one
                 scale
                 ,
                 his
                 mercy
                 and
                 bountie
                 the
                 other
                 ;
                 their
                 severall
                 awards
                 are
                 most
                 exact
                 ,
                 most
                 infallible
                 and
                 irresistible
                 ;
                 yet
                 alternant
                 .
                 Punishment
                 or
                 chastisement
                 for
                 offences
                 past
                 is
                 necessarie
                 ,
                 yet
                 not
                 absolutely
                 necessarie
                 to
                 any
                 mans
                 person
                 in
                 this
                 or
                 that
                 degree
                 ;
                 because
                 the
                 aeternall
                 decree
                 hath
                 left
                 him
                 a
                 possibilitie
                 not
                 to
                 offend
                 in
                 this
                 or
                 that
                 kinde
                 ,
                 or
                 not
                 to
                 offend
                 in
                 such
                 a
                 degree
                 ;
                 or
                 in
                 case
                 hee
                 so
                 offended
                 ,
                 to
                 seeke
                 for
                 pardon
                 .
                 Nor
                 shall
                 wee
                 ,
                 by
                 this
                 assertion
                 bee
                 enforced
                 to
                 imagine
                 any
                 new
                 act
                 or
                 determination
                 in
                 God
                 ,
                 either
                 for
                 daily
                 awarding
                 different
                 successe
                 ,
                 or
                 the
                 same
                 successe
                 in
                 different
                 measure
                 ,
                 according
                 to
                 the
                 diversitie
                 or
                 contingency
                 of
                 humane
                 choise
                 ,
                 which
                 may
                 varie
                 ,
                 every
                 moment
                 .
                 For
                 the
                 
                   infinite
                   ,
                   incomprehensible
                
                 and
                 all
                 
                   comprising
                   essence
                
                 ,
                 as
                 is
                 *
                 before
                 observed
                 ,
                 is
                 fitnesse
                 it selfe
                 ,
                 an
                 vnchangeable
                 rule
                 
                   aeternally
                   fitting
                
                 every
                 alteration
                 possible
                 to
                 the
                 creature
                 ,
                 without
                 any
                 alteration
                 
                 in
                 it selfe
                 .
                 A
                 rule
                 it
                 is
                 ,
                 which
                 needes
                 no
                 application
                 to
                 the
                 event
                 ,
                 the
                 event
                 by
                 getting
                 existence
                 or
                 actuall
                 beeing
                 is
                 actually
                 applied
                 unto
                 it
                 .
                 The
                 just
                 measure
                 and
                 qualitie
                 of
                 that
                 successe
                 ,
                 which
                 is
                 by
                 the
                 Idea
                 of
                 
                   equitie
                   ,
                   bountie
                
                 ,
                 or
                 mercie
                 allotted
                 to
                 every
                 event
                 ,
                 is
                 no
                 lesse
                 essentially
                 contained
                 in
                 goodnesse
                 it selfe
                 ,
                 then
                 the
                 event
                 it selfe
                 or
                 its
                 beeing
                 ,
                 is
                 in
                 
                   infinite
                   essence
                
                 ,
                 or
                 in
                 Essence
                 it selfe
                 .
              
               
                 3
                 The
                 immediate
                 and
                 proper
                 subject
                 of
                 Fate
                 ,
                 is
                 Freedome
                 of
                 choise
                 or
                 contingencie
                 in
                 humane
                 actions
                 ;
                 the
                 
                   genus
                   proximum
                
                 ,
                 is
                 the
                 certaintie
                 of
                 Divine
                 retribution
                 according
                 to
                 the
                 nature
                 and
                 qualitie
                 of
                 the
                 choyse
                 wee
                 make
                 .
                 Yet
                 are
                 not
                 rewards
                 or
                 retributions
                 ,
                 but
                 retributions
                 extraordinary
                 and
                 remarkeable
                 ,
                 aswell
                 for
                 their
                 manner
                 of
                 execution
                 as
                 for
                 their
                 matter
                 or
                 qualitie
                 ,
                 properly
                 termed
                 Fatall
                 .
                 Of
                 sinister
                 Fates
                 ,
                 there
                 is
                 no
                 contingent
                 subject
                 ,
                 which
                 can
                 exhibit
                 a
                 more
                 exact
                 picture
                 or
                 modell
                 ,
                 for
                 the
                 manner
                 how
                 they
                 come
                 to
                 passe
                 ,
                 then
                 a
                 game
                 at
                 Chesse
                 or
                 Tables
                 .
                 Many
                 games
                 at
                 both
                 ,
                 which
                 at
                 the
                 beginning
                 ,
                 or
                 untill
                 the
                 middle
                 of
                 time
                 spent
                 ,
                 in
                 them
                 ,
                 are
                 very
                 faire
                 and
                 more
                 then
                 tenne
                 to
                 one
                 ;
                 after
                 some
                 few
                 oversights
                 ,
                 or
                 ill
                 dice
                 ,
                 become
                 desperate
                 and
                 irrecoverable
                 ,
                 by
                 any
                 skill
                 that
                 can
                 be
                 vsed
                 :
                 so
                 events
                 properly
                 fatall
                 ,
                 become
                 at
                 length
                 unpreventable
                 ,
                 irresistible
                 ;
                 but
                 such
                 they
                 were
                 not
                 from
                 the
                 beginning
                 of
                 time
                 ,
                 or
                 from
                 their
                 infancie
                 or
                 first
                 attempts
                 ,
                 on
                 whom
                 they
                 fall
                 .
                 Such
                 disasterous
                 or
                 dismall
                 events
                 ,
                 for
                 which
                 the
                 Heathens
                 usually
                 indited
                 Fates
                 ,
                 were
                 commonly
                 remarkable
                 checks
                 given
                 ,
                 they
                 know
                 not
                 by
                 whom
                 ,
                 to
                 humane
                 policies
                 
                 or
                 cunning
                 contrivances
                 .
                 They
                 were
                 ,
                 as
                 the
                 unexpected
                 winning
                 of
                 an
                 after-game
                 ,
                 upon
                 some
                 great
                 stake
                 or
                 wager
                 .
                 Good
                 or
                 
                   dexterous
                   Fates
                
                 ,
                 were
                 the
                 unexpected
                 issues
                 of
                 mens
                 contrivances
                 ,
                 for
                 their
                 owne
                 or
                 associates
                 good
                 Fortunes
                 .
                 The
                 manner
                 of
                 accomplishing
                 such
                 fates
                 or
                 Fortunes
                 ,
                 is
                 like
                 a
                 game
                 wonne
                 by
                 a
                 bungler
                 ,
                 against
                 a
                 skilfull
                 player
                 ,
                 by
                 extraordinarie
                 dice
                 ,
                 or
                 by
                 the
                 suggestion
                 of
                 some
                 by-stander
                 ,
                 more
                 skilfull
                 then
                 both
                 .
                 This
                 kinde
                 of
                 Fate
                 or
                 strange
                 Fortune
                 ,
                 of
                 which
                 most
                 of
                 the
                 Heathen
                 knew
                 not
                 well
                 what
                 to
                 make
                 ,
                 wee
                 may
                 define
                 ,
                 
                   To
                   be
                   the
                   incomprehensible
                   disposition
                   ,
                   or
                   irresistible
                   combination
                   of
                   second
                   causes
                   ,
                   conspiring
                   for
                   the
                   infallible
                   execution
                   of
                   Gods
                   will
                   ,
                
                 maugre
                 all
                 plots
                 or
                 conspiracies
                 of
                 men
                 to
                 defeate
                 the
                 events
                 ,
                 which
                 hee
                 had
                 purposed
                 .
                 Sinister
                 or
                 disasterous
                 Fates
                 were
                 the
                 infallible
                 execution
                 of
                 his
                 consequent
                 will.
                 Good
                 fates
                 or
                 fortune
                 ,
                 were
                 the
                 infallible
                 effects
                 of
                 his
                 antecedent
                 will
                 ;
                 both
                 were
                 sometimes
                 strangely
                 &
                 remarkeably
                 accomplished
                 against
                 cunning
                 and
                 potent
                 oppositions
                 ,
                 not
                 so
                 much
                 for
                 the
                 parties
                 sakes
                 whom
                 they
                 befell
                 ,
                 as
                 for
                 others
                 .
                 Many
                 disasters
                 have
                 befallen
                 some
                 men
                 ,
                 though
                 deservedly
                 for
                 their
                 owne
                 sins
                 ,
                 yet
                 withall
                 for
                 the
                 admonishing
                 of
                 others
                 ,
                 to
                 prevent
                 the
                 like
                 .
                 Hence
                 it
                 is
                 that
                 the
                 Heathen
                 Poets
                 observation
                 
                   [
                   Multi
                   committunt
                   eadem
                   diverso
                   erimina
                   Fato
                   ]
                
                 though
                 in
                 many
                 cases
                 most
                 true
                 ,
                 is
                 no
                 way
                 prejudiciall
                 to
                 the
                 unchangeable
                 rules
                 of
                 the
                 All-seeing
                 Providence
                 ,
                 which
                 is
                 alwayes
                 full
                 of
                 equitie
                 ,
                 whose
                 justice
                 is
                 still
                 allayed
                 with
                 mercy
                 .
              
            
             
               
               
                 CHAP.
                 22.
                 
              
               
                 The
                 opposite
                 opinions
                 of
                 the
                 Stoicks
                 and
                 Epicures
                 .
                 In
                 what
                 sense
                 it
                 is
                 true
                 ,
                 that
                 all
                 things
                 are
                 necessarie
                 in
                 respect
                 of
                 Gods
                 decree
                 .
              
               
                 1
                 THE
                 Stoicks
                 did
                 well
                 in
                 contradicting
                 the
                 Epicures
                 ,
                 which
                 held
                 fortune
                 and
                 Chance
                 to
                 rule
                 all
                 things
                 ,
                 or
                 at
                 least
                 to
                 bee
                 in
                 themselves
                 somethings
                 ,
                 not
                 meere
                 denominations
                 of
                 such
                 events
                 as
                 had
                 no
                 certaine
                 or
                 constant
                 cause
                 ,
                 apprehensible
                 by
                 man.
                 The
                 Originall
                 of
                 their
                 Errour
                 ,
                 was
                 ,
                 their
                 desire
                 to
                 be
                 extreamely
                 contrary
                 to
                 the
                 Epicureans
                 in
                 a
                 matter
                 contingent
                 ,
                 or
                 rather
                 in
                 contingencie
                 it selfe
                 :
                 for
                 that
                 is
                 the
                 common
                 subject
                 of
                 
                   Fortune
                   ,
                   chance
                
                 or
                 fate
                 .
                 Fortune
                 and
                 chance
                 they
                 deny
                 to
                 be
                 any
                 thing
                 ,
                 with
                 no
                 other
                 purpose
                 ,
                 it
                 seemes
                 ,
                 then
                 that
                 they
                 may
                 make
                 Fate
                 to
                 bee
                 all
                 things
                 .
                 They
                 were
                 Orthodoxall
                 in
                 acknowledging
                 an
                 infallible
                 unerring
                 providence
                 ,
                 but
                 they
                 ●rred
                 againe
                 as
                 much
                 in
                 not
                 acknowledging
                 this
                 infallible
                 providence
                 ,
                 oft-times
                 to
                 hold
                 the
                 meane
                 betweene
                 Chance
                 or
                 Fortune
                 ,
                 and
                 absolute
                 necessitie
                 ;
                 or
                 not
                 to
                 order
                 and
                 moderate
                 contingencie
                 it selfe
                 .
                 From
                 the
                 same
                 originall
                 ,
                 some
                 have
                 thought
                 it
                 to
                 be
                 the
                 most
                 safe
                 and
                 compendious
                 course
                 for
                 rooting
                 out
                 errour
                 and
                 superstition
                 ,
                 to
                 overthrow
                 the
                 a●tecedent
                 ,
                 when
                 their
                 commission
                 directs
                 them
                 onely
                 to
                 deny
                 or
                 refute
                 the
                 consequence
                 .
                 As
                 not
                 a
                 few
                 ,
                 no
                 lesse
                 affraid
                 (
                 and
                 the
                 feare
                 
                 it selfe
                 is
                 just
                 )
                 to
                 grant
                 merit
                 of
                 workes
                 ,
                 then
                 the
                 Stoicks
                 were
                 to
                 admit
                 of
                 Chance
                 ,
                 have
                 taken
                 away
                 all
                 contingency
                 in
                 humane
                 actions
                 ,
                 save
                 onely
                 with
                 reference
                 to
                 second
                 causes
                 .
                 Wherein
                 they
                 seeme
                 to
                 invert
                 that
                 rule
                 of
                 Tyrannicall
                 policie
                 :
                 
                   He
                   is
                   a
                   foole
                   that
                   kills
                   the
                   Father
                   ,
                   and
                   leaves
                   his
                   braits
                   behind
                   to
                   revenge
                   his
                   blood
                   .
                
                 These
                 take
                 away
                 the
                 harmelesse
                 Parents
                 for
                 the
                 faultie
                 issues
                 sake
                 ,
                 seeking
                 to
                 destroy
                 true
                 and
                 Orthodoxall
                 antecedents
                 for
                 the
                 incommodious
                 consequences
                 which
                 others
                 have
                 falsely
                 fathered
                 upon
                 them
                 .
                 The
                 reclaiming
                 of
                 men
                 from
                 this
                 one
                 Errour
                 is
                 my
                 present
                 and
                 scope
                 .
              
               
                 2
                 For
                 the
                 better
                 effecting
                 whereof
                 ,
                 we
                 will
                 subscribe
                 at
                 length
                 unto
                 their
                 general
                 Maxime
                 ,
                 
                   [
                   That
                   all
                   things
                   are
                   necessary
                   in
                   respect
                   of
                   Gods
                   decree
                   ,
                   ]
                
                 upon
                 condition
                 they
                 wil
                 not
                 extend
                 it
                 beyond
                 its
                 naturall
                 and
                 proper
                 subject
                 ,
                 or
                 not
                 take
                 decree
                 in
                 the
                 Stoicall
                 ,
                 but
                 in
                 a
                 civill
                 sense
                 .
                 Now
                 hee
                 that
                 saith
                 [
                 All
                 things
                 are
                 necessary
                 in
                 respect
                 of
                 Gods
                 decree
                 ,
                 ]
                 cannot
                 in
                 civill
                 construction
                 bee
                 conceived
                 to
                 meane
                 any
                 more
                 then
                 thus
                 ;
                 All
                 things
                 which
                 God
                 hath
                 decreed
                 are
                 necessary
                 .
                 The
                 question
                 then
                 is
                 ,
                 whether
                 every
                 thing
                 that
                 is
                 ,
                 may
                 truly
                 bee
                 said
                 to
                 be
                 the
                 object
                 ,
                 or
                 part
                 of
                 the
                 object
                 of
                 Gods
                 decree
                 .
                 To
                 which
                 question
                 our
                 answer
                 must
                 be
                 negative
                 .
                 For
                 those
                 things
                 onely
                 are
                 properly
                 said
                 to
                 be
                 decreed
                 ,
                 which
                 are
                 enacted
                 and
                 appointed
                 for
                 better
                 ordering
                 and
                 moderating
                 such
                 things
                 as
                 either
                 by
                 
                   nature
                   ,
                   custome
                
                 ,
                 or
                 ill
                 example
                 ,
                 are
                 apt
                 to
                 grow
                 worse
                 ,
                 or
                 may
                 be
                 amended
                 by
                 good
                 education
                 ,
                 wholesome
                 advice
                 or
                 discipline
                 .
                 Every
                 decree
                 
                 of
                 man
                 supposeth
                 the
                 subject
                 or
                 party
                 whom
                 it
                 immediately
                 concernes
                 ,
                 to
                 be
                 capable
                 of
                 perswasion
                 to
                 good
                 or
                 evill
                 ,
                 to
                 be
                 alterable
                 in
                 his
                 inclinations
                 ,
                 through
                 feare
                 of
                 punishment
                 ,
                 or
                 hope
                 of
                 reward
                 .
                 Magistrates
                 or
                 Corporations
                 take
                 order
                 that
                 mad
                 men
                 or
                 dogs
                 should
                 doe
                 no
                 harme
                 ;
                 yet
                 are
                 not
                 these
                 creatures
                 the
                 proper
                 subject
                 of
                 their
                 decrees
                 or
                 sanctions
                 .
                 They
                 do
                 not
                 tie
                 Mastives
                 by
                 penall
                 laws
                 not
                 to
                 bite
                 ,
                 they
                 do
                 not
                 bind
                 
                   mad
                   men
                
                 to
                 good
                 behaviour
                 :
                 but
                 they
                 i●joyn
                 men
                 of
                 reason
                 and
                 understanding
                 to
                 muzzle
                 M●stives
                 lest
                 they
                 bite
                 ;
                 to
                 keepe
                 
                   mad
                   men
                
                 or
                 franticks
                 ,
                 close
                 ,
                 lest
                 they
                 should
                 doe
                 mischiefe
                 by
                 going
                 abroad
                 .
                 Now
                 the
                 Divine
                 decree
                 concerning
                 the
                 ordering
                 of
                 man
                 ,
                 is
                 the
                 rule
                 or
                 patterne
                 of
                 all
                 humane
                 decrees
                 ,
                 and
                 therefore
                 supposeth
                 somewhat
                 in
                 man
                 ,
                 which
                 makes
                 him
                 more
                 capable
                 of
                 the
                 divine
                 sanction
                 ,
                 than
                 reasonlesse
                 or
                 inanimate
                 creatures
                 are
                 .
                 This
                 capacity
                 of
                 the
                 reasonable
                 creature
                 or
                 man
                 ,
                 consists
                 in
                 freedome
                 of
                 choise
                 or
                 contingency
                 ,
                 in
                 his
                 actions
                 or
                 resolutions
                 .
                 The
                 donation
                 of
                 this
                 freedome
                 upon
                 man
                 ,
                 is
                 an
                 act
                 of
                 Gods
                 
                   free
                   bounty
                
                 ,
                 and
                 is
                 presupposed
                 as
                 the
                 proper
                 subject
                 to
                 the
                 
                   divine
                   decree
                
                 ,
                 or
                 to
                 all
                 acts
                 or
                 awards
                 of
                 divine
                 justice
                 or
                 mercy
                 .
                 The
                 proper
                 and
                 formall
                 object
                 of
                 the
                 same
                 decree
                 ,
                 is
                 ,
                 the
                 moderation
                 of
                 this
                 contingency
                 or
                 freedome
                 of
                 man
                 ,
                 by
                 awarding
                 the
                 issues
                 or
                 consequences
                 ,
                 in
                 mercy
                 ,
                 justice
                 ,
                 or
                 bounty
                 ,
                 exactly
                 proportioned
                 to
                 the
                 nature
                 and
                 manner
                 of
                 his
                 choise
                 and
                 resolution
                 .
                 For
                 illustrating
                 the
                 truth
                 of
                 our
                 intended
                 conclusion
                 ,
                 let
                 us
                 take
                 the
                 Epigrammatists
                 *
                 relation
                 ,
                 or
                 that
                 idaea
                 of
                 Chance
                 or
                 Fortune
                 ,
                 which
                 hee
                 hath
                 
                 pictured
                 ,
                 for
                 a
                 true
                 story
                 .
                 It
                 was
                 not
                 necessary
                 in
                 respect
                 of
                 the
                 divine
                 decree
                 ,
                 that
                 the
                 one
                 should
                 be
                 so
                 extreame
                 poore
                 ,
                 or
                 the
                 other
                 so
                 miserably
                 rich
                 ,
                 as
                 to
                 come
                 within
                 the
                 compasse
                 of
                 that
                 snare
                 ,
                 wherin
                 the
                 latter
                 was
                 taken
                 .
                 The
                 meanes
                 by
                 which
                 the
                 one
                 came
                 to
                 that
                 depth
                 of
                 poverty
                 or
                 melancholly
                 passions
                 ,
                 wherewith
                 hee
                 had
                 almost
                 beene
                 stifled
                 ,
                 and
                 the
                 other
                 to
                 that
                 height
                 of
                 covetousnesse
                 ,
                 from
                 which
                 he
                 fell
                 headlong
                 into
                 despaire
                 ,
                 were
                 contingent
                 .
                 Neither
                 were
                 driven
                 into
                 such
                 excesse
                 of
                 passion
                 or
                 distemper
                 by
                 irresistible
                 necessity
                 .
                 But
                 taking
                 them
                 as
                 now
                 they
                 have
                 made
                 themselves
                 ;
                 that
                 the
                 one
                 should
                 be
                 led
                 unto
                 temptation
                 ,
                 the
                 other
                 into
                 it
                 ;
                 fell
                 not
                 out
                 by
                 chance
                 ,
                 but
                 by
                 the
                 especiall
                 disposition
                 of
                 the
                 Divine
                 providence
                 .
                 The
                 great
                 Tempter
                 intended
                 mischiefe
                 to
                 the
                 one
                 ,
                 but
                 failed
                 ,
                 God
                 having
                 yet
                 a
                 blessing
                 in
                 store
                 for
                 him
                 .
                 To
                 the
                 other
                 ,
                 perhaps
                 he
                 intended
                 not
                 this
                 particular
                 harme
                 ,
                 untill
                 opportunity
                 did
                 offer
                 it
                 .
                 So
                 that
                 the
                 inriching
                 of
                 the
                 one
                 by
                 a
                 chance
                 rare
                 and
                 unusuall
                 ,
                 in
                 respect
                 of
                 man
                 ,
                 was
                 necessary
                 in
                 respect
                 of
                 Gods
                 decree
                 of
                 mercy
                 and
                 fatherly
                 providence
                 ;
                 the
                 delivering
                 of
                 the
                 other
                 unto
                 Sathan
                 ,
                 was
                 likewise
                 necessary
                 ,
                 in
                 respect
                 of
                 Gods
                 justice
                 .
              
               
                 3
                 Now
                 if
                 such
                 events
                 ,
                 as
                 to
                 the
                 apprehension
                 of
                 meere
                 naturall
                 men
                 
                   come
                   by
                   chance
                
                 ,
                 be
                 necessary
                 in
                 respect
                 of
                 the
                 divine
                 decree
                 :
                 disasters
                 by
                 common
                 consent
                 reputed
                 fatall
                 ,
                 must
                 by
                 efficacy
                 of
                 the
                 same
                 decree
                 be
                 divorced
                 from
                 contingency
                 ,
                 with
                 which
                 formerly
                 they
                 had
                 connexion
                 .
                 For
                 though
                 Fortune
                 ,
                 as
                 well
                 as
                 Fate
                 ,
                 be
                 a
                 branch
                 or
                 particle
                 of
                 the
                 proper
                 object
                 of
                 the
                 divine
                 decree
                 ;
                 yet
                 as
                 they
                 have
                 
                 reference
                 to
                 man
                 ,
                 this
                 difference
                 may
                 in
                 the
                 last
                 place
                 be
                 observed
                 betwixt
                 then
                 :
                 Those
                 things
                 fall
                 out
                 by
                 meere
                 chance
                 or
                 fortune
                 ,
                 whose
                 procuration
                 or
                 prevention
                 hath
                 not
                 beene
                 thought
                 of
                 at
                 all
                 by
                 man
                 ,
                 or
                 but
                 sleightly
                 ,
                 before
                 they
                 happen
                 :
                 Those
                 by
                 fate
                 ,
                 which
                 have
                 beene
                 often
                 and
                 seriously
                 thought
                 of
                 ,
                 but
                 either
                 farre
                 exceed
                 all
                 expectation
                 ,
                 or
                 frustrate
                 sollicitous
                 care
                 or
                 forecast
                 .
                 Oft-times
                 the
                 unexpected
                 accomplishment
                 of
                 one
                 mans
                 expectation
                 defeates
                 the
                 industrious
                 hopes
                 or
                 anxious
                 contrivance
                 of
                 another
                 ,
                 and
                 such
                 events
                 are
                 in
                 a
                 twofold
                 sense
                 termed
                 fatall
                 .
              
               
                 
                   Heu
                   stirpem
                   invisam
                   ,
                   ac
                   fatis
                   contraria
                   nostris
                
                 
                   Fata
                   Phrygum
                   .
                
                 
                   Both
                   Phrygian
                   race
                   ,
                   and
                   Phrygian
                   fate
                   ,
                
                 
                   As
                   contrary
                   to
                   ours
                   ,
                   we
                   hate
                   .
                
              
               
                 4
                 All
                 events
                 properly
                 fatall
                 include
                 a
                 kinde
                 of
                 canvas
                 betweene
                 man
                 and
                 man
                 ,
                 nation
                 and
                 nation
                 ,
                 or
                 betweene
                 divine
                 providence
                 and
                 humane
                 policie
                 ,
                 or
                 betwixt
                 the
                 soule
                 of
                 man
                 and
                 wicked
                 spirits
                 licensed
                 by
                 divine
                 providence
                 to
                 sollicite
                 ,
                 tempt
                 ,
                 or
                 assault
                 her
                 .
              
            
             
               
               
                 CHAP.
                 23.
                 
              
               
                 Of
                 the
                 degrees
                 of
                 necessity
                 ,
                 and
                 of
                 the
                 originall
                 of
                 inevitable
                 or
                 absolute
                 necessity
                 .
              
               
                 1
                 VVEre
                 the
                 maine
                 question
                 hitherto
                 disputed
                 ,
                 thus
                 proposed
                 ,
                 
                   Whether
                   all
                   things
                   were
                   only
                   so
                   farre
                   necessary
                   ,
                   so
                   farre
                   contingent
                   ,
                   as
                   it
                   pleased
                   the
                   Omnipotent
                   to
                   appoint
                   :
                   or
                   whether
                   the
                   successe
                   or
                   issue
                   of
                   humane
                   intentions
                   or
                   contrivances
                   ,
                   were
                   so
                   far
                   avoydable
                   or
                   unavoydable
                   ,
                   as
                   he
                   hath
                   made
                   them
                   by
                   his
                   decree
                   :
                
                 I
                 should
                 have
                 Infidels
                 only
                 for
                 mine
                 adversaries
                 :
                 Christians
                 ,
                 I
                 am
                 perswaded
                 ,
                 will
                 move
                 no
                 questions
                 about
                 his
                 power
                 or
                 ability
                 ,
                 but
                 only
                 about
                 his
                 will
                 or
                 pleasure
                 ,
                 for
                 determining
                 all
                 things
                 .
                 And
                 who
                 can
                 deny
                 that
                 Gods
                 Law
                 or
                 covenant
                 for
                 effecting
                 some
                 things
                 ,
                 is
                 more
                 strict
                 and
                 peremptory
                 ,
                 then
                 for
                 effecting
                 others
                 .
                 The
                 Prophet
                 supposed
                 his
                 covenant
                 for
                 day
                 and
                 night
                 to
                 bee
                 more
                 certaine
                 and
                 invariable
                 ,
                 than
                 his
                 covenant
                 for
                 the
                 former
                 and
                 
                   latter
                   raine
                
                 .
                 And
                 yet
                 the
                 Law
                 which
                 he
                 hath
                 appointed
                 for
                 the
                 most
                 glorious
                 creatures
                 in
                 the
                 Firmament
                 ,
                 is
                 not
                 like
                 the
                 law
                 of
                 the
                 Medes
                 and
                 Persians
                 .
                 It
                 was
                 dispensed
                 withall
                 all
                 at
                 Iosuahs
                 suit
                 ,
                 and
                 may
                 againe
                 be
                 dispensed
                 with
                 at
                 his
                 pleasure
                 .
                 The
                 motion
                 of
                 the
                 Sun
                 and
                 Moone
                 ,
                 is
                 not
                 perpetually
                 necessary
                 in
                 respect
                 of
                 his
                 decree
                 .
                 The
                 seasons
                 of
                 seed
                 time
                 ,
                 harvest
                 ,
                 and
                 the
                 disposition
                 of
                 these
                 lower
                 Regions
                 (
                 in
                 which
                 Fortune
                 
                 may
                 seeme
                 to
                 have
                 placed
                 her
                 wheele
                 ,
                 and
                 Chance
                 erected
                 his
                 tottering
                 throane
                 )
                 may
                 become
                 certaine
                 and
                 constant
                 to
                 such
                 as
                 constantly
                 observe
                 his
                 holy
                 Covenants
                 :
                 
                   If
                   you
                   walke
                   in
                   my
                   statutes
                   ,
                   then
                   will
                   I
                   give
                   you
                   rain
                   in
                   due
                   season
                   .
                
                 Levit.
                 26.
                 4.
                 
                 &c
                 Such
                 was
                 the
                 wisedome
                 of
                 the
                 Lawes
                 given
                 unto
                 this
                 people
                 ,
                 that
                 by
                 observing
                 them
                 ,
                 they
                 might
                 have
                 changed
                 the
                 disposition
                 of
                 the
                 Ayre
                 ,
                 altered
                 the
                 influence
                 of
                 the
                 Heavens
                 ,
                 and
                 have
                 had
                 dominion
                 over
                 the
                 Starres
                 .
              
               
                 2
                 Constancy
                 of
                 assent
                 or
                 adherēce
                 unto
                 these
                 fundamental
                 truths
                 of
                 religion
                 ,
                 wold
                 fasten
                 our
                 minds
                 unto
                 a
                 point
                 of
                 inestimable
                 use
                 (
                 as
                 wel
                 forreforming
                 or
                 curing
                 maladies
                 of
                 State
                 ▪
                 as
                 of
                 private
                 life
                 )
                 often
                 in
                 this
                 Treatise
                 intimated
                 ,
                 but
                 not
                 fully
                 declared
                 .
                 The
                 point
                 is
                 this
                 ;
                 maine
                 events
                 which
                 at
                 this
                 instant
                 are
                 meerely
                 contingent
                 ,
                 and
                 may
                 easily
                 bee
                 prevented
                 by
                 diversity
                 of
                 practices
                 ,
                 not
                 onely
                 possible
                 but
                 acceptable
                 by
                 the
                 divine
                 appointment
                 ,
                 may
                 in
                 succession
                 or
                 revolution
                 of
                 time
                 ,
                 become
                 more
                 necessary
                 ,
                 and
                 at
                 length
                 truly
                 fatall
                 ,
                 altogether
                 unavoydable
                 .
                 Absolutely
                 necessary
                 from
                 all
                 eternities
                 ,
                 nothing
                 can
                 truly
                 be
                 reputed
                 ,
                 besides
                 the
                 Deity
                 ,
                 and
                 the
                 internall
                 operations
                 of
                 the
                 ever
                 blessed
                 Trinity
                 .
                 Many
                 things
                 which
                 from
                 the
                 beginning
                 of
                 time
                 had
                 but
                 the
                 first
                 degrees
                 of
                 possibility
                 ,
                 (
                 their
                 contraries
                 or
                 incompatible
                 opposi●es
                 being
                 in
                 the
                 highest
                 degree
                 of
                 probability
                 ,
                 )
                 have
                 by
                 the
                 continued
                 sinister
                 sway
                 of
                 mans
                 thoughts
                 and
                 practices
                 ,
                 beene
                 drawne
                 from
                 meere
                 possibilities
                 to
                 be
                 more
                 then
                 probable
                 ,
                 and
                 unto
                 the
                 first
                 degree
                 of
                 necessity
                 :
                 yet
                 at
                 the
                 first
                 not
                 absolutely
                 or
                 
                 irresistibly
                 necessary
                 .
                 Some
                 meanes
                 there
                 may
                 be
                 ,
                 though
                 but
                 a
                 few
                 left
                 of
                 many
                 ,
                 and
                 those
                 not
                 easie
                 to
                 be
                 put
                 in
                 practice
                 ,
                 for
                 preventing
                 them
                 .
                 The
                 events
                 of
                 greater
                 consequences
                 which
                 stood
                 thus
                 ,
                 were
                 with
                 the
                 Heathens
                 accounted
                 
                   Fata
                   minora
                
                 :
                 For
                 Fates
                 (
                 as
                 we
                 said
                 before
                 )
                 admit
                 the
                 selfe
                 same
                 division
                 or
                 degrees
                 that
                 necessity
                 doth
                 .
                 The
                 same
                 events
                 by
                 omission
                 of
                 practices
                 appointed
                 by
                 the
                 divine
                 decree
                 for
                 their
                 prevention
                 ,
                 become
                 altogether
                 irresistible
                 and
                 absolutely
                 necessary
                 in
                 respect
                 of
                 any
                 meanes
                 possible
                 for
                 averting
                 them
                 :
                 yet
                 not
                 absolutely
                 necessary
                 from
                 eternitie
                 ,
                 but
                 absolutely
                 necessary
                 only
                 from
                 that
                 point
                 of
                 time
                 ,
                 wherein
                 the
                 eternall
                 decree
                 or
                 providence
                 did
                 cut
                 off
                 all
                 contrary
                 possibilities
                 ,
                 which
                 before
                 were
                 concurrent
                 with
                 the
                 possibility
                 of
                 their
                 being
                 .
                 And
                 events
                 thus
                 utterly
                 bestript
                 of
                 all
                 contingency
                 ,
                 or
                 al
                 possibility
                 of
                 being
                 recalled
                 or
                 avoyded
                 ,
                 were
                 by
                 the
                 Heathens
                 ascribed
                 [
                 Fato
                 majori
                 ]
                 
                   to
                   greater
                   Fates
                
                 .
                 The
                 symptomes
                 or
                 characters
                 of
                 events
                 becomming
                 thus
                 irresistibly
                 &
                 absolutely
                 necessary
                 ,
                 come
                 *
                 elsewhere
                 (
                 by
                 Gods
                 assistance
                 )
                 to
                 be
                 deciphered
                 .
                 Here
                 it
                 sufficeth
                 to
                 advertise
                 the
                 Reader
                 ,
                 that
                 as
                 divers
                 things
                 besides
                 ,
                 so
                 necessitie
                 may
                 be
                 enstyled
                 absolute
                 many
                 waies
                 ,
                 but
                 two
                 especially
                 .
                 Some
                 things
                 are
                 said
                 to
                 be
                 absolutely
                 necessarie
                 ,
                 that
                 is
                 ,
                 altogether
                 inevitable
                 ,
                 albeit
                 this
                 necessitie
                 or
                 inevitablenesse
                 did
                 accrue
                 from
                 some
                 occasions
                 or
                 set
                 points
                 of
                 time
                 lately
                 past
                 .
                 As
                 many
                 diseases
                 ,
                 in
                 their
                 nature
                 curable
                 ,
                 and
                 easie
                 to
                 have
                 beene
                 cured
                 by
                 ordinarie
                 medicines
                 (
                 if
                 they
                 had
                 beene
                 administred
                 in
                 time
                 ,
                 )
                 do
                 ,
                 by
                 some
                 few
                 daies
                 ill
                 diet
                 ,
                 by
                 carelesse
                 
                 attendance
                 ,
                 or
                 casuall
                 relapse
                 ,
                 become
                 altogether
                 incurable
                 ,
                 by
                 any
                 after-care
                 or
                 helpe
                 of
                 physick
                 .
                 Other
                 events
                 there
                 be
                 ,
                 which
                 were
                 absolutely
                 necessarie
                 in
                 respect
                 of
                 all
                 times
                 :
                 their
                 exhibition
                 or
                 production
                 could
                 not
                 by
                 any
                 policie
                 of
                 man
                 have
                 beene
                 prevented
                 .
                 So
                 our
                 Saviours
                 death
                 was
                 absolutely
                 necessary
                 from
                 the
                 beginning
                 of
                 the
                 World
                 ,
                 but
                 whether
                 absolutely
                 necessary
                 from
                 eternity
                 ,
                 or
                 absolutely
                 necessary
                 ,
                 without
                 supposall
                 of
                 Adams
                 fall
                 (
                 which
                 was
                 not
                 necessary
                 )
                 shall
                 not
                 here
                 be
                 disputed
                 .
                 Certaine
                 it
                 is
                 ,
                 that
                 nothing
                 decreed
                 by
                 God
                 ,
                 can
                 be
                 so
                 absolutely
                 necessary
                 as
                 the
                 Divine
                 Nature
                 ,
                 or
                 blessed
                 Trinity
                 is
                 .
                 Many
                 errors
                 have
                 found
                 opportunity
                 to
                 mingle
                 themselves
                 with
                 divine
                 truth
                 for
                 want
                 of
                 a
                 commodious
                 distinction
                 or
                 explication
                 of
                 this
                 indistinct
                 and
                 confused
                 terme
                 Absolute
                 :
                 the
                 anatomy
                 of
                 it
                 were
                 worth
                 the
                 paines
                 of
                 the
                 Learned
                 .
                 Evident
                 it
                 is
                 ,
                 that
                 some
                 things
                 which
                 are
                 not
                 to
                 day
                 ,
                 may
                 to
                 morrow
                 be
                 ,
                 in
                 their
                 kind
                 ,
                 absolute
                 .
              
               
                 3
                 We
                 truly
                 say
                 ,
                 that
                 the
                 summe
                 of
                 mony
                 wherin
                 one
                 man
                 stands
                 bound
                 unto
                 another
                 ,
                 is
                 absolutely
                 due
                 from
                 the
                 time
                 of
                 the
                 forfaiture
                 ,
                 or
                 non-performance
                 of
                 the
                 condition
                 :
                 that
                 is
                 ,
                 there
                 is
                 no
                 plea
                 left
                 in
                 Law
                 ,
                 no
                 course
                 or
                 meanes
                 of
                 Iustice
                 to
                 avoyd
                 the
                 payment
                 of
                 it
                 .
                 Yet
                 was
                 not
                 the
                 same
                 sum
                 absolutely
                 due
                 from
                 the
                 first
                 date
                 of
                 the
                 bond
                 ;
                 the
                 performance
                 of
                 the
                 Condition
                 in
                 due
                 time
                 had
                 prevented
                 the
                 losse
                 ,
                 which
                 negligence
                 or
                 breach
                 of
                 promise
                 hath
                 now
                 made
                 necessary
                 and
                 irrecoverable
                 .
                 Moneys
                 lent
                 upon
                 no
                 other
                 consideration
                 ,
                 but
                 upon
                 meere
                 good
                 will
                 ,
                 to
                 be
                 repayd
                 whensoever
                 the
                 
                 party
                 lending
                 shall
                 demand
                 them
                 ;
                 are
                 absolutely
                 due
                 ,
                 from
                 the
                 date
                 of
                 the
                 recognizance
                 ,
                 and
                 for
                 that
                 which
                 is
                 absolutely
                 due
                 ,
                 there
                 is
                 a
                 necessitie
                 of
                 payment
                 or
                 satisfaction
                 .
              
               
                 4.
                 
                 Some
                 disasterous
                 events
                 become
                 ,
                 by
                 divine
                 providence
                 ,
                 
                   irresistibly
                   necessarie
                
                 long
                 before
                 they
                 be
                 actually
                 accomplished
                 ,
                 or
                 inflicted
                 :
                 such
                 was
                 the
                 destruction
                 of
                 Pharaoh
                 ,
                 of
                 Senacherib
                 ,
                 the
                 desolation
                 of
                 Iudah
                 and
                 Ierusalem
                 by
                 Titus
                 .
                 Others
                 become
                 fatally
                 irresistible
                 within
                 some
                 few
                 dayes
                 or
                 houres
                 before
                 they
                 happen
                 ,
                 other
                 not
                 till
                 the
                 very
                 moment
                 wherein
                 they
                 are
                 awarded
                 either
                 for
                 some
                 grievous
                 sinne
                 then
                 committed
                 ,
                 or
                 for
                 some
                 remarkable
                 document
                 of
                 Gods
                 justice
                 .
                 Some
                 againe
                 are
                 for
                 a
                 long
                 time
                 totally
                 irresistible
                 and
                 unpreventable
                 ;
                 others
                 
                   resistible
                   quoad
                
                 *
                 tantum
                 ,
                 though
                 not
                 
                   quoad
                   totum
                
                 ,
                 that
                 is
                 ,
                 part
                 of
                 the
                 evils
                 might
                 be
                 prevented
                 ,
                 though
                 not
                 the
                 whole
                 .
                 All
                 that
                 we
                 have
                 said
                 concerning
                 the
                 alteration
                 of
                 possibilities
                 ,
                 or
                 contingencies
                 ,
                 or
                 change
                 of
                 events
                 contingent
                 into
                 necessary
                 ,
                 may
                 easily
                 be
                 conceived
                 ,
                 without
                 any
                 surmise
                 of
                 alteration
                 in
                 the
                 Omnipotent
                 ,
                 or
                 in
                 his
                 everlasting
                 decree
                 .
                 The
                 least
                 degree
                 of
                 possibility
                 or
                 contingency
                 ,
                 is
                 as
                 necessarily
                 derived
                 from
                 *
                 his
                 absolute
                 irresistible
                 will
                 ,
                 as
                 necessity
                 it selfe
                 in
                 the
                 highest
                 degree
                 .
                 It
                 is
                 impossible
                 for
                 possibility
                 to
                 
                 have
                 any
                 right
                 to
                 
                   actuall
                   being
                
                 without
                 his
                 speciall
                 appointment
                 .
                 To
                 think
                 that
                 
                   Fate
                   ,
                   Chance
                
                 ,
                 or
                 Fortune
                 ,
                 should
                 nestle
                 in
                 some
                 certaine
                 periods
                 of
                 time
                 ,
                 or
                 be
                 brought
                 forth
                 by
                 revolutiōs
                 of
                 the
                 heavens
                 ,
                 is
                 altogether
                 heathenish
                 .
                 But
                 neither
                 doth
                 Scripture
                 insinuate
                 ,
                 nor
                 can
                 reason
                 justly
                 suspect
                 any
                 danger
                 in
                 avouching
                 ,
                 that
                 the
                 Almighty
                 suffers
                 that
                 contingency
                 or
                 multiplicity
                 of
                 possibilities
                 betweene
                 good
                 and
                 evill
                 ,
                 or
                 the
                 severall
                 degrees
                 of
                 evill
                 ,
                 wherewith
                 hee
                 hath
                 endued
                 the
                 reasonable
                 creature
                 ,
                 to
                 explicate
                 or
                 contract
                 it selfe
                 in
                 every
                 moment
                 of
                 time
                 .
                 And
                 according
                 to
                 the
                 nature
                 of
                 the
                 free
                 motions
                 of
                 man
                 ,
                 the
                 irresistible
                 decree
                 brings
                 〈◊〉
                 such
                 events
                 or
                 issues
                 ,
                 as
                 were
                 truly
                 possible
                 from
                 eternity
                 ,
                 but
                 become
                 necessary
                 by
                 revolutions
                 ,
                 not
                 of
                 the
                 heavens
                 ,
                 but
                 of
                 mans
                 hart
                 and
                 thoughts
                 ;
                 publike
                 plague
                 or
                 calamities
                 become
                 necessary
                 ,
                 or
                 inevitable
                 by
                 these
                 meanes
                 onely
                 .
                 We
                 must
                 ever
                 remember
                 that
                 God
                 hath
                 not
                 so
                 decreed
                 all
                 things
                 before
                 they
                 come
                 ,
                 or
                 the
                 manner
                 how
                 they
                 shall
                 come
                 ,
                 as
                 that
                 he
                 doth
                 not
                 yet
                 decree
                 them
                 .
                 For
                 he
                 continually
                 decrees
                 as
                 well
                 necessity
                 as
                 contingency
                 ,
                 and
                 brings
                 forth
                 effects
                 as
                 well
                 contingent
                 as
                 necessary
                 ,
                 from
                 this
                 present
                 houre
                 ;
                 both
                 being
                 sometimes
                 meerly
                 possible
                 .
                 The
                 truth
                 of
                 this
                 our
                 last
                 assertion
                 ,
                 may
                 be
                 demonstrated
                 from
                 our
                 former
                 principle
                 :
                 
                   If
                   one
                   part
                   of
                   a
                   disjunctive
                   proposition
                   be
                   denied
                   or
                   faile
                   ,
                   the
                   other
                   may
                   be
                   necessarily
                   inferred
                   ,
                
                 though
                 neither
                 bee
                 absolutely
                 and
                 determinately
                 necessary
                 ,
                 but
                 become
                 such
                 by
                 consequence
                 ,
                 or
                 upon
                 supposition
                 of
                 the
                 others
                 failing
                 .
                 Many
                 things
                 which
                 in
                 respect
                 of
                 our
                 present
                 purpose
                 or
                 resolution
                 
                 are
                 free
                 or
                 contingent
                 ,
                 may
                 within
                 a
                 short
                 while
                 after
                 become
                 altogether
                 necessary
                 and
                 unavoydable
                 ,
                 without
                 any
                 alteration
                 or
                 change
                 in
                 us
                 .
                 Suppose
                 a
                 Iudge
                 should
                 be
                 tied
                 by
                 oath
                 to
                 execute
                 justice
                 upon
                 a
                 malefactor
                 within
                 eight
                 dayes
                 ;
                 there
                 is
                 no
                 necessity
                 that
                 he
                 should
                 performe
                 his
                 vow
                 the
                 first
                 ,
                 second
                 ,
                 third
                 or
                 fourth
                 day
                 .
                 The
                 execution
                 or
                 not
                 execution
                 of
                 Iustice
                 ,
                 is
                 during
                 the
                 first
                 seven
                 daies
                 ,
                 free
                 and
                 contingent
                 ,
                 without
                 any
                 breach
                 or
                 violation
                 of
                 oath
                 :
                 but
                 omitting
                 the
                 opportunities
                 ,
                 which
                 the
                 first
                 seven
                 dayes
                 have
                 offered
                 ,
                 the
                 execution
                 of
                 Iustice
                 upon
                 the
                 eighth
                 day
                 ,
                 is
                 as
                 necessarie
                 ,
                 as
                 his
                 honesty
                 or
                 fidelity
                 ;
                 as
                 necessary
                 ,
                 as
                 if
                 hee
                 had
                 beene
                 tied
                 by
                 oath
                 to
                 execute
                 it
                 upon
                 that
                 day
                 alone
                 .
                 The
                 parts
                 of
                 indefinite
                 time
                 ,
                 or
                 of
                 the
                 matter
                 promised
                 or
                 threatned
                 by
                 man
                 ,
                 may
                 be
                 farre
                 more
                 than
                 this
                 instance
                 implies
                 .
                 So
                 that
                 the
                 performance
                 of
                 those
                 duties
                 or
                 promises
                 ,
                 which
                 for
                 a
                 long
                 time
                 was
                 free
                 and
                 arbitrarie
                 ,
                 and
                 might
                 have
                 beene
                 performed
                 in
                 different
                 measure
                 ,
                 becomes
                 at
                 length
                 absolutely
                 necessary
                 ,
                 and
                 necessary
                 to
                 such
                 a
                 determinate
                 degree
                 .
                 The
                 parts
                 of
                 Gods
                 disjunctive
                 decree
                 ,
                 and
                 the
                 degrees
                 as
                 well
                 of
                 every
                 matter
                 decreed
                 by
                 him
                 ,
                 as
                 of
                 the
                 time
                 allotted
                 for
                 the
                 execution
                 of
                 it
                 ,
                 may
                 be
                 numberlesse
                 in
                 respect
                 of
                 us
                 .
                 And
                 man
                 by
                 not
                 entertaining
                 the
                 opportunities
                 ,
                 which
                 by
                 severall
                 times
                 have
                 beene
                 allotted
                 him
                 ,
                 for
                 reducing
                 his
                 possibilities
                 of
                 doing
                 Gods
                 antecedent
                 will
                 into
                 act
                 ,
                 may
                 forfeit
                 the
                 very
                 possibilities
                 themselves
                 for
                 ever
                 ,
                 or
                 for
                 a
                 long
                 time
                 .
                 And
                 by
                 continuance
                 of
                 such
                 neglect
                 of
                 many
                 parts
                 or
                 kindes
                 of
                 successe
                 ,
                 all
                 truly
                 possible
                 ,
                 in
                 respect
                 of
                 
                 the
                 eternal
                 decree
                 ;
                 that
                 only
                 shall
                 in
                 the
                 end
                 become
                 necessary
                 ,
                 which
                 he
                 least
                 desires
                 ,
                 which
                 his
                 soule
                 shall
                 most
                 de●est
                 .
                 In
                 respect
                 of
                 some
                 future
                 events
                 not
                 as
                 yet
                 become
                 necessary
                 ,
                 the
                 eternall
                 decree
                 leaves
                 fewer
                 branches
                 of
                 contrary
                 contingencies
                 or
                 possibilities
                 ,
                 in
                 respect
                 of
                 others
                 more
                 .
                 Their
                 multitude
                 may
                 expire
                 or
                 revive
                 every
                 moment
                 ,
                 according
                 to
                 the
                 diversity
                 of
                 mens
                 waies
                 ,
                 on
                 which
                 Gods
                 will
                 is
                 alwaies
                 done
                 by
                 means
                 infinite
                 ,
                 at
                 least
                 to
                 man
                 incomprehensible
                 .
              
               
                 4
                 The
                 incarnation
                 of
                 our
                 blessed
                 Saviour
                 ,
                 was
                 in
                 the
                 opinion
                 of
                 some
                 of
                 the
                 Ancients
                 ,
                 absolutely
                 necessary
                 before
                 the
                 creation
                 of
                 mankind
                 ,
                 &
                 should
                 in
                 time
                 infallibly
                 have
                 been
                 accomplished
                 for
                 confirming
                 or
                 augmenting
                 that
                 happy
                 estate
                 wherein
                 Adam
                 was
                 created
                 ;
                 if
                 so
                 he
                 had
                 continued
                 stedfast
                 in
                 it
                 untill
                 the
                 time
                 appointed
                 by
                 God
                 for
                 his
                 change
                 or
                 translation
                 .
                 But
                 however
                 the
                 Schooles
                 may
                 determine
                 or
                 wave
                 this
                 question
                 (
                 I
                 must
                 confesse
                 ,
                 neither
                 very
                 usefull
                 nor
                 in
                 this
                 place
                 much
                 necessary
                 )
                 there
                 was
                 no
                 necessity
                 questionlesse
                 ,
                 that
                 the
                 
                   second
                   Adam
                
                 should
                 become
                 a
                 
                   bloudy
                   sacrifice
                
                 for
                 our
                 sinnes
                 ,
                 unlesse
                 the
                 first
                 Adam
                 had
                 sinned
                 :
                 but
                 after
                 he
                 ,
                 by
                 his
                 actuall
                 transgression
                 ,
                 had
                 utterly
                 cut
                 off
                 that
                 possibility
                 of
                 perseverance
                 ,
                 which
                 the
                 eternall
                 decree
                 had
                 bestowed
                 upon
                 him
                 ,
                 the
                 humiliation
                 and
                 bitter
                 passion
                 of
                 the
                 Sonne
                 of
                 God
                 ,
                 became
                 as
                 necessary
                 in
                 respect
                 of
                 Gods
                 mercy
                 and
                 bounty
                 towards
                 man
                 ,
                 and
                 of
                 his
                 infinite
                 justice
                 which
                 (
                 notwithstanding
                 his
                 infinite
                 mercy
                 )
                 was
                 to
                 be
                 fully
                 satisfied
                 ,
                 as
                 his
                 incarnation
                 .
                 After
                 Cain
                 had
                 despised
                 Gods
                 〈◊〉
                 and
                 had
                 slaine
                 his
                 brother
                 
                 Abel
                 ,
                 it
                 was
                 necessary
                 the
                 Messias
                 should
                 proceed
                 from
                 Seth
                 ;
                 yet
                 not
                 then
                 so
                 necessary
                 ,
                 that
                 he
                 should
                 be
                 the
                 sonne
                 of
                 Abraham
                 ,
                 as
                 the
                 Son
                 of
                 Seth.
                 Others
                 lineally
                 descended
                 from
                 Seth
                 ,
                 might
                 have
                 forfeited
                 their
                 reall
                 possibilities
                 ,
                 or
                 ordinary
                 hopes
                 of
                 attaining
                 unto
                 this
                 glorie
                 .
                 At
                 the
                 least
                 ,
                 when
                 God
                 first
                 made
                 his
                 promise
                 to
                 the
                 Woman
                 and
                 her
                 seed
                 ,
                 the
                 birth
                 of
                 Abraham
                 was
                 not
                 in
                 respect
                 of
                 the
                 eternall
                 decree
                 so
                 necessary
                 ,
                 as
                 Christs
                 birth
                 was
                 .
                 It
                 was
                 possible
                 to
                 have
                 written
                 Terah
                 as
                 childlesse
                 as
                 Iechoniah
                 ,
                 after
                 his
                 mariage
                 with
                 Abrahams
                 mother
                 .
                 But
                 after
                 the
                 same
                 God
                 had
                 passed
                 that
                 promise
                 unto
                 Abraham
                 and
                 confirmed
                 it
                 by
                 solemne
                 oath
                 ,
                 
                   In
                   thy
                   seed
                   shall
                   al●
                   the
                   nations
                   of
                   the
                   earth
                   be
                   blessed
                   :
                
                 It
                 was
                 thenceforth
                 altogether
                 as
                 necessary
                 ,
                 that
                 our
                 Redeemer
                 should
                 be
                 the
                 seed
                 of
                 Abraham
                 ,
                 as
                 of
                 the
                 Woman
                 :
                 Yet
                 not
                 then
                 so
                 necessary
                 ,
                 that
                 he
                 should
                 bee
                 the
                 sonne
                 of
                 Iudah
                 ,
                 or
                 that
                 Iudah
                 should
                 have
                 a
                 sonne
                 called
                 Iesse
                 ,
                 or
                 that
                 Iesse
                 should
                 have
                 a
                 son
                 called
                 David
                 ,
                 a
                 man
                 after
                 Gods
                 owne
                 heart
                 .
                 That
                 glory
                 ,
                 which
                 long
                 after
                 Gods
                 oath
                 to
                 Abraham
                 ,
                 befell
                 the
                 Tribe
                 of
                 Iudah
                 ,
                 was
                 (
                 for
                 ought
                 we
                 know
                 or
                 can
                 object
                 unto
                 the
                 contrary
                 )
                 a
                 part
                 of
                 that
                 dignity
                 ;
                 whose
                 possibility
                 was
                 once
                 really
                 possessed
                 by
                 Reuben
                 ,
                 though
                 utterly
                 forfeited
                 by
                 his
                 misdemeanour
                 .
                 But
                 after
                 Iacob
                 had
                 prophesied
                 ,
                 that
                 the
                 Scepter
                 should
                 
                   not
                   depart
                   from
                   Iudah
                
                 ,
                 till
                 Shilo
                 come
                 ,
                 or
                 rather
                 after
                 the
                 Lord
                 had
                 sworne
                 not
                 to
                 
                   faile
                   David
                
                 in
                 bestowing
                 the
                 prerogative
                 promised
                 to
                 Iudah
                 upon
                 his
                 seed
                 ,
                 the
                 necessity
                 becomes
                 as
                 great
                 ,
                 that
                 our
                 High
                 Priest
                 ,
                 after
                 the
                 Order
                 of
                 Melchisedeck
                 ,
                 should
                 bee
                 the
                 
                 sonne
                 of
                 David
                 as
                 the
                 son
                 of
                 Man
                 ,
                 or
                 seed
                 of
                 Abraham
                 .
                 Now
                 if
                 we
                 can
                 perswade
                 our selves
                 ,
                 that
                 God
                 either
                 speakes
                 or
                 sweares
                 as
                 he
                 truly
                 intends
                 ,
                 or
                 that
                 mortall
                 man
                 may
                 certainly
                 know
                 where
                 to
                 have
                 him
                 ,
                 or
                 what
                 to
                 trust
                 to
                 :
                 wee
                 must
                 beleeve
                 and
                 acknowledge
                 those
                 events
                 concerning
                 which
                 he
                 hath
                 sworne
                 not
                 to
                 repent
                 ,
                 to
                 be
                 farre
                 more
                 necessary
                 in
                 respect
                 of
                 the
                 irresistible
                 decree
                 ,
                 from
                 the
                 first
                 interposition
                 of
                 such
                 oath
                 ;
                 then
                 those
                 ordinary
                 blessings
                 or
                 cursings
                 ,
                 which
                 hee
                 seriously
                 threat●eth
                 or
                 promiseth
                 ,
                 but
                 disjunctively
                 ,
                 &
                 with
                 expresse
                 reservation
                 of
                 their
                 repentance
                 whom
                 he
                 threatneth
                 ,
                 or
                 of
                 their
                 defection
                 whom
                 he
                 incourageth
                 by
                 his
                 promises
                 :
                 yet
                 such
                 was
                 his
                 covenant
                 of
                 life
                 and
                 death
                 with
                 his
                 people
                 ,
                 such
                 was
                 his
                 decree
                 concerning
                 the
                 prosperity
                 or
                 calamity
                 of
                 Davids
                 temporall
                 Kingdome
                 ;
                 as
                 the
                 *
                 Prophets
                 comments
                 upon
                 the
                 promise
                 made
                 to
                 *
                 David
                 expresly
                 testifie
                 .
                 By
                 these
                 and
                 the
                 like
                 oracles
                 fully
                 exemplified
                 in
                 the
                 alternation
                 of
                 Ierusalem
                 and
                 Iudahs
                 contrary
                 fates
                 ,
                 or
                 successe
                 ;
                 we
                 may
                 discerne
                 the
                 course
                 of
                 that
                 eternall
                 providence
                 ,
                 by
                 whose
                 irresistible
                 unerring
                 disposition
                 ,
                 all
                 other
                 States
                 or
                 Kingdomes
                 have
                 the
                 certaine
                 periods
                 of
                 their
                 prosperity
                 or
                 calamity
                 assigned
                 ,
                 and
                 by
                 which
                 Princes
                 and
                 greatest
                 statesmen
                 stand
                 or
                 fall
                 .
              
               
               
               
               
               
               
               
               
            
          
           
             
             
               SECTION
               III.
               
            
             
               Of
               the
               manifestation
               of
               Divine
               Providence
               in
               the
               remarkable
               erection
               ,
               declination
               ,
               and
               periods
               of
               Kingdomes
               :
               in
               over-ruling
               policy
               ,
               and
               disposing
               the
               successe
               of
               humane
               undertakings
               .
            
             
               
                 CHAP.
                 24.
                 
              
               
                 Of
                 the
                 contrary
                 Fates
                 or
                 Awards
                 whereof
                 Davids
                 temporall
                 kingdome
                 was
                 capable
                 :
                 and
                 of
                 its
                 devolution
                 from
                 Gods
                 antecedent
                 to
                 his
                 consequent
                 Will.
                 
              
               
                 1
                 HOMER
                 was
                 not
                 so
                 blinded
                 with
                 the
                 heathenish
                 misconceit
                 of
                 Fate
                 ,
                 as
                 not-to-see
                 more
                 wayes
                 to
                 death
                 than
                 one
                 .
                 In
                 Achilles
                 he
                 described
                 two
                 courses
                 of
                 life
                 ,
                 the
                 one
                 shorter
                 but
                 decked
                 with
                 glory
                 ;
                 the
                 other
                 longer
                 ,
                 but
                 bare
                 and
                 naked
                 of
                 ●ame
                 :
                 both
                 alike
                 possible
                 by
                 Fates
                 .
              
               
                 
                 
                   Thetis
                   foresaw
                   ,
                   Fates
                   by
                   two
                   wayes
                   ,
                   
                
                 
                   Might
                   bring
                   me
                   to
                   my
                   end
                   ;
                
                 
                   The
                   one
                   by
                   Troy
                   ,
                   where
                   if
                   my
                   time
                
                 
                   I
                   should
                   with
                   honour
                   spend
                   ,
                
                 
                   It
                   was
                   but
                   short
                   :
                   but
                   if
                   at
                   home
                   ,
                
                 
                   A
                   sluggard
                   still
                   I
                   stayd
                   ;
                
                 
                   My
                   life
                   was
                   long
                   ,
                   but
                   with
                   no
                   Fame
                   ,
                
                 
                   Or
                   praise
                   to
                   be
                   repay'd
                   .
                
              
               
                 Now
                 as
                 one
                 poyson
                 sometimes
                 expels
                 another
                 :
                 so
                 this
                 opinion
                 of
                 double
                 Fate
                 ,
                 (
                 if
                 men
                 be
                 disposed
                 to
                 use
                 this
                 terme
                 )
                 takes
                 away
                 the
                 malignity
                 of
                 that
                 error
                 ,
                 which
                 holds
                 all
                 events
                 to
                 be
                 fatall
                 ;
                 albeit
                 of
                 such
                 twofolded
                 fates
                 or
                 successe
                 ,
                 the
                 one
                 part
                 or
                 the
                 other
                 must
                 by
                 absolute
                 necessity
                 be
                 fulfilled
                 ,
                 according
                 to
                 the
                 parties
                 choise
                 ,
                 unto
                 whom
                 they
                 are
                 awarded
                 .
                 The
                 body
                 of
                 that
                 which
                 
                   Homer
                   shadowed
                
                 in
                 Achilles
                 ,
                 is
                 evidently
                 contained
                 in
                 Gods
                 forementioned
                 covenant
                 with
                 Israell
                 ,
                 and
                 sealed
                 unto
                 us
                 by
                 manifest
                 experience
                 in
                 Davids
                 line
                 .
                 For
                 of
                 Gods
                 speciall
                 providence
                 over
                 the
                 seed
                 of
                 Abraham
                 or
                 the
                 Iewish
                 nation
                 in
                 generall
                 ,
                 we
                 have
                 treated
                 at
                 large
                 in
                 the
                 first
                 Booke
                 of
                 the
                 Comments
                 upon
                 the
                 Apostles
                 Creed
                 .
                 The
                 contrary
                 Fates
                 of
                 Davids
                 kingdome
                 in
                 succeeding
                 ages
                 ,
                 seeme
                 to
                 wrastle
                 &
                 strive
                 ,
                 as
                 Iacob
                 and
                 Esau
                 did
                 in
                 the
                 womb
                 ,
                 or
                 to
                 countersway
                 each
                 other
                 ,
                 like
                 two
                 opposite
                 scales
                 unequally
                 ballanced
                 ,
                 by
                 turnes
                 .
                 That
                 thus
                 it
                 fared
                 with
                 Davids
                 Kingdome
                 ,
                 doth
                 not
                 argue
                 Gods
                 decree
                 concerning
                 it
                 to
                 have
                 beene
                 mutable
                 ,
                 but
                 rather
                 immutably
                 to
                 have
                 elevated
                 &
                 depressed
                 
                 both
                 Prince
                 and
                 People
                 ,
                 according
                 to
                 the
                 degrees
                 of
                 their
                 mutability
                 in
                 turning
                 to
                 him
                 or
                 from
                 him
                 .
              
               
                 2
                 Salomon
                 had
                 the
                 largest
                 talent
                 of
                 wealth
                 ,
                 and
                 the
                 greatest
                 measure
                 of
                 wit
                 to
                 use
                 it
                 ,
                 that
                 any
                 earthly
                 King
                 either
                 before
                 or
                 after
                 him
                 had
                 .
                 His
                 possibilities
                 to
                 increase
                 his
                 kingdome
                 ,
                 and
                 propagate
                 greatnesse
                 to
                 his
                 posterity
                 ,
                 were
                 much
                 greater
                 than
                 any
                 earthly
                 Monarch
                 since
                 him
                 might
                 expect
                 .
                 Many
                 parts
                 of
                 Gods
                 glorious
                 promises
                 made
                 to
                 David
                 ,
                 were
                 literally
                 meant
                 of
                 him
                 ,
                 which
                 were
                 never
                 literally
                 fulfilled
                 in
                 him
                 ,
                 or
                 in
                 his
                 naturall
                 linage
                 ;
                 because
                 they
                 did
                 not
                 performe
                 the
                 conditions
                 ,
                 which
                 God
                 required
                 ,
                 that
                 they
                 might
                 bee
                 more
                 capable
                 of
                 his
                 extraordinary
                 undeserved
                 favours
                 .
                 The
                 Covenant
                 with
                 David
                 is
                 expressed
                 
                   Psal
                   .
                   89.
                   
                   I
                   have
                   found
                   David
                   my
                   servant
                   :
                   with
                   my
                   holy
                   oyle
                   have
                   I
                   anointed
                   him
                   .
                   With
                   whom
                   my
                   hand
                   shall
                   bee
                   established
                   :
                   mine
                   arme
                   also
                   shall
                   strengthen
                   him
                   .
                   The
                   enemy
                   also
                   shall
                   not
                   exact
                   upon
                   him
                   :
                   nor
                   the
                   sonne
                   of
                   wickednesse
                   afflict
                   him
                   .
                   And
                   I
                   will
                   beat
                   downe
                   his
                   foes
                   before
                   his
                   face
                   :
                   and
                   plague
                   them
                   that
                   hate
                   him
                   .
                
                 This
                 promise
                 pertaines
                 to
                 David
                 and
                 to
                 his
                 successors
                 :
                 but
                 however
                 the
                 promise
                 was
                 on
                 Gods
                 part
                 unalterable
                 ,
                 yet
                 the
                 prerogative
                 promised
                 was
                 subject
                 unto
                 change
                 on
                 contingency
                 .
                 For
                 so
                 a
                 little
                 after
                 the
                 Psalmist
                 distinguisheth
                 betwixt
                 Davids
                 seed
                 and
                 Davids
                 sonnes
                 .
                 
                   His
                   seed
                   will
                   I
                   make
                   to
                   endure
                   for
                   ever
                   ,
                   and
                   his
                   throne
                   as
                   the
                   dayes
                   of
                   Heaven
                   .
                
                 This
                 he
                 speakes
                 not
                 of
                 many
                 ,
                 but
                 of
                 one
                 ,
                 to
                 wit
                 ,
                 of
                 Christ
                 ,
                 to
                 whom
                 onely
                 the
                 Kingdome
                 of
                 David
                 was
                 predestinated
                 .
                 Of
                 such
                 as
                 were
                 ordained
                 to
                 this
                 Kingdome
                 ,
                 he
                 speakes
                 in
                 the
                 plurall
                 ,
                 not
                 absolutely
                 
                 but
                 conditionally
                 :
                 
                   If
                   his
                   children
                   forsake
                   my
                   Law
                   ,
                   and
                   walke
                   not
                   in
                   my
                   judgements
                   ;
                   if
                   they
                   breake
                   my
                   Statutes
                   ,
                   and
                   keepe
                   not
                   my
                   Commandements
                   :
                   Then
                   will
                   I
                   visit
                   their
                   transgression
                   with
                   the
                   rod
                   ,
                   and
                   their
                   iniquity
                   with
                   stripes
                   .
                
                 The
                 tenour
                 then
                 of
                 Gods
                 Covenant
                 with
                 David
                 as
                 it
                 concerned
                 Christ
                 was
                 absolute
                 ,
                 but
                 as
                 it
                 concernes
                 Davids
                 other
                 sonnes
                 ,
                 it
                 was
                 disjunctive
                 ,
                 or
                 conditionall
                 .
                 If
                 any
                 shall
                 question
                 why
                 God
                 for
                 many
                 generations
                 did
                 deale
                 no
                 better
                 with
                 Davids
                 successors
                 ,
                 than
                 with
                 the
                 successors
                 of
                 other
                 Kings
                 ,
                 the
                 answer
                 from
                 the
                 tenour
                 of
                 the
                 Covenant
                 is
                 plaine
                 ,
                 
                   They
                   forsooke
                   his
                   Lawes
                   ,
                   and
                   would
                   not
                   walke
                   in
                   his
                   Iudgements
                   .
                
                 Psal
                 .
                 89.
                 vers
                 .
                 32.
                 
                   and
                   thus
                   breaking
                   his
                   Statutes
                   ,
                   their
                   visitation
                   was
                   altogether
                   unevitable
                   ,
                
                 not
                 on
                 a
                 sudden
                 ,
                 but
                 by
                 degrees
                 .
                 The
                 Lords
                 arme
                 even
                 in
                 Salomons
                 time
                 was
                 stretched
                 out
                 ,
                 ready
                 to
                 fetch
                 the
                 blow
                 ,
                 which
                 after
                 his
                 death
                 fell
                 upon
                 his
                 son
                 Rehoboam
                 ,
                 as
                 heire
                 to
                 his
                 chastisements
                 .
                 The
                 blow
                 was
                 sudden
                 and
                 smart
                 ;
                 for
                 of
                 twelve
                 Tribes
                 ,
                 ten
                 were
                 rent
                 from
                 his
                 Kingdome
                 by
                 Ieroboam
                 .
                 The
                 wounds
                 Inflicted
                 by
                 the
                 Egyptian
                 upon
                 Iudah
                 and
                 Benjamin
                 ,
                 and
                 upon
                 Ierusalem
                 her selfe
                 ,
                 were
                 grievous
                 ,
                 though
                 as
                 yet
                 not
                 uncurable
                 .
                 So
                 grievous
                 as
                 might
                 give
                 that
                 people
                 plainly
                 to
                 understand
                 ,
                 that
                 the
                 prosperity
                 of
                 Davids
                 earthly
                 Kingdome
                 was
                 not
                 like
                 the
                 dayes
                 of
                 heaven
                 ,
                 nor
                 the
                 glory
                 of
                 Salomons
                 throne
                 like
                 
                   the
                   Sunne
                
                 in
                 the
                 Firmament
                 ,
                 altogether
                 priviledged
                 from
                 change
                 ,
                 or
                 mutability
                 .
                 But
                 albeit
                 the
                 motion
                 of
                 the
                 creature
                 ,
                 appointed
                 to
                 execute
                 Gods
                 wrath
                 ,
                 were
                 sudden
                 ,
                 yet
                 the
                 waight
                 of
                 Ierusalems
                 burthen
                 was
                 not
                 permanent
                 ,
                 because
                 
                 shee
                 was
                 not
                 as
                 yet
                 frozen
                 in
                 sinne
                 .
              
               
                 3
                 Of
                 Rehoboams
                 successors
                 some
                 were
                 good
                 ,
                 and
                 these
                 by
                 their
                 penitency
                 and
                 heroicall
                 reformation
                 ,
                 set
                 back
                 the
                 Diall
                 of
                 such
                 dismall
                 Fates
                 ,
                 as
                 still
                 did
                 threaten
                 them
                 :
                 many
                 were
                 bad
                 ,
                 and
                 did
                 draw
                 Gods
                 plagues
                 upon
                 themselves
                 and
                 their
                 people
                 .
                 And
                 whilest
                 the
                 blow
                 of
                 Gods
                 stretched
                 out
                 arme
                 ,
                 is
                 diverted
                 and
                 borne
                 off
                 by
                 the
                 fervent
                 prayers
                 of
                 godly
                 Princes
                 ;
                 the
                 waight
                 of
                 the
                 whole
                 Nations
                 burthen
                 ,
                 is
                 much
                 increased
                 by
                 the
                 iniquity
                 of
                 the
                 people
                 .
                 Either
                 the
                 number
                 of
                 the
                 supplicants
                 was
                 not
                 equall
                 to
                 the
                 number
                 of
                 the
                 delinquents
                 ;
                 or
                 the
                 fervency
                 of
                 their
                 prayer
                 and
                 repentance
                 ,
                 not
                 so
                 constant
                 ,
                 as
                 the
                 others
                 delight
                 in
                 sin
                 and
                 wickednesse
                 .
                 The
                 waight
                 of
                 their
                 
                   sinister
                   Fates
                
                 ,
                 by
                 this
                 meanes
                 secretly
                 and
                 insensibly
                 increasing
                 (
                 even
                 whilest
                 their
                 motion
                 was
                 restrained
                 or
                 abated
                 )
                 increased
                 the
                 swiftnesse
                 or
                 violence
                 of
                 the
                 motion
                 ,
                 when
                 by
                 permission
                 of
                 the
                 Divine
                 Decree
                 ,
                 they
                 had
                 liberty
                 to
                 take
                 their
                 wonted
                 course
                 .
                 Ioas
                 and
                 Achas
                 pulled
                 them
                 on
                 so
                 fast
                 ,
                 that
                 Micha
                 threatned
                 judgement
                 ,
                 not
                 against
                 the
                 King
                 and
                 Nobles
                 onely
                 ,
                 but
                 against
                 City
                 and
                 Temple
                 ,
                 in
                 such
                 a
                 thundring
                 voice
                 ,
                 as
                 if
                 desolation
                 had
                 even
                 then
                 besieged
                 the
                 City
                 round
                 about
                 ,
                 and
                 utter
                 destruction
                 was
                 ready
                 to
                 enter
                 in
                 at
                 the
                 breach
                 :
                 
                   Therefore
                   shall
                   Sion
                   for
                   your
                   sake
                   be
                   plowed
                   as
                   a
                   Field
                   ,
                   and
                   Ierusalem
                   shall
                   become
                   heapes
                   ,
                   and
                   the
                   mountaine
                   of
                   the
                   house
                   ,
                   as
                   the
                   high
                   places
                   of
                   the
                   Forest
                   .
                   Micha
                   3.
                   ver
                   .
                   12.
                   
                
                 Spake
                 he
                 this
                 of
                 his
                 owne
                 times
                 ,
                 or
                 of
                 some
                 others
                 following
                 ?
                 was
                 it
                 in
                 respect
                 of
                 the
                 Eternall
                 Decree
                 ,
                 altogether
                 impossible
                 for
                 this
                 dreadfull
                 sentence
                 to
                 have
                 
                 beene
                 forthwith
                 put
                 in
                 execution
                 ?
                 Indeed
                 many
                 of
                 their
                 Magistrates
                 and
                 Politicians
                 ,
                 most
                 of
                 their
                 Priests
                 and
                 Prophets
                 ,
                 untill
                 this
                 very
                 instant
                 had
                 said
                 to
                 the
                 like
                 purpose
                 :
                 
                   Is
                   not
                   the
                   Lord
                   among
                   us
                   ,
                   none
                   evill
                   can
                   come
                   upon
                   us
                   .
                   vers
                   .
                   11.
                   
                
                 This
                 vaine
                 confidence
                 presumptuously
                 and
                 falsly
                 grounded
                 upon
                 the
                 immutability
                 of
                 Gods
                 promises
                 ,
                 made
                 the
                 doome
                 menaced
                 by
                 Micha
                 more
                 necessary
                 and
                 fatall
                 at
                 this
                 time
                 ,
                 than
                 otherwise
                 it
                 would
                 have
                 beene
                 ;
                 though
                 to
                 such
                 as
                 understood
                 the
                 tenour
                 of
                 Gods
                 Covenant
                 with
                 his
                 people
                 ,
                 neither
                 at
                 this
                 time
                 nor
                 many
                 yeares
                 after
                 ,
                 altogether
                 unevitable
                 .
              
               
                 4
                 The
                 good
                 King
                 Hezekiah
                 knew
                 the
                 Lord
                 did
                 not
                 threaten
                 in
                 jest
                 ,
                 and
                 for
                 this
                 reason
                 his
                 feare
                 was
                 hearty
                 ,
                 and
                 his
                 prayers
                 earnest
                 :
                 
                   Did
                   he
                   not
                   feare
                   the
                   Lord
                   ,
                   and
                   besought
                   the
                   face
                   of
                   the
                   Lord
                   ?
                   Ier.
                   26.
                   ver
                   .
                   19.
                   
                
                 But
                 did
                 this
                 his
                 feare
                 or
                 hearty
                 prayes
                 impaire
                 the
                 present
                 possibility
                 or
                 necessity
                 of
                 the
                 plagues
                 threatned
                 ?
                 Yes
                 ,
                 
                   The
                   Lord
                   repented
                   him
                
                 .
                 Of
                 what
                 ?
                 that
                 he
                 had
                 denounced
                 all
                 this
                 evill
                 against
                 Ierusalem
                 ,
                 or
                 intreated
                 Hezekiah
                 so
                 roughly
                 by
                 his
                 Prophet
                 Micha
                 ?
                 no
                 :
                 
                   But
                   the
                   Lord
                   repented
                   him
                   of
                   the
                   evill
                   which
                   he
                   had
                   denounced
                   against
                   him
                   and
                   meant
                   to
                   execute
                   .
                
                 For
                 who
                 repents
                 himselfe
                 of
                 that
                 which
                 he
                 did
                 not
                 so
                 much
                 as
                 truly
                 intend
                 ?
                 Is
                 God
                 then
                 as
                 man
                 that
                 he
                 should
                 repent
                 ?
                 It
                 is
                 impossible
                 that
                 there
                 should
                 be
                 any
                 change
                 of
                 purpose
                 in
                 God
                 ,
                 &
                 herein
                 he
                 is
                 most
                 unlike
                 to
                 man
                 ,
                 or
                 the
                 son
                 of
                 mā
                 ,
                 whose
                 repentance
                 alwayes
                 includes
                 some
                 internall
                 alteratiō
                 of
                 wil
                 or
                 purpose
                 ,
                 not
                 of
                 the
                 matter
                 purposed
                 only
                 .
                 Our
                 best
                 intentions
                 of
                 good
                 to
                 others
                 ,
                 often
                 
                 expire
                 upon
                 particular
                 respects
                 ,
                 and
                 cannot
                 be
                 revived
                 againe
                 ,
                 albeit
                 we
                 neither
                 had
                 just
                 occasion
                 to
                 take
                 dislike
                 ,
                 nor
                 the
                 same
                 reasons
                 to
                 continue
                 it
                 ,
                 which
                 we
                 had
                 to
                 take
                 it
                 .
                 Through
                 the
                 inconstancie
                 of
                 our
                 nature
                 we
                 loath
                 to
                 morrow
                 what
                 we
                 like
                 to
                 day
                 :
                 our
                 affections
                 alter
                 without
                 any
                 change
                 in
                 the
                 matter
                 affected
                 by
                 us
                 .
                 Far
                 otherwise
                 it
                 is
                 with
                 God
                 ,
                 whose
                 will
                 or
                 purpose
                 is
                 still
                 immutable
                 ;
                 and
                 yet
                 exactly
                 fitteth
                 every
                 change
                 or
                 mutation
                 in
                 the
                 creature
                 .
                 To
                 have
                 punished
                 Ierusalem
                 continuing
                 her
                 wonted
                 course
                 (
                 but
                 sixe
                 moneths
                 longer
                 after
                 the
                 Prophet
                 had
                 thus
                 warned
                 her
                 )
                 with
                 such
                 miseries
                 as
                 Senacherib
                 had
                 menaced
                 ,
                 was
                 one
                 part
                 of
                 the
                 eternall
                 and
                 unchangeable
                 decree
                 :
                 another
                 part
                 of
                 the
                 same
                 decree
                 (
                 no
                 lesse
                 immutable
                 )
                 was
                 to
                 avert
                 these
                 plagues
                 from
                 Ierusalem
                 truly
                 repenting
                 upon
                 their
                 denunciation
                 .
                 No
                 former
                 wickednesse
                 could
                 alienate
                 his
                 love
                 from
                 her
                 ,
                 or
                 make
                 him
                 recall
                 the
                 blessings
                 promised
                 to
                 David
                 ,
                 so
                 long
                 as
                 this
                 people
                 was
                 so
                 affected
                 ,
                 as
                 in
                 that
                 covenant
                 was
                 required
                 .
              
               
                 5
                 The
                 possibility
                 of
                 the
                 desolation
                 menaced
                 by
                 Micha
                 ,
                 was
                 ,
                 for
                 the
                 present
                 ,
                 as
                 great
                 ,
                 as
                 the
                 Assyrian
                 was
                 potent
                 .
                 It
                 might
                 truly
                 have
                 beene
                 said
                 of
                 this
                 City
                 ,
                 in
                 respect
                 of
                 his
                 army
                 ,
                 what
                 one
                 saith
                 of
                 Navigators
                 :
              
               
                 Est
                 tua
                 tam
                 prope
                 mors
                 ,
                 quàm
                 prope
                 cernis
                 aquam
                 .
              
               
                 That
                 extraordinary
                 power
                 wherewith
                 the
                 Lord
                 had
                 armed
                 this
                 Tyrant
                 to
                 take
                 vengeance
                 upon
                 his
                 neighbour
                 nations
                 ,
                 might
                 well
                 make
                 the
                 present
                 
                 avoydance
                 of
                 the
                 plagues
                 menaced
                 by
                 Micha
                 ,
                 seeme
                 almost
                 impossible
                 .
                 But
                 good
                 Hezekiah
                 ,
                 by
                 turning
                 with
                 all
                 his
                 heart
                 ,
                 and
                 all
                 his
                 soule
                 unto
                 the
                 Lord
                 ,
                 unto
                 whom
                 all
                 things
                 are
                 possible
                 ,
                 did
                 not
                 only
                 remove
                 destruction
                 threatned
                 from
                 the
                 City
                 and
                 Temple
                 ,
                 but
                 caused
                 it
                 to
                 turne
                 upon
                 the
                 destroyer
                 .
                 Ierusalem
                 and
                 Iudah
                 ,
                 by
                 the
                 unfained
                 penitence
                 of
                 Prince
                 and
                 People
                 ,
                 became
                 the
                 object
                 of
                 Gods
                 
                   antecedent
                   will
                
                 ,
                 and
                 fell
                 under
                 the
                 former
                 part
                 of
                 Gods
                 Covenant
                 with
                 
                   David
                   :
                   The
                   enemy
                   shall
                   not
                   exact
                   upon
                   him
                   ,
                   nor
                   the
                   sonne
                   of
                   wickednesse
                   afflict
                   him
                   .
                   And
                   I
                   will
                   beat
                   downe
                   his
                   foes
                   before
                   his
                   face
                   ,
                   and
                   plague
                   them
                   that
                   hate
                   him
                   .
                   Psal
                   89.
                   vers
                   .
                   22
                   ,
                   23.
                   
                
                 The
                 Assyrian
                 by
                 going
                 beyond
                 his
                 commission
                 ,
                 in
                 daring
                 not
                 Hezekiah
                 only
                 ,
                 but
                 the
                 Lord
                 of
                 Hosts
                 ,
                 unto
                 whose
                 protection
                 Hezekiah
                 had
                 fled
                 ,
                 becomes
                 the
                 object
                 of
                 Gods
                 
                   consequent
                   will
                
                 ,
                 which
                 by
                 divine
                 appointment
                 ,
                 he
                 was
                 at
                 that
                 time
                 to
                 execute
                 upon
                 Ierusalem
                 ;
                 but
                 upon
                 Ierusalem
                 fallen
                 away
                 by
                 disobedience
                 ,
                 not
                 upon
                 Ierusalem
                 returning
                 in
                 heart
                 unto
                 her
                 God.
                 
              
               
                 6
                 That
                 this
                 people
                 might
                 have
                 some
                 time
                 of
                 breathing
                 and
                 respite
                 to
                 gather
                 themselves
                 for
                 the
                 better
                 accomplishing
                 of
                 so
                 great
                 a
                 worke
                 ,
                 as
                 Hezekiah
                 had
                 begun
                 ;
                 the
                 Lord
                 in
                 his
                 wisdome
                 so
                 disposed
                 that
                 
                   Tirhakah
                   King
                   of
                   Cush
                
                 should
                 make
                 forward
                 to
                 entertaine
                 Senacherib
                 with
                 battaile
                 at
                 that
                 very
                 instant
                 ,
                 wherein
                 he
                 had
                 purposed
                 to
                 give
                 the
                 on
                 set
                 upon
                 Ierusalem
                 .
                 This
                 unexpected
                 removall
                 of
                 present
                 terror
                 ,
                 was
                 (
                 no
                 doubt
                 )
                 a
                 sure
                 pledge
                 unto
                 the
                 people
                 for
                 strengthning
                 their
                 relyance
                 on
                 Gods
                 promise
                 ,
                 for
                 setling
                 their
                 hearts
                 and
                 continuing
                 
                 their
                 constancy
                 in
                 fervent
                 prayers
                 ,
                 during
                 the
                 time
                 of
                 the
                 enemies
                 absence
                 .
                 And
                 seeing
                 the
                 force
                 of
                 Egypt
                 and
                 Cush
                 were
                 not
                 sufficient
                 to
                 dissipate
                 Senacheribs
                 mighty
                 army
                 ,
                 perhaps
                 not
                 able
                 to
                 hold
                 him
                 play
                 any
                 longer
                 ;
                 the
                 Lord
                 sends
                 Hezekiah
                 and
                 his
                 people
                 deliverance
                 from
                 heaven
                 :
                 
                   Then
                   the
                   Angell
                   of
                   the
                   Lord
                   went
                   forth
                   ,
                   and
                   smote
                   in
                   the
                   Camp
                   of
                   the
                   Assyrians
                   ,
                   a
                   hundreth
                   fourescore
                   and
                   five
                   thousand
                   :
                   and
                   when
                   they
                   arose
                   ,
                   early
                   in
                   the
                   morning
                   ,
                   behold
                   they
                   were
                   all
                   dead
                   corpses
                   .
                   Isaiah
                   ,
                   37.
                   vers
                   .
                   36.
                   
                
                 The
                 noise
                 of
                 this
                 great
                 overthrow
                 was
                 as
                 the
                 joyfull
                 sound
                 of
                 a
                 Iubile
                 unto
                 Ierusalem
                 ,
                 and
                 did
                 portend
                 another
                 more
                 admirable
                 and
                 victorious
                 Iubile
                 to
                 bee
                 accomplished
                 in
                 the
                 same
                 place
                 ;
                 of
                 which
                 *
                 elsewhere
                 .
                 This
                 for
                 the
                 present
                 might
                 witnesse
                 to
                 Hezekiah
                 and
                 the
                 people
                 ,
                 that
                 rather
                 then
                 one
                 tittle
                 of
                 Gods
                 Covenant
                 with
                 David
                 should
                 fal
                 to
                 the
                 ground
                 ,
                 the
                 host
                 of
                 heaven
                 should
                 leave
                 their
                 station
                 ,
                 and
                 keepe
                 garrison
                 on
                 earth
                 .
                 A
                 little
                 after
                 this
                 miraculous
                 deliverance
                 ,
                 the
                 Sun
                 is
                 compelled
                 to
                 goe
                 fifteene
                 degrees
                 backwards
                 ,
                 for
                 setting
                 forward
                 the
                 course
                 of
                 Hezekiah
                 his
                 life
                 ,
                 whom
                 Death
                 and
                 Fate
                 had
                 now
                 ,
                 in
                 the
                 worlds
                 sight
                 ,
                 arrested
                 .
                 God
                 hereby
                 testified
                 unto
                 Prince
                 and
                 People
                 ,
                 that
                 if
                 they
                 would
                 continue
                 such
                 in
                 health
                 ,
                 as
                 they
                 were
                 in
                 sicknesse
                 ,
                 so
                 well-minded
                 in
                 peace
                 and
                 prosperity
                 ,
                 as
                 they
                 had
                 beene
                 in
                 strait
                 siege
                 ,
                 or
                 other
                 distresse
                 of
                 war
                 :
                 Ierusalems
                 good
                 dayes
                 might
                 become
                 as
                 certaine
                 and
                 constant
                 ,
                 as
                 the
                 dayes
                 of
                 heaven
                 ;
                 seeing
                 that
                 great
                 light
                 ,
                 which
                 was
                 appointed
                 from
                 the
                 beginning
                 to
                 rule
                 the
                 day
                 ,
                 did
                 now
                 give
                 place
                 to
                 Hezekiahs
                 prayers
                 .
                 But
                 most
                 
                 of
                 this
                 people
                 were
                 most
                 unlike
                 their
                 Prince
                 ,
                 albeit
                 even
                 he
                 ,
                 after
                 he
                 had
                 received
                 those
                 two
                 miraculous
                 pledges
                 of
                 Gods
                 loue
                 ,
                 
                   did
                   not
                   render
                   according
                   to
                   the
                   reward
                   bestowed
                   upon
                   him
                   .
                
                 2
                 Chron.
                 32.
                 v.
                 25.
                 
                 
                   For
                   his
                   heart
                   was
                   lifted
                   up
                   ,
                   therefore
                   there
                   was
                   wrath
                   upon
                   him
                   ,
                   and
                   upon
                   Iudah
                   and
                   Ierusalem
                   .
                   Notwithstanding
                   ,
                   Hezekiah
                   humbled
                   himselfe
                   for
                   the
                   pride
                   of
                   his
                   heart
                   (
                   both
                   he
                   and
                   the
                   inhabitants
                   of
                   Ierusalem
                   :
                   )
                   so
                   that
                   the
                   wrath
                   of
                   the
                   Lord
                   came
                   not
                   upon
                   them
                   in
                   the
                   dayes
                   of
                   Hezekiah
                   .
                
              
               
                 7
                 After
                 the
                 yoake
                 of
                 Ashur
                 was
                 taken
                 from
                 off
                 this
                 peoples
                 neck
                 ,
                 many
                 of
                 them
                 became
                 wanton
                 ,
                 others
                 secure
                 ,
                 as
                 not
                 suspecting
                 that
                 
                   a
                   Cockatrice
                   should
                   spring
                   out
                   of
                   this
                   Serpents
                   root
                   ,
                   that
                   his
                   fruit
                   should
                   be
                   a
                   fiery
                   flying
                   Serpent
                   .
                   Isai
                   .
                   14.
                   v.
                   29.
                   
                
                 Vnto
                 Hezekiah
                 himselfe
                 ,
                 though
                 a
                 most
                 wise
                 and
                 prudent
                 King
                 ,
                 the
                 Babylonian
                 tyranny
                 ,
                 being
                 now
                 in
                 his
                 infancy
                 ,
                 did
                 seeme
                 by
                 nature
                 mor●
                 mild
                 and
                 gentle
                 ,
                 than
                 the
                 Assyrian
                 had
                 beene
                 .
                 And
                 not
                 content
                 to
                 entertaine
                 the
                 King
                 of
                 Babylons
                 Ambassadors
                 with
                 curtesies
                 sutable
                 to
                 their
                 congratulations
                 ,
                 he
                 shewed
                 them
                 his
                 treasury
                 and
                 all
                 the
                 good
                 things
                 wherwith
                 the
                 Lord
                 had
                 blessed
                 him
                 :
                 willing
                 (
                 perhaps
                 )
                 to
                 give
                 their
                 master
                 and
                 the
                 world
                 to
                 wit
                 ,
                 that
                 notwithstanding
                 the
                 former
                 wars
                 and
                 exactions
                 ,
                 hee
                 was
                 no
                 begger
                 ;
                 but
                 a
                 fit
                 confederate
                 for
                 neighbour
                 Princes
                 ,
                 to
                 curbe
                 the
                 insolency
                 of
                 the
                 Assyrian
                 ,
                 whose
                 strength
                 though
                 much
                 abated
                 by
                 the
                 terrible
                 blow
                 ,
                 which
                 the
                 Angell
                 of
                 the
                 Lord
                 had
                 given
                 Senacheribs
                 host
                 ,
                 was
                 not
                 quite
                 broken
                 till
                 many
                 yeares
                 after
                 .
                 But
                 the
                 Prophet
                 knew
                 this
                 fawning
                 whelpe
                 to
                 be
                 of
                 wolvish
                 kinde
                 ,
                 and
                 discovered
                 
                 those
                 implanted
                 seeds
                 of
                 cruelty
                 in
                 him
                 ,
                 which
                 when
                 they
                 came
                 to
                 be
                 ripe
                 ,
                 would
                 be
                 more
                 noysome
                 to
                 the
                 Kings
                 and
                 Princes
                 of
                 Iudah
                 ,
                 than
                 his
                 predecessor
                 the
                 Assyrian
                 had
                 beene
                 .
                 
                   Isaiah
                   said
                   unto
                   Hezekiah
                   ,
                   Heare
                   the
                   word
                   of
                   the
                   Lord
                   :
                   Behold
                   ,
                   the
                   dayes
                   come
                   ,
                   that
                   all
                   that
                   is
                   in
                   thy
                   house
                   ,
                   and
                   that
                   which
                   thy
                   fathers
                   have
                   laid
                   up
                   in
                   store
                   unto
                   this
                   day
                   ,
                   shall
                   be
                   caried
                   unto
                   Babylon
                   :
                   nothing
                   shall
                   bee
                   left
                   ,
                   saith
                   the
                   Lord.
                   And
                   of
                   thy
                   sonnes
                   that
                   shall
                   issue
                   from
                   thee
                   ,
                   which
                   thou
                   shalt
                   beget
                   ,
                   shall
                   they
                   take
                   away
                   ,
                   and
                   they
                   shall
                   bee
                   Eunuches
                   in
                   the
                   palace
                   of
                   the
                   King
                   of
                   Babylon
                   .
                
                 2
                 King.
                 Chapter
                 20.
                 vers
                 .
                 17
                 ,
                 18.
                 
              
               
                 8
                 Any
                 Heathen
                 which
                 had
                 held
                 Esaias
                 for
                 an
                 undoubted
                 Sooth-sayer
                 ,
                 would
                 instantly
                 have
                 concluded
                 hence
                 ,
                 that
                 the
                 captivity
                 of
                 Hezekiahs
                 successors
                 ,
                 and
                 all
                 the
                 miseries
                 which
                 the
                 Babylonian
                 afterwards
                 brought
                 upon
                 Iudah
                 and
                 Ierusalem
                 ,
                 were
                 absolutely
                 fatall
                 ,
                 altogether
                 impossible
                 to
                 be
                 avoided
                 .
                 And
                 many
                 good
                 Christians
                 (
                 perhaps
                 )
                 will
                 question
                 ,
                 whether
                 the
                 plagues
                 here
                 threatned
                 ,
                 were
                 not
                 from
                 this
                 point
                 of
                 time
                 ,
                 necessary
                 in
                 respect
                 of
                 the
                 Divine
                 Decree
                 .
                 To
                 answer
                 this
                 question
                 by
                 interrogation
                 :
                 Why
                 should
                 not
                 the
                 spirit
                 of
                 the
                 Prophet
                 Esay
                 be
                 as
                 truly
                 subject
                 to
                 the
                 former
                 propheticall
                 rule
                 ,
                 as
                 Micahs
                 was
                 ?
                 Now
                 God
                 ,
                 according
                 to
                 that
                 rule
                 ,
                 was
                 ready
                 to
                 repent
                 him
                 of
                 all
                 the
                 evill
                 ,
                 which
                 he
                 had
                 threatned
                 ,
                 whensoever
                 the
                 people
                 should
                 repent
                 them
                 of
                 whatsoever
                 they
                 had
                 done
                 .
                 The
                 Lord
                 had
                 given
                 Hezekiah
                 and
                 his
                 successors
                 a
                 farre
                 larger
                 and
                 longer
                 time
                 ,
                 for
                 preventing
                 the
                 evill
                 which
                 Esay
                 threatned
                 ,
                 than
                 they
                 
                 had
                 for
                 avoiding
                 the
                 doome
                 denounced
                 by
                 Micah
                 .
                 The
                 very
                 tenour
                 of
                 the
                 denunciation
                 made
                 by
                 Esay
                 ,
                 shewes
                 them
                 a
                 ready
                 meanes
                 for
                 preventing
                 the
                 woe
                 denounced
                 ;
                 so
                 they
                 would
                 have
                 laid
                 it
                 to
                 their
                 hearts
                 ,
                 or
                 followed
                 the
                 advise
                 of
                 succeeding
                 Prophets
                 .
                 But
                 mortality
                 must
                 needs
                 be
                 rife
                 ,
                 where
                 variety
                 of
                 diseases
                 and
                 multitudes
                 of
                 unskilfull
                 Empyricks
                 do
                 meer
                 .
                 The
                 common
                 transgressions
                 of
                 the
                 people
                 ,
                 are
                 the
                 epidemicall
                 diseases
                 of
                 States
                 :
                 and
                 such
                 projects
                 as
                 Princes
                 or
                 Statesmen
                 ,
                 without
                 the
                 prescript
                 of
                 Gods
                 Word
                 ,
                 or
                 suggestion
                 of
                 his
                 Providence
                 ,
                 use
                 for
                 their
                 recovery
                 ,
                 are
                 like
                 unseasonable
                 ministration
                 of
                 Empyricall
                 or
                 
                   old
                   wives
                   medicines
                
                 ,
                 to
                 crased
                 bodies
                 .
                 They
                 usually
                 invite
                 or
                 entertaine
                 the
                 destruction
                 or
                 ruine
                 of
                 kingdomes
                 ,
                 otherwise
                 ready
                 to
                 depart
                 .
                 Not
                 the
                 best
                 amongst
                 the
                 Kings
                 of
                 Iudah
                 ,
                 but
                 were
                 smatterers
                 in
                 empyricall
                 or
                 secular
                 policy
                 .
                 Some
                 were
                 more
                 ,
                 some
                 lesse
                 ,
                 all
                 too
                 much
                 given
                 to
                 put
                 confidence
                 in
                 multitude
                 of
                 men
                 and
                 store
                 of
                 treasure
                 .
                 And
                 for
                 increasing
                 this
                 supposed
                 sinew
                 of
                 Warre
                 and
                 nutriment
                 of
                 Peace
                 ,
                 they
                 used
                 meanes
                 ,
                 neither
                 warrantable
                 by
                 Gods
                 written
                 Law
                 ,
                 nor
                 by
                 the
                 rule
                 of
                 charitie
                 .
                 To
                 prevent
                 this
                 mischiefe
                 which
                 is
                 the
                 root
                 of
                 all
                 evill
                 ,
                 what
                 perswasion
                 could
                 be
                 more
                 fit
                 or
                 pertinent
                 ,
                 than
                 this
                 prediction
                 of
                 the
                 Prophet
                 :
                 
                   That
                   the
                   wealth
                   which
                   Hezekiah
                   and
                   his
                   fathers
                   had
                   heaped
                   together
                   ,
                
                 which
                 his
                 successors
                 would
                 be
                 too
                 carefull
                 to
                 increase
                 ,
                 would
                 in
                 succeeding
                 ages
                 steale
                 their
                 children
                 ,
                 for
                 whom
                 it
                 was
                 provided
                 ,
                 from
                 them
                 ,
                 and
                 make
                 them
                 miserable
                 captives
                 in
                 a
                 forraigne
                 Land.
                 To
                 heape
                 up
                 riches
                 we
                 know
                 not
                 for
                 
                 whom
                 ,
                 is
                 a
                 vanity
                 ;
                 to
                 heape
                 them
                 up
                 with
                 care
                 and
                 toile
                 to
                 the
                 destruction
                 of
                 our
                 best
                 private
                 friends
                 ,
                 and
                 advancement
                 of
                 the
                 publike
                 enemy
                 ,
                 is
                 the
                 extremity
                 of
                 folly
                 mixt
                 with
                 misery
                 .
                 Had
                 Hezekiah
                 his
                 successors
                 beene
                 as
                 ready
                 to
                 aske
                 counsell
                 of
                 Gods
                 Prophets
                 as
                 of
                 Politicians
                 ;
                 these
                 could
                 have
                 instructed
                 them
                 ,
                 that
                 the
                 miseries
                 foretold
                 by
                 Esay
                 ,
                 were
                 fatall
                 unto
                 covetousnesse
                 and
                 unconscionable
                 care
                 for
                 posterity
                 ;
                 yet
                 not
                 simply
                 necessary
                 after
                 covetousnesse
                 was
                 much
                 increased
                 in
                 Hezekiahs
                 successors
                 .
                 For
                 long
                 after
                 the
                 going
                 out
                 of
                 this
                 decree
                 ,
                 whensoever
                 the
                 Princes
                 of
                 Iudah
                 repented
                 for
                 their
                 owne
                 oppression
                 ,
                 and
                 the
                 oppression
                 of
                 their
                 fathers
                 ,
                 the
                 Lord
                 
                   repented
                   him
                   of
                   the
                   plagues
                
                 denounced
                 ,
                 and
                 shewed
                 himselfe
                 ready
                 to
                 remove
                 the
                 oppressor
                 from
                 them
                 .
                 And
                 though
                 in
                 penitency
                 in
                 other
                 sinnes
                 ,
                 did
                 in
                 part
                 concur
                 ;
                 yet
                 continuance
                 in
                 violence
                 and
                 oppression
                 ,
                 was
                 the
                 principall
                 string
                 and
                 fatall
                 cord
                 ,
                 by
                 which
                 the
                 Princes
                 of
                 Iudah
                 did
                 draw
                 captivity
                 upon
                 themselves
                 and
                 their
                 children
                 ,
                 and
                 desolation
                 upon
                 the
                 City
                 .
              
               
                 9
                 
                   To
                   passe
                   over
                   the
                   various
                   alternation
                   of
                   Iudahs
                   and
                   Ierusalems
                   different
                   fates
                   ,
                   in
                   the
                   dayes
                   of
                
                 Manasses
                 Ammon
                 ,
                 and
                 Iosias
                 ,
                 
                   and
                   come
                   to
                
                 Iehoikim
                 ,
                 Iosias
                 
                   sonne
                   ,
                   in
                   whose
                   dayes
                   the
                   inveterate
                   disease
                   of
                   Iudah
                   came
                   to
                   a
                   Crisis
                   :
                
                 Did
                 not
                 thy
                 Father
                 
                   (
                   saith
                   the
                   Prophet
                
                 Ieremy
                 
                   to
                   this
                   untoward
                   and
                   Prince
                
                 )
                 eate
                 and
                 drinke
                 ,
                 and
                 doe
                 judgement
                 and
                 justice
                 ,
                 and
                 then
                 it
                 was
                 well
                 with
                 him
                 ?
                 He
                 judged
                 the
                 cause
                 of
                 the
                 poore
                 and
                 needy
                 ,
                 then
                 it
                 was
                 well
                 with
                 him
                 :
                 was
                 not
                 this
                 to
                 know
                 me
                 (
                 saith
                 the
                 Lord
                 ?
                 )
                 But
                 thine
                 eyes
                 and
                 thy
                 heart
                 are
                 not
                 ,
                 but
                 for
                 thy
                 covetousnesse
                 ,
                 and
                 for
                 to
                 
                 shed
                 innocent
                 blood
                 ,
                 and
                 for
                 oppression
                 ,
                 and
                 for
                 violence
                 to
                 doe
                 it
                 .
                 Therefore
                 thus
                 saith
                 the
                 Lord
                 concerning
                 *
                 Iehoiakim
                 the
                 son
                 of
                 Iosiah
                 King
                 of
                 Iudah
                 ,
                 They
                 shall
                 not
                 lament
                 for
                 him
                 ,
                 saying
                 ,
                 Ah
                 my
                 brother
                 ,
                 or
                 ah
                 sister
                 :
                 they
                 shall
                 not
                 lament
                 for
                 him
                 ,
                 saying
                 ,
                 Ah
                 Lord
                 ,
                 or
                 ah
                 his
                 glory
                 .
                 He
                 shall
                 bee
                 buried
                 with
                 the
                 buriall
                 of
                 an
                 Asse
                 ,
                 drawne
                 and
                 cast
                 forth
                 beyond
                 the
                 gates
                 of
                 Ierusalem
                 .
                 
                   Ier.
                   22.
                   vers
                   .
                   15
                   ,
                   16
                   ,
                   17
                   ,
                   18
                   ,
                   19.
                   
                
              
               
                 Shortly
                 after
                 the
                 execution
                 of
                 this
                 sentence
                 upon
                 Iehoiakim
                 in
                 full
                 measure
                 ,
                 Ieconiah
                 his
                 son
                 ,
                 with
                 other
                 of
                 the
                 royall
                 seed
                 ,
                 according
                 to
                 Esaias
                 former
                 prophesie
                 ,
                 were
                 caried
                 captives
                 unto
                 Babell
                 ,
                 and
                 all
                 or
                 some
                 of
                 them
                 made
                 Eunuches
                 .
                 Howbeit
                 the
                 execution
                 of
                 the
                 same
                 decree
                 upon
                 Zedekiah
                 and
                 such
                 as
                 were
                 yet
                 left
                 behinde
                 ,
                 was
                 not
                 as
                 yet
                 unavoydable
                 ,
                 or
                 meerly
                 fatall
                 ;
                 but
                 such
                 notwithstanding
                 they
                 made
                 it
                 at
                 last
                 by
                 continuance
                 of
                 like
                 covetousnesse
                 and
                 oppression
                 .
              
               
                 
                   When
                   the
                   City
                   was
                   more
                   narrowly
                   besieged
                   by
                   the
                   Chaldean
                   ,
                   than
                   it
                   had
                   beene
                   by
                   the
                   Assyrian
                   :
                   the
                   Lord
                   of
                   hosts
                   calls
                   for
                   the
                   Aegyptian
                   ,
                   as
                   he
                   had
                   done
                   for
                   the
                   King
                   of
                   Cush
                   ,
                   to
                   remove
                   the
                   siege
                   .
                   The
                   libertie
                   and
                   respiration
                   which
                
                 Zedekiah
                 
                   and
                   his
                   besieged
                   people
                   in
                   the
                   meane
                   time
                   got
                   ,
                   being
                   much
                   greater
                   then
                
                 Hezekiah
                 
                   had
                   for
                   two
                   years
                   space
                   together
                   ;
                   was
                   a
                   true
                   pledge
                   of
                   Gods
                
                 antecedent
                 will
                 ,
                 
                   which
                   in
                   part
                   they
                   had
                   fulfilled
                   ,
                   and
                   which
                   should
                   undoubtedly
                   have
                   beene
                   fulfilled
                   in
                   greater
                   measure
                   for
                   their
                   good
                   ,
                   so
                   they
                   had
                   used
                   this
                   liberty
                   to
                   Gods
                   glory
                   ;
                   or
                   gone
                   on
                   so
                   well
                   in
                   this
                   time
                   of
                
                 breathing
                 ,
                 
                   as
                   in
                   their
                
                 distresse
                 
                   they
                   had
                   
                   begun
                
                 .
                 Ye
                 were
                 now
                 turned
                 ,
                 and
                 had
                 done
                 right
                 in
                 my
                 sight
                 ,
                 in
                 proclaiming
                 liberty
                 every
                 man
                 to
                 his
                 neighbour
                 ,
                 and
                 ye
                 had
                 made
                 a
                 covenant
                 before
                 me
                 in
                 the
                 house
                 which
                 is
                 called
                 by
                 my
                 name
                 .
                 But
                 ye
                 returned
                 and
                 polluted
                 my
                 name
                 ,
                 and
                 caused
                 every
                 man
                 his
                 servant
                 ,
                 and
                 every
                 man
                 his
                 hand-maid
                 ,
                 whom
                 hee
                 had
                 set
                 at
                 liberty
                 at
                 their
                 pleasure
                 ,
                 to
                 returne
                 ;
                 and
                 brought
                 them
                 into
                 subjection
                 ,
                 to
                 be
                 unto
                 you
                 for
                 servants
                 and
                 for
                 hand-maids
                 .
                 Therefore
                 thus
                 saith
                 the
                 Lord
                 ,
                 Yee
                 have
                 not
                 hearkned
                 unto
                 me
                 ,
                 in
                 proclaiming
                 libertie
                 every
                 one
                 to
                 his
                 brother
                 ,
                 and
                 every
                 man
                 to
                 his
                 neighbour
                 :
                 behold
                 I
                 proclaime
                 a
                 liberty
                 for
                 you
                 ,
                 saith
                 the
                 Lord
                 ,
                 to
                 the
                 Sword
                 ,
                 to
                 the
                 Pestilence
                 ,
                 and
                 to
                 the
                 Famine
                 :
                 and
                 I
                 will
                 make
                 you
                 to
                 be
                 removed
                 into
                 all
                 the
                 Kingdomes
                 of
                 the
                 Earth
                 ,
                 &c.
                 
                 
                   Ier.
                   34.
                   v.
                   15
                   ,
                   16
                   ,
                   17.
                   
                
                 And
                 Zedekiah
                 King
                 of
                 Iudah
                 and
                 his
                 Princes
                 will
                 I
                 give
                 into
                 the
                 hands
                 of
                 their
                 enemies
                 ,
                 and
                 into
                 the
                 hand
                 of
                 them
                 that
                 seeke
                 their
                 life
                 ,
                 and
                 into
                 the
                 hand
                 of
                 the
                 King
                 of
                 Babylons
                 army
                 which
                 are
                 gone
                 up
                 from
                 you
                 .
                 Behold
                 ,
                 I
                 will
                 command
                 ,
                 saith
                 the
                 Lord
                 ,
                 and
                 cause
                 them
                 to
                 returne
                 to
                 this
                 City
                 ,
                 and
                 they
                 shall
                 fight
                 against
                 it
                 ,
                 and
                 take
                 it
                 ,
                 and
                 burne
                 it
                 with
                 fire
                 ,
                 and
                 I
                 will
                 make
                 the
                 Cities
                 of
                 Iudah
                 a
                 desolation
                 without
                 an
                 inhabitant
                 .
                 
                   ver
                   .
                   21
                   ,
                   22.
                
                 
              
               
                 10
                 Too
                 much
                 skill
                 in
                 secular
                 policy
                 made
                 them
                 put
                 too
                 great
                 confidence
                 in
                 the
                 strength
                 of
                 Aegypt
                 :
                 and
                 this
                 confidence
                 in
                 the
                 helpe
                 of
                 man
                 ,
                 made
                 them
                 secure
                 ,
                 whilest
                 they
                 were
                 conscious
                 of
                 breaking
                 the
                 Covenant
                 which
                 their
                 Fathers
                 had
                 made
                 ,
                 and
                 they
                 lately
                 renewed
                 with
                 their
                 God.
                 The
                 probabilities
                 of
                 the
                 Aegyptians
                 success
                 against
                 the
                 Chaldean
                 ,
                 were
                 (
                 in
                 all
                 politique
                 esteeme
                 )
                 very
                 
                 great
                 :
                 and
                 likely
                 it
                 is
                 that
                 the
                 Chaldeans
                 were
                 brought
                 back
                 againe
                 with
                 speed
                 unto
                 Ierusalem
                 by
                 the
                 speciall
                 hand
                 of
                 the
                 Almighty
                 ,
                 that
                 they
                 might
                 execute
                 his
                 judgements
                 upon
                 this
                 rebellious
                 people
                 .
                 How
                 necessary
                 ,
                 how
                 fatall
                 and
                 unevitable
                 the
                 execution
                 of
                 his
                 consequent
                 will
                 alwayes
                 becomes
                 ,
                 where
                 his
                 antecedent
                 will
                 hath
                 beene
                 thus
                 openly
                 and
                 wilfully
                 neglected
                 ,
                 may
                 best
                 be
                 gathered
                 from
                 the
                 same
                 Prophets
                 reiterated
                 threats
                 unto
                 this
                 people
                 ,
                 resuming
                 (
                 as
                 it
                 seemes
                 )
                 their
                 former
                 vaine
                 confidence
                 of
                 the
                 Chaldeans
                 finall
                 departure
                 ,
                 after
                 his
                 forementioned
                 prophecy
                 to
                 the
                 contrary
                 .
                 Ier.
                 37.
                 ver
                 .
                 9
                 ,
                 10.
                 
                 
                   Thus
                   saith
                   the
                   Lord
                   ,
                   deceive
                   not
                   your selves
                   ,
                   saying
                   ,
                   The
                   Chaldeans
                   shall
                   surely
                   depart
                   from
                   us
                   :
                   for
                   they
                   shall
                   not
                   depart
                   .
                   For
                   though
                   ye
                   had
                   smitten
                   the
                   whole
                   army
                   of
                   the
                   Chaldeans
                   that
                   fight
                   against
                   you
                   ,
                   and
                   there
                   remained
                   but
                   wounded
                   men
                   among
                   them
                   ;
                   yet
                   should
                   they
                   rise
                   every
                   man
                   in
                   his
                   tent
                   ,
                   and
                   burne
                   this
                   Citie
                   with
                   fire
                   .
                
                 To
                 extinguish
                 this
                 flame
                 ,
                 or
                 prevent
                 the
                 extinction
                 of
                 Zedekiahs
                 royall
                 race
                 and
                 Iudahs
                 earthly
                 glory
                 ,
                 there
                 was
                 no
                 possibility
                 left
                 ,
                 so
                 long
                 as
                 they
                 wrestled
                 with
                 Fates
                 ,
                 and
                 made
                 policie
                 their
                 strength
                 :
                 yet
                 was
                 there
                 after
                 this
                 time
                 ,
                 a
                 possibility
                 ,
                 as
                 true
                 ,
                 as
                 Gods
                 promise
                 can
                 make
                 any
                 ,
                 for
                 escaping
                 
                   à
                   tanto
                
                 ,
                 though
                 not
                 
                   à
                   toto
                
                 ;
                 a
                 possibility
                 for
                 Zedekiah
                 to
                 have
                 kept
                 himselfe
                 and
                 his
                 family
                 in
                 a
                 better
                 estate
                 ,
                 then
                 they
                 afterwards
                 enjoyed
                 ;
                 a
                 possibility
                 to
                 have
                 left
                 the
                 City
                 and
                 Temple
                 standing
                 ,
                 after
                 death
                 had
                 disposed
                 of
                 them
                 ;
                 so
                 he
                 would
                 at
                 the
                 time
                 appointed
                 by
                 God
                 ,
                 have
                 submitted
                 himselfe
                 unto
                 the
                 King
                 of
                 Babell
                 ,
                 unto
                 whom
                 he
                 had
                 sworne
                 allegiance
                 .
                 
                   Then
                   said
                   Ieremiah
                   
                   unto
                   Zedekiah
                   ,
                   Thus
                   saith
                   the
                   Lord
                   the
                   God
                   of
                   Hostes
                   ,
                   the
                   God
                   of
                   Israel
                   ;
                   If
                   thou
                   wils
                   assuredly
                   goe
                   forth
                   unto
                   the
                   King
                   of
                   Babylons
                   Princes
                   ,
                   then
                   thy
                   soule
                   shall
                   live
                   ,
                   and
                   this
                   Citie
                   shall
                   not
                   bee
                   burnt
                   with
                   fire
                   ,
                   and
                   thou
                   shalt
                   live
                   and
                   thy
                   house
                   .
                   But
                   if
                   thou
                   wilt
                   not
                   goe
                   forth
                   to
                   the
                   King
                   of
                   Babylons
                   Princes
                   ,
                   then
                   shall
                   this
                   City
                   bee
                   given
                   into
                   the
                   hands
                   of
                   the
                   Chaldeans
                   ,
                   and
                   they
                   shall
                   burne
                   it
                   with
                   fire
                   ,
                   and
                   thou
                   shalt
                   not
                   escape
                   out
                   of
                   their
                   hand
                   .
                
                 Ier.
                 38.
                 ver
                 .
                 17
                 ,
                 18
              
               
                 And
                 Zedekiah
                 
                   the
                   King
                   said
                   unto
                
                 Ieremiah
                 ;
                 I
                 am
                 afraid
                 of
                 the
                 Iewes
                 that
                 are
                 fallen
                 to
                 the
                 Chaldeans
                 ,
                 lest
                 they
                 deliver
                 mee
                 into
                 their
                 hand
                 ,
                 and
                 they
                 mocke
                 me
                 .
                 But
                 Ieremiah
                 sayd
                 ,
                 They
                 shall
                 not
                 deliver
                 thee
                 :
                 obey
                 ,
                 I
                 beseech
                 thee
                 ,
                 the
                 voice
                 of
                 the
                 Lord
                 ,
                 which
                 I
                 spake
                 unto
                 thee
                 :
                 so
                 it
                 shall
                 bee
                 well
                 unto
                 thee
                 ,
                 and
                 thy
                 soule
                 shall
                 live
                 .
                 But
                 if
                 thou
                 refuse
                 to
                 go
                 forth
                 ,
                 this
                 is
                 the
                 word
                 which
                 the
                 Lord
                 hath
                 shewed
                 me
                 .
                 And
                 behold
                 ,
                 all
                 the
                 women
                 that
                 are
                 left
                 in
                 the
                 King
                 of
                 Iudahs
                 house
                 ,
                 shall
                 bee
                 brought
                 forth
                 unto
                 the
                 King
                 of
                 Babylons
                 Princes
                 ,
                 and
                 those
                 women
                 shall
                 say
                 ;
                 Thy
                 friends
                 have
                 set
                 thee
                 on
                 ,
                 and
                 have
                 prevailed
                 against
                 thee
                 :
                 thy
                 feet
                 are
                 sunke
                 in
                 the
                 mire
                 ,
                 and
                 they
                 are
                 turned
                 away
                 back
                 .
                 So
                 they
                 shall
                 bring
                 out
                 all
                 thy
                 wives
                 ,
                 and
                 thy
                 children
                 to
                 the
                 Chaldeans
                 ,
                 and
                 thou
                 shalt
                 not
                 escape
                 out
                 of
                 their
                 hand
                 ,
                 but
                 shalt
                 be
                 taken
                 by
                 the
                 hand
                 of
                 the
                 King
                 of
                 Babylon
                 :
                 and
                 thou
                 shalt
                 cause
                 this
                 Citie
                 to
                 bee
                 burnt
                 with
                 fire
                 .
                 &c.
                 
                   vers
                   .
                   19
                   ,
                   20
                   ,
                   21
                   ,
                   22
                   ,
                   23.
                   
                
              
               
                 11
                 This
                 last
                 neglect
                 of
                 Gods
                 
                   antecedent
                   will
                
                 ,
                 so
                 often
                 revealed
                 for
                 his
                 good
                 ,
                 procured
                 the
                 speedy
                 execution
                 of
                 his
                 
                   consequent
                   will
                
                 without
                 all
                 possibility
                 to
                 avoid
                 it
                 .
                 Not
                 a
                 title
                 of
                 Ieremies
                 or
                 Ezekiels
                 
                 prophesie
                 ,
                 which
                 his
                 *
                 Politicians
                 sought
                 to
                 set
                 at
                 variance
                 ,
                 but
                 is
                 exactly
                 fulfilled
                 upon
                 him
                 ,
                 and
                 so
                 is
                 Micahs
                 prophesie
                 upon
                 this
                 Citie
                 .
                 The
                 manner
                 how
                 Ieremies
                 and
                 Ezekiels
                 prophesie
                 ,
                 which
                 seeme
                 to
                 contradict
                 each
                 other
                 ,
                 were
                 both
                 fulfilled
                 ,
                 is
                 admirable
                 ,
                 and
                 might
                 well
                 move
                 a
                 man
                 ,
                 not
                 well
                 acquainted
                 with
                 the
                 nature
                 of
                 prophecies
                 and
                 Gods
                 speciall
                 providence
                 ,
                 to
                 think
                 the
                 Fates
                 had
                 plotted
                 his
                 ruine
                 .
                 But
                 this
                 particular
                 argument
                 is
                 prosecuted
                 elsewhere
                 more
                 at
                 large
                 .
              
               
                 12
                 To
                 recapitulate
                 the
                 summe
                 of
                 many
                 arguments
                 to
                 like
                 purposes
                 vnto
                 every
                 possible
                 choise
                 or
                 resolution
                 made
                 by
                 man
                 ,
                 whether
                 concerning
                 matters
                 private
                 or
                 publique
                 ,
                 there
                 is
                 a
                 distinct
                 correspondent
                 successe
                 allotted
                 by
                 the
                 omnipotent
                 and
                 immutable
                 Decree
                 .
                 Every
                 actuall
                 choise
                 or
                 resolution
                 ,
                 is
                 as
                 the
                 drawing
                 of
                 a
                 new
                 lott
                 ,
                 whose
                 just
                 price
                 or
                 recompence
                 ,
                 be
                 it
                 good
                 or
                 bad
                 ,
                 is
                 instampt
                 upon
                 it
                 from
                 eternity
                 .
                 And
                 for
                 the
                 awarding
                 or
                 payment
                 of
                 it
                 in
                 due
                 time
                 ,
                 the
                 whole
                 host
                 of
                 Gods
                 creatures
                 stand
                 bound
                 by
                 the
                 very
                 tenour
                 of
                 their
                 beeing
                 or
                 dependancy
                 upon
                 their
                 Maker
                 .
                 Seeing
                 all
                 of
                 them
                 were
                 made
                 by
                 his
                 word
                 ,
                 and
                 are
                 continued
                 by
                 his
                 meere
                 will
                 and
                 pleasure
                 ;
                 sooner
                 shall
                 they
                 forfeit
                 their
                 very
                 beeing
                 ,
                 and
                 be
                 resolved
                 into
                 nothing
                 ,
                 than
                 the
                 least
                 tittle
                 of
                 Gods
                 will
                 ,
                 concerning
                 any
                 creature
                 ,
                 should
                 not
                 be
                 fulfilled
                 ;
                 or
                 ,
                 that
                 successe
                 ,
                 be
                 it
                 good
                 or
                 bad
                 ,
                 should
                 not
                 be
                 awarded
                 to
                 private
                 men
                 or
                 publike
                 States
                 in
                 that
                 exact
                 degree
                 and
                 measure
                 ,
                 which
                 God
                 from
                 eternity
                 hath
                 appointed
                 .
              
               
                 From
                 ignorance
                 of
                 this
                 essentiall
                 subordination
                 ,
                 
                 which
                 fate
                 or
                 conspiracy
                 of
                 second
                 causes
                 ,
                 have
                 unto
                 Gods
                 irresistible
                 providence
                 ,
                 who
                 by
                 his
                 infinite
                 creative
                 power
                 ,
                 can
                 at
                 all
                 times
                 dissolve
                 their
                 combination
                 ,
                 or
                 compose
                 them
                 anew
                 ,
                 by
                 wayes
                 to
                 man
                 for
                 number
                 incomprehensible
                 ,
                 as
                 pleaseth
                 him
                 ;
                 the
                 wisest
                 amongst
                 
                   State
                   wizards
                
                 have
                 erred
                 and
                 do
                 erre
                 more
                 grossely
                 in
                 assigning
                 the
                 causes
                 of
                 Kingdomes
                 ruines
                 or
                 erections
                 ,
                 or
                 in
                 prognosticating
                 the
                 successe
                 of
                 politick
                 skill
                 ,
                 than
                 a
                 vulgar
                 Astronomer
                 should
                 do
                 ,
                 which
                 would
                 take
                 upon
                 him
                 to
                 foretell
                 the
                 peculiar
                 disposition
                 of
                 the
                 Ayre
                 or
                 weather
                 in
                 every
                 place
                 throughout
                 this
                 Iland
                 ,
                 for
                 every
                 houre
                 of
                 the
                 yeare
                 following
                 .
                 The
                 observation
                 which
                 many
                 of
                 them
                 gather
                 from
                 the
                 inspection
                 of
                 times
                 present
                 or
                 past
                 ,
                 are
                 of
                 as
                 little
                 use
                 for
                 future
                 ages
                 ,
                 as
                 an
                 Almanack
                 of
                 this
                 yeare
                 ,
                 is
                 for
                 the
                 yeares
                 following
                 .
                 Sooner
                 may
                 moderne
                 Scholars
                 prove
                 extraordinary
                 Husbandmen
                 ,
                 by
                 observing
                 Virgils
                 Calender
                 of
                 the
                 rising
                 and
                 setting
                 of
                 Stars
                 ,
                 or
                 other
                 rules
                 of
                 that
                 ancient
                 husbandry
                 ,
                 which
                 he
                 describes
                 ;
                 than
                 pragmaticall
                 wits
                 become
                 wise
                 Statesmen
                 by
                 reading
                 
                   Tacitus
                   ,
                   Livy
                
                 ,
                 or
                 others
                 ,
                 better
                 acquainted
                 with
                 the
                 mysteries
                 of
                 State
                 ,
                 or
                 Princely
                 secrets
                 ,
                 than
                 with
                 Gods
                 providence
                 or
                 with
                 the
                 Almighties
                 Decree
                 concerning
                 the
                 successe
                 of
                 their
                 projects
                 .
                 Though
                 that
                 decree
                 bee
                 as
                 He
                 is
                 most
                 immutable
                 ,
                 yet
                 the
                 variety
                 of
                 mens
                 dispositions
                 ,
                 especially
                 in
                 sundry
                 ages
                 ,
                 is
                 greater
                 than
                 any
                 alterations
                 in
                 the
                 heavens
                 ;
                 the
                 divers
                 conjunctions
                 or
                 oppositions
                 of
                 mens
                 wils
                 to
                 his
                 ,
                 are
                 more
                 then
                 can
                 be
                 found
                 amongst
                 the
                 Starres
                 .
                 Now
                 it
                 is
                 his
                 
                   immutable
                   will
                
                 to
                 render
                 unto
                 every
                 people
                 and
                 
                 nation
                 ,
                 according
                 to
                 the
                 degrees
                 of
                 that
                 conformity
                 or
                 dissonancy
                 ,
                 which
                 they
                 hold
                 ;
                 with
                 his
                 
                   mercy
                   ,
                   bounty
                
                 ,
                 or
                 justice
                 ,
                 or
                 with
                 his
                 most
                 holy
                 will.
                 
              
            
             
               
                 CHAP.
                 25.
                 
              
               
                 Of
                 the
                 sudden
                 and
                 strange
                 erection
                 of
                 the
                 Macedonian
                 Empire
                 ,
                 and
                 the
                 manifestation
                 of
                 Gods
                 speciall
                 providence
                 in
                 Alexanders
                 expedition
                 and
                 successe
                 .
              
               
                 1
                 ARISTOTLE
                 *
                 being
                 born
                 when
                 Greece
                 did
                 flourish
                 ,
                 and
                 living
                 when
                 the
                 Halcyon
                 dayes
                 of
                 Macedon
                 beganne
                 to
                 dawne
                 ,
                 would
                 gladly
                 tie
                 the
                 light
                 of
                 GODS
                 countenance
                 ,
                 which
                 in
                 his
                 full
                 age
                 was
                 inclining
                 to
                 the
                 Meridian
                 of
                 Greece
                 ,
                 unto
                 the
                 situation
                 of
                 his
                 Country
                 ,
                 and
                 disposition
                 of
                 his
                 Countrimen
                 ,
                 whose
                 politick
                 vertues
                 ,
                 in
                 his
                 Philosophicall
                 vanity
                 ,
                 were
                 intailed
                 to
                 the
                 peculiar
                 temper
                 of
                 that
                 clime
                 .
                 
                   The
                   people
                
                 (
                 saith
                 hee
                 )
                 
                   that
                   live
                   in
                   cold
                   countries
                   ,
                   and
                   in
                   Europe
                
                 (
                 as
                 distinct
                 from
                 Greece
                 )
                 
                   are
                   stout
                   and
                   hardy
                   ,
                   but
                   not
                   so
                   wise
                   and
                   politick
                   ;
                   more
                   free
                   then
                   civill
                   ,
                   much
                   apter
                   to
                   be
                   their
                   owne
                   men
                   then
                   their
                   neighbours
                   masters
                   .
                   The
                   Asiatickes
                
                 (
                 that
                 want
                 no
                 wit
                 )
                 
                   are
                   destitute
                   of
                   courage
                   :
                   therefore
                   they
                   remaine
                   in
                   servitude
                   and
                   subjection
                   
                   unto
                   others
                   .
                   The
                   Grecians
                   as
                   they
                   enjoy
                   the
                   middle
                   place
                   for
                   situation
                   ,
                   so
                   they
                   participate
                   with
                   the
                   Asiaticks
                   for
                   wit
                   ,
                   and
                   colder
                   countries
                   for
                   courage
                   ,
                   in
                   such
                   proportion
                   ,
                   as
                   enapts
                   them
                   to
                   preserve
                   their
                   libertie
                   ,
                   and
                   to
                   beare
                   rule
                   and
                   soveraignty
                   over
                   others
                   .
                
                 Many
                 Comets
                 at
                 their
                 first
                 appearance
                 ,
                 are
                 usually
                 mistaken
                 for
                 fixed
                 Starres
                 ,
                 reputed
                 next
                 in
                 glory
                 unto
                 the
                 Moone
                 ;
                 untill
                 their
                 parallax
                 bewray
                 their
                 place
                 ,
                 and
                 their
                 sudden
                 end
                 discover
                 their
                 orginall
                 to
                 bee
                 corruption
                 .
                 Thus
                 the
                 brightnesse
                 of
                 the
                 Grecian
                 Monarchy
                 ,
                 whilest
                 it
                 was
                 in
                 rising
                 or
                 comming
                 unto
                 its
                 height
                 ,
                 misperswaded
                 their
                 hearts
                 whose
                 eyes
                 it
                 dazeled
                 ,
                 that
                 it
                 was
                 to
                 endure
                 like
                 the
                 daies
                 of
                 heaven
                 ;
                 whereas
                 it
                 proved
                 but
                 like
                 the
                 glistring
                 bubbles
                 of
                 the
                 morning
                 dew
                 ,
                 which
                 dissolve
                 with
                 the
                 strength
                 of
                 those
                 beames
                 ,
                 that
                 gave
                 them
                 lustre
                 .
                 This
                 is
                 the
                 onely
                 difference
                 :
                 the
                 period
                 of
                 their
                 splendor
                 falls
                 in
                 the
                 compasse
                 of
                 an
                 houre
                 ,
                 and
                 Comets
                 usually
                 continue
                 not
                 many
                 months
                 .
                 Wheras
                 the
                 rise
                 and
                 fall
                 of
                 Kingdomes
                 commonly
                 outreach
                 any
                 one
                 mans
                 age
                 or
                 observation
                 ,
                 and
                 such
                 as
                 follow
                 marke
                 the
                 occurrences
                 of
                 their
                 owne
                 times
                 more
                 then
                 their
                 connexion
                 with
                 former
                 .
                 Whence
                 it
                 is
                 ,
                 that
                 secular
                 politicians
                 are
                 alwayes
                 learning
                 ,
                 and
                 never
                 attaine
                 unto
                 the
                 knowledge
                 of
                 what
                 they
                 seeke
                 .
                 Howbeit
                 ,
                 Aristotle
                 lived
                 long
                 enough
                 to
                 have
                 seene
                 his
                 error
                 ,
                 for
                 Alexander
                 (
                 I
                 take
                 it
                 )
                 did
                 dye
                 before
                 him
                 ,
                 and
                 with
                 Alexanders
                 life
                 the
                 light
                 of
                 Macedon
                 was
                 extinguished
                 ,
                 and
                 the
                 glory
                 of
                 Greece
                 much
                 eclipsed
                 and
                 abated
                 .
                 And
                 though
                 neither
                 Greece
                 nor
                 Macedon
                 have
                 changed
                 their
                 clime
                 or
                 site
                 ,
                 yet
                 Aristotles
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Keene
                   
                   Cocks
                   of
                   the
                   game
                   ,
                
                 have
                 proved
                 as
                 arrant
                 Cravens
                 since
                 ,
                 as
                 the
                 Asiaticks
                 in
                 his
                 time
                 were
                 ;
                 as
                 any
                 Europe
                 ever
                 hatched
                 :
                 infamous
                 for
                 effeminatenesse
                 under
                 the
                 Romanes
                 ,
                 so
                 deeply
                 infected
                 with
                 the
                 Asi-aticke
                 luxury
                 ,
                 that
                 their
                 very
                 nature
                 seemed
                 to
                 be
                 tainted
                 with
                 servility
                 ,
                 and
                 to
                 sollicite
                 that
                 barbarous
                 yoake
                 ,
                 which
                 for
                 a
                 long
                 time
                 hath
                 been
                 laid
                 upon
                 them
                 .
                 But
                 their
                 present
                 estate
                 stands
                 in
                 more
                 need
                 of
                 our
                 prayers
                 ,
                 then
                 their
                 fore-elders
                 did
                 of
                 our
                 censure
                 .
                 To
                 returne
                 unto
                 their
                 best
                 times
                 .
              
               
                 2
                 Never
                 had
                 any
                 Monarchy
                 on
                 Earth
                 save
                 one
                 (
                 if
                 happily
                 that
                 may
                 be
                 called
                 a
                 Monarchy
                 )
                 either
                 so
                 speedy
                 an
                 erection
                 or
                 so
                 sudden
                 a
                 dissolution
                 ,
                 as
                 the
                 Macedonian
                 had
                 .
                 The
                 true
                 reason
                 of
                 its
                 sudden
                 dissolution
                 ,
                 as
                 a
                 *
                 Writer
                 in
                 this
                 case
                 unpartially
                 tells
                 us
                 ,
                 was
                 ,
                 because
                 the
                 Foundation
                 of
                 it
                 was
                 laid
                 by
                 perjury
                 .
                 The
                 true
                 cause
                 of
                 its
                 swift
                 erection
                 ,
                 was
                 partly
                 the
                 execution
                 of
                 Gods
                 justice
                 upon
                 the
                 Persian
                 ,
                 and
                 other
                 Nations
                 communicants
                 with
                 him
                 in
                 his
                 present
                 luxury
                 ,
                 partly
                 the
                 accomplishing
                 of
                 Gods
                 
                   antecedent
                   will
                
                 for
                 the
                 good
                 of
                 his
                 Church
                 ,
                 as
                 is
                 *
                 elsewhere
                 specified
                 .
                 In
                 Aristotles
                 time
                 ,
                 Alexander
                 was
                 ,
                 as
                 Nebuchadnezzar
                 had
                 beene
                 Gods
                 scourge
                 or
                 hammer
                 to
                 bruise
                 all
                 Easterne
                 Nations
                 .
              
               
                 3
                 The
                 incredible
                 successe
                 of
                 Alexanders
                 furious
                 attempts
                 were
                 such
                 ,
                 as
                 no
                 Heathen
                 which
                 outlived
                 him
                 ,
                 could
                 ascribe
                 unto
                 policy
                 ,
                 wealth
                 ,
                 or
                 strength
                 ,
                 or
                 whatsoever
                 meanes
                 meerly
                 humane
                 .
                 Amongst
                 others
                 ,
                 the
                 heroicall
                 Romane
                 Poet
                 so
                 describes
                 his
                 beginnings
                 and
                 proceedings
                 ,
                 as
                 if
                 the
                 Fates
                 had
                 used
                 his
                 
                   restlesse
                   instinct
                
                 to
                 purchase
                 same
                 ,
                 but
                 as
                 a
                 
                 spur
                 to
                 make
                 him
                 runne
                 the
                 race
                 ,
                 and
                 his
                 sudden
                 death
                 as
                 a
                 curb
                 to
                 check
                 his
                 fury
                 ,
                 lest
                 he
                 should
                 transgresse
                 the
                 bounds
                 that
                 they
                 had
                 set
                 him
                 .
              
               
                 
                   —
                   Macedum
                   fines
                   ,
                   latebrasque
                   suorum
                
                 
                   Deseruit
                   ,
                   victasque
                   patri
                   despexit
                   Athenas
                   ,
                
                 
                   Perque
                   Asiae
                   populos
                   fatis
                   urgentibus
                   actus
                
                 
                   Humana
                   cum
                   strage
                   ruit
                   ,
                   gladiumque
                   per
                   omnes
                
                 
                   Exegit
                   gentes
                   :
                   ignotos
                   miscuit
                   amnes
                   ;
                
                 
                   Persarum
                   Euphraten
                   ,
                   Indorum
                   sanguine
                   Gangen
                   :
                
                 
                   Terrarum
                   fatale
                   malum
                   ,
                   fulmenque
                   quod
                   omnes
                
                 
                   Percuteret
                   pariter
                   populos
                   ,
                   &
                   sydus
                   iniquum
                
                 
                   Gentibus
                   .
                   oc●ano
                   classes
                   inferre
                   parabat
                   ,
                
                 
                   Exteriore
                   mari
                   ,
                   non
                   illi
                   flamma
                   ,
                   nec
                   undae
                   ,
                
                 
                   Nec
                   sterilis
                   Libye
                   ,
                   nec
                   Syrticus
                   obstitit
                   Ammon
                   .
                
                 
                   Isset
                   in
                   occasus
                   ,
                   mundi
                   devexa
                   secutus
                   ,
                
                 
                   Ambissetque
                   polos
                   ,
                   Nilumque
                   à
                   fonte
                   bibisset
                   :
                
                 
                   Occurrit
                   suprema
                   dies
                   ,
                   naturaque
                   solum
                   ,
                
                 
                   Hunc
                   potuit
                   finem
                   vesano
                   ponere
                   Regi
                   .
                
                 
                   Lucan
                   .
                   lib.
                   10.
                   
                
              
               
                 
                   Sed
                   cecidit
                   Babylone
                   suae
                   ,
                   Parthoque
                   verendus
                   .
                
                 
                   Pro
                   pudor
                   !
                   E●i
                   propius
                   timuere
                   sarissas
                   ,
                
                 
                   Quam
                   nunc
                   pila
                   timent
                   populi
                   :
                   licet
                   usque
                   sub
                   Arcton
                
                 
                   Regnemus
                   ,
                   Zephyrique
                   domos
                   ,
                   terrasque
                   premamus
                
                 
                   Flagrantis
                   post
                   terga
                   Noti
                   :
                   cedemus
                   in
                   ortus
                
                 
                   Arsacidum
                   domino
                   ,
                   non
                   foelix
                   Parthia
                   Crasso
                
                 
                   Exiguae
                   secura
                   fuit
                   provincia
                   Pellae
                   .
                
                 
                   Lucan
                   .
                   ibid.
                   
                
              
               
                 
                   The
                   Easterne
                   Nations
                   (
                   to
                   our
                   shame
                   )
                
                 
                   The
                   Grecian
                   pikes
                   did
                   dread
                
                 
                 
                   More
                   than
                   they
                   doe
                   the
                   Romans
                   dart
                   ,
                
                 
                   Whose
                   soveraignty
                   is
                   spred
                
                 
                   Through
                   Climates
                   hot
                   ,
                   and
                   Climates
                   cold
                   ;
                
                 
                   Through
                   all
                   the
                   winds
                   that
                   blow
                   .
                
                 
                   Did
                   not
                   proud
                   race
                   of
                   Arsacus
                   ,
                
                 
                   Vs
                   in
                   the
                   East
                   o're-crow
                   .
                
                 
                   Yet
                   Parthia
                   stout
                   ,
                   which
                   ,
                   (
                   unreveng'd
                   )
                
                 
                   Drunke
                   Roman
                   Crassus
                   blood
                   ,
                
                 
                   To
                   little
                   Pella
                   ,
                   on
                   safe
                   termes
                   ,
                
                 
                   Of
                   conquer'd
                   Province
                   ,
                   stood
                   .
                
              
               
                 4
                 ▪
                 Some
                 passages
                 in
                 this
                 Poet
                 may
                 serve
                 as
                 a
                 Motto
                 to
                 Apelles
                 his
                 devise
                 ,
                 who
                 painted
                 Alexander
                 with
                 a
                 thunderbolt
                 in
                 his
                 hand
                 ;
                 as
                 if
                 hee
                 had
                 beene
                 appointed
                 for
                 a
                 sudden
                 terrour
                 to
                 Nations
                 farre
                 and
                 near
                 ,
                 astonishing
                 more
                 places
                 with
                 dread
                 of
                 his
                 
                   swift
                   approach
                
                 ,
                 then
                 felt
                 his
                 stroke
                 .
                 But
                 whatsoever
                 the
                 Poet
                 or
                 Painter
                 could
                 expresse
                 ,
                 was
                 more
                 excellently
                 represented
                 by
                 Gods
                 Prophet
                 ,
                 many
                 yeares
                 before
                 Alexander
                 or
                 Darius
                 was
                 born
                 .
                 
                   And
                   as
                   I
                   was
                   considering
                   ,
                   behold
                   ,
                   an
                   hee
                   Goat
                   came
                   from
                   the
                   West
                   on
                   the
                   face
                   of
                   the
                   whole
                   earth
                   ,
                   and
                   touched
                   not
                   the
                   ground
                   :
                   and
                   the
                   Goat
                   had
                   a
                   notable
                   horn
                   betweene
                   his
                   eyes
                   .
                   And
                   hee
                   came
                   to
                   the
                   Ramme
                   that
                   had
                   two
                   hornes
                   ,
                   which
                   I
                   had
                   seene
                   standing
                   before
                   the
                   river
                   ,
                   and
                   ranne
                   unto
                   him
                   in
                   the
                   fury
                   of
                   his
                   power
                   .
                   And
                   I
                   saw
                   him
                   come
                   close
                   unto
                   the
                   Ramme
                   ,
                   and
                   he
                   was
                   moved
                   with
                   choler
                   against
                   him
                   ,
                   and
                   smote
                   the
                   Ramme
                   ,
                   and
                   brake
                   his
                   two
                   hornes
                   ,
                   and
                   there
                   was
                   no
                   power
                   in
                   the
                   Ramme
                   to
                   stand
                   before
                   him
                   ,
                   but
                   hee
                   cast
                   him
                   downe
                   to
                   the
                   ground
                   ,
                   and
                   stamped
                   upon
                   him
                   ;
                   and
                   there
                   was
                   none
                   that
                   could
                   deliver
                   the
                   Ramme
                   out
                   of
                   
                   his
                   hand
                   .
                   Therefore
                   the
                   hee
                   Goat
                   waxed
                   very
                   great
                   ,
                   and
                   when
                   he
                   was
                   strong
                   ,
                   the
                   great
                   horne
                   was
                   broken
                   :
                   and
                   for
                   it
                   came
                   up
                   foure
                   notable
                   ones
                   ,
                   towards
                   the
                   foure
                   windes
                   of
                   heaven
                   .
                
                 Dan.
                 8.
                 ver
                 .
                 5
                 ,
                 6
                 ,
                 7
                 ,
                 8.
                 
                 What
                 should
                 move
                 the
                 Prophet
                 to
                 compare
                 the
                 Kingdome
                 of
                 the
                 Medes
                 and
                 Persians
                 to
                 a
                 *
                 Ramme
                 ,
                 or
                 what
                 the
                 comparison
                 did
                 in
                 particular
                 portend
                 ,
                 is
                 not
                 so
                 usefull
                 for
                 me
                 at
                 this
                 time
                 to
                 know
                 ,
                 nor
                 so
                 easie
                 to
                 finde
                 ,
                 as
                 the
                 mysticall
                 portendment
                 of
                 his
                 resembling
                 the
                 Macedonian
                 Kingdome
                 to
                 a
                 Goat
                 .
                 The
                 Macedonians
                 in
                 Daniels
                 time
                 ,
                 and
                 untill
                 Philip
                 of
                 Macedons
                 time
                 (
                 who
                 as
                 *
                 Alexander
                 in
                 his
                 choler
                 ,
                 upbraided
                 them
                 ,
                 first
                 made
                 them
                 Gentlemen
                 )
                 were
                 poore
                 shepheards
                 or
                 goath●ards
                 scarce
                 able
                 to
                 defend
                 their
                 owne
                 mountaines
                 ;
                 no
                 way
                 likely
                 to
                 assault
                 the
                 Persian
                 in
                 his
                 owne
                 Land.
                 Now
                 as
                 the
                 swiftnesse
                 of
                 Alexanders
                 expedi●ion
                 ,
                 and
                 the
                 fiercenesse
                 of
                 his
                 onset
                 upon
                 Darius
                 ,
                 is
                 lively
                 resembled
                 by
                 a
                 Goat
                 running
                 to
                 push
                 ;
                 so
                 his
                 tender
                 yeares
                 are
                 excellently
                 characterized
                 in
                 the
                 Hebrew
                 ,
                 which
                 is
                 verbatim
                 
                   hircus
                   caprarum
                
                 ,
                 which
                 properly
                 signifies
                 rather
                 a
                 Kid
                 ,
                 then
                 a
                 Goat
                 come
                 
                 to
                 full
                 growth
                 ;
                 or
                 a
                 
                   male
                   kid
                
                 that
                 followeth
                 the
                 Damme
                 .
                 For
                 ,
                 Alexander
                 ,
                 when
                 hee
                 undertooke
                 this
                 expedition
                 against
                 Darius
                 had
                 more
                 of
                 his
                 
                   mothers
                   countenance
                
                 ,
                 then
                 of
                 his
                 fathers
                 .
                 But
                 the
                 yonger
                 he
                 was
                 ,
                 the
                 more
                 ready
                 he
                 was
                 to
                 conceive
                 hope
                 of
                 victory
                 against
                 all
                 hope
                 in
                 the
                 forecast
                 of
                 man.
                 His
                 too
                 much
                 haste
                 had
                 procured
                 worse
                 speed
                 ,
                 unlesse
                 he
                 which
                 had
                 raised
                 up
                 his
                 spirit
                 to
                 this
                 attempt
                 ,
                 had
                 a
                 while
                 arrested
                 him
                 with
                 sicknesse
                 at
                 Tharsis
                 .
                 His
                 abode
                 there
                 and
                 at
                 Solis
                 to
                 sacrifice
                 for
                 his
                 recovery
                 ,
                 made
                 Darius
                 presume
                 that
                 hee
                 had
                 runne
                 himselfe
                 out
                 of
                 breath
                 ,
                 and
                 durst
                 not
                 looke
                 upon
                 his
                 puissant
                 host
                 ,
                 much
                 lesse
                 abide
                 his
                 push
                 .
                 And
                 in
                 this
                 errour
                 ,
                 into
                 which
                 his
                 owne
                 and
                 others
                 presumptuous
                 confidence
                 ,
                 in
                 the
                 multitude
                 and
                 magnificence
                 of
                 his
                 army
                 ,
                 had
                 led
                 him
                 ,
                 he
                 makes
                 haste
                 to
                 follow
                 after
                 Alexander
                 ,
                 who
                 ,
                 before
                 either
                 knew
                 of
                 others
                 removall
                 ,
                 was
                 gotten
                 beyond
                 him
                 .
                 The
                 circumstances
                 of
                 their
                 mutuall
                 errour
                 and
                 of
                 their
                 conflict
                 ,
                 are
                 so
                 consonant
                 ,
                 to
                 the
                 Prophets
                 predictions
                 ,
                 that
                 I
                 must
                 beleeve
                 the
                 same
                 God
                 ,
                 which
                 decreed
                 Absalons
                 fal
                 by
                 overthrowing
                 Achitophels
                 counsell
                 ,
                 had
                 now
                 fully
                 decreed
                 to
                 ruinate
                 the
                 Persian
                 Monarchy
                 ,
                 by
                 suffering
                 Darius
                 to
                 listen
                 more
                 unto
                 his
                 flattering
                 braggards
                 ,
                 then
                 unto
                 the
                 mature
                 advice
                 of
                 Amyntas
                 .
                 This
                 wise
                 *
                 Captaine
                 ,
                 
                 by
                 birth
                 a
                 Macedonian
                 ,
                 well
                 knowing
                 Alexander
                 to
                 be
                 of
                 such
                 a
                 forward
                 spirit
                 ,
                 as
                 would
                 scorne
                 either
                 not
                 to
                 seeke
                 his
                 adversary
                 any
                 where
                 ,
                 or
                 not
                 to
                 incounter
                 him
                 wheresoever
                 he
                 found
                 him
                 ;
                 counselled
                 Darius
                 to
                 expect
                 him
                 in
                 the
                 plaine
                 of
                 Assyria
                 ,
                 whither
                 he
                 assured
                 him
                 that
                 hee
                 would
                 shortly
                 come
                 ,
                 though
                 to
                 the
                 great
                 disadvantage
                 of
                 the
                 Grecians
                 :
                 But
                 that
                 advantage
                 which
                 Alexander
                 scorned
                 to
                 seeke
                 ,
                 the
                 Lord
                 
                   mighty
                   in
                   battaile
                
                 ,
                 vouchsafed
                 to
                 give
                 him
                 ,
                 as
                 Alexander
                 himselfe
                 freely
                 acknowledged
                 ,
                 after
                 he
                 knew
                 where
                 Darius
                 his
                 army
                 was
                 encamped
                 .
                 Although
                 hee
                 could
                 hardly
                 be
                 brought
                 to
                 beleeve
                 that
                 Darius
                 had
                 left
                 his
                 station
                 and
                 marched
                 toward
                 Cilicia
                 ,
                 untill
                 his
                 Scouts
                 brought
                 him
                 certaine
                 word
                 that
                 he
                 had
                 his
                 adversary
                 in
                 his
                 hands
                 ,
                 so
                 it
                 would
                 but
                 please
                 him
                 to
                 put
                 them
                 forth
                 whilest
                 time
                 served
                 to
                 take
                 him
                 .
              
               
                 But
                 the
                 Historians
                 censure
                 of
                 Darius
                 his
                 fatall
                 miscariage
                 ,
                 will
                 give
                 the
                 ingenuous
                 Reader
                 better
                 satisfaction
                 ,
                 then
                 any
                 discourse
                 can
                 be
                 made
                 upon
                 it
                 .
                 To
                 excuse
                 his
                 folly
                 in
                 not
                 hearkning
                 to
                 Amyntas
                 ,
                 which
                 had
                 beene
                 too
                 grosse
                 if
                 it
                 had
                 been
                 meerly
                 naturall
                 ,
                 he
                 saith
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 &c.
                 which
                 the
                 Translator
                 misinterprets
                 ,
                 when
                 he
                 saith
                 ,
                 
                   Ac
                   fortasse
                   Deus
                   illum
                   eo
                   loci
                   adduxit
                   .
                
                 The
                 Authors
                 words
                 import
                 thus
                 much
                 in
                 English
                 :
                 
                   Assuredly
                   some
                   divine
                   misfortune
                   led
                   him
                   into
                   that
                   place
                   ,
                   in
                   which
                   his
                   horsemen
                   ,
                   his
                   chiefest
                   trust
                   ,
                   would
                   doe
                   him
                   no
                
                 *
                 
                   service
                   ,
                   wherein
                   nor
                   multitude
                   of
                   men
                   ,
                   nor
                   store
                   
                   of
                   munition
                   ,
                   could
                   advantage
                   him
                   ,
                   being
                   so
                   straitned
                   that
                   he
                   could
                   not
                   make
                   any
                   true
                   representation
                   of
                   the
                   gaudinesse
                   or
                   goodlinesse
                   of
                   his
                   army
                   .
                
                 It
                 was
                 a
                 place
                 so
                 fit
                 as
                 Alexanders
                 Counsell
                 of
                 Warre
                 ,
                 could
                 not
                 have
                 made
                 choise
                 of
                 a
                 fitter
                 for
                 delivering
                 vp
                 the
                 Scepter
                 of
                 Persia
                 into
                 his
                 hands
                 .
              
               
                 5
                 Alexanders
                 sollicitous
                 ,
                 though
                 superstitious
                 care
                 to
                 render
                 thankes
                 or
                 supplications
                 for
                 good
                 successe
                 unto
                 the
                 reputed
                 Gods
                 of
                 every
                 place
                 where
                 he
                 touched
                 in
                 this
                 expedition
                 ,
                 is
                 to
                 me
                 a
                 sufficient
                 testimony
                 or
                 assured
                 signe
                 ,
                 that
                 he
                 had
                 taken
                 certaine
                 notice
                 of
                 some
                 peculiar
                 divine
                 instinct
                 impelling
                 him
                 to
                 undertake
                 it
                 .
                 And
                 not
                 knowing
                 from
                 what
                 speciall
                 God
                 this
                 instinct
                 or
                 impulsion
                 came
                 ,
                 he
                 tendred
                 his
                 service
                 unto
                 all
                 he
                 knew
                 .
                 *
                 Iosephus
                 his
                 narration
                 of
                 his
                 devotion
                 at
                 Ierusalem
                 ,
                 and
                 great
                 respect
                 of
                 Gods
                 
                   High
                   Priest
                
                 there
                 ,
                 sutes
                 well
                 with
                 his
                 usuall
                 demeanour
                 towards
                 other
                 Gods
                 ,
                 related
                 by
                 this
                 Heathen
                 Writer
                 ,
                 and
                 is
                 not
                 improbable
                 from
                 his
                 princely
                 kindnesse
                 unto
                 the
                 Iewes
                 ,
                 to
                 whom
                 he
                 allotted
                 free
                 habitation
                 in
                 the
                 City
                 called
                 by
                 his
                 owne
                 name
                 .
                 
                   Vide
                   Dion
                
                 .
              
               
                 6
                 Many
                 particulars
                 not
                 impertinent
                 to
                 this
                 discourse
                 ,
                 I
                 leave
                 to
                 the
                 ingenuous
                 Readers
                 observation
                 ,
                 that
                 shall
                 be
                 pleased
                 to
                 peruse
                 
                   Diodorus
                   Siculus
                   ,
                   Arianus
                
                 ,
                 or
                 
                   Quintus
                   Curtius
                
                 .
                 These
                 present
                 rightly
                 applyed
                 ,
                 may
                 asswage
                 that
                 declamatory
                 humour
                 of
                 some
                 pedantick
                 politicks
                 ,
                 which
                 would
                 have
                 Alexanders
                 
                 strange
                 successe
                 to
                 be
                 the
                 naturall
                 issue
                 of
                 Macedonian
                 valour
                 ,
                 and
                 Asiatick
                 effeminatenesse
                 .
                 Such
                 collections
                 might
                 bee
                 tollerated
                 in
                 a
                 young
                 Student
                 appointed
                 to
                 make
                 a
                 theame
                 or
                 declamation
                 in
                 praise
                 of
                 masculine
                 or
                 frugall
                 spirits
                 ,
                 or
                 in
                 dispraise
                 of
                 feminine
                 luxury
                 .
                 Howbeit
                 these
                 politick
                 conjectures
                 ,
                 are
                 rather
                 imperfect
                 ,
                 than
                 altogether
                 untrue
                 :
                 whether
                 the
                 Authors
                 of
                 them
                 did
                 apprehend
                 so
                 much
                 or
                 no
                 ,
                 I
                 know
                 not
                 ,
                 but
                 certaine
                 it
                 is
                 ,
                 their
                 opinion
                 supposeth
                 a
                 Divine
                 truth
                 ,
                 which
                 they
                 expresse
                 not
                 .
                 It
                 is
                 not
                 improbable
                 in
                 true
                 Divinity
                 ,
                 that
                 the
                 Persians
                 were
                 plagued
                 as
                 for
                 many
                 other
                 sinnes
                 ,
                 so
                 in
                 speciall
                 for
                 their
                 riot
                 &
                 luxury
                 ,
                 and
                 that
                 God
                 to
                 give
                 them
                 notice
                 hereof
                 ,
                 did
                 make
                 speciall
                 choise
                 of
                 the
                 Macedonian
                 to
                 bee
                 his
                 scourge
                 ;
                 a
                 people
                 remarkable
                 in
                 those
                 dayes
                 for
                 austerity
                 of
                 life
                 and
                 masculine
                 behaviour
                 .
                 For
                 so
                 it
                 is
                 usuall
                 with
                 the
                 just
                 Lord
                 to
                 upbraid
                 those
                 whom
                 he
                 severely
                 punisheth
                 for
                 some
                 predomiant
                 vice
                 ,
                 with
                 some
                 contrary
                 vertue
                 in
                 them
                 ,
                 by
                 whom
                 he
                 punisheth
                 ,
                 as
                 elsewhere
                 is
                 exemplified
                 more
                 at
                 large
                 out
                 of
                 *
                 Salvianus
                 .
                 But
                 unlesse
                 the
                 Lord
                 had
                 otherwayes
                 disposed
                 of
                 time
                 and
                 place
                 ,
                 the
                 Persian
                 horses
                 were
                 not
                 so
                 effeminate
                 or
                 cowardly
                 ,
                 but
                 they
                 might
                 easily
                 have
                 put
                 the
                 Macedonian
                 pikes
                 to
                 flight
                 ,
                 or
                 trampled
                 the
                 footmen
                 under
                 their
                 feet
                 ,
                 as
                 Darius
                 Courtiers
                 proudly
                 bragged
                 
                 before
                 their
                 encounter
                 .
                 But
                 pride
                 goes
                 before
                 destruction
                 ,
                 and
                 God
                 for
                 this
                 ●●●●on
                 brought
                 them
                 into
                 those
                 straits
                 ,
                 wherein
                 they
                 might
                 perceive
                 and
                 see
                 the
                 truth
                 of
                 what
                 his
                 Prophet
                 had
                 said
                 ,
                 
                   An
                   horse
                   is
                   but
                   a
                   vaine
                   thing
                   ,
                   neither
                   shall
                   hee
                   deliver
                   an●
                   by
                   his
                   great
                   strength
                   .
                
                 Psal
                 .
                 33.
                 17.
                 
                 And
                 againe
                 :
                 
                   Woe
                   to
                   them
                   that
                   goe
                   downe
                   to
                   Aegypt
                   for
                   helpe
                   ,
                   and
                   stay
                   on
                   horses
                   ,
                   and
                   trust
                   in
                   charets
                   ,
                   because
                   they
                   are
                   many
                   ,
                   and
                   in
                   horsemen
                   ,
                   because
                   they
                   are
                   very
                   strong
                   :
                   but
                   they
                   looke
                   not
                   unto
                   the
                   holy
                   One
                   of
                   Israel
                   ,
                   neither
                   seeke
                   the
                   Lord
                   ▪
                   Isaiah
                   31.
                   ver
                   .
                   1.
                   
                
                 I
                 should
                 think
                 my selfe
                 
                   infideli
                   deteriorem
                
                 ,
                 worse
                 then
                 the
                 Heathen
                 Writer
                 ,
                 if
                 I
                 did
                 not
                 derive
                 Alexanders
                 victory
                 over
                 Darius
                 ,
                 from
                 the
                 divine
                 decree
                 :
                 
                   The
                   time
                   appointed
                
                 (
                 to
                 use
                 his
                 *
                 words
                 )
                 
                   was
                   now
                   come
                   ,
                   that
                   the
                   Macedonian
                   should
                   take
                   the
                   Empire
                   of
                   Asia
                   from
                   the
                   Persians
                   ,
                   as
                   the
                   Persians
                   had
                   taken
                   it
                   from
                   the
                   Medes
                   ,
                   and
                   the
                   Medes
                   from
                   the
                   Assyrians
                   .
                
                 Now
                 who
                 is
                 it
                 that
                 can
                 appoint
                 the
                 times
                 ,
                 but
                 hee
                 which
                 sitteth
                 above
                 the
                 circles
                 of
                 the
                 heavens
                 ,
                 and
                 moveth
                 all
                 things
                 ,
                 being
                 himselfe
                 immovable
                 ?
              
            
             
               
               
                 CHAP.
                 26.
                 
              
               
                 Of
                 the
                 erection
                 of
                 the
                 Chaldean
                 Empire
                 ,
                 and
                 of
                 the
                 sudden
                 destruction
                 of
                 it
                 by
                 the
                 Persian
                 ,
                 with
                 the
                 remarkable
                 documents
                 of
                 Gods
                 speciall
                 providence
                 in
                 raysing
                 up
                 the
                 Persian
                 by
                 the
                 ruine
                 of
                 the
                 Chaldean
                 Monarchy
                 .
              
               
                 1
                 THe
                 weapons
                 of
                 war
                 woūd
                 more
                 or
                 lesse
                 ,
                 according
                 to
                 their
                 skill
                 or
                 strength
                 that
                 weild
                 thē
                 .
                 So
                 is
                 the
                 whole
                 strength
                 of
                 warre
                 it selfe
                 ;
                 so
                 is
                 the
                 might
                 and
                 policie
                 of
                 every
                 Kingdome
                 more
                 or
                 lesse
                 successefull
                 to
                 friends
                 ,
                 or
                 hurtfull
                 to
                 foes
                 ,
                 according
                 to
                 the
                 proportion
                 which
                 it
                 holds
                 ,
                 with
                 his
                 will
                 or
                 purpose
                 ,
                 who
                 is
                 enstyled
                 the
                 
                   Lord
                   of
                   hosts
                
                 ,
                 the
                 
                   Lord
                   mighty
                   in
                   battaile
                
                 .
                 *
                 Vnlesse
                 the
                 Grecians
                 had
                 beene
                 generally
                 lyable
                 to
                 the
                 Aegyptians
                 censure
                 [
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   The
                   Grecians
                   are
                   alwayes
                   children
                
                 ]
                 in
                 true
                 antiquity
                 ,
                 Aristotle
                 might
                 have
                 informed
                 himselfe
                 and
                 his
                 followers
                 ,
                 that
                 the
                 Assyrians
                 ,
                 and
                 other
                 inhabitants
                 of
                 the
                 southerne
                 coasts
                 of
                 Asia
                 ,
                 had
                 sometimes
                 beene
                 a
                 people
                 so
                 fierce
                 and
                 terrible
                 in
                 war
                 ,
                 that
                 Alexander
                 attended
                 with
                 the
                 whole
                 strength
                 of
                 Macedon
                 ,
                 would
                 have
                 beene
                 but
                 as
                 a
                 flock
                 of
                 Sheepe
                 or
                 an
                 herd
                 of
                 Goats
                 to
                 an
                 host
                 of
                 Wolves
                 or
                 Lyons
                 .
                 Whilest
                 
                   Tiglath
                   Pelezer
                   ,
                   
                   Senacherib
                
                 ,
                 and
                 other
                 Kings
                 of
                 Assyria
                 ,
                 were
                 Hammers
                 in
                 the
                 hand
                 of
                 God
                 ,
                 who
                 could
                 resist
                 them
                 ?
                 The
                 strength
                 of
                 these
                 Assyrians
                 was
                 so
                 great
                 ,
                 that
                 the
                 Prophet
                 foresaw
                 the
                 sudden
                 advancement
                 of
                 the
                 Chaldeans
                 to
                 the
                 like
                 or
                 greater
                 height
                 or
                 strength
                 ,
                 would
                 hardly
                 be
                 beleeved
                 by
                 neighbour
                 Nations
                 ,
                 Iew
                 or
                 Gentiles
                 ,
                 untill
                 they
                 felt
                 it
                 to
                 their
                 smart
                 .
                 *
                 
                   Behold
                   ye
                   among
                   the
                   Heathen
                   ,
                   and
                   regard
                   ,
                   and
                   wonder
                   marvellously
                   :
                   for
                   I
                   will
                   worke
                   a
                   worke
                   in
                   your
                   dayes
                   which
                   ye
                   will
                   not
                   beleeve
                   ,
                   though
                   it
                   be
                   told
                   you
                   .
                   For
                   loe
                   ,
                   I
                   raise
                   up
                   the
                   Chaldeans
                   ,
                   that
                   bitter
                   and
                   hasty
                   nation
                   ,
                   which
                   shall
                   march
                   through
                   the
                   bredth
                   of
                   the
                   Land
                   ,
                   to
                   possesse
                   the
                   dwelling
                   places
                   that
                   are
                   not
                   theirs
                   .
                   They
                   are
                   terrible
                   and
                   dreadfull
                   :
                   their
                   judgement
                   and
                   their
                   dignity
                   shall
                   proceed
                   of
                   themselves
                   .
                   Their
                   horses
                   also
                   are
                   swifter
                   then
                   the
                   Leopards
                   ,
                   &
                   are
                   more
                   fierce
                   then
                   the
                   evening
                   Wolves
                   ,
                   and
                   their
                   horsemen
                   shall
                   come
                   from
                   far
                   ,
                   they
                   shall
                   flye
                   as
                   the
                   Eagle
                   that
                   hasteth
                   to
                   eate
                   .
                   They
                   shall
                   come
                   all
                   for
                   violence
                   :
                   their
                   faces
                   shall
                   sup
                   up
                   as
                   the
                   East
                   winde
                   ,
                   and
                   they
                   shall
                   gather
                   the
                   captivity
                   as
                   the
                   sand
                   .
                   And
                   they
                   shall
                   scoffe
                   at
                   the
                   Kings
                   ,
                   and
                   the
                   Princes
                   shall
                   bee
                   a
                   scorne
                   unto
                   them
                   :
                   they
                   shall
                   deride
                   every
                   strong
                   hold
                   ,
                   for
                   they
                   shall
                   heape
                   dust
                   and
                   take
                   it
                   .
                
              
               
                 The
                 true
                 and
                 finall
                 reason
                 ,
                 as
                 well
                 of
                 the
                 Assyrians
                 as
                 the
                 Chaldeans
                 sudden
                 greatnesse
                 and
                 successe
                 in
                 battaile
                 ,
                 was
                 the
                 accomplishment
                 of
                 Gods
                 consequent
                 will
                 upon
                 Israel
                 and
                 other
                 neighbour
                 Countries
                 ,
                 growne
                 ,
                 by
                 speedy
                 increase
                 of
                 their
                 iniquitie
                 ,
                 slaughter-ripe
                 .
                 Howbeit
                 ,
                 the
                 power
                 it selfe
                 or
                 successe
                 of
                 these
                 two
                 Monarchies
                 was
                 a
                 sure
                 pledge
                 of
                 Gods
                 antecedent
                 *
                 will
                 for
                 their
                 
                 owne
                 greater
                 good
                 ;
                 so
                 they
                 had
                 gratefully
                 acknowledged
                 his
                 goodnes
                 in
                 making
                 them
                 so
                 great
                 .
                 But
                 when
                 these
                 Battaile-Axes
                 began
                 to
                 lift
                 up
                 themselves
                 against
                 him
                 ,
                 which
                 hewed
                 the
                 Nations
                 with
                 them
                 ;
                 he
                 abated
                 their
                 edge
                 and
                 softned
                 their
                 temper
                 .
                 Of
                 Nebuchadnezzar
                 ,
                 whose
                 excessive
                 pride
                 had
                 made
                 him
                 prouder
                 then
                 the
                 rest
                 ,
                 that
                 Oracle
                 was
                 verified
                 in
                 an
                 exquisite
                 sense
                 :
                 *
                 
                   Man
                   being
                   in
                   honour
                   had
                   no
                   understanding
                   ,
                   but
                   became
                   like
                   the
                   beast
                   that
                   perisheth
                   .
                
                 And
                 that
                 other
                 remnant
                 of
                 the
                 last
                 forecited
                 prophecie
                 ,
                 was
                 literally
                 fulfilled
                 in
                 him
                 ,
                 of
                 whom
                 it
                 was
                 meant
                 ;
                 
                   Then
                   shall
                   his
                   minde
                   change
                   ,
                   and
                   he
                   shall
                   passe
                   over
                   ,
                   and
                   offend
                   ,
                   imputing
                   this
                   his
                   power
                   unto
                   his
                   God.
                
                 Habak
                 .
                 1.
                 v.
                 11.
                 
                 And
                 Balshashar
                 his
                 sonne
                 not
                 taking
                 warning
                 by
                 his
                 humiliation
                 ,
                 nor
                 by
                 the
                 hand
                 writing
                 upon
                 the
                 wall
                 ,
                 was
                 surprized
                 with
                 sudden
                 destruction
                 ,
                 either
                 the
                 selfe
                 same
                 night
                 wherein
                 the
                 hand
                 was
                 seene
                 writing
                 ,
                 or
                 (
                 which
                 is
                 more
                 probable
                 )
                 the
                 same
                 night
                 of
                 some
                 yeare
                 following
                 .
                 He
                 had
                 filled
                 the
                 measure
                 of
                 his
                 fathers
                 sinnes
                 ,
                 as
                 full
                 with
                 iniquity
                 ,
                 as
                 the
                 boules
                 wherein
                 he
                 caroused
                 were
                 with
                 wine
                 ;
                 and
                 that
                 being
                 full
                 ,
                 to
                 drinke
                 the
                 cup
                 of
                 Gods
                 wrath
                 was
                 to
                 him
                 at
                 that
                 time
                 ,
                 necessary
                 .
              
               
                 2
                 Now
                 according
                 to
                 the
                 Chaldeans
                 growth
                 in
                 former
                 iniquity
                 ,
                 the
                 prosperity
                 of
                 the
                 Medes
                 and
                 Persians
                 did
                 daily
                 increase
                 ,
                 and
                 their
                 successe
                 in
                 warre
                 ,
                 become
                 every
                 day
                 more
                 assured
                 ,
                 than
                 formerly
                 it
                 had
                 beene
                 ,
                 and
                 at
                 length
                 (
                 in
                 such
                 a
                 sense
                 as
                 hath
                 beene
                 observed
                 )
                 altogether
                 fatall
                 .
                 The
                 frugality
                 of
                 their
                 private
                 life
                 ,
                 and
                 publique
                 discipline
                 ,
                 specially
                 in
                 warre
                 ,
                 were
                 qualifications
                 without
                 
                 which
                 (
                 perhaps
                 )
                 the
                 Lord
                 would
                 not
                 so
                 highly
                 have
                 advanced
                 them
                 ,
                 or
                 used
                 them
                 as
                 his
                 instruments
                 in
                 this
                 service
                 .
                 But
                 even
                 these
                 ,
                 and
                 all
                 other
                 morall
                 vertues
                 ,
                 unto
                 which
                 the
                 Politician
                 ascribes
                 their
                 good
                 successe
                 ,
                 were
                 proper
                 effects
                 of
                 Gods
                 
                   consequent
                   will
                
                 ,
                 now
                 absolutely
                 set
                 to
                 plague
                 the
                 Chaldeans
                 ,
                 and
                 of
                 his
                 
                   antecedent
                   will
                
                 for
                 Israels
                 redemption
                 ;
                 sure
                 tokens
                 withall
                 ,
                 of
                 his
                 love
                 unto
                 these
                 Conquerors
                 .
              
               
                 The
                 Historicall
                 syncerity
                 of
                 Xenophons
                 intentions
                 ,
                 or
                 literall
                 truth
                 of
                 his
                 ingenuous
                 relations
                 ,
                 have
                 not
                 beene
                 so
                 much
                 disparaged
                 by
                 any
                 other
                 pretences
                 what
                 soever
                 ,
                 (
                 if
                 by
                 any
                 other
                 at
                 all
                 )
                 as
                 by
                 the
                 heroicall
                 sweet
                 exemplary
                 disposition
                 of
                 his
                 admired
                 Cyrus
                 ,
                 by
                 his
                 dexterity
                 in
                 consultations
                 ,
                 and
                 the
                 extraordinary
                 speedy
                 successe
                 of
                 what
                 hee
                 put
                 in
                 execution
                 .
                 Whatsoever
                 Xenophon
                 hath
                 said
                 concerning
                 his
                 successe
                 ,
                 it
                 doth
                 not
                 so
                 farre
                 exceed
                 the
                 unsuspected
                 stories
                 of
                 Alexanders
                 swift
                 growth
                 in
                 fame
                 and
                 greatnesse
                 ,
                 as
                 that
                 did
                 the
                 greatest
                 increase
                 or
                 excesse
                 ,
                 which
                 any
                 one
                 Generall
                 ,
                 (
                 though
                 much
                 longer
                 live'd
                 than
                 Alexander
                 was
                 )
                 or
                 which
                 any
                 one
                 age
                 did
                 ever
                 bring
                 into
                 the
                 Romane
                 State.
                 The
                 *
                 best
                 spirits
                 which
                 Rome
                 had
                 bred
                 ,
                 whilest
                 they
                 lookt
                 on
                 Alexanders
                 picture
                 ,
                 and
                 the
                 Map
                 of
                 his
                 conquest
                 ,
                 were
                 ashamed
                 of
                 their
                 owne
                 dulnesse
                 and
                 slow
                 progresse
                 of
                 their
                 victories
                 .
                 The
                 Parthian
                 though
                 not
                 so
                 masculine
                 and
                 valorous
                 as
                 in
                 Alexanders
                 
                 time
                 he
                 had
                 beene
                 ,
                 was
                 able
                 ,
                 in
                 Pompeys
                 .
                 judgement
                 ,
                 to
                 have
                 given
                 Caesar
                 the
                 check
                 ,
                 after
                 his
                 Pharsalian
                 victory
                 .
                 And
                 in
                 this
                 perswasion
                 Pompey
                 had
                 sought
                 〈◊〉
                 from
                 him
                 ,
                 had
                 not
                 Ca●●es
                 indignation
                 at
                 the
                 motion
                 deterred
                 him
                 :
              
               
                 Si
                 servère
                 potes
                 ,
                 miserum
                 quid
                 decipis
                 urbem
                 ?
              
               
                 3
                 The
                 ods
                 of
                 antiquity
                 betweene
                 
                   Cyrus
                   ,
                   Alexander
                   ,
                   Caesar
                
                 and
                 Pompey
                 ,
                 and
                 other
                 circumstances
                 of
                 severall
                 times
                 ,
                 being
                 rightly
                 allowed
                 (
                 according
                 to
                 the
                 rate
                 of
                 *
                 former
                 discussions
                 to
                 this
                 purpose
                 ,
                 )
                 will
                 make
                 the
                 credit
                 of
                 Xenophon
                 in
                 his
                 institution
                 of
                 Cyrus
                 ,
                 of
                 Arianus
                 ,
                 and
                 
                   Quintus
                   Curtius
                
                 ,
                 in
                 their
                 Histories
                 of
                 Alexander
                 ,
                 and
                 of
                 the
                 best
                 Romane
                 Writers
                 from
                 Livie
                 downewards
                 ,
                 to
                 any
                 unpartiall
                 Examiner
                 ,
                 much
                 what
                 eaven
                 .
                 Or
                 what
                 if
                 Cyrus
                 ,
                 as
                 he
                 is
                 set
                 forth
                 by
                 Xenophon
                 ,
                 did
                 in
                 his
                 
                   infancie
                   ,
                   youth
                
                 ,
                 or
                 maturity
                 ,
                 (
                 all
                 odds
                 and
                 allowances
                 of
                 antiquity
                 rightly
                 made
                 )
                 farre
                 excell
                 
                   Alexander
                   ,
                   Pompey
                   ,
                   Caesar
                
                 ,
                 or
                 any
                 other
                 whosoever
                 that
                 lived
                 after
                 him
                 ,
                 as
                 well
                 in
                 dexterity
                 of
                 wit
                 ,
                 as
                 in
                 exemplary
                 disposition
                 of
                 life
                 ,
                 military
                 or
                 civill
                 :
                 all
                 this
                 may
                 ,
                 without
                 any
                 just
                 suspition
                 of
                 Poeticall
                 fiction
                 ,
                 without
                 the
                 least
                 transgression
                 of
                 a
                 faithfull
                 Historians
                 bounds
                 ,
                 bee
                 referred
                 unto
                 a
                 more
                 intimate
                 ,
                 more
                 placid
                 ,
                 and
                 more
                 loving
                 touch
                 of
                 that
                 Spirit
                 ,
                 wherewith
                 ,
                 all
                 that
                 much
                 excelled
                 others
                 in
                 any
                 age
                 ,
                 have
                 beene
                 in
                 some
                 measure
                 or
                 other
                 inspired
                 ,
                 and
                 incited
                 to
                 those
                 exploits
                 which
                 have
                 beene
                 performed
                 by
                 them
                 .
                 I
                 cannot
                 blame
                 the
                 latter
                 Romane
                 Heathen
                 for
                 mistrusting
                 Xenophons
                 
                 relations
                 in
                 the
                 forementioned
                 booke
                 ;
                 but
                 surely
                 ,
                 that
                 Christian
                 which
                 will
                 not
                 acknowledge
                 some
                 extraordinary
                 *
                 fruits
                 of
                 Gods
                 peculiar
                 calling
                 ,
                 of
                 his
                 professed
                 fatherly
                 institution
                 ,
                 instruction
                 ,
                 and
                 protection
                 of
                 Cyrus
                 ,
                 shall
                 much
                 forget
                 himselfe
                 .
              
               
                 Thus
                 saith
                 the
                 Lord
                 to
                 his
                 anointed
                 ,
                 to
                 Cyrus
                 ,
                 whose
                 right
                 hand
                 I
                 have
                 holden
                 ,
                 to
                 subdue
                 Nations
                 before
                 him
                 :
                 and
                 I
                 will
                 loose
                 the
                 loynes
                 of
                 Kings
                 to
                 open
                 before
                 him
                 the
                 two
                 leaved
                 gates
                 ,
                 and
                 the
                 gates
                 shall
                 not
                 be
                 shut
                 .
                 I
                 will
                 goe
                 before
                 thee
                 ,
                 and
                 make
                 the
                 crooked
                 places
                 straight
                 ;
                 I
                 will
                 breake
                 in
                 pieces
                 the
                 gates
                 of
                 brasse
                 ,
                 and
                 cut
                 in
                 sunder
                 the
                 barres
                 of
                 iron
                 .
                 And
                 I
                 will
                 give
                 thee
                 the
                 treasures
                 of
                 darknesse
                 ,
                 and
                 hidden
                 riches
                 of
                 secret
                 places
                 ,
                 that
                 thou
                 maist
                 know
                 ,
                 that
                 I
                 the
                 Lord
                 which
                 call
                 thee
                 by
                 thy
                 name
                 ,
                 am
                 the
                 God
                 of
                 Israel
                 .
                 For
                 Iacob
                 my
                 servants
                 sake
                 ,
                 and
                 Israel
                 mine
                 elect
                 ;
                 I
                 have
                 even
                 called
                 thee
                 by
                 thy
                 name
                 :
                 I
                 have
                 surnamed
                 thee
                 ,
                 though
                 thou
                 hast
                 not
                 knowne
                 me
                 .
                 I
                 am
                 the
                 Lord
                 and
                 there
                 is
                 none
                 else
                 ,
                 there
                 is
                 no
                 God
                 besides
                 me
                 :
                 I
                 girded
                 thee
                 ,
                 though
                 thou
                 hast
                 not
                 knowne
                 me
                 .
                 That
                 they
                 may
                 know
                 from
                 the
                 rising
                 of
                 the
                 Sunne
                 ,
                 and
                 from
                 the
                 West
                 ,
                 that
                 there
                 is
                 none
                 besides
                 me
                 ;
                 I
                 am
                 the
                 Lord
                 ,
                 and
                 there
                 is
                 none
                 else
                 .
                 
                   Isai
                   .
                   45.
                   ver
                   .
                   1.
                   usque
                   ad
                   7.
                   
                
              
               
                 The
                 Spirit
                 of
                 God
                 (
                 so
                 farre
                 as
                 my
                 remembrance
                 or
                 observation
                 serves
                 mee
                 )
                 doth
                 not
                 elsewhere
                 vouchsafe
                 to
                 grace
                 any
                 Heathen
                 Prince
                 with
                 such
                 honourable
                 titles
                 ,
                 or
                 affable
                 speeches
                 as
                 these
                 here
                 mentioned
                 are
                 .
                 Of
                 Gods
                 owne
                 people
                 ,
                 but
                 few
                 were
                 called
                 by
                 their
                 names
                 ,
                 before
                 these
                 were
                 imposed
                 
                 by
                 men
                 .
                 This
                 is
                 the
                 prerogative
                 of
                 such
                 as
                 were
                 types
                 of
                 the
                 true
                 Emanuel
                 .
                 The
                 very
                 *
                 characters
                 ,
                 which
                 the
                 Heathen
                 have
                 made
                 of
                 Cyrus
                 his
                 amiable
                 cariage
                 towards
                 men
                 ,
                 his
                 devotion
                 ,
                 and
                 vigilant
                 care
                 to
                 testifie
                 his
                 thankfulnesse
                 towards
                 the
                 Gods
                 for
                 his
                 good
                 speed
                 ,
                 are
                 evident
                 tokens
                 of
                 this
                 his
                 speciall
                 calling
                 to
                 the
                 present
                 service
                 ,
                 and
                 of
                 his
                 seeking
                 to
                 expresse
                 himselfe
                 in
                 outward
                 *
                 performances
                 :
                 albeit
                 young
                 Samuel-like
                 ,
                 he
                 could
                 not
                 distinguish
                 the
                 callers
                 voice
                 ,
                 wanting
                 an
                 Ely
                 to
                 instruct
                 him
                 ;
                 yet
                 can
                 no
                 Atheist
                 bee
                 so
                 impudent
                 as
                 to
                 surmis●
                 that
                 
                   Esay
                   ,
                   leremy
                
                 ,
                 and
                 Xenophon
                 ,
                 should
                 conspire
                 like
                 partners
                 to
                 make
                 a
                 faire
                 game
                 by
                 seeing
                 one
                 anothers
                 hands
                 .
                 For
                 what
                 common
                 stake
                 could
                 they
                 hope
                 to
                 gaine
                 by
                 this
                 practice
                 ?
                 but
                 to
                 omit
                 generalities
                 for
                 justifying
                 Xenophon
                 and
                 Herodotus
                 in
                 relating
                 such
                 rare
                 documents
                 of
                 Cyrus
                 his
                 infancy
                 (
                 albeit
                 these
                 being
                 compared
                 with
                 the
                 former
                 prophecie
                 and
                 sacred
                 relations
                 concerning
                 Salomon
                 ,
                 or
                 others
                 whom
                 God
                 hath
                 called
                 by
                 name
                 ,
                 are
                 in
                 themselves
                 capable
                 enough
                 of
                 credit
                 :
                 )
                 we
                 will
                 descend
                 to
                 such
                 particulars
                 
                 in
                 Heathen
                 Writers
                 ,
                 as
                 are
                 consonant
                 to
                 the
                 sacred
                 passages
                 ,
                 concerning
                 the
                 Babylonian
                 warre
                 ,
                 and
                 may
                 serve
                 to
                 set
                 forth
                 the
                 wisedome
                 and
                 providence
                 of
                 God
                 in
                 effecting
                 his
                 good
                 purpose
                 towards
                 the
                 captive
                 seed
                 of
                 Abraham
                 .
                 for
                 (
                 according
                 to
                 the
                 intent
                 and
                 purport
                 of
                 the
                 former
                 Prophecy
                 )
                 the
                 Reader
                 is
                 alwayes
                 to
                 beare
                 in
                 minde
                 ,
                 that
                 the
                 true
                 and
                 finall
                 cause
                 of
                 Gods
                 extraordinarie
                 blessings
                 upon
                 Cyrus
                 ,
                 and
                 of
                 his
                 conquest
                 of
                 the
                 Babylonians
                 ,
                 was
                 the
                 appointed
                 deliverance
                 of
                 his
                 chosen
                 people
                 ,
                 and
                 the
                 manifestation
                 of
                 his
                 power
                 and
                 wisdome
                 to
                 the
                 ends
                 of
                 the
                 world
                 .
              
               
                 4
                 A
                 man
                 of
                 moderne
                 experience
                 in
                 treatise
                 of
                 Leagues
                 ,
                 and
                 but
                 of
                 speculative
                 acquaintance
                 with
                 the
                 difficulties
                 which
                 interpose
                 to
                 hinder
                 the
                 association
                 of
                 lesser
                 Segniories
                 against
                 mighty
                 neighbour
                 Monarcks
                 ,
                 would
                 happely
                 deeme
                 that
                 Xenophon
                 had
                 framed
                 his
                 relations
                 of
                 Cyrus
                 his
                 successe
                 ,
                 in
                 linking
                 bordering
                 Nations
                 to
                 the
                 Medes
                 and
                 Persians
                 ,
                 by
                 the
                 modell
                 of
                 some
                 Academicall
                 canvas
                 ,
                 or
                 suit
                 for
                 some
                 annuall
                 office
                 amongst
                 fellow
                 Citizens
                 .
                 The
                 Armenians
                 ,
                 the
                 Hyrcanians
                 ,
                 the
                 Cedrosians
                 ,
                 with
                 many
                 other
                 naturall
                 subjects
                 to
                 the
                 Babylonian
                 ,
                 all
                 unacquainted
                 with
                 the
                 project
                 at
                 the
                 beginning
                 ,
                 come
                 over
                 unto
                 Cyrus
                 with
                 as
                 great
                 facility
                 and
                 speed
                 ,
                 as
                 if
                 there
                 had
                 beene
                 no
                 greater
                 danger
                 in
                 undertaking
                 this
                 doubtfull
                 and
                 (
                 in
                 common
                 experience
                 )
                 most
                 desperate
                 war
                 ,
                 than
                 in
                 giving
                 a
                 free
                 voice
                 to
                 one
                 competitor
                 before
                 another
                 in
                 a
                 free
                 and
                 popular
                 State.
                 
              
               
                 But
                 Xenophon
                 
                   was
                   not
                   so
                   meane
                   a
                   contemplative
                   Scholar
                   ,
                   as
                   to
                   commit
                   so
                   foule
                   a
                   solaecisme
                   as
                   
                   this
                   had
                   beene
                   ;
                   albeit
                   his
                   pupose
                   had
                   beene
                   to
                   poetize
                   in
                   these
                   narrations
                   .
                   Poeticall
                   fictions
                   must
                   beare
                   a
                   true
                   resemblance
                   of
                   probability
                   .
                   Truths
                   themselves
                   must
                   bee
                   set
                   forth
                   in
                   their
                   native
                   colours
                   ,
                   although
                   they
                   appeare
                   to
                   ordinary
                   experience
                   ,
                   most
                   incredible
                   .
                   Such
                   was
                   the
                   successe
                   of
                
                 Cyrus
                 
                   in
                   the
                   former
                   businesse
                   ;
                   if
                   it
                   were
                   to
                   bee
                   deriued
                   onely
                   from
                   his
                   owne
                   witt
                   or
                   contriuance
                   .
                   But
                
                 Xenophon
                 
                   might
                   have
                   good
                   historicall
                   reasons
                   not
                   to
                   suspect
                   the
                   Persian
                   annalls
                   or
                   Persians
                   reports
                   of
                
                 Cyrus
                 ,
                 
                   as
                   we
                   haue
                   sacred
                   authoritie
                   to
                   beleeue
                   the
                   matters
                   reported
                   by
                   them
                   .
                   He
                   that
                   called
                
                 Cyrus
                 
                   by
                   his
                
                 name
                 
                   before
                   hee
                   was
                   borne
                   ,
                   and
                   had
                   now
                   set
                   him
                   vp
                   as
                   Competitor
                   with
                   the
                   Babylonian
                   ,
                   for
                   the
                   Asiaticke
                   Monarchie
                   ,
                   had
                   layd
                   the
                   plot
                   ,
                   and
                   made
                   the
                
                 canvas
                 
                   for
                   him
                   before
                   hee
                   set
                   forth
                   :
                   and
                   (
                   which
                   is
                   principally
                   to
                   bee
                   obserued
                   )
                   had
                   giuen
                   publick
                   warning
                   to
                   those
                   Nations
                   ,
                   which
                
                 Xenophon
                 
                   mentions
                   (
                   more
                   then
                   threescore
                   yeares
                   before
                   )
                   to
                   bee
                   ready
                   with
                   others
                   in
                   armes
                   against
                   Babell
                   :
                
                 *
                 Set
                 up
                 a
                 standard
                 
                   (
                   saith
                   Ieremie
                
                 )
                 in
                 the
                 land
                 ,
                 blow
                 the
                 Trumpet
                 among
                 the
                 nations
                 :
                 prepare
                 the
                 nations
                 against
                 her
                 :
                 call
                 together
                 against
                 her
                 the
                 kingdomes
                 of
                 *
                 Ararat
                 ,
                 Minni
                 ,
                 and
                 Ashchenash
                 :
                 appoint
                 a
                 Captaine
                 against
                 her
                 :
                 cause
                 her
                 horses
                 to
                 come
                 up
                 as
                 the
                 rough
                 Caterpillers
                 .
                 Prepare
                 against
                 her
                 the
                 nations
                 with
                 the
                 Kings
                 of
                 the
                 Medes
                 ,
                 
                 the
                 Captaines
                 thereof
                 ,
                 and
                 all
                 the
                 Rulers
                 thereof
                 ,
                 and
                 all
                 the
                 land
                 of
                 his
                 Dominion
                 .
                 And
                 the
                 land
                 shall
                 tremble
                 and
                 sorrow
                 :
                 for
                 every
                 purpose
                 of
                 the
                 Lord
                 shall
                 be
                 performed
                 against
                 Babylon
                 ,
                 to
                 make
                 the
                 Land
                 of
                 Babylon
                 a
                 desolation
                 without
                 an
                 Inhabitant
                 .
                 
                   It
                   is
                   intimated
                   by
                   another
                
                 *
                 
                   Prophet
                   ,
                   that
                   the
                   Lord
                   would
                   have
                   these
                   prophesies
                   concerning
                   Babylon
                   so
                   remarkeably
                   fulfilled
                   ,
                   that
                   all
                   the
                   world
                   might
                   take
                   notice
                   of
                   them
                   :
                
                 The
                 Lord
                 answered
                 mee
                 and
                 said
                 ;
                 Write
                 the
                 vision
                 ,
                 and
                 make
                 it
                 plaine
                 upon
                 tables
                 ,
                 that
                 he
                 may
                 runne
                 that
                 readeth
                 it
                 .
                 For
                 the
                 vision
                 is
                 yet
                 for
                 an
                 appointed
                 time
                 ,
                 but
                 at
                 the
                 end
                 it
                 shall
                 speake
                 ,
                 and
                 not
                 lye
                 :
                 though
                 it
                 tarry
                 ,
                 waite
                 for
                 it
                 ,
                 because
                 it
                 will
                 surely
                 come
                 ,
                 it
                 will
                 not
                 tarry
                 .
                 Behold
                 his
                 soule
                 which
                 is
                 lifted
                 up
                 ,
                 is
                 not
                 upright
                 in
                 him
                 ;
                 but
                 the
                 just
                 shall
                 live
                 by
                 his
                 faith
                 .
                 Yea
                 also
                 ,
                 because
                 he
                 transgresseth
                 by
                 wine
                 ,
                 hee
                 is
                 a
                 proud
                 man
                 ,
                 neither
                 keepeth
                 at
                 home
                 ,
                 who
                 inlargeth
                 his
                 desire
                 as
                 Hell
                 ,
                 and
                 is
                 as
                 death
                 and
                 cannot
                 be
                 satisfied
                 ,
                 but
                 gathereth
                 unto
                 him
                 all
                 nations
                 ,
                 and
                 unto
                 him
                 all
                 people
                 .
                 Shall
                 not
                 these
                 take
                 up
                 a
                 parable
                 against
                 him
                 ,
                 and
                 a
                 tanting
                 proverbe
                 against
                 him
                 and
                 say
                 ;
                 woe
                 to
                 him
                 that
                 increaseth
                 that
                 which
                 is
                 not
                 his
                 :
                 how
                 long
                 ?
                 and
                 to
                 him
                 that
                 ladeth
                 himselfe
                 with
                 thick
                 clay
                 ?
                 Shall
                 they
                 not
                 rise
                 up
                 suddenly
                 that
                 shall
                 bite
                 thee
                 ?
                 and
                 awake
                 ,
                 that
                 shall
                 vex
                 thee
                 ?
                 and
                 thou
                 shalt
                 be
                 for
                 booties
                 unto
                 thē
                 ?
                 Because
                 thou
                 hast
                 spoyled
                 many
                 nations
                 ,
                 all
                 the
                 remnāt
                 of
                 the
                 people
                 shall
                 spoyle
                 thee
                 :
                 because
                 of
                 mens
                 blood
                 and
                 for
                 the
                 violence
                 of
                 the
                 land
                 ,
                 of
                 the
                 Citie
                 ,
                 and
                 of
                 all
                 that
                 dwell
                 therein
                 .
              
               
                 Cyrus
                 in
                 the
                 beginning
                 of
                 this
                 expedition
                 was
                 but
                 Cyaxarez
                 his
                 agent
                 ,
                 to
                 regaine
                 the
                 revolted
                 
                 Armeneans
                 .
                 The
                 warre
                 was
                 managed
                 in
                 the
                 King
                 of
                 Media
                 his
                 name
                 ,
                 albeit
                 God
                 (
                 according
                 to
                 Esaias
                 Prophesie
                 )
                 did
                 prosper
                 Cyrus
                 under
                 him
                 ,
                 as
                 hee
                 did
                 David
                 under
                 Saul
                 .
                 The
                 same
                 did
                 goe
                 of
                 Cyrus
                 amongst
                 the
                 Medes
                 and
                 Persians
                 ,
                 as
                 it
                 had
                 of
                 Dauid
                 through
                 the
                 host
                 of
                 Israell
                 ,
                 Cyaxarez
                 hath
                 slaine
                 his
                 thousand
                 ,
                 and
                 Cyrus
                 his
                 tenne
                 thousand
                 .
                 The
                 Monarchy
                 was
                 to
                 be
                 setled
                 on
                 the
                 Persian
                 ;
                 Cyaxarez
                 was
                 feoffee
                 in
                 trust
                 for
                 Cyrus
                 ,
                 as
                 Saul
                 was
                 ,
                 by
                 Gods
                 appointment
                 ,
                 for
                 Dauid
                 .
              
               
                 5
                 Their
                 *
                 taking
                 of
                 armes
                 was
                 just
                 ,
                 and
                 in
                 their
                 owne
                 defense
                 .
                 Their
                 first
                 resolutions
                 did
                 reach
                 no
                 further
                 ,
                 then
                 to
                 the
                 safeguard
                 of
                 their
                 borders
                 ,
                 much
                 trespassed
                 upon
                 by
                 the
                 Caldeans
                 ,
                 untill
                 unexpected
                 successe
                 &
                 hopefull
                 opportunities
                 of
                 better
                 ,
                 daily
                 presenting
                 themselves
                 without
                 seeking
                 ,
                 did
                 invite
                 them
                 to
                 come
                 neerer
                 .
                 After
                 they
                 had
                 gotten
                 secret
                 intelligence
                 of
                 the
                 enemies
                 estate
                 ,
                 many
                 new
                 associates
                 ,
                 and
                 qui●
                 possession
                 of
                 so
                 much
                 of
                 his
                 dominions
                 ,
                 as
                 would
                 suffice
                 to
                 maintaine
                 their
                 doubled
                 armie
                 ;
                 they
                 had
                 no
                 hope
                 to
                 conquer
                 ,
                 no
                 purpose
                 to
                 besiege
                 the
                 Metropolies
                 of
                 the
                 kingdome
                 .
                 That
                 ,
                 which
                 after
                 a
                 doubtfull
                 consultation
                 ,
                 did
                 chiefly
                 sway
                 them
                 in
                 the
                 height
                 of
                 all
                 their
                 strength
                 to
                 continue
                 their
                 war
                 ,
                 was
                 the
                 complaint
                 of
                 their
                 trusty
                 *
                 confederates
                 ,
                 justly
                 fearing
                 
                 lest
                 they
                 should
                 become
                 a
                 prey
                 to
                 the
                 insolent
                 Tyrant
                 ,
                 (
                 much
                 exasperated
                 by
                 their
                 revolt
                 )
                 as
                 ready
                 ,
                 as
                 able
                 to
                 take
                 revenge
                 upon
                 them
                 ,
                 if
                 once
                 their
                 armie
                 should
                 be
                 dissolued
                 .
                 The
                 overthrow
                 of
                 Craesus
                 ,
                 following
                 upon
                 their
                 resolution
                 to
                 continue
                 the
                 warre
                 ,
                 brought
                 great
                 accesse
                 of
                 new
                 associates
                 and
                 fresh
                 supplies
                 unto
                 their
                 armie
                 .
                 Had
                 Cyrus
                 or
                 his
                 confederates
                 understood
                 the
                 tenour
                 of
                 the
                 Commission
                 which
                 the
                 Lord
                 of
                 hoasts
                 had
                 sealed
                 them
                 before
                 they
                 undertooke
                 this
                 warre
                 ;
                 they
                 had
                 no
                 question
                 giuen
                 the
                 onset
                 upon
                 Babylon
                 before
                 the
                 overthrow
                 of
                 Craesus
                 ,
                 at
                 that
                 time
                 when
                 they
                 marched
                 by
                 it
                 .
                 Their
                 written
                 warrant
                 ,
                 if
                 they
                 could
                 have
                 read
                 it
                 ,
                 was
                 very
                 expresse
                 ,
                 and
                 their
                 invitation
                 to
                 attempt
                 ,
                 full
                 of
                 hope
                 :
                 
                   Remove
                   out
                   of
                   the
                   midst
                   of
                   Babylon
                   ,
                   and
                   goe
                   forth
                   out
                   of
                   the
                   Land
                   of
                   the
                   Caldeans
                   ,
                   and
                   be
                   as
                   the
                   hee
                   goates
                   before
                   the
                   flocks
                   .
                   For
                   loe
                   ,
                   I
                   will
                   raise
                   and
                   cause
                   to
                   come
                   up
                   against
                   Babylon
                   ,
                   an
                   assembly
                   of
                   great
                   nations
                   from
                   the
                   North
                   countrey
                   ,
                   and
                   they
                   shall
                   set
                   themselves
                   in
                   array
                   against
                   her
                   ,
                   from
                   thence
                   she
                   shall
                   be
                   taken
                   :
                   their
                   arrowes
                   shall
                   be
                   as
                   of
                   a
                   mightie
                   expert
                   man
                   :
                   none
                   shall
                   returne
                   in
                   vaine
                   .
                   And
                   Caldea
                   shall
                   be
                   aspoile
                   :
                   all
                   that
                   spoile
                   her
                   shall
                   bee
                   satisfied
                   saith
                   the
                   Lord.
                
                 Ier.
                 50.
                 vers
                 .
                 8
                 ,
                 9
                 ,
                 10.
                 
                 But
                 such
                 is
                 the
                 infinite
                 wisedome
                 of
                 the
                 Lord
                 ,
                 that
                 ignorance
                 or
                 concealement
                 of
                 his
                 purpose
                 from
                 men
                 whom
                 hee
                 imploies
                 in
                 his
                 service
                 ,
                 is
                 oft-times
                 the
                 best
                 meane
                 to
                 have
                 it
                 spedily
                 executed
                 by
                 them
                 .
                 In
                 this
                 assembly
                 of
                 great
                 Nations
                 from
                 the
                 North
                 ,
                 foretold
                 by
                 *
                 Esaiah
                 ;
                 besides
                 the
                 Armenians
                 and
                 Hyrcanians
                 ,
                 the
                 Lydians
                 and
                 the
                 Cappadocians
                 ,
                 with
                 others
                 mentioned
                 
                 by
                 Xenophon
                 ,
                 were
                 included
                 ,
                 without
                 whose
                 presence
                 and
                 assistance
                 the
                 enterprise
                 had
                 beene
                 in
                 vaine
                 .
                 The
                 opportunitie
                 which
                 Cyrus
                 after
                 his
                 conquest
                 of
                 Craesus
                 tooke
                 ,
                 was
                 the
                 definite
                 time
                 ,
                 appointed
                 by
                 God
                 ,
                 but
                 concealed
                 from
                 men
                 ,
                 perhaps
                 from
                 the
                 Prophet
                 himselfe
                 ,
                 which
                 pe●ned
                 the
                 Commission
                 .
                 The
                 entire
                 presence
                 of
                 these
                 nations
                 now
                 assembled
                 ,
                 and
                 skilfully
                 set
                 in
                 array
                 ,
                 before
                 the
                 Citie
                 (
                 as
                 God
                 had
                 commanded
                 ,
                 for
                 representing
                 their
                 terrour
                 and
                 strength
                 )
                 was
                 yet
                 nothing
                 so
                 terrible
                 to
                 the
                 besieged
                 spectators
                 as
                 the
                 fame
                 of
                 their
                 absence
                 had
                 beene
                 ,
                 when
                 they
                 were
                 ●ewer
                 .
                 The
                 *
                 magnificence
                 of
                 Babylons
                 wals
                 ,
                 did
                 seeme
                 to
                 outface
                 them
                 in
                 the
                 height
                 of
                 their
                 bravery
                 ,
                 &
                 made
                 them
                 contemptible
                 in
                 her
                 proud
                 childrens
                 eyes
                 .
                 Cyrus
                 himselfe
                 despaired
                 of
                 doing
                 any
                 good
                 by
                 violent
                 assault
                 ;
                 his
                 chiefe
                 hopes
                 ,
                 were
                 ,
                 not
                 in
                 the
                 multitude
                 of
                 his
                 souldiers
                 ,
                 but
                 in
                 the
                 multitude
                 of
                 his
                 enemies
                 ,
                 more
                 easie
                 to
                 bee
                 vanquished
                 by
                 famine
                 ,
                 then
                 if
                 they
                 had
                 beene
                 fewer
                 .
                 But
                 this
                 his
                 project
                 seemed
                 to
                 them
                 ridiculous
                 ,
                 being
                 stored
                 with
                 provision
                 for
                 twenty
                 yeares
                 ;
                 within
                 which
                 space
                 ,
                 some
                 of
                 those
                 companies
                 which
                 hee
                 had
                 set
                 by
                 course
                 to
                 keepe
                 quarter
                 before
                 the
                 City
                 ,
                 would
                 forsake
                 him
                 ,
                 others
                 they
                 hoped
                 would
                 
                 become
                 their
                 friends
                 ,
                 as
                 they
                 anciently
                 had
                 beene
                 :
                 and
                 in
                 this
                 confidence
                 ,
                 they
                 rest
                 secure
                 ,
                 as
                 if
                 they
                 had
                 thought
                 to
                 have
                 out-laughed
                 their
                 sudden
                 destruction
                 .
              
               
                 6
                 The
                 doome
                 which
                 our
                 Saviour
                 gave
                 upon
                 the
                 Foole
                 in
                 the
                 Gospell
                 ,
                 doth
                 so
                 well
                 befit
                 the
                 King
                 of
                 Babylon
                 ,
                 his
                 wisest
                 Counsellors
                 and
                 Followers
                 ,
                 as
                 if
                 it
                 had
                 beene
                 framed
                 of
                 purpose
                 for
                 them
                 .
                 Each
                 of
                 them
                 had
                 said
                 unto
                 his
                 soule
                 ,
                 
                   Soule
                   thou
                   hast
                   store
                   of
                   provision
                   layd
                   up
                   for
                   many
                   yeares
                   ,
                   take
                   thine
                   ease
                   ,
                   eate
                   ,
                   drinke
                   ,
                   and
                   be
                   merry
                   :
                
                 but
                 the
                 Lord
                 had
                 said
                 unto
                 them
                 all
                 ,
                 by
                 his
                 Prophet
                 
                   Daniel
                   ,
                   Yee
                   Fooles
                
                 ,
                 in
                 this
                 night
                 of
                 your
                 merriment
                 and
                 solemnity
                 of
                 your
                 God
                 ,
                 shall
                 your
                 soules
                 bee
                 taken
                 from
                 you
                 ,
                 and
                 whose
                 then
                 shall
                 those
                 things
                 be
                 ,
                 that
                 you
                 have
                 provided
                 ?
                 The
                 hand
                 which
                 wrote
                 that
                 dreadfull
                 sentence
                 upon
                 the
                 wall
                 ,
                 
                   Mene
                   ,
                   Mene
                   ,
                   Tekel
                   ,
                   Vpharsin
                
                 ;
                 was
                 not
                 more
                 visible
                 to
                 Belshazzar
                 himselfe
                 ,
                 then
                 the
                 finger
                 of
                 God
                 in
                 all
                 this
                 businesse
                 ,
                 is
                 ,
                 or
                 may
                 be
                 to
                 such
                 ,
                 as
                 will
                 conferre
                 Xenophons
                 Historicall
                 Narrations
                 ,
                 with
                 Propheticall
                 Predictions
                 .
              
               
                 7
                 First
                 *
                 Cyrus
                 casts
                 his
                 trenches
                 neere
                 the
                 River
                 ,
                 whether
                 w
                 th
                 purpose
                 to
                 interrupt
                 or
                 divide
                 its
                 course
                 ,
                 or
                 only
                 for
                 more
                 commodious
                 defence
                 of
                 his
                 army
                 ,
                 or
                 annoyance
                 of
                 his
                 enemy
                 ,
                 Xenophon
                 expresseth
                 
                 a
                 not
                 ;
                 Herodotus
                 is
                 of
                 opinion
                 ,
                 that
                 this
                 opportunity
                 was
                 rather
                 taken
                 when
                 it
                 offered
                 it selfe
                 ,
                 then
                 sought
                 by
                 Cyrus
                 ,
                 when
                 he
                 first
                 began
                 to
                 cast
                 his
                 trenches
                 .
                 However
                 ,
                 the
                 trenches
                 being
                 made
                 ,
                 were
                 ready
                 ,
                 when
                 opportunity
                 served
                 ,
                 to
                 rob
                 the
                 City
                 of
                 the
                 deepe
                 streame
                 ,
                 whose
                 naturall
                 course
                 was
                 through
                 the
                 midst
                 of
                 it
                 ;
                 and
                 the
                 streame
                 diverted
                 from
                 its
                 wonted
                 chanell
                 ,
                 left
                 an
                 easie
                 entrance
                 for
                 Cyrus
                 and
                 his
                 army
                 ,
                 under
                 the
                 wals
                 and
                 ●loodgate
                 through
                 which
                 it
                 passed
                 .
                 His
                 stratagem
                 to
                 make
                 this
                 entrance
                 into
                 the
                 City
                 now
                 drowned
                 with
                 wine
                 ,
                 opens
                 to
                 us
                 the
                 literall
                 meaning
                 of
                 divers
                 aenigmaticall
                 prophecies
                 :
                 
                   A
                   drought
                   is
                   upon
                   her
                   waters
                   ,
                   and
                   they
                   shall
                   be
                   dryed
                   up
                   :
                   for
                   it
                   is
                   the
                   Land
                   of
                   graven
                   Images
                   ,
                   and
                   they
                   are
                   madde
                   upon
                   their
                   Idols
                   .
                   Ier.
                   50.
                   v.
                   38.
                   
                
                 Whatsoever
                 Cyrus
                 might
                 intend
                 ,
                 it
                 was
                 Ierusalems
                 and
                 Syons
                 curse
                 upon
                 Babylon
                 ,
                 which
                 gave
                 successe
                 unto
                 his
                 stratagem
                 .
                 
                   The
                   violence
                   done
                   to
                   me
                   ,
                   and
                   to
                   my
                   flesh
                   ,
                   be
                   upon
                   Babylon
                   ,
                   shall
                   the
                   inhabitants
                   of
                   Zion
                   say
                   ;
                   and
                   my
                   blood
                   upon
                   the
                   inhabitants
                   of
                   Chaldea
                   ,
                   shall
                   Ierusalem
                   say
                   .
                   Therefore
                   thus
                   saith
                   the
                   Lord
                   ,
                   Behold
                   I
                   will
                   plead
                   thy
                   
                   cause
                   ,
                   and
                   take
                   vengeance
                   for
                   thee
                   ,
                   and
                   I
                   will
                   dry
                   up
                   her
                   sea
                   ,
                   and
                   make
                   her
                   springs
                   dry
                   .
                   Ier.
                   51.
                   ver
                   .
                   35
                   ,
                   36.
                   
                
                 All
                 these
                 plagues
                 here
                 threatned
                 ,
                 are
                 exactly
                 fitted
                 to
                 the
                 patternes
                 of
                 cruelty
                 which
                 Nebuchadnezzar
                 had
                 exhibited
                 in
                 the
                 destruction
                 of
                 the
                 holy
                 City
                 ,
                 and
                 the
                 derision
                 of
                 her
                 and
                 other
                 captivated
                 Princes
                 .
                 Ierusalem
                 in
                 the
                 present
                 sense
                 and
                 fresh
                 memory
                 of
                 her
                 griefe
                 had
                 thus
                 complained
                 :
                 
                   Nebuchadnezzar
                   the
                   King
                   of
                   Babylon
                   hath
                   devoured
                   me
                   ,
                   he
                   hath
                   crushed
                   me
                   ,
                   he
                   hath
                   made
                   mee
                   an
                   empty
                   vessell
                   :
                
                 (
                 therefore
                 must
                 Babylon
                 bee
                 drawne
                 dry
                 of
                 water
                 )
                 
                   he
                   hath
                   swallowed
                   mee
                   up
                   like
                   a
                   Dragon
                   ;
                   hee
                   hath
                   filled
                   his
                   belly
                   with
                   my
                   delicates
                   ,
                   he
                   hath
                   cast
                   me
                   cut
                   .
                
                 Ier.
                 51.
                 vers
                 .
                 34.
                 
                 Therefore
                 must
                 
                   Babylon
                   become
                   as
                   heapes
                   ,
                   a
                   dwelling
                   place
                   for
                   Dragons
                   ,
                   an
                   astonishment
                   ,
                   and
                   an
                   hissing
                   without
                   an
                   Inhabitant
                   .
                
                 vers
                 .
                 37.
                 
                 It
                 is
                 significantly
                 foretold
                 by
                 Habakkuk
                 that
                 
                   Nebuchadnezzar
                   had
                   consulted
                   shame
                   to
                   his
                   house
                   .
                
                 Habak
                 .
                 2.
                 
                 And
                 it
                 is
                 the
                 opinion
                 of
                 good
                 interpreters
                 ,
                 that
                 the
                 woe
                 following
                 should
                 be
                 particulatly
                 directed
                 unto
                 him
                 and
                 to
                 his
                 family
                 :
                 
                   Woe
                   unto
                   him
                   that
                   giveth
                   his
                   neighbour
                   drinke
                   ;
                   that
                   puttest
                   thy
                   bottle
                   to
                   him
                   ,
                   and
                   makest
                   him
                   drunke
                   also
                   ;
                   that
                   thou
                   maist
                   looke
                   on
                   their
                   nakednesse
                   .
                   Thou
                   art
                   filled
                   with
                   shame
                   for
                   glorie
                   ;
                   drinke
                   thou
                   also
                   ,
                   and
                   let
                   thy
                   foreskinne
                   bee
                   uncovered
                   :
                   the
                   cup
                   of
                   the
                   Lords
                   right
                   hand
                   shall
                   be
                   turned
                   unto
                   thee
                   ,
                   and
                   shamefull
                   spewing
                   shall
                   be
                   on
                   thy
                   glorie
                   .
                
                 Habak
                 .
                 2.
                 vers
                 .
                 15
                 ,
                 16.
                 
                 Divers
                 Authors
                 of
                 good
                 note
                 have
                 left
                 written
                 ,
                 whether
                 upon
                 any
                 better
                 authoritie
                 then
                 tradition
                 of
                 the
                 Hebrews
                 ,
                 I
                 know
                 not
                 (
                 though
                 that
                 I
                 know
                 in
                 many
                 cases
                 worthy
                 of
                 respect
                 and
                 credence
                 )
                 that
                 
                 Nebuchadnezzar
                 did
                 use
                 to
                 make
                 himselfe
                 sport
                 ,
                 by
                 making
                 his
                 captive
                 Princes
                 drunke
                 .
                 This
                 and
                 the
                 like
                 insolencies
                 the
                 Lord
                 avengeth
                 upon
                 his
                 sonne
                 and
                 people
                 :
                 
                   In
                   their
                   heate
                   I
                   will
                   make
                   their
                   feasts
                   ,
                   and
                   I
                   will
                   make
                   them
                   drunken
                   ,
                   that
                   they
                   may
                   rejoyce
                   ,
                   and
                   sleepe
                   a
                   perpetuall
                   sleepe
                   ,
                   and
                   not
                   awake
                   ,
                   saith
                   the
                   Lord.
                
                 Ier.
                 51.
                 vers
                 .
                 39.
                 and
                 when
                 the
                 time
                 appointed
                 was
                 come
                 (
                 whether
                 that
                 were
                 the
                 first
                 or
                 second
                 yeare
                 after
                 the
                 hand
                 writing
                 upon
                 the
                 wall
                 )
                 the
                 Lord
                 gave
                 Cyrus
                 notice
                 of
                 the
                 Babylonians
                 intended
                 aniversary
                 revellings
                 ,
                 whom
                 hee
                 had
                 now
                 more
                 infatuated
                 ,
                 then
                 they
                 at
                 other
                 times
                 used
                 to
                 infatuate
                 themselves
                 .
                 Cyrus
                 his
                 stratagem
                 to
                 drie
                 up
                 the
                 water
                 ,
                 either
                 first
                 conceived
                 or
                 put
                 in
                 execution
                 upon
                 this
                 notice
                 of
                 their
                 drunken
                 festivall
                 ,
                 and
                 whatsoever
                 purposes
                 of
                 his
                 that
                 tooke
                 effects
                 ,
                 are
                 all
                 directed
                 to
                 the
                 accomplishing
                 of
                 Gods
                 revealed
                 purpose
                 or
                 consequent
                 will
                 upon
                 Babylon
                 ,
                 as
                 it
                 were
                 so
                 many
                 arrowes
                 to
                 their
                 marke
                 .
                 The
                 Lord
                 of
                 hoasts
                 was
                 the
                 Archer
                 ,
                 and
                 Cyrus
                 his
                 bow
                 ,
                 whose
                 intentions
                 against
                 Babylon
                 must
                 therefore
                 prosper
                 ,
                 because
                 ,
                 
                   The
                   Lord
                   of
                   hoasts
                   hath
                   sworne
                   by
                   himselfe
                   ,
                   saying
                   ,
                   Surely
                   I
                   will
                   fill
                   thee
                   with
                   men
                   ,
                   as
                   with
                   caterpillers
                   ;
                   and
                   they
                   shall
                   lift
                   up
                   a
                   shout
                   against
                   ●hee
                   .
                
                 Ier.
                 51.
                 vers
                 .
                 14.
                 
                 There
                 is
                 not
                 one
                 clause
                 of
                 Cyrus
                 his
                 advise
                 or
                 exhortation
                 to
                 his
                 followers
                 ,
                 after
                 they
                 had
                 found
                 the
                 river
                 to
                 bee
                 passable
                 ,
                 or
                 of
                 his
                 proclamation
                 after
                 their
                 entrance
                 through
                 the
                 water-gate
                 which
                 Xenophon
                 relates
                 ,
                 but
                 is
                 parallell
                 to
                 some
                 part
                 or
                 other
                 of
                 Ieremies
                 Prophesies
                 .
                 Wee
                 may
                 boldly
                 say
                 all
                 that
                 Cyrus
                 commanded
                 ,
                 was
                 
                 faithfully
                 executed
                 ,
                 that
                 the
                 scripture
                 might
                 bee
                 fulfilled
                 .
              
               
                 8
                 That
                 *
                 
                   which
                   in
                   reason
                   might
                   most
                   daunt
                   or
                   deterre
                   his
                   souldiers
                   from
                   raunging
                   the
                   streets
                   of
                   Babylon
                   ,
                   was
                   opportunitie
                   of
                   annoyance
                   from
                   the
                   tops
                   of
                   their
                   flat-roofed
                   houses
                   .
                   But
                   this
                   inconvenience
                
                 Cyrus
                 
                   by
                   his
                   good
                   foresight
                   turnes
                   to
                   his
                   advantage
                   .
                
                 If
                 any
                 
                   (
                   sath
                   hee
                
                 )
                 clime
                 up
                 to
                 the
                 tops
                 of
                 their
                 houses
                 
                   (
                   as
                   it
                   is
                   likely
                   many
                   of
                   them
                   would
                   )
                
                 we
                 have
                 God
                 Vulcan
                 our
                 confederate
                 :
                 for
                 their
                 porches
                 are
                 very
                 apt
                 to
                 take
                 fire
                 ,
                 their
                 gates
                 being
                 made
                 of
                 palmetrees
                 ,
                 &
                 asphaltites
                 inunctae
                 ,
                 which
                 will
                 serve
                 as
                 oyle
                 to
                 cause
                 them
                 to
                 take
                 fire
                 ,
                 and
                 wee
                 have
                 store
                 enough
                 of
                 torches
                 pitch
                 and
                 straw
                 to
                 inlarge
                 the
                 flame
                 after
                 the
                 fire
                 be
                 once
                 kindled
                 .
                 By
                 this
                 meanes
                 either
                 we
                 may
                 enforce
                 them
                 to
                 forsake
                 their
                 houses
                 or
                 burne
                 both
                 together
                 .
                 
                   The
                   execution
                   of
                   this
                   stratagem
                   would
                   quickly
                   amate
                   men
                   already
                   affrighted
                   with
                   the
                   sudden
                   surprisall
                   of
                   the
                   Citie
                   .
                   To
                   this
                   purpose
                   ,
                   the
                   Lord
                   had
                   spoken
                   long
                   before
                   :
                
                 The
                 mightie
                 men
                 of
                 Babylon
                 have
                 forborne
                 to
                 fight
                 :
                 *
                 they
                 have
                 remained
                 in
                 their
                 holds
                 :
                 their
                 might
                 hath
                 failed
                 ,
                 they
                 became
                 as
                 women
                 :
                 they
                 have
                 burnt
                 their
                 dwelling
                 places
                 :
                 her
                 barres
                 are
                 broken
                 .
                 
                   Ier.
                   51.
                   vers
                   .
                   30.
                
                 
                 One
                 post
                 shall
                 runne
                 to
                 meete
                 another
                 ,
                 and
                 one
                 messenger
                 to
                 meet
                 another
                 ,
                 and
                 shew
                 the
                 King
                 of
                 Babylon
                 that
                 
                 his
                 citie
                 is
                 taken
                 at
                 one
                 end
                 .
                 And
                 that
                 the
                 passages
                 are
                 stopped
                 ,
                 and
                 the
                 reedes
                 they
                 have
                 burnt
                 with
                 fire
                 ,
                 and
                 the
                 men
                 of
                 warre
                 are
                 affrighted
                 .
                 
                   verse
                   31
                   ,
                   32.
                
                 
                 Xenophon
                 
                   tels
                   us
                   ,
                   that
                   after
                
                 Cyrus
                 
                   had
                   given
                
                 Gobrias
                 and
                 Gadatas
                 
                   in
                   charge
                   to
                   conduct
                   the
                   Armie
                   with
                   all
                   speede
                   to
                   the
                   Kings
                   Palace
                   :
                
                 Si
                 qui
                 occurrebant
                 ,
                 
                   of
                   such
                   as
                
                 *
                 
                   came
                   in
                   their
                   way
                   ,
                   some
                   were
                   slaine
                   ,
                   others
                   retired
                   againe
                   into
                   the
                   citie
                   ,
                   others
                   cryed
                   out
                   .
                   That
                   which
                   made
                   the
                   noyse
                   more
                   confused
                   and
                   the
                   danger
                   lesse
                   apprehended
                   ,
                   was
                   ,
                   that
                
                 Gobrias
                 
                   and
                   his
                   souldiers
                   being
                   Babylonians
                   by
                   birth
                   ,
                   did
                   counterfaite
                   the
                
                 roaring
                 
                   of
                   that
                   unruly
                   night
                   .
                   Whatsoever
                   occasion
                   of
                   distast
                   or
                   implacable
                   discontent
                   the
                   proud
                   King
                   had
                   given
                   to
                   these
                   two
                   captaines
                   ,
                   (
                   whether
                   those
                   which
                
                 Xenophon
                 
                   reports
                   or
                   others
                   )
                   the
                   finall
                   cause
                   of
                   that
                   successe
                   ,
                   which
                   their
                   bloody
                   intentions
                   against
                   their
                   native
                   King
                   did
                   finde
                   ,
                   was
                   the
                   accomplishment
                   of
                   Gods
                   will
                   reuealed
                   against
                   him
                   for
                   his
                   Grandfathers
                   crueltie
                   against
                   Ierusalem
                   ,
                   whereof
                   being
                   gently
                   warned
                   by
                   Gods
                   Prophet
                   ,
                   he
                   no
                   way
                   repented
                   ,
                   but
                   added
                   gall
                   to
                   wormwood
                   ,
                   and
                   thirst
                   to
                   drunkennes
                   ,
                
                 O
                 thou
                 King
                 ,
                 the
                 most
                 high
                 God
                 gave
                 Nebuchadnezzar
                 thy
                 *
                 father
                 a
                 kingdome
                 ,
                 and
                 majestie
                 ,
                 and
                 glorie
                 ,
                 
                 and
                 honor
                 .
                 And
                 for
                 the
                 Majestie
                 that
                 he
                 gave
                 him
                 ;
                 all
                 people
                 ,
                 nations
                 ,
                 and
                 languages
                 trembled
                 and
                 feared
                 before
                 him
                 :
                 whom
                 he
                 would
                 ,
                 he
                 slew
                 ;
                 and
                 whom
                 hee
                 would
                 ,
                 he
                 kept
                 alive
                 ;
                 and
                 whom
                 hee
                 would
                 ,
                 hee
                 set
                 up
                 ;
                 and
                 whom
                 hee
                 would
                 ,
                 hee
                 put
                 downe
                 .
                 But
                 when
                 his
                 heart
                 was
                 lifted
                 ,
                 and
                 his
                 minde
                 hardened
                 in
                 pride
                 :
                 he
                 was
                 deposed
                 from
                 his
                 Kingly
                 throne
                 ,
                 and
                 they
                 took
                 his
                 glorie
                 from
                 him
                 .
                 And
                 hee
                 was
                 driven
                 from
                 the
                 sonnes
                 of
                 men
                 ,
                 and
                 his
                 heart
                 was
                 made
                 like
                 the
                 Beasts
                 ,
                 and
                 his
                 dwelling
                 was
                 with
                 the
                 wild
                 Asses
                 :
                 they
                 fed
                 him
                 with
                 grasse
                 like
                 Oxen
                 ,
                 and
                 his
                 body
                 was
                 wet
                 with
                 the
                 dew
                 of
                 heaven
                 ,
                 till
                 hee
                 knew
                 that
                 the
                 most
                 high
                 God
                 ruled
                 in
                 the
                 kingdome
                 of
                 men
                 ,
                 and
                 that
                 hee
                 appointeth
                 over
                 it
                 whomsoeuer
                 he
                 will.
                 And
                 thou
                 his
                 sonne
                 O
                 Belshazzar
                 ,
                 hast
                 not
                 humbled
                 thine
                 heart
                 ,
                 though
                 thou
                 knewest
                 all
                 this
                 :
                 but
                 hast
                 lifted
                 up
                 thy selfe
                 against
                 the
                 Lord
                 of
                 heaven
                 ,
                 and
                 they
                 have
                 brought
                 the
                 vessels
                 of
                 his
                 house
                 before
                 thee
                 ,
                 and
                 thou
                 and
                 thy
                 Lords
                 ,
                 thy
                 wives
                 and
                 thy
                 Concubines
                 have
                 drunke
                 wine
                 in
                 them
                 ,
                 and
                 thou
                 hast
                 praysed
                 the
                 gods
                 of
                 silver
                 ,
                 and
                 gold
                 ,
                 of
                 brasse
                 ,
                 yron
                 ,
                 wood
                 and
                 stone
                 ,
                 which
                 see
                 not
                 ,
                 nor
                 heare
                 ,
                 nor
                 know
                 :
                 and
                 the
                 GOD
                 in
                 whose
                 hand
                 thy
                 breath
                 is
                 ,
                 and
                 whose
                 are
                 all
                 thy
                 wayes
                 ,
                 hast
                 thou
                 not
                 glorified
                 .
                 Then
                 was
                 the
                 part
                 of
                 the
                 hand
                 sent
                 from
                 him
                 ,
                 and
                 this
                 writing
                 was
                 written
                 .
                 And
                 this
                 is
                 the
                 writing
                 that
                 was
                 written
                 ,
                 
                   MENE
                   ,
                   MENE
                   ,
                   TEKEL
                   ,
                   VPHARSIN
                   .
                
                 This
                 is
                 the
                 interpretation
                 of
                 the
                 thing
                 ,
                 MENE
                 ,
                 God
                 hath
                 numbred
                 thy
                 kingdome
                 ,
                 and
                 finished
                 it
                 .
                 TEKEL
                 ,
                 thou
                 art
                 weighed
                 in
                 the
                 balances
                 ,
                 and
                 art
                 found
                 wanting
                 .
                 PERES
                 ,
                 thy
                 kingdome
                 is
                 divided
                 ,
                 and
                 given
                 to
                 the
                 Medes
                 and
                 Persians
                 .
                 
                   Dan.
                   5.
                   vers
                   .
                   18.
                   to
                   29.
                   
                
              
               
               
                 9
                 Thus
                 wold
                 Daniel
                 have
                 cured
                 Babel
                 ,
                 but
                 she
                 was
                 not
                 cured
                 by
                 him
                 ;
                 howbeit
                 Belshazzar
                 was
                 more
                 kinde
                 to
                 Daniel
                 then
                 to
                 himselfe
                 ,
                 then
                 most
                 great
                 Princes
                 are
                 to
                 Gods
                 best
                 Prophets
                 that
                 reprove
                 them
                 :
                 
                   For
                   he
                   commanded
                   and
                   they
                   cloathed
                   Daniel
                   with
                   scarlet
                   ,
                   and
                   put
                   a
                   chain
                   of
                   gold
                   about
                   his
                   neck
                   ,
                   &
                   made
                   a
                   proclamation
                   concerning
                   him
                   ,
                   that
                   he
                   should
                   be
                   the
                   third
                   Ruler
                   in
                   the
                   kingdome
                   .
                   In
                   that
                   night
                   was
                
                 Belshazzar
                 
                   the
                   King
                   of
                   the
                   Caldeans
                   s●aine
                   .
                   And
                
                 Darius
                 
                   the
                   Median
                   tooke
                   the
                   kingdome
                   being
                   about
                   threescore
                   and
                   two
                   yeere
                   old
                   .
                
                 Dan.
                 5.
                 vers
                 .
                 29
                 ,
                 30
                 ,
                 31.
                 
                 For
                 it
                 is
                 not
                 the
                 bestowing
                 of
                 a
                 Scarlet
                 robe
                 ,
                 of
                 Court
                 holy
                 water
                 ,
                 or
                 of
                 reall
                 honour
                 in
                 greatest
                 measure
                 upon
                 Gods
                 servants
                 ,
                 that
                 can
                 couer
                 a
                 scarlet
                 sinne
                 in
                 Princes
                 .
                 The
                 staine
                 of
                 blood
                 can
                 never
                 be
                 washed
                 off
                 ,
                 nor
                 the
                 crie
                 of
                 the
                 oppressed
                 blowne
                 away
                 (
                 though
                 the
                 whole
                 element
                 of
                 water
                 ,
                 winde
                 ,
                 &
                 ayre
                 were
                 at
                 their
                 commands
                 )
                 without
                 the
                 teares
                 and
                 sighs
                 of
                 the
                 oppressors
                 ,
                 whose
                 hearts
                 cannot
                 be
                 cleansed
                 without
                 repentant
                 prayers
                 .
                 Ierusalems
                 sighs
                 and
                 teares
                 in
                 her
                 sorrow
                 had
                 sunke
                 too
                 deepe
                 into
                 the
                 Almighties
                 eares
                 ,
                 to
                 be
                 expiated
                 without
                 the
                 sacrifice
                 of
                 many
                 sorrowfull
                 hearts
                 and
                 contrite
                 spirits
                 throughout
                 Babel
                 :
                 
                   Israel
                   is
                   a
                   scattered
                   sheepe
                   ,
                   the
                   Lyons
                   have
                   driuen
                   him
                   away
                   :
                   first
                   the
                   king
                   of
                   Assyria
                   hath
                   devoured
                   him
                   ,
                   and
                   last
                   this
                
                 Nebuchadnezzar
                 
                   King
                   of
                   Babylon
                   hath
                   broken
                   his
                   bones
                   .
                   Therefore
                   thus
                   saith
                   the
                   Lord
                   of
                   hosts
                   the
                   God
                   of
                   Israel
                   ,
                   behold
                   I
                   will
                   punish
                   the
                   King
                   of
                   Babylon
                   and
                   his
                   Land
                   ,
                   as
                   I
                   have
                   punished
                   the
                   king
                   of
                   Assyria
                   .
                   And
                   I
                   will
                   bring
                   Israel
                   againe
                   to
                   his
                   habitation
                   .
                   &c.
                
                 Ier.
                 50.
                 vers
                 .
                 17
                 ,
                 18
                 ,
                 19.
                 
                 Thus
                 Israel
                 
                 is
                 revolved
                 from
                 Gods
                 consequent
                 wil
                 to
                 his
                 antecedent
                 ,
                 &
                 Babylon
                 from
                 his
                 antecedent
                 to
                 his
                 consequent
                 will.
                 And
                 for
                 the
                 speedy
                 execution
                 of
                 both
                 parts
                 of
                 this
                 his
                 will
                 ,
                 for
                 Israels
                 good
                 ,
                 and
                 Babylons
                 hurt
                 ,
                 the
                 Persian
                 Monarchy
                 is
                 with
                 such
                 speed
                 erected
                 .
              
               
                 10
                 But
                 some
                 happily
                 will
                 here
                 demand
                 ,
                 wherein
                 the
                 similitude
                 mentioned
                 by
                 Ieremie
                 ,
                 betweene
                 the
                 King
                 of
                 Assyria
                 and
                 the
                 King
                 of
                 Babylons
                 punishments
                 ,
                 did
                 consist
                 ?
                 Senacharib
                 is
                 the
                 onely
                 Assyrian
                 King
                 ,
                 whose
                 disastrous
                 end
                 is
                 registred
                 in
                 sacred
                 story
                 :
                 and
                 Belshazzer
                 is
                 the
                 onely
                 King
                 of
                 Babylon
                 ,
                 that
                 did
                 parallell
                 him
                 in
                 his
                 plagues
                 .
                 Senacharib
                 was
                 slaine
                 by
                 his
                 owne
                 sons
                 ,
                 Belshazzar
                 by
                 his
                 naturall
                 subjects
                 ,
                 sometimes
                 his
                 dearest
                 friends
                 ,
                 but
                 made
                 his
                 enemyes
                 by
                 his
                 unnaturall
                 *
                 cruelty
                 .
                 Senacharib
                 for
                 blaspheming
                 the
                 God
                 of
                 Israel
                 was
                 murthered
                 whilest
                 he
                 offered
                 sacrifice
                 in
                 the
                 house
                 of
                 Nisroch
                 his
                 god
                 :
                 this
                 was
                 one
                 remarkable
                 branch
                 or
                 issue
                 of
                 Hezekiah
                 his
                 praiers
                 against
                 him
                 in
                 the
                 Temple
                 ,
                 to
                 wit
                 ,
                 
                   That
                   the
                   Lord
                   would
                   declare
                   himselfe
                   to
                   bee
                   a
                   God
                   above
                   all
                   the
                   gods
                   of
                   the
                   nations
                   .
                   Beshazzar
                
                 is
                 slaine
                 in
                 his
                 royall
                 pallace
                 ,
                 whilest
                 he
                 solemnizeth
                 the
                 feast
                 of
                 his
                 great
                 God
                 Bell
                 ;
                 Part
                 of
                 whose
                 ceremonies
                 were
                 to
                 praise
                 the
                 gods
                 of
                 silver
                 and
                 gold
                 ,
                 of
                 brasse
                 ,
                 wood
                 ,
                 yron
                 ,
                 and
                 stone
                 ,
                 and
                 to
                 sawce
                 this
                 Idolatrous
                 luxury
                 ,
                 with
                 such
                 sacriledge
                 and
                 blasphemie
                 ,
                 as
                 *
                 Daniel
                 had
                 forewarned
                 them
                 to
                 avoyd
                 .
                 Senacharib
                 had
                 a
                 large
                 time
                 of
                 repentance
                 allotted
                 ,
                 from
                 the
                 sudden
                 destruction
                 of
                 his
                 armie
                 untill
                 his
                 death
                 .
                 Belshazzars
                 disaster
                 and
                 dissolution
                 of
                 his
                 empire
                 ,
                 
                 fell
                 out
                 both
                 in
                 one
                 houre
                 ;
                 both
                 (
                 it
                 may
                 be
                 )
                 were
                 more
                 sudden
                 ,
                 because
                 his
                 warning
                 to
                 desist
                 from
                 oppression
                 ,
                 sacriledg
                 and
                 Idolatry
                 ,
                 were
                 more
                 expresse
                 and
                 solemn
                 .
                 The
                 justice
                 of
                 God
                 ,
                 though
                 executed
                 upon
                 the
                 Assyrian
                 hoast
                 ,
                 by
                 the
                 more
                 immediate
                 hand
                 of
                 his
                 power
                 ,
                 upon
                 Babylon
                 by
                 his
                 wisedome
                 ;
                 in
                 managing
                 the
                 opportunities
                 and
                 moments
                 of
                 warre
                 ,
                 was
                 in
                 both
                 alike
                 remarkable
                 ;
                 in
                 that
                 both
                 had
                 their
                 fatall
                 sudden
                 blow
                 in
                 that
                 very
                 night
                 ,
                 wherein
                 they
                 had
                 lifted
                 up
                 themselves
                 against
                 the
                 God
                 of
                 heaven
                 ,
                 and
                 
                   blasphemed
                   the
                   holy
                   one
                   of
                   Israel
                   :
                   It
                   came
                   to
                   passe
                   that
                   night
                
                 (
                 not
                 imediately
                 after
                 Ezekias
                 had
                 received
                 Zennacheribs
                 blasphemous
                 message
                 ,
                 but
                 in
                 the
                 same
                 night
                 some
                 two
                 yeares
                 after
                 )
                 
                   that
                   the
                   Angell
                   of
                   the
                   Lord
                   went
                   out
                   ,
                   and
                   smote
                   in
                   the
                   campe
                   of
                   the
                   Assyrians
                   ,
                   an
                   hundred
                   fourescore
                   and
                   five
                   thousand
                   ,
                   &c.
                   
                
                 *
                 2
                 King.
                 19.
                 35.
                 
                 
                   And
                   in
                   that
                   night
                
                 (
                 saith
                 Daniel
                 )
                 was
                 Belshazzar
                 the
                 King
                 of
                 the
                 Caldeans
                 slaine
                 ,
                 to
                 wit
                 ,
                 in
                 that
                 night
                 ,
                 which
                 was
                 solemnly
                 consecrated
                 unto
                 the
                 Caldeans
                 God
                 ,
                 and
                 solemnized
                 by
                 aniversarie
                 custome
                 ;
                 but
                 whether
                 in
                 that
                 night
                 tweluemonth
                 ,
                 wherein
                 the
                 handwriting
                 was
                 sent
                 from
                 God
                 ,
                 or
                 more
                 yeares
                 after
                 ,
                 is
                 not
                 certaine
                 :
                 that
                 it
                 should
                 be
                 the
                 selfe
                 same
                 night
                 ,
                 is
                 from
                 many
                 sacred
                 circumstances
                 ,
                 most
                 improbable
                 ,
                 if
                 not
                 impossible
                 .
              
               
                 11
                 In
                 what
                 night
                 soever
                 it
                 was
                 ;
                 the
                 sudden
                 surprizall
                 of
                 Belshazzers
                 court
                 and
                 kingdome
                 ,
                 though
                 to
                 moderne
                 politicians
                 it
                 may
                 seeme
                 strange
                 ;
                 yet
                 no
                 circumstance
                 related
                 by
                 any
                 sacred
                 writer
                 is
                 in
                 it selfe
                 so
                 incredible
                 ,
                 as
                 that
                 which
                 Aristotle
                 in
                 his
                 second
                 booke
                 of
                 his
                 politicks
                 reports
                 ,
                 as
                 credited
                 
                 by
                 him
                 ;
                 to
                 wit
                 ,
                 that
                 some
                 parts
                 of
                 this
                 great
                 Citie
                 did
                 not
                 perceive
                 the
                 deadly
                 blow
                 ,
                 which
                 the
                 principall
                 parts
                 of
                 it
                 had
                 felt
                 ,
                 till
                 three
                 dayes
                 after
                 it
                 was
                 given
                 .
                 It
                 is
                 a
                 very
                 inconsiderate
                 note
                 which
                 Ramus
                 ,
                 or
                 he
                 that
                 set
                 forth
                 his
                 translation
                 of
                 Aristotles
                 politiques
                 ,
                 hath
                 left
                 in
                 the
                 margine
                 of
                 this
                 text
                 :
                 
                   Hic
                   locus
                   indicat
                   post
                
                 Alexandri
                 
                   victorias
                   hos
                   libros
                   scriptos
                   esse
                   ,
                   &
                   tamen
                   permirum
                   sit
                   in
                   his
                
                 Alexandri
                 
                   nullam
                   mentionē
                   fieri
                
                 .
                 A
                 judicious
                 Criticke
                 would
                 rather
                 have
                 conjectured
                 that
                 these
                 bookes
                 had
                 been
                 written
                 before
                 Alexander
                 tooke
                 Babylon
                 from
                 Darius
                 ;
                 in
                 that
                 ,
                 there
                 is
                 no
                 mention
                 in
                 all
                 these
                 bookes
                 of
                 Alexanders
                 projects
                 or
                 successe
                 ;
                 fit
                 matters
                 (
                 specially
                 being
                 fresh
                 )
                 for
                 politick
                 discourse
                 or
                 instance
                 .
                 At
                 the
                 least
                 ,
                 he
                 which
                 had
                 read
                 and
                 remembred
                 the
                 Prophesies
                 of
                 Ieremie
                 or
                 Daniel
                 concerning
                 .
                 Babylons
                 destruction
                 ,
                 stood
                 bound
                 in
                 Christian
                 charitie
                 to
                 have
                 demurred
                 upon
                 the
                 point
                 (
                 before
                 he
                 had
                 giuen
                 sentence
                 )
                 whether
                 this
                 place
                 were
                 not
                 to
                 bee
                 understood
                 rather
                 of
                 Babylons
                 surprizall
                 by
                 Cyrus
                 thē
                 of
                 Alexanders
                 taking
                 of
                 it
                 ;
                 though
                 it
                 had
                 beene
                 out
                 of
                 question
                 that
                 Alexander
                 had
                 taken
                 it
                 before
                 Aristotle
                 wrote
                 his
                 politicks
                 .
                 Aristotle
                 might
                 haue
                 more
                 good
                 Authors
                 then
                 one
                 ,
                 for
                 this
                 report
                 .
                 Herodotus
                 ,
                 wee
                 know
                 ,
                 (
                 whom
                 Aristotle
                 had
                 read
                 )
                 relates
                 the
                 like
                 ;
                 whose
                 entire
                 narration
                 concerning
                 the
                 taking
                 of
                 Babylon
                 by
                 Cyrus
                 I
                 have
                 transcribed
                 ,
                 that
                 the
                 Reader
                 may
                 compare
                 his
                 historicall
                 relations
                 with
                 the
                 prophecies
                 before
                 rehearsed
                 ,
                 or
                 hereafter
                 to
                 be
                 cited
                 .
              
               
               
                 [
                 Cyrus
                 quum
                 Gyndem
                 mulctasset
                 in
                 trecentos
                 &
                 sexaginta
                 rivos
                 diductum
                 ,
                 &
                 alterum
                 ver
                 illuxisset
                 ,
                 ita
                 porro
                 ire
                 Babylonem
                 pergit
                 ,
                 Babyloniis
                 eum
                 producto
                 exercitu
                 praestolantibus
                 .
                 Qui
                 ,
                 ubi
                 propiùs
                 urbem
                 ille
                 promovit
                 ,
                 cum
                 eo
                 conflixerunt
                 ,
                 praelioque
                 fugati
                 ,
                 in
                 oppidum
                 compulsi
                 fuerunt
                 .
                 Ii
                 tamen
                 ,
                 quia
                 Cyrum
                 jampridem
                 animadverterant
                 inquietum
                 esse
                 ,
                 viderantque
                 omnes
                 pariter
                 gentes
                 aggredientem
                 ,
                 comportaverant
                 permultorum
                 annorum
                 commeatus
                 :
                 ideoque
                 tunc
                 obsidionem
                 nihili
                 faciebant
                 .
                 Et
                 Cyrus
                 ,
                 quum
                 jam
                 longo
                 tempore
                 nihil
                 admodum
                 res
                 ipsius
                 proficerent
                 ,
                 inops
                 consilij
                 erat
                 .
                 Tandem
                 sive
                 alius
                 ei
                 anxio
                 suggessit
                 ,
                 sive
                 ipsi
                 in
                 mentem
                 venit
                 quid
                 in
                 rem
                 esset
                 ,
                 sic
                 statuit
                 faciendum
                 :
                 Instructis
                 universis
                 copiis
                 ,
                 partim
                 quà
                 fluvius
                 urbem
                 ingreditur
                 ,
                 partim
                 à
                 tergo
                 quà
                 egreditur
                 ,
                 praecipit
                 ut
                 ,
                 quum
                 cernerent
                 alveum
                 posse
                 transiri
                 ,
                 illac
                 urbem
                 invaderent
                 .
                 Ita
                 instructis
                 atque
                 admonitis
                 suis
                 ,
                 cum
                 inutiliori
                 exercitus
                 parte
                 abijt
                 ad
                 paludem
                 .
                 Eò
                 ubi
                 pervenit
                 ,
                 quae
                 Babyloniorum
                 Regina
                 fecerat
                 circa
                 flu●en
                 &
                 circa
                 paludem
                 ,
                 eadem
                 &
                 ipse
                 fecit
                 .
                 Nam
                 revocato
                 flumine
                 ,
                 alveum
                 ejus
                 pristinum
                 vado
                 transibilem
                 reddidit
                 .
                 Quod
                 quum
                 ita
                 factum
                 esset
                 ,
                 Persae
                 qui
                 ad
                 hoc
                 ipsum
                 instructi
                 erant
                 ,
                 per
                 alveum
                 unde
                 fluvius
                 Euphrates
                 abscesserat
                 mediorum
                 ferè
                 femorū
                 tenus
                 fortiter
                 Babylonem
                 introierunt
                 .
                 Quos
                 Babylonij
                 ,
                 si
                 factum
                 Cyri
                 priùs
                 aut
                 audissent
                 ,
                 aut
                 sensissent
                 ,
                 haud
                 dubiè
                 contempto
                 eorum
                 ingressu
                 ,
                 pessimo
                 exitio
                 affecissent
                 .
                 Nam
                 obseratis
                 omnibus
                 quae
                 ad
                 flumen
                 ferunt
                 portulis
                 ,
                 conscensisque
                 septis
                 ,
                 ipsi
                 pro
                 ripis
                 stantes
                 illos
                 progressos
                 veluti
                 in
                 cavea
                 excepisset
                 .
                 Nunc
                 ex
                 inopinato
                 eis
                 Persae
                 ●stiterunt
                 :
                 &
                 quum
                 capti
                 essent
                 qui
                 media
                 urbis
                 incolebant
                 
                 Babylonij
                 ,
                 propter
                 ejus
                 tamen
                 magnitudinem
                 non
                 sentiebatur
                 (
                 ut
                 fertur
                 )
                 ab
                 iis
                 qui
                 circa
                 extrema
                 habitabant
                 .
                 Sed
                 quòd
                 fortè
                 dies
                 festus
                 eis
                 esset
                 ,
                 exercendis
                 choreis
                 atque
                 oblectationibus
                 operam
                 dabant
                 ,
                 donec
                 planè
                 hoc
                 resciverunt
                 .
                 Atque
                 ita
                 primò
                 capta
                 est
                 Babylon
                 .
                 
                   Herodotus
                   Lib.
                   1.
                
                 ]
              
               
                 One
                 materiall
                 circumstance
                 there
                 is
                 in
                 Herodotus
                 ,
                 which
                 is
                 not
                 so
                 much
                 as
                 intimated
                 by
                 Xenophon
                 ;
                 and
                 it
                 is
                 this
                 :
                 Albeit
                 the
                 Babylonians
                 could
                 neither
                 have
                 prevented
                 Cyrus
                 in
                 diverting
                 the
                 course
                 of
                 the
                 River
                 ,
                 nor
                 withstood
                 his
                 entrance
                 by
                 its
                 chanell
                 ;
                 yet
                 might
                 they
                 with
                 ease
                 have
                 stopped
                 his
                 passage
                 along
                 the
                 chanell
                 ,
                 or
                 his
                 entrance
                 into
                 any
                 street
                 of
                 the
                 Citie
                 ,
                 had
                 they
                 beene
                 mindfull
                 to
                 shut
                 those
                 gates
                 ,
                 which
                 at
                 the
                 end
                 of
                 everie
                 street
                 did
                 open
                 upon
                 the
                 river
                 .
                 But
                 that
                 night
                 being
                 consecrated
                 to
                 revelling
                 ,
                 the
                 passage
                 by
                 water
                 from
                 one
                 part
                 of
                 the
                 City
                 to
                 another
                 was
                 freely
                 permitted
                 .
                 They
                 had
                 a
                 solemne
                 custome
                 of
                 leaving
                 those
                 gates
                 open
                 that
                 night
                 ,
                 which
                 on
                 other
                 nights
                 were
                 to
                 be
                 shut
                 .
                 And
                 by
                 this
                 meanes
                 ,
                 destruction
                 found
                 a
                 more
                 easie
                 entrance
                 into
                 that
                 great
                 City
                 .
              
               
                 12
                 Some
                 modern
                 Politicians
                 have
                 discoursed
                 in
                 folio
                 ,
                 against
                 the
                 vastnesse
                 of
                 Cities
                 as
                 most
                 incommodious
                 for
                 defence
                 ,
                 taking
                 occasion
                 from
                 Aristotles
                 exceptions
                 against
                 Babylon
                 ,
                 which
                 in
                 his
                 censure
                 was
                 a
                 Region
                 ;
                 no
                 more
                 a
                 Citie
                 then
                 Peloponesus
                 should
                 be
                 ,
                 if
                 it
                 were
                 walled
                 about
                 .
                 But
                 it
                 was
                 not
                 Babylons
                 vastnesse
                 which
                 bred
                 this
                 insensibility
                 when
                 the
                 day
                 of
                 destruction
                 was
                 come
                 ,
                 that
                 some
                 members
                 of
                 her
                 should
                 not
                 so
                 much
                 as
                 feele
                 any
                 paine
                 when
                 others
                 were
                 utterly
                 cut
                 off
                 .
                 Should
                 
                 any
                 Prince
                 now
                 living
                 ,
                 in
                 confidence
                 of
                 this
                 experiment
                 ,
                 attempt
                 the
                 like
                 upon
                 
                   Quinzie
                   ,
                   Moscho
                
                 ,
                 or
                 if
                 any
                 other
                 greater
                 Cities
                 there
                 be
                 in
                 the
                 world
                 ,
                 he
                 might
                 finde
                 their
                 Citizens
                 better
                 prepared
                 uppon
                 few
                 houres
                 warning
                 then
                 Babylon
                 was
                 in
                 three
                 dayes
                 ,
                 unlesse
                 perhaps
                 he
                 made
                 his
                 assault
                 upon
                 Moscho
                 upon
                 some
                 great
                 Festivall
                 ,
                 wherein
                 her
                 citizens
                 enjoy
                 the
                 liberty
                 of
                 Lacedemonian
                 slaves
                 ,
                 to
                 be
                 beastly
                 drunke
                 without
                 censure
                 .
                 Cities
                 farre
                 lesse
                 then
                 Babylon
                 ,
                 onely
                 her
                 matches
                 in
                 impiety
                 ,
                 have
                 beene
                 surprised
                 with
                 Babylonish
                 stupidity
                 ,
                 when
                 the
                 ful
                 measure
                 of
                 their
                 iniquity
                 had
                 brought
                 forth
                 the
                 day
                 of
                 visitation
                 .
                 Carthage
                 was
                 farre
                 greater
                 and
                 fuller
                 stuft
                 with
                 all
                 sorts
                 of
                 people
                 when
                 Scipio
                 razed
                 it
                 ,
                 then
                 when
                 the
                 Vandals
                 tooke
                 it
                 .
                 And
                 yet
                 no
                 member
                 of
                 it
                 ,
                 in
                 the
                 former
                 calamity
                 ,
                 was
                 so
                 senselesse
                 of
                 their
                 fellow-members
                 ,
                 or
                 of
                 their
                 common
                 mothers
                 griefe
                 ,
                 as
                 the
                 whole
                 body
                 was
                 ,
                 when
                 most
                 of
                 its
                 naturall
                 members
                 were
                 cut
                 off
                 by
                 the
                 Vandall
                 .
              
               
                 [
                 Fragor
                 ut
                 ita
                 dixerim
                 ,
                 extra
                 muros
                 &
                 intra
                 muros
                 praeliorum
                 &
                 ludicrorum
                 confundebatur
                 ;
                 vox
                 morientium
                 voxque
                 Bacchantium
                 :
                 ac
                 vix
                 discerni
                 forsitan
                 poterat
                 ,
                 plebis
                 ejulatio
                 ,
                 quae
                 cadebat
                 in
                 bello
                 ,
                 &
                 sonus
                 populi
                 qui
                 clamabat
                 in
                 circo
                 .
                 Et
                 cum
                 haec
                 omnia
                 fierent
                 ,
                 quid
                 aliud
                 talis
                 populus
                 agebat
                 ,
                 nisi
                 ut
                 ,
                 cum
                 eum
                 Deus
                 perdere
                 adhuc
                 fortasse
                 nollet
                 ,
                 tamen
                 ipse
                 exigeret
                 ut
                 periret
                 .
                 
                   Salvianus
                   Lib.
                   6.
                
                 ]
                 The
                 noise
                 of
                 battaile
                 without
                 the
                 wals
                 ,
                 and
                 the
                 noise
                 of
                 sporting
                 within
                 the
                 walls
                 ;
                 the
                 voice
                 of
                 dying
                 men
                 ,
                 and
                 the
                 voice
                 of
                 riotous
                 or
                 drunken
                 men
                 ,
                 were
                 so
                 mingled
                 and
                 confounded
                 ,
                 that
                 a
                 man
                 could
                 hardly
                 have
                 distinguished
                 the
                 
                 outcries
                 of
                 such
                 as
                 fell
                 in
                 battaile
                 from
                 the
                 noise
                 or
                 cry
                 of
                 the
                 multitude
                 in
                 the
                 game-court
                 .
                 And
                 by
                 such
                 doings
                 ,
                 what
                 did
                 this
                 people
                 else
                 ,
                 but
                 solicite
                 their
                 owne
                 destruction
                 at
                 Gods
                 hands
                 ,
                 who
                 otherwise
                 would
                 not
                 (
                 haply
                 )
                 have
                 destroyed
                 them
                 ;
                 or
                 not
                 at
                 this
                 time
                 .
                 
                   With
                   the
                   like
                   stupidity
                   was
                   Treers
                   taken
                   ,
                   none
                   of
                   the
                   greatest
                   Cities
                   then
                   in
                   Europe
                   ,
                   though
                   one
                   of
                   wealthiest
                   amongst
                   the
                   Gaules
                   ,
                   after
                   she
                   had
                   beene
                   thrice
                   lanced
                   .
                   The
                   very
                   Babylonish
                   madnesse
                   did
                   possesse
                   another
                   Citie
                   not
                   farre
                   from
                   Treers
                   :
                   such
                   a
                   lethargie
                   had
                   over-spred
                   the
                   whole
                   Corporation
                   ,
                
                 Vt
                 Principes
                 illius
                 urbis
                 ,
                 ne
                 tunc
                 quidem
                 de
                 convivijs
                 surgerent
                 ,
                 cum
                 urbem
                 hostis
                 intraret
                 :
                 Ideo
                 enim
                 Deus
                 ipsis
                 evidenter
                 ,
                 uti
                 credo
                 ,
                 manifestare
                 voluit
                 cur
                 perirent
                 ,
                 cum
                 per
                 quam
                 rem
                 ad
                 perditionem
                 ultimam
                 venerant
                 ,
                 eam
                 ipsam
                 agerent
                 cum
                 perirent
                 .
                 
                   Salvi●nus
                   ibidem
                
                 .
                 Her
                 Governours
                 did
                 not
                 breake
                 off
                 their
                 feasting
                 and
                 banqueting
                 ,
                 when
                 the
                 enemie
                 did
                 enter
                 the
                 City
                 .
                 God
                 (
                 as
                 I
                 conjecture
                 )
                 did
                 purposely
                 manifest
                 the
                 reason
                 why
                 they
                 perished
                 ,
                 in
                 that
                 they
                 were
                 doing
                 that
                 very
                 thing
                 when
                 they
                 perished
                 ,
                 which
                 had
                 brought
                 them
                 to
                 utter
                 destruction
                 .
              
               
                 13
                 But
                 of
                 the
                 causes
                 ,
                 symptomes
                 ,
                 or
                 signes
                 of
                 divine
                 infatuation
                 ,
                 elsewhere
                 .
                 Thus
                 much
                 I
                 thought
                 expedient
                 in
                 this
                 place
                 for
                 the
                 young
                 Readers
                 information
                 ;
                 that
                 albeit
                 Babylon
                 had
                 beene
                 much
                 greater
                 in
                 compasse
                 ,
                 then
                 she
                 was
                 ,
                 so
                 that
                 the
                 measure
                 of
                 her
                 iniquity
                 had
                 beene
                 lesse
                 ;
                 the
                 date
                 of
                 her
                 prosperity
                 might
                 have
                 beene
                 much
                 longer
                 .
                 Chaldea
                 might
                 have
                 sate
                 as
                 Queene
                 of
                 Nations
                 ,
                 in
                 despight
                 of
                 all
                 politicke
                 prognostications
                 ,
                 which
                 have
                 beene
                 framed
                 since
                 her
                 overthrow
                 .
                 The
                 best
                 
                 service
                 which
                 this
                 kinde
                 of
                 Critick
                 usually
                 performes
                 to
                 States
                 or
                 Kingdomes
                 ,
                 is
                 to
                 fixe
                 their
                 bol●s
                 upon
                 the
                 gates
                 of
                 great
                 Cities
                 ,
                 after
                 they
                 have
                 beene
                 ransacked
                 by
                 the
                 enemy
                 .
                 But
                 Babylons
                 iniquity
                 being
                 grown
                 unto
                 that
                 setled
                 height
                 ,
                 at
                 which
                 it
                 stood
                 in
                 Ieremies
                 and
                 Daniels
                 times
                 ;
                 although
                 her
                 strength
                 ,
                 her
                 wealth
                 ,
                 provision
                 ,
                 and
                 policie
                 ,
                 had
                 beene
                 farre
                 greater
                 then
                 they
                 were
                 ,
                 and
                 contracted
                 into
                 a
                 narrower
                 roome
                 ,
                 than
                 the
                 compasse
                 of
                 her
                 walls
                 ;
                 the
                 date
                 of
                 her
                 soueraignty
                 would
                 have
                 beene
                 as
                 short
                 ;
                 the
                 device
                 of
                 the
                 Lord
                 would
                 have
                 beene
                 performed
                 against
                 her
                 by
                 other
                 meanes
                 ,
                 as
                 sure
                 ,
                 and
                 speedy
                 ,
                 as
                 Cyrus
                 used
                 ,
                 if
                 his
                 stratagem
                 had
                 beene
                 defeated
                 .
                 For
                 *
                 strength
                 of
                 body
                 ,
                 or
                 strength
                 of
                 wit
                 ,
                 skill
                 in
                 armes
                 ,
                 or
                 skill
                 in
                 policie
                 ;
                 all
                 of
                 them
                 are
                 but
                 the
                 gifts
                 of
                 God
                 ,
                 hee
                 can
                 either
                 deny
                 them
                 when
                 he
                 pleaseth
                 ,
                 or
                 inhibit
                 the
                 use
                 of
                 them
                 where
                 they
                 most
                 abound
                 .
                 He
                 that
                 commanded
                 the
                 fire
                 not
                 to
                 touch
                 his
                 Saints
                 in
                 the
                 furnace
                 ,
                 can
                 as
                 easily
                 prohibite
                 the
                 strong
                 to
                 use
                 his
                 strength
                 ,
                 the
                 swift
                 his
                 flight
                 ,
                 and
                 intoxicate
                 the
                 politicians
                 braine
                 that
                 shall
                 displease
                 him
                 .
                 
                   This
                   is
                   the
                   word
                   of
                   the
                   Lord
                   which
                   came
                   to
                   Ieremiah
                   the
                   Prophet
                   ,
                   against
                   the
                   Gentiles
                   ,
                   against
                   Aegypt
                   ,
                   against
                   the
                   armie
                   of
                   Pharaoh
                   Necho
                   King
                   of
                   Aegypt
                   ,
                   which
                   was
                   by
                   the
                   River
                   Euphrates
                   in
                   Carchemish
                   ,
                   which
                   Nebuchadrezzar
                   King
                   of
                   Babylon
                   smote
                   in
                   the
                   fourth
                   yeare
                   of
                   Iehoiakim
                   the
                   sonne
                   of
                   Iosiah
                   King
                   of
                   Iudah
                   .
                   Order
                   yee
                   the
                   buckler
                   and
                   shield
                   ,
                   and
                   draw
                   neere
                   to
                   battaile
                   .
                   Harnesse
                   the
                   horses
                   ,
                   and
                   get
                   up
                   yee
                   horsemen
                   ,
                   and
                   stand
                   forth
                   with
                   your
                   helmets
                   ,
                   furbish
                   the
                   speares
                   ,
                   and
                   put
                   on
                   the
                   brigandines
                   .
                   Wherefore
                   
                   have
                   I
                   seene
                   them
                   dismaid
                   ,
                   and
                   turned
                   away
                   backe
                   ?
                   and
                   their
                   mighty
                   ones
                   are
                   beaten
                   down
                   ,
                   and
                   fled
                   apace
                   ,
                   and
                   looke
                   not
                   back
                   :
                   for
                   feare
                   was
                   round
                   about
                   ,
                   saith
                   the
                   Lord.
                   Let
                   not
                   the
                   swift
                   flee
                   away
                   ,
                   nor
                   the
                   mighty
                   man
                   escape
                   ,
                   they
                   shall
                   stumble
                   and
                   fall
                   towards
                   the
                   North
                   by
                   the
                   River
                   Euphrates
                   .
                
                 Ier.
                 46.
                 vers
                 .
                 1
                 ,
                 2
                 ,
                 3
                 ,
                 4
                 ,
                 5
                 ,
                 6.
                 
                 
                   Goe
                   up
                   into
                   Gilead
                   ,
                   and
                   take
                   balme
                   ,
                   O
                   Virgin
                   ,
                   the
                   daughter
                   of
                   Egypt
                   :
                   in
                   vaine
                   shalt
                   thou
                   use
                   many
                   medicines
                   :
                   for
                   thou
                   shalt
                   not
                   be
                   cured
                   .
                   The
                   Nations
                   have
                   heard
                   of
                   thy
                   shame
                   ,
                   and
                   thy
                   cry
                   hath
                   filled
                   the
                   Land
                   :
                   for
                   the
                   mightie
                   man
                   hath
                   stumbled
                   against
                   the
                   mightie
                   ,
                   and
                   they
                   are
                   fallen
                   both
                   together
                   .
                
                 vers
                 .
                 11
                 ,
                 12.
                 
                 If
                 a
                 few
                 shall
                 chase
                 a
                 multitude
                 ,
                 we
                 know
                 the
                 reason
                 ,
                 the
                 one
                 was
                 either
                 lesse
                 valiant
                 ,
                 or
                 lesse
                 skilfull
                 then
                 the
                 other
                 ;
                 But
                 why
                 the
                 valiant
                 should
                 turne
                 their
                 backs
                 in
                 the
                 day
                 of
                 battell
                 ,
                 it
                 is
                 Gods
                 Prophet
                 ,
                 not
                 the
                 Politician
                 must
                 resolve
                 us
                 :
                 
                   They
                   could
                   not
                   stand
                   because
                   the
                   Lord
                   did
                   drive
                   them
                   .
                
                 vers
                 .
                 15.
                 
              
               
                 14
                 
                   The
                   Lord
                   had
                   given
                   Moab
                   wit
                   and
                   strength
                   and
                   wealth
                   abundance
                   :
                
                 Hee
                 had
                 beene
                 at
                 ease
                 from
                 his
                 youth
                 ,
                 and
                 he
                 had
                 setled
                 on
                 his
                 lees
                 ,
                 and
                 had
                 not
                 beene
                 emptied
                 from
                 vessell
                 to
                 vessell
                 ,
                 neither
                 had
                 hee
                 gone
                 into
                 captivity
                 :
                 therefore
                 his
                 tast
                 remained
                 in
                 him
                 ,
                 &
                 his
                 sent
                 is
                 not
                 changed
                 .
                 
                   Ier.
                   48.
                   11.
                   
                   But
                   when
                   he
                   begun
                   to
                   ascribe
                   his
                   prosperitie
                   to
                   his
                   strength
                   or
                   policie
                   ,
                   to
                   trust
                   in
                   wealth
                   ,
                   and
                   deride
                   his
                   poore
                   neighbour
                   Israel
                   now
                   going
                   into
                   captivitie
                   ,
                   the
                   Lord
                   who
                   is
                   debtor
                   to
                   none
                   ;
                   bereft
                   him
                   of
                   all
                   :
                
                 Therefore
                 behold
                 ,
                 the
                 dayes
                 come
                 ,
                 saith
                 the
                 Lord
                 ,
                 that
                 I
                 will
                 send
                 unto
                 him
                 wanderers
                 that
                 shall
                 cause
                 him
                 to
                 wander
                 ,
                 and
                 shall
                 emptie
                 his
                 vessels
                 ,
                 and
                 breake
                 
                 their
                 bottles
                 .
                 And
                 Moab
                 shall
                 bee
                 ashamed
                 of
                 Chemosh
                 ,
                 at
                 the
                 house
                 of
                 Israel
                 was
                 ashamed
                 of
                 Bethel
                 their
                 confidence
                 .
                 How
                 say
                 yee
                 ,
                 we
                 are
                 mightie
                 and
                 strong
                 men
                 for
                 the
                 warre
                 ?
                 Moab
                 is
                 spoyled
                 and
                 gone
                 up
                 out
                 of
                 her
                 cities
                 ,
                 and
                 his
                 chosen
                 young
                 men
                 are
                 gone
                 downe
                 to
                 the
                 slaughter
                 ,
                 saith
                 the
                 King
                 ,
                 whose
                 name
                 is
                 the
                 Lord
                 of
                 hoasts
                 .
                 The
                 calamitie
                 of
                 Moab
                 is
                 neere
                 to
                 come
                 ,
                 and
                 his
                 affliction
                 hasteth
                 fast
                 .
                 
                   Ier.
                   48.
                   12
                   ,
                   13
                   ,
                   14
                   ,
                   15
                   ,
                   16
                   ,
                
                 &c.
                 The
                 horne
                 of
                 Moab
                 is
                 cut
                 off
                 ,
                 and
                 his
                 arme
                 is
                 broken
                 ,
                 saith
                 the
                 Lord.
                 Make
                 yee
                 him
                 drunken
                 :
                 for
                 he
                 magnified
                 himselfe
                 against
                 the
                 Lord.
                 Moab
                 also
                 shall
                 wallow
                 in
                 his
                 vomit
                 ,
                 and
                 he
                 also
                 shall
                 be
                 in
                 derision
                 .
                 For
                 was
                 not
                 Israel
                 a
                 derision
                 unto
                 thee
                 ?
                 was
                 he
                 found
                 among
                 theeves
                 ?
                 for
                 since
                 thou
                 spakest
                 of
                 him
                 ,
                 thou
                 skippedst
                 for
                 joy
                 .
                 
                   ver
                   .
                   25
                   ,
                   26
                   ,
                   27.
                   
                
                 They
                 shall
                 howle
                 ,
                 saying
                 ;
                 How
                 is
                 it
                 broken
                 downe
                 ?
                 how
                 hath
                 Moab
                 turned
                 the
                 backe
                 with
                 shame
                 ?
                 so
                 shall
                 Moab
                 be
                 a
                 derision
                 ,
                 and
                 a
                 dismaying
                 to
                 al
                 them
                 about
                 him
                 .
                 For
                 thus
                 saith
                 the
                 Lord
                 ,
                 Behold
                 he
                 shall
                 flee
                 as
                 an
                 Eagle
                 ,
                 &
                 shall
                 spread
                 his
                 wings
                 over
                 Moab
                 .
                 Kerioth
                 is
                 takē
                 ,
                 &
                 the
                 strōg
                 holds
                 are
                 surprised
                 &
                 the
                 mightie
                 mens
                 hearts
                 in
                 Moab
                 at
                 that
                 day
                 shall
                 be
                 as
                 the
                 heart
                 of
                 a
                 woman
                 in
                 her
                 pangs
                 .
                 
                   v.
                   39.
                   40
                   ,
                   41
                
              
               
                 As
                 for
                 Babylon
                 ,
                 if
                 she
                 were
                 stupid
                 and
                 blinde
                 ,
                 without
                 all
                 foresight
                 ,
                 feare
                 or
                 apprehension
                 of
                 that
                 hideous
                 stormes
                 approach
                 ,
                 wherein
                 shee
                 perished
                 :
                 the
                 wonder
                 is
                 lesse
                 to
                 any
                 Christian
                 ,
                 then
                 their
                 stupiditie
                 ;
                 who
                 thinke
                 her
                 destruction
                 might
                 by
                 rules
                 of
                 policy
                 have
                 bin
                 prevēted
                 .
                 For
                 ,
                 *
                 though
                 
                 her
                 defendants
                 had
                 beene
                 more
                 in
                 number
                 then
                 her
                 proud
                 wals
                 could
                 containe
                 ,
                 though
                 every
                 one
                 had
                 beene
                 more
                 stout
                 then
                 Hector
                 ,
                 armed
                 with
                 more
                 hands
                 then
                 Briarius
                 had
                 ;
                 though
                 every
                 one
                 of
                 her
                 sta●gazing
                 statesmen
                 had
                 had
                 more
                 politick
                 eyes
                 then
                 Argos
                 had
                 ,
                 all
                 had
                 beene
                 one
                 ,
                 
                   totidemque
                   occulos
                   nox
                   occupatuna
                
                 .
                 A
                 messenger
                 from
                 the
                 Lord
                 of
                 hoasts
                 ,
                 had
                 called
                 for
                 a
                 dimnesse
                 of
                 sight
                 upon
                 her
                 Seers
                 ,
                 and
                 sung
                 a
                 lullaby
                 to
                 her
                 souldiers
                 everlasting
                 sleepe
                 :
                 
                   I
                   will
                   make
                   drunke
                   her
                   Pinces
                   and
                   her
                   Wisemen
                   ,
                   her
                   Captains
                   and
                   her
                   Rulers
                   ,
                   and
                   her
                   mightie
                   men
                   :
                   and
                   they
                   shall
                   sleepe
                   a
                   perpetuall
                   sleepe
                   ,
                   and
                   not
                   awake
                   saith
                   the
                   King
                   ,
                   whose
                   name
                   is
                   the
                   Lord
                   of
                   hoasts
                   .
                
                 Ier.
                 51
                 ,
                 vers
                 .
                 57.
                 
                 So
                 infallibly
                 doth
                 divine
                 Iustice
                 observe
                 the
                 rule
                 of
                 retaliation
                 ,
                 whereof
                 I
                 shall
                 hereafter
                 speake
                 :
                 
                   Though
                   Babylon
                   should
                   mount
                   up
                   to
                   heaven
                   ,
                   and
                   though
                   shee
                   should
                   fortifie
                   the
                   height
                   of
                   her
                   strengh
                   ,
                   yet
                   from
                   me
                   shall
                   spoylers
                   〈◊〉
                   unto
                   her
                   ;
                   saith
                   the
                   Lord.
                
                 Ier.
                 51.
                 ver
                 .
                 53.
                 
                 For
                 ,
                 
                   seeing
                   her
                   people
                   hath
                   entred
                   into
                   the
                   sanctuary
                   of
                   the
                   Lords
                   house
                   ,
                   the
                   Lord
                   wil
                   doe
                   judgement
                   upon
                   her
                   grauen
                   Images
                   .
                
                 vers
                 .
                 52.
                 
              
               
                 15
                 To
                 conclude
                 ,
                 The
                 reason
                 of
                 Babels
                 stupiditie
                 ,
                 and
                 whatsoever
                 oversights
                 the
                 Politician
                 can
                 discover
                 in
                 her
                 (
                 related
                 by
                 Xenophon
                 or
                 Herodotus
                 )
                 was
                 ,
                 that
                 the
                 fulfilling
                 of
                 Ieremies
                 Prophesies
                 against
                 her
                 ,
                 might
                 become
                 more
                 manifest
                 to
                 succeeding
                 ages
                 :
                 
                   How
                   is
                   the
                   hammer
                   of
                   the
                   whole
                   earth
                   cut
                   asunder
                   and
                   broken
                   ?
                   how
                   is
                   Babylon
                   become
                   a
                   desolation
                   among
                   the
                   nations
                   ?
                   I
                   have
                   layd
                   a
                   snare
                   for
                   thee
                   ,
                   and
                   thou
                   art
                   also
                   taken
                   ,
                   O
                   Babylon
                   ,
                   and
                   thou
                   wast
                   not
                   aware
                   :
                   thou
                   are
                   founde
                   and
                   also
                   caught
                   ,
                   because
                   
                   thou
                   hast
                   striven
                   against
                   the
                   Lord.
                   The
                   Lord
                   hath
                   opened
                   his
                   armorie
                   ,
                   &
                   hath
                   brought
                   forth
                   the
                   weapons
                   of
                   his
                   indignation
                   ;
                   for
                   this
                   is
                   the
                   worke
                   of
                   the
                   Lord
                   God
                   of
                   hoasts
                   ,
                   in
                   the
                   land
                   of
                   the
                   Caldeans
                   .
                   Come
                   against
                   her
                   from
                   the
                   utmost
                   border
                   ,
                   open
                   her
                   storehouses
                   ,
                   cast
                   her
                   up
                   as
                   heapes
                   ,
                   and
                   destroy
                   her
                   utterly
                   ,
                   let
                   nothing
                   of
                   her
                   bee
                   left
                   .
                
                 Ier.
                 50.
                 vers
                 .
                 23
                 ,
                 24
                 ,
                 25
                 ,
                 26.
                 
                 For
                 she
                 had
                 carried
                 away
                 all
                 that
                 was
                 in
                 Ezekias
                 house
                 ,
                 all
                 that
                 his
                 father
                 had
                 laid
                 up
                 in
                 store
                 ,
                 nothing
                 was
                 left
                 ,
                 as
                 Esaiah
                 had
                 foretold
                 .
                 c.
                 59.
                 v.
                 36.
                 the
                 exact
                 fulfilling
                 of
                 whose
                 Prophecie
                 is
                 registred
                 by
                 the
                 sacred
                 Historian
                 .
                 2
                 Chron.
                 6.
                 verse
                 18.
                 
                 The
                 sudden
                 surprizall
                 of
                 the
                 Citie
                 and
                 Court
                 of
                 Babylon
                 made
                 the
                 
                   finding
                   of
                   the
                   treasure
                   of
                   Darkenesse
                   and
                   the
                   riches
                   of
                   secret
                   places
                   ,
                
                 which
                 the
                 Lord
                 by
                 his
                 Prophet
                 had
                 promised
                 to
                 Cyrus
                 ,
                 more
                 easie
                 ,
                 then
                 if
                 his
                 entrance
                 at
                 that
                 time
                 had
                 beene
                 suspected
                 or
                 feared
                 :
                 for
                 so
                 the
                 besieged
                 might
                 have
                 had
                 leisure
                 to
                 have
                 hid
                 their
                 treasure
                 where
                 the
                 enemy
                 should
                 hardly
                 have
                 found
                 it
                 .
              
               
                 16
                 But
                 what
                 speciall
                 comfort
                 is
                 this
                 to
                 Sion
                 ,
                 that
                 Cyrus
                 had
                 done
                 to
                 Babylon
                 ,
                 as
                 Babylon
                 had
                 done
                 to
                 her
                 .
                 This
                 might
                 satiate
                 or
                 somewhat
                 allay
                 the
                 
                   boyling
                   heat
                
                 of
                 a
                 revengefull
                 minde
                 .
                 But
                 is
                 the
                 miserie
                 of
                 an
                 enemy
                 of
                 like
                 use
                 unto
                 Gods
                 people
                 ,
                 as
                 was
                 the
                 Brazen
                 serpent
                 ?
                 Can
                 the
                 sight
                 of
                 it
                 cure
                 their
                 griefe
                 ,
                 or
                 beget
                 true
                 happinesse
                 in
                 such
                 as
                 looke
                 on
                 it
                 ?
                 It
                 is
                 very
                 probable
                 that
                 Babylons
                 spoiles
                 did
                 helpe
                 to
                 reedifie
                 Ierusalem
                 .
                 And
                 albeit
                 ,
                 the
                 God
                 of
                 Sion
                 ,
                 had
                 other
                 meanes
                 in
                 store
                 (
                 more
                 by
                 many
                 ,
                 then
                 man
                 can
                 number
                 or
                 conceive
                 )
                 for
                 reducing
                 his
                 people
                 into
                 their
                 owne
                 
                 Land
                 ;
                 we
                 may
                 ,
                 notwithstanding
                 ,
                 without
                 censure
                 of
                 curiositie
                 ,
                 safely
                 conjecture
                 ,
                 that
                 the
                 disgraces
                 which
                 Nebuchadnezzar
                 &
                 his
                 successors
                 has
                 done
                 unto
                 the
                 royall
                 seed
                 of
                 Iudah
                 ,
                 were
                 the
                 first
                 seedes
                 of
                 their
                 speciall
                 favour
                 and
                 grace
                 with
                 Cyrus
                 .
                 Of
                 the
                 plagues
                 threatned
                 by
                 Esaiah
                 unto
                 Ezekiah
                 for
                 shewing
                 his
                 treasures
                 unto
                 the
                 Babylonians
                 ,
                 it
                 was
                 one
                 part
                 that
                 of
                 his
                 sonnes
                 some
                 should
                 bee
                 Eunuches
                 in
                 the
                 Palace
                 of
                 the
                 King
                 of
                 Babylon
                 .
                 Is
                 .
                 39.
                 7.
                 
                 Now
                 it
                 is
                 unlikely
                 that
                 Cyrus
                 would
                 eyther
                 make
                 the
                 Persians
                 Eunuches
                 ,
                 or
                 trust
                 the
                 Caldeans
                 about
                 his
                 bodie
                 .
                 Daniel
                 and
                 other
                 his
                 fellowes
                 of
                 the
                 royall
                 seed
                 of
                 Iudah
                 ,
                 being
                 made
                 such
                 unto
                 his
                 hand
                 ,
                 were
                 men
                 as
                 fit
                 for
                 his
                 purpose
                 as
                 hee
                 could
                 seeke
                 .
                 And
                 it
                 was
                 his
                 purpose
                 upon
                 consultation
                 (
                 as
                 *
                 Xenophon
                 tels
                 us
                 )
                 to
                 have
                 Eunuches
                 next
                 about
                 him
                 ,
                 as
                 men
                 most
                 likely
                 to
                 be
                 trusty
                 .
                 Daniel
                 or
                 others
                 of
                 good
                 note
                 amongst
                 this
                 people
                 ,
                 being
                 admitted
                 to
                 favour
                 ,
                 for
                 to
                 be
                 of
                 Cyrus
                 bedchamber
                 ;
                 would
                 not
                 bee
                 defective
                 in
                 procuring
                 their
                 countries
                 good
                 .
                 And
                 easie
                 it
                 was
                 for
                 him
                 ,
                 that
                 causeth
                 darkenesse
                 to
                 bring
                 forth
                 light
                 ,
                 that
                 turneth
                 the
                 shadow
                 of
                 death
                 into
                 the
                 morning
                 ,
                 to
                 raise
                 vp
                 a
                 blessing
                 unto
                 his
                 people
                 out
                 of
                 their
                 expiring
                 curse
                 .
                 But
                 whether
                 by
                 this
                 meanes
                 or
                 
                 others
                 ,
                 certaine
                 it
                 is
                 ,
                 
                   that
                   such
                   of
                   Iudah
                   as
                   escaped
                
                 Nebuchadnezzars
                 
                   sword
                   ,
                   were
                   detained
                   captives
                   to
                   him
                   and
                   his
                   sonnes
                   untill
                   the
                   erection
                   of
                   the
                   Persian
                   monarchy
                   .
                
                 2
                 Chron.
                 cap.
                 36.
                 vers
                 .
                 20.
                 
                 
                   Now
                   in
                   the
                   first
                   yeare
                   of
                   Cyrus
                   King
                   of
                   Persia
                   (
                   that
                   the
                   word
                   of
                   the
                   Lord
                   spoken
                   by
                   the
                   mouth
                   of
                   Ieremiah
                   ,
                   might
                   bee
                   accomplished
                   )
                   the
                   Lord
                   stirred
                   up
                   the
                   spirit
                   of
                   Cyrus
                   King
                   of
                   Persia
                   ,
                   that
                   he
                   made
                   a
                   proclamation
                   throughout
                   all
                   his
                   kingdome
                   ,
                   and
                   put
                   it
                   also
                   in
                   writing
                   ,
                   saying
                   ;
                   Thus
                   saith
                   Cyrus
                   King
                   of
                   Persia
                   ,
                   All
                   the
                   kingdomes
                   of
                   the
                   earth
                   hath
                   the
                   Lord
                   God
                   of
                   heaven
                   given
                   mee
                   ,
                   and
                   he
                   hath
                   charged
                   mee
                   to
                   build
                   him
                   an
                   house
                   in
                   Ierusalem
                   ,
                   which
                   is
                   in
                   Iudah
                   ,
                   who
                   is
                   there
                   among
                   you
                   of
                   all
                   his
                   people
                   ?
                   the
                   Lord
                   his
                   God
                   be
                   with
                   him
                   ,
                   and
                   let
                   him
                   goe
                   up
                   .
                
                 vers
                 .
                 22
                 ,
                 23.
                 
                 This
                 last
                 passage
                 compared
                 with
                 the
                 forecited
                 Prophecie
                 ,
                 
                   Esaiah
                   45.
                
                 vers
                 .
                 4
                 ,
                 5
                 ,
                 6.
                 may
                 acquit
                 Iosephus
                 his
                 report
                 of
                 Daniels
                 conference
                 with
                 Cyrus
                 ,
                 from
                 all
                 suspition
                 of
                 fiction
                 or
                 uncertainty
                 of
                 tradition
                 .
              
               
                 
                   Blessed
                   be
                   the
                   name
                   of
                   God
                   for
                   ever
                   and
                   ever
                   :
                   for
                   wisdome
                   and
                   might
                   are
                   his
                   :
                   and
                   hee
                   changeth
                   the
                   times
                   and
                   the
                   seasons
                   ,
                   he
                   removeth
                   Kings
                   and
                   setteth
                   up
                   Kings
                   .
                
                 Dan
                 2.
                 vers
                 .
                 20
                 ,
                 21.
                 
                 He
                 hath
                 yet
                 a
                 fourth
                 hammer
                 in
                 his
                 hand
                 ,
                 to
                 bruize
                 and
                 crush
                 these
                 Westerne
                 Nations
                 ,
                 as
                 the
                 three
                 first
                 had
                 done
                 the
                 Easterne
                 ,
                 and
                 yet
                 appointed
                 to
                 take
                 fuller
                 vengeance
                 upon
                 these
                 Iewes
                 (
                 whom
                 he
                 had
                 now
                 redeemed
                 by
                 Cyrus
                 )
                 then
                 the
                 Chaldean
                 had
                 done
                 ;
                 after
                 the
                 second
                 measure
                 of
                 their
                 iniquity
                 ,
                 became
                 more
                 full
                 then
                 the
                 former
                 had
                 beene
                 .
              
            
             
               
               
                 CHAP.
                 27.
                 
              
               
                 Of
                 Gods
                 speciall
                 providence
                 in
                 raising
                 and
                 ruinating
                 the
                 Roman
                 Empire
                 .
              
               
                 1
                 THe
                 lingring
                 growth
                 of
                 the
                 Romane
                 Monarchy
                 hath
                 made
                 the
                 print
                 of
                 Gods
                 speciall
                 hand
                 in
                 erecting
                 it
                 ,
                 lesse
                 discernable
                 ,
                 then
                 it
                 had
                 beene
                 in
                 the
                 sudden
                 advancement
                 of
                 the
                 three
                 former
                 .
                 Nor
                 was
                 it
                 come
                 to
                 any
                 competent
                 height
                 before
                 Prophecie
                 did
                 cease
                 in
                 Iewry
                 .
                 So
                 that
                 we
                 are
                 (
                 for
                 the
                 most
                 part
                 )
                 destitute
                 of
                 such
                 Comments
                 ,
                 as
                 God
                 had
                 furnished
                 us
                 with
                 ,
                 upon
                 the
                 histories
                 of
                 other
                 Monarchies
                 .
                 But
                 whatsoever
                 the
                 registers
                 of
                 Romes
                 successe
                 have
                 ascribed
                 to
                 Fortune
                 ,
                 wee
                 may
                 recover
                 it
                 ,
                 by
                 the
                 
                   former
                   ruled
                
                 cases
                 ,
                 as
                 entirely
                 due
                 unto
                 Gods
                 providence
                 .
                 Now
                 the
                 ancient
                 Romans
                 were
                 not
                 of
                 their
                 later
                 Satyricall
                 Poets
                 minde
                 :
                 
                   Nullum
                   Numen
                   abest
                   ,
                   si
                   sit
                   prudentia
                   .
                
                 Not
                 Felicity
                 her selfe
                 ,
                 whom
                 they
                 tooke
                 for
                 a
                 Goddesse
                 ,
                 much
                 lesse
                 was
                 Prudence
                 ,
                 or
                 any
                 other
                 supposed
                 patronesse
                 of
                 inferiour
                 vertues
                 ,
                 so
                 much
                 honoured
                 by
                 them
                 as
                 Lady
                 Fortune
                 ;
                 the
                 multitude
                 of
                 whose
                 Temples
                 testified
                 they
                 tooke
                 her
                 for
                 their
                 soveraigne
                 Mistris
                 .
                 From
                 this
                 reall
                 testimony
                 of
                 the
                 ancient
                 Romans
                 ,
                 (
                 who
                 best
                 knew
                 by
                 what
                 meanes
                 their
                 state
                 was
                 raised
                 ,
                 or
                 at
                 least
                 perceived
                 it
                 to
                 bee
                 often
                 held
                 up
                 and
                 inlarged
                 by
                 meanes
                 in
                 particular
                 unknowne
                 to
                 them
                 ;
                 )
                 Livie
                 and
                 Plutarch
                 give
                 
                 Fortune
                 *
                 precedence
                 of
                 vertue
                 (
                 civil
                 or
                 martiall
                 )
                 in
                 the
                 Roman
                 territories
                 ,
                 as
                 being
                 a
                 more
                 speciall
                 Benefactresse
                 or
                 principall
                 Foundresse
                 of
                 their
                 Empire
                 .
                 Machiavel
                 is
                 of
                 a
                 contrary
                 minde
                 ,
                 perswaded
                 thereto
                 ,
                 by
                 such
                 a
                 reason
                 ,
                 as
                 argues
                 he
                 had
                 not
                 God
                 or
                 his
                 providence
                 in
                 his
                 thoughts
                 ;
                 that
                 his
                 thoughts
                 were
                 not
                 his
                 owne
                 ,
                 when
                 he
                 conceived
                 it
                 :
                 so
                 dissonant
                 it
                 is
                 to
                 truth
                 and
                 his
                 owne
                 politick
                 principles
                 .
                 His
                 words
                 are
                 these
                 ;
                 
                   If
                   no
                   other
                   State
                   did
                   ever
                   compasse
                   such
                   a
                   mighty
                   Empire
                   as
                   Rome
                   did
                   ,
                   why
                   should
                   this
                   be
                   attributed
                   to
                   Fortune
                   ,
                   rather
                   then
                   to
                   good
                   lawes
                   and
                   discipline
                   ?
                
              
               
                 2
                 With
                 Plutarch
                 and
                 Machiavel
                 it
                 fares
                 just
                 so
                 in
                 this
                 controversie
                 ,
                 as
                 it
                 usually
                 doth
                 with
                 other
                 controversors
                 ;
                 each
                 of
                 them
                 hath
                 the
                 truth
                 under
                 his
                 levell
                 ,
                 whiles
                 he
                 oppugnes
                 the
                 adverse
                 opinion
                 ;
                 both
                 of
                 them
                 overshoot
                 it
                 whilst
                 they
                 deliver
                 their
                 owne
                 .
                 Plutarch
                 rightly
                 denies
                 the
                 morall
                 or
                 civill
                 goodnesse
                 ,
                 whether
                 of
                 Romane
                 lawes
                 or
                 lives
                 ,
                 to
                 have
                 brought
                 forth
                 their
                 greatnesse
                 .
                 Hee
                 erreth
                 as
                 much
                 in
                 adjudging
                 all
                 that
                 to
                 
                   Roman
                   fortune
                
                 ,
                 whereto
                 
                   Roman
                   vertue
                
                 had
                 no
                 just
                 title
                 .
                 Notwithstanding
                 if
                 by
                 Fortune
                 hee
                 meant
                 any
                 certaine
                 latent
                 cause
                 more
                 then
                 humane
                 ,
                 which
                 did
                 convay
                 success
                 to
                 the
                 current
                 of
                 Roman
                 policies
                 ,
                 by
                 secret
                 
                 and
                 hidden
                 passages
                 ;
                 his
                 meaning
                 is
                 better
                 then
                 his
                 manner
                 of
                 expressing
                 it
                 .
                 To
                 thinke
                 thus
                 charitably
                 of
                 this
                 ingenuous
                 Philosopher
                 ,
                 wee
                 have
                 reason
                 ,
                 as
                 knowing
                 him
                 to
                 be
                 a
                 perfect
                 enemy
                 ,
                 aswell
                 to
                 Epicurean
                 chance
                 ,
                 as
                 to
                 Stoycall
                 Fate
                 :
                 and
                 therefore
                 no
                 adversary
                 of
                 Divine
                 Providence
                 .
                 In
                 favour
                 of
                 Machiavels
                 opinion
                 ,
                 who
                 deserves
                 no
                 favour
                 himselfe
                 ,
                 thus
                 much
                 on
                 the
                 other
                 side
                 might
                 be
                 said
                 ;
                 
                   If
                   the
                
                 auncient
                 Romans
                 had
                 beene
                 as
                 vaine
                 as
                 the
                 Graecians
                 ,
                 as
                 luxurious
                 as
                 the
                 Asiaticks
                 ,
                 as
                 perfidious
                 as
                 the
                 Carthagineans
                 ,
                 as
                 uncivill
                 and
                 barbarours
                 as
                 many
                 nations
                 ,
                 which
                 they
                 conquered
                 :
                 they
                 should
                 not
                 have
                 beene
                 so
                 constantly
                 fortunate
                 in
                 their
                 enterprises
                 at
                 home
                 ,
                 and
                 abroad
                 ,
                 as
                 Livie
                 and
                 Plutarch
                 had
                 observed
                 them
                 to
                 bee
                 .
                 That
                 is
                 ,
                 in
                 our
                 language
                 ,
                 
                   Divine
                   Providence
                
                 would
                 not
                 have
                 destined
                 them
                 unto
                 that
                 greatnesse
                 ,
                 unto
                 which
                 at
                 length
                 they
                 grew
                 ,
                 if
                 they
                 had
                 beene
                 alwayes
                 ,
                 or
                 for
                 the
                 most
                 part
                 ,
                 as
                 bad
                 ,
                 as
                 in
                 the
                 period
                 of
                 their
                 prosperitie
                 ,
                 they
                 proved
                 .
                 For
                 albeit
                 God
                 be
                 debtor
                 unto
                 none
                 ;
                 yet
                 the
                 abandant
                 riches
                 of
                 his
                 bountie
                 ,
                 will
                 no
                 suffer
                 him
                 to
                 leave
                 morall
                 vertues
                 or
                 constant
                 execution
                 of
                 Lawes
                 comparativly
                 good
                 ,
                 vnrewarded
                 with
                 blessings
                 temporall
                 .
                 All
                 this
                 ,
                 notwithstanding
                 will
                 not
                 inferre
                 ,
                 what
                 Machiavell
                 undertooke
                 to
                 prove
                 that
                 the
                 Romans
                 did
                 raise
                 themselves
                 ,
                 more
                 by
                 vertue
                 ,
                 then
                 they
                 were
                 raised
                 by
                 Fortune
                 ;
                 if
                 wee
                 take
                 Fortune
                 (
                 as
                 in
                 all
                 probabilitie
                 Plutarch
                 did
                 )
                 for
                 an
                 hidden
                 fountaine
                 ,
                 secretly
                 feeding
                 those
                 courses
                 which
                 the
                 Romans
                 tooke
                 for
                 their
                 good
                 ,
                 with
                 successe
                 and
                 speed
                 farre
                 above
                 their
                 expectation
                 .
                 
                 Vnder
                 this
                 indefinite
                 latitude
                 of
                 unknowne
                 causes
                 ,
                 the
                 Divine
                 Providence
                 or
                 
                   coelestic
                   fortuna
                
                 (
                 as
                 the
                 Pythagorians
                 terme
                 it
                 )
                 may
                 bee
                 comprehended
                 ,
                 and
                 this
                 divine
                 providence
                 or
                 celestiall
                 Fortune
                 it
                 was
                 ,
                 which
                 raised
                 the
                 Romans
                 :
                 they
                 did
                 not
                 raise
                 themselves
                 by
                 their
                 vertues
                 .
                 For
                 wee
                 do
                 not
                 use
                 to
                 say
                 that
                 Princes
                 favorites
                 do
                 advance
                 themselves
                 ,
                 albeit
                 Princes
                 would
                 not
                 advāce
                 them
                 to
                 such
                 great
                 dignities
                 as
                 they
                 enjoy
                 ,
                 unless
                 they
                 were
                 in
                 some
                 measure
                 qualified
                 unto
                 their
                 liking
                 .
              
               
                 3
                 Some
                 nations
                 have
                 beene
                 ,
                 others
                 might
                 have
                 beene
                 more
                 observant
                 of
                 better
                 Lawes
                 then
                 the
                 Romans
                 knew
                 ,
                 and
                 have
                 used
                 the
                 same
                 discipline
                 of
                 peace
                 and
                 warre
                 ,
                 even
                 all
                 their
                 policies
                 ,
                 with
                 greater
                 sinceritie
                 of
                 good
                 intentions
                 then
                 they
                 did
                 ;
                 &
                 yet
                 not
                 have
                 propagated
                 their
                 soveraignty
                 ouer
                 others
                 ,
                 halfe
                 so
                 farre
                 ,
                 as
                 the
                 Romane
                 Empire
                 was
                 (
                 by
                 Gods
                 speciall
                 Providence
                 )
                 propagated
                 .
                 For
                 vertues
                 morall
                 ,
                 and
                 ciuill
                 discipline
                 ,
                 or
                 reformation
                 of
                 misdemeanors
                 ,
                 (
                 though
                 all
                 more
                 exact
                 ,
                 then
                 the
                 practise
                 of
                 any
                 nation
                 could
                 hitherto
                 patternize
                 )
                 are
                 no
                 such
                 meritorious
                 causes
                 of
                 temporall
                 prosperitie
                 or
                 Dominion
                 ,
                 as
                 may
                 binde
                 God
                 in
                 justice
                 ,
                 to
                 dispense
                 the
                 one
                 in
                 greatest
                 plentie
                 ,
                 where
                 the
                 other
                 most
                 aboundeth
                 .
                 Without
                 these
                 qualifications
                 the
                 Romans
                 had
                 not
                 beene
                 capable
                 of
                 such
                 prosperitie
                 ,
                 as
                 God
                 in
                 bountie
                 bestowed
                 upon
                 them
                 ;
                 but
                 the
                 true
                 positive
                 cause
                 of
                 their
                 extraordinary
                 greatnesse
                 ,
                 was
                 the
                 speciall
                 service
                 ,
                 whereto
                 his
                 wisedome
                 had
                 appointed
                 them
                 .
                 The
                 rule
                 of
                 his
                 liberalitie
                 in
                 disposing
                 kingdomes
                 ,
                 is
                 the
                 correspondency
                 or
                 proportion
                 ,
                 which
                 temporall
                 
                 greatnesse
                 holds
                 with
                 the
                 execution
                 of
                 his
                 will
                 ,
                 whether
                 for
                 punishing
                 those
                 which
                 have
                 made
                 up
                 the
                 measure
                 of
                 their
                 Iniquitie
                 ,
                 or
                 for
                 the
                 propagating
                 or
                 preservation
                 of
                 his
                 Church
                 already
                 planted
                 ,
                 or
                 for
                 preparing
                 or
                 ploughing
                 up
                 the
                 hearts
                 of
                 wilde
                 and
                 unnurtured
                 Nations
                 ,
                 for
                 better
                 receiving
                 the
                 seed
                 of
                 his
                 Gospell
                 .
              
               
                 4
                 When
                 the
                 measure
                 of
                 that
                 prosperitie
                 ,
                 which
                 GOD
                 for
                 these
                 and
                 like
                 purposes
                 had
                 allotted
                 Rome
                 heathen
                 ,
                 and
                 her
                 iniquitie
                 became
                 full
                 ;
                 shee
                 and
                 her
                 Provinces
                 became
                 a
                 swifter
                 prey
                 to
                 Barbarous
                 Nations
                 ,
                 some
                 scarce
                 so
                 much
                 as
                 heard
                 of
                 before
                 ,
                 then
                 any
                 neighbour
                 countries
                 had
                 beene
                 to
                 her
                 .
                 The
                 incredible
                 successe
                 of
                 the
                 Goaths
                 and
                 Vandals
                 ,
                 of
                 the
                 Franks
                 and
                 Almaines
                 &c
                 ,
                 but
                 specially
                 of
                 the
                 Hunnes
                 ,
                 (
                 whose
                 furious
                 progresse
                 was
                 like
                 to
                 the
                 Vultures
                 flight
                 ,
                 &
                 seem'd
                 to
                 presage
                 the
                 slaughter
                 which
                 they
                 made
                 )
                 will
                 justifie
                 the
                 probability
                 either
                 of
                 Xenophons
                 stories
                 concerning
                 Cyrus
                 ,
                 or
                 of
                 
                   Curtius
                   ,
                   Arianus
                
                 ,
                 or
                 other
                 writers
                 of
                 Alexanders
                 conquests
                 .
                 Was
                 it
                 then
                 naturall
                 policy
                 or
                 skill
                 in
                 warre
                 ,
                 which
                 did
                 seate
                 all
                 ,
                 or
                 most
                 of
                 these
                 barbarous
                 Nations
                 in
                 these
                 westerne
                 countries
                 ?
                 Vertues
                 they
                 had
                 not
                 many
                 amongst
                 them
                 ,
                 yet
                 each
                 of
                 them
                 some
                 one
                 or
                 other
                 commendable
                 qualitie
                 ,
                 which
                 did
                 manifest
                 the
                 contrary
                 predominant
                 vice
                 or
                 outcrying
                 sin
                 in
                 the
                 Christian
                 people
                 ,
                 which
                 God
                 had
                 appointed
                 them
                 to
                 plague
                 ,
                 as
                 *
                 Salvianus
                 hath
                 excellently
                 observed
                 .
                 Howbeit
                 this
                 great
                 power
                 was
                 not
                 given
                 them
                 altogether
                 to
                 destroy
                 others
                 ,
                 but
                 withall
                 to
                 edifie
                 themselves
                 in
                 the
                 faith
                 ,
                 and
                 to
                 bee
                 made
                 partakers
                 of
                 
                 Gods
                 Vineyard
                 which
                 hee
                 had
                 now
                 in
                 a
                 manner
                 taken
                 from
                 these
                 vngratefull
                 husbandmen
                 ,
                 whom
                 they
                 conquered
                 .
                 The
                 Francks
                 became
                 Christians
                 through
                 feare
                 of
                 the
                 *
                 Almaines
                 ;
                 dread
                 of
                 the
                 Hunnes
                 did
                 drive
                 the
                 Burgundi●ns
                 to
                 seeke
                 sanctuary
                 in
                 the
                 same
                 profession
                 And
                 no
                 question
                 ,
                 but
                 such
                 of
                 the
                 ancient
                 Christian
                 Inhabitants
                 ,
                 as
                 outlived
                 th●se
                 stormes
                 ,
                 did
                 beleeve
                 God
                 and
                 his
                 servants
                 better
                 afterward
                 ,
                 then
                 they
                 had
                 done
                 before
                 .
                 Never
                 were
                 there
                 any
                 times
                 more
                 apt
                 or
                 more
                 powerfull
                 to
                 kindle
                 devotion
                 in
                 such
                 as
                 were
                 not
                 altogether
                 frozen
                 in
                 unbeliefe
                 ,
                 or
                 benummed
                 with
                 the
                 custome
                 of
                 sinning
                 ,
                 then
                 these
                 times
                 were
                 .
                 Rome
                 ,
                 which
                 had
                 beene
                 the
                 watch
                 tower
                 of
                 politicke
                 wisdome
                 ,
                 became
                 more
                 stupid
                 then
                 Babylon
                 had
                 beene
                 ,
                 when
                 the
                 day
                 of
                 her
                 visitation
                 did
                 come
                 upon
                 her
                 .
                 Her
                 Citizens
                 ,
                 (
                 were
                 a
                 meere
                 politician
                 to
                 be
                 their
                 judge
                 )
                 deserved
                 to
                 be
                 buried
                 in
                 their
                 Cities
                 ruines
                 ,
                 for
                 not
                 awaking
                 upon
                 such
                 and
                 so
                 many
                 dreadfull
                 warnings
                 as
                 shee
                 had
                 .
                 Extraordinary
                 Prophets
                 the
                 Christian
                 world
                 at
                 that
                 time
                 had
                 none
                 ,
                 because
                 it
                 needed
                 none
                 :
                 the
                 Prophecies
                 of
                 ancient
                 times
                 did
                 so
                 well
                 befit
                 them
                 ,
                 as
                 if
                 they
                 had
                 beene
                 made
                 of
                 purpose
                 onely
                 for
                 them
                 .
                 Nor
                 Senacherib
                 ,
                 nor
                 Nebuchadnezzar
                 in
                 the
                 prime
                 of
                 their
                 strength
                 and
                 power
                 could
                 better
                 have
                 brooked
                 that
                 title
                 (
                 though
                 given
                 them
                 in
                 expresse
                 termes
                 by
                 GOD
                 )
                 which
                 Attilas
                 (
                 as
                 it
                 seemes
                 from
                 certaine
                 *
                 apprehension
                 
                 of
                 his
                 extraordinary
                 calling
                 to
                 doe
                 the
                 like
                 service
                 ,
                 )
                 had
                 inserted
                 into
                 his
                 royall
                 titles
                 ,
                 a
                 
                   Malleūs
                   Orbis
                   &
                   Flagellum
                   Dei
                   ;
                   The
                   Hammer
                   of
                   the
                   World
                   and
                   Scourge
                   of
                   God.
                
                 The
                 fame
                 of
                 Alexanders
                 first
                 victories
                 ,
                 was
                 nothing
                 so
                 terrible
                 to
                 Asia
                 ,
                 as
                 the
                 noise
                 of
                 this
                 Scythian
                 Thunderbolt
                 was
                 to
                 the
                 utmost
                 parts
                 of
                 Europe
                 ,
                 and
                 would
                 have
                 beene
                 to
                 Africa
                 and
                 Asia
                 ,
                 unlesse
                 the
                 Lord
                 had
                 put
                 his
                 hook
                 into
                 his
                 jawes
                 ,
                 when
                 he
                 begunne
                 to
                 swallow
                 these
                 and
                 other
                 Nations
                 in
                 his
                 greedie
                 hopes
                 .
                 But
                 when
                 the
                 time
                 of
                 his
                 commission
                 drew
                 neare
                 to
                 an
                 end
                 ,
                 this
                 Sampson
                 had
                 a
                 Dalilah
                 to
                 abate
                 his
                 strength
                 .
                 H●
                 that
                 had
                 made
                 himselfe
                 sport
                 with
                 others
                 miserie
                 ,
                 and
                 counted
                 it
                 his
                 greatest
                 glorie
                 to
                 shed
                 much
                 blood
                 ,
                 was
                 choaked
                 with
                 his
                 *
                 owne
                 ,
                 in
                 his
                 mariage
                 bed
                 :
                 these
                 were
                 the
                 first
                 fruits
                 of
                 his
                 luxurious
                 nuptiall
                 feasts
                 ;
                 what
                 the
                 after
                 crop
                 was
                 ,
                 wee
                 leave
                 to
                 God.
                 
              
               
                 5
                 The
                 knowne
                 successe
                 of
                 these
                 Hunnes
                 ,
                 throughout
                 Hungary
                 and
                 other
                 parts
                 of
                 Europe
                 ,
                 may
                 serve
                 as
                 a
                 leading
                 case
                 to
                 determine
                 the
                 question
                 proposed
                 betweene
                 Plutarch
                 and
                 Machiavel
                 ;
                 Their
                 valour
                 or
                 strength
                 of
                 warre
                 was
                 not
                 so
                 much
                 as
                 knowne
                 by
                 fame
                 to
                 Europeans
                 ,
                 until
                 they
                 felt
                 it
                 .
                 The
                 passages
                 into
                 Europe
                 ,
                 out
                 of
                 these
                 places
                 of
                 Scythia
                 ,
                 which
                 they
                 inhabited
                 ,
                 was
                 unknowne
                 unto
                 themselves
                 ,
                 much
                 lesse
                 did
                 they
                 dream
                 of
                 invading
                 the
                 Roman
                 Empire
                 ,
                 untill
                 he
                 that
                 had
                 decreed
                 to
                 make
                 them
                 a
                 scourge
                 to
                 Europe
                 ,
                 did
                 lay
                 a
                 traine
                 to
                 teach
                 them
                 the
                 ready
                 way
                 unto
                 it
                 .
                 *
                 The
                 manner
                 of
                 their
                 introduction
                 was
                 in
                 the
                 Philosophers
                 language
                 by
                 as
                 meere
                 a
                 chance
                 or
                 fortune
                 ,
                 as
                 if
                 a
                 
                 Sexton
                 should
                 finde
                 a
                 casket
                 of
                 Gold
                 ,
                 whilest
                 hee
                 digs
                 a
                 grave
                 .
                 They
                 had
                 no
                 other
                 intention
                 ,
                 that
                 very
                 morning
                 wherein
                 they
                 first
                 became
                 acquainted
                 with
                 the
                 confines
                 of
                 Europe
                 ,
                 then
                 to
                 chase
                 the
                 Hart
                 ,
                 and
                 the
                 Hart
                 no
                 other
                 desire
                 ,
                 than
                 which
                 was
                 meerly
                 naturall
                 ,
                 to
                 save
                 his
                 life
                 .
                 That
                 this
                 reasonlesse
                 creature
                 by
                 seeking
                 thus
                 to
                 satisfie
                 his
                 naturall
                 de●ire
                 ,
                 should
                 shew
                 these
                 Hunnes
                 a
                 safe
                 passage
                 through
                 the
                 Fens
                 of
                 Maeotis
                 ,
                 into
                 Europe
                 ;
                 was
                 
                   meere
                   Chance
                
                 in
                 respect
                 of
                 them
                 or
                 their
                 shallow
                 forecast
                 ,
                 but
                 providence
                 in
                 respect
                 of
                 him
                 ,
                 who
                 hath
                 the
                 product
                 or
                 issue
                 of
                 every
                 attempt
                 possible
                 ,
                 
                   in
                   numerato
                
                 ,
                 as
                 we
                 say
                 ,
                 in
                 ready
                 coyne
                 :
                 who
                 can
                 so
                 temper
                 all
                 occurrences
                 at
                 his
                 pleasure
                 ,
                 as
                 that
                 the
                 selfe
                 same
                 ingredients
                 may
                 be
                 an
                 wholesome
                 potion
                 unto
                 some
                 ,
                 and
                 deadly
                 poison
                 unto
                 others
                 ;
                 and
                 so
                 combine
                 the
                 carelesse
                 intentions
                 of
                 men
                 ,
                 and
                 the
                 desire
                 of
                 brute
                 Beasts
                 ,
                 as
                 they
                 shall
                 become
                 more
                 faithfull
                 cofederates
                 for
                 accomplishing
                 his
                 will
                 ,
                 then
                 men
                 can
                 bee
                 (
                 albeit
                 they
                 purposely
                 conspire
                 together
                 ,
                 and
                 binde
                 themselves
                 by
                 solemne
                 oath
                 or
                 Sacrament
                 )
                 for
                 effecting
                 their
                 owne
                 designes
                 .
              
               
                 6
                 The
                 report
                 which
                 these
                 roving
                 Hunters
                 had
                 made
                 to
                 their
                 Countrimen
                 of
                 that
                 pleasant
                 Land
                 ,
                 into
                 whose
                 confines
                 the
                 chased
                 Hart
                 had
                 led
                 them
                 ,
                 did
                 invite
                 the
                 chiefe
                 heads
                 of
                 their
                 Clans
                 ,
                 with
                 their
                 severall
                 rascalities
                 ,
                 to
                 flock
                 into
                 Europe
                 like
                 beggers
                 dismist
                 out
                 of
                 a
                 prison
                 ,
                 invited
                 to
                 a
                 solemne
                 banquet
                 .
                 And
                 their
                 hunger-starved
                 appetites
                 ,
                 being
                 once
                 fed
                 with
                 variety
                 of
                 uncouth
                 pleasures
                 ,
                 did
                 whet
                 their
                 wits
                 and
                 arme
                 their
                 spirits
                 ,
                 to
                 attempt
                 greater
                 matters
                 then
                 they
                 could
                 conceive
                 before
                 .
                 
                 
                   Artis
                   magister
                   ingeniique
                   larg●torventer
                
                 .
                 Their
                 bellies
                 taught
                 them
                 new
                 Arts
                 ,
                 and
                 practice
                 of
                 inventions
                 unsuspected
                 unto
                 Christians
                 .
                 The
                 mixt
                 Inhabitants
                 of
                 that
                 Country
                 ,
                 which
                 from
                 them
                 was
                 after
                 termed
                 Hungary
                 ,
                 having
                 sufficient
                 warning
                 of
                 their
                 intended
                 invasion
                 ,
                 had
                 prepared
                 a
                 competent
                 army
                 ,
                 whose
                 Leaders
                 presumed
                 ,
                 they
                 were
                 more
                 safely
                 guarded
                 against
                 the
                 sudden
                 assault
                 of
                 their
                 barbarous
                 enemies
                 for
                 one
                 night
                 ,
                 by
                 the
                 River
                 of
                 Danow
                 which
                 ranne
                 betweene
                 them
                 ;
                 then
                 they
                 could
                 be
                 by
                 any
                 wall
                 or
                 trench
                 .
                 And
                 in
                 this
                 presumption
                 they
                 rested
                 as
                 secure
                 for
                 that
                 night
                 ,
                 of
                 the
                 Hunnes
                 ,
                 as
                 the
                 Babylonians
                 were
                 of
                 Cyrus
                 .
                 It
                 is
                 very
                 likely
                 ,
                 that
                 Detricus
                 Generall
                 for
                 the
                 Romance
                 ,
                 and
                 
                   Matrinus
                   ,
                   alias
                   Martinus
                
                 ,
                 (
                 or
                 Macrinus
                 )
                 chiefe
                 Commander
                 for
                 the
                 Pavonians
                 ,
                 one
                 or
                 both
                 had
                 read
                 how
                 Cyrus
                 had
                 divided
                 the
                 River
                 Gyndis
                 ,
                 and
                 so
                 turned
                 the
                 course
                 of
                 Euphrates
                 in
                 one
                 night
                 ,
                 that
                 the
                 usuall
                 Chanell
                 of
                 it
                 became
                 passable
                 to
                 his
                 foot
                 Souldiers
                 before
                 the
                 morning
                 .
                 But
                 that
                 the
                 like
                 should
                 be
                 attempted
                 upon
                 *
                 Danow
                 was
                 not
                 credible
                 ;
                 to
                 be
                 effected
                 by
                 their
                 enemies
                 ,
                 they
                 knew
                 it
                 impossible
                 .
                 And
                 what
                 other
                 passage
                 there
                 was
                 possible
                 for
                 these
                 Hunnes
                 to
                 find
                 ,
                 being
                 utterly
                 destitute
                 of
                 Ship
                 or
                 Boat
                 ,
                 they
                 could
                 not
                 suspect
                 .
                 But
                 they
                 bought
                 the
                 knowledge
                 of
                 their
                 new
                 invention
                 a
                 great
                 deale
                 too
                 deare
                 ;
                 with
                 the
                 losse
                 of
                 the
                 better
                 part
                 of
                 their
                 armie
                 ,
                 which
                 encamping
                 in
                 the
                 open
                 fields
                 ,
                 were
                 pittifully
                 slaughtred
                 like
                 wandring
                 sheepe
                 by
                 the
                 *
                 Hunnes
                 ,
                 who
                 with
                 the
                 helpe
                 of
                 bladders
                 had
                 swum
                 over
                 to
                 the
                 number
                 of
                 an
                 hundred
                 thousand
                 ,
                 in
                 the
                 deadest
                 
                 time
                 of
                 the
                 night
                 .
                 This
                 sudden
                 disaster
                 ,
                 which
                 being
                 now
                 past
                 ,
                 might
                 in
                 some
                 moderne
                 politicians
                 judgement
                 easily
                 have
                 beene
                 prevented
                 ,
                 did
                 so
                 lessen
                 the
                 Roman
                 forces
                 ,
                 that
                 albeit
                 they
                 became
                 cōquerors
                 in
                 the
                 next
                 conflict
                 ,
                 yet
                 purchased
                 they
                 victorie
                 with
                 the
                 losse
                 of
                 so
                 many
                 souldiers
                 ,
                 that
                 they
                 were
                 not
                 able
                 to
                 stand
                 before
                 the
                 multitude
                 of
                 their
                 furious
                 enemies
                 in
                 the
                 third
                 encounter
                 :
                 And
                 to
                 try
                 them
                 the
                 fourth
                 time
                 ,
                 they
                 had
                 no
                 courage
                 .
                 The
                 stumpe
                 of
                 that
                 arrow
                 ,
                 which
                 Detricus
                 carried
                 in
                 his
                 forehead
                 to
                 Rome
                 ,
                 in
                 witnesse
                 that
                 he
                 had
                 confronted
                 his
                 enemies
                 ,
                 and
                 was
                 not
                 wounded
                 in
                 the
                 backe
                 ,
                 did
                 pierce
                 the
                 hearts
                 of
                 some
                 and
                 daunt
                 the
                 spirits
                 of
                 other
                 Romans
                 .
                 And
                 the
                 fresh
                 bleeding
                 experiments
                 of
                 these
                 Hunnes
                 incredible
                 fury
                 ,
                 might
                 well
                 occasion
                 ,
                 that
                 generation
                 and
                 their
                 children
                 ,
                 to
                 flatter
                 their
                 cowardly
                 fancies
                 ,
                 with
                 forged
                 tales
                 ,
                 as
                 if
                 it
                 were
                 no
                 disparagement
                 to
                 the
                 Romans
                 (
                 though
                 as
                 yet
                 in
                 highest
                 esteeme
                 for
                 valour
                 amongst
                 the
                 sonnes
                 of
                 men
                 )
                 to
                 bee
                 outdared
                 by
                 an
                 inchanted
                 generation
                 of
                 infernall
                 monsters
                 ,
                 borne
                 of
                 witches
                 and
                 begot
                 by
                 Devils
                 .
                 For
                 such
                 legends
                 of
                 these
                 Hunnes
                 originall
                 ,
                 have
                 gone
                 for
                 currant
                 amongst
                 *
                 good
                 writers
                 ,
                 
                 and
                 are
                 not
                 altogether
                 out
                 of
                 date
                 in
                 some
                 places
                 unto
                 this
                 present
                 day
                 .
                 But
                 the
                 Romanes
                 did
                 want
                 a
                 
                   Marius
                   ,
                   Sylla
                
                 ,
                 or
                 Camillus
                 ,
                 to
                 be
                 their
                 Dictator
                 in
                 these
                 times
                 ;
                 Detricus
                 was
                 no
                 Iulius
                 or
                 Germanicus
                 :
                 what
                 the
                 best
                 of
                 these
                 could
                 haue
                 done
                 ,
                 or
                 durst
                 haue
                 attempted
                 ,
                 had
                 they
                 been
                 living
                 then
                 ,
                 is
                 more
                 then
                 the
                 spirit
                 of
                 any
                 now
                 living
                 can
                 divine
                 ;
                 hee
                 that
                 had
                 made
                 these
                 in
                 their
                 times
                 valorous
                 ,
                 had
                 now
                 decreed
                 the
                 beggerly
                 Hunnes
                 should
                 bee
                 victorious
                 ,
                 and
                 there
                 
                   is
                   neither
                   counsell
                   nor
                   might
                   against
                   the
                   Lord.
                   
                
              
               
                 
                   7
                   Or
                   if
                   this
                   bee
                   not
                   canonicall
                   scripture
                   with
                   politician
                   ,
                   let
                   us
                   examine
                   whether
                   the
                   evidence
                   of
                   truth
                   manifested
                   in
                   the
                   historicall
                   narrations
                   ,
                   whereon
                
                 Machiavel
                 
                   comments
                   ,
                   have
                   not
                   extorted
                   as
                   much
                   from
                   him
                   in
                   a
                   manner
                   against
                   his
                   will
                   ,
                   and
                   contrary
                   to
                   his
                   purposed
                   conclusions
                   ,
                   as
                   the
                   author
                   of
                   truth
                   in
                   this
                   point
                   hath
                   taught
                   vs.
                
                 Hee
                 ,
                 *
                 saith
                 Machiavel
                 ,
                 that
                 wil
                 compare
                 the
                 Romans
                 wise
                 carriage
                 of
                 state-businesses
                 for
                 many
                 yeares
                 together
                 ,
                 with
                 their
                 ill
                 managing
                 of
                 matters
                 ,
                 whē
                 they
                 were
                 invaded
                 by
                 the
                 Gauls
                 ,
                 shal
                 find
                 them
                 so
                 different
                 ,
                 as
                 that
                 the
                 latter
                 grosse
                 error
                 may
                 seem
                 to
                 haue
                 bin
                 committed
                 by
                 another
                 people
                 ,
                 not
                 by
                 the
                 same
                 .
                 So
                 stangely
                 doth
                 Fortune
                 
                   (
                   so
                   he
                   now
                   accords
                   in
                   termes
                   with
                
                 Livie
                 ,
                 
                   whom
                   herein
                   he
                   contradicted
                   before
                
                 )
                 blind
                 the
                 
                 judgements
                 of
                 men
                 ,
                 when
                 it
                 is
                 her
                 pleasure
                 not
                 to
                 have
                 her
                 power
                 controuled
                 ,
                 whose
                 authority
                 is
                 so
                 great
                 ,
                 that
                 neither
                 they
                 which
                 are
                 commonly
                 exposed
                 to
                 danger
                 deserve
                 much
                 blame
                 ,
                 nor
                 they
                 much
                 praise
                 ,
                 which
                 enjoy
                 perpetuall
                 felicity
                 .
                 Fates
                 may
                 so
                 strongly
                 draw
                 both
                 parties
                 this
                 way
                 or
                 that
                 way
                 ,
                 as
                 the
                 policie
                 of
                 the
                 one
                 shall
                 not
                 be
                 able
                 to
                 prevent
                 the
                 evils
                 which
                 happen
                 ,
                 nor
                 the
                 others
                 vertue
                 be
                 sufficient
                 to
                 bring
                 forth
                 good
                 successe
                 .
                 
                   In
                   fine
                   ,
                   taking
                
                 Fortune
                 and
                 Fates
                 
                   for
                   terms
                   equivalent
                   ,
                   throughout
                   his
                   whole
                   Discourse
                   ,
                   hee
                
                 *
                 
                   concludes
                   for
                
                 Plutarch
                 ;
                 That
                 the
                 greatnesse
                 of
                 the
                 Romane
                 Empire
                 was
                 decreed
                 by
                 Fate
                 ;
                 and
                 with
                 reference
                 to
                 this
                 end
                 ,
                 as
                 Rome
                 could
                 not
                 in
                 her
                 growing
                 age
                 be
                 overthrowne
                 ,
                 so
                 it
                 was
                 expedient
                 that
                 she
                 should
                 often
                 be
                 oppressed
                 and
                 afflicted
                 ,
                 that
                 her
                 Statesmen
                 might
                 become
                 more
                 wary
                 and
                 wise
                 ,
                 for
                 procuring
                 that
                 greatnesse
                 which
                 Fates
                 had
                 decreed
                 to
                 accomplish
                 by
                 them
                 .
                 
                   Wherefore
                   ,
                   that
                   all
                   these
                   might
                   take
                   place
                   :
                
                 the
                 Fates
                 
                   (
                   which
                   as
                   he
                   grants
                   ,
                   use
                   meanes
                   convenient
                   for
                   effecting
                   their
                   purpose
                   )
                
                 had
                 put
                 Camillus
                 to
                 exile
                 ,
                 not
                 to
                 death
                 ;
                 suffered
                 the
                 City
                 to
                 bee
                 taken
                 by
                 the
                 Gaules
                 ,
                 but
                 not
                 the
                 Capitoll
                 :
                 and
                 that
                 the
                 Citie
                 might
                 be
                 taken
                 with
                 lesse
                 adoe
                 ,
                 they
                 had
                 likewise
                 ordained
                 that
                 the
                 greatest
                 part
                 of
                 the
                 Romane
                 army
                 ,
                 being
                 discomfited
                 by
                 the
                 Gaules
                 ,
                 should
                 not
                 retire
                 to
                 Rome
                 ,
                 but
                 flye
                 to
                 Veios
                 .
                 To
                 knit
                 up
                 all
                 
                   (
                   as
                   he
                   speakes
                
                 )
                 
                 in
                 a
                 bundell
                 ,
                 it
                 was
                 the
                 ordinance
                 of
                 Fates
                 ,
                 that
                 the
                 Romanes
                 should
                 for
                 this
                 turne
                 use
                 neither
                 their
                 wonted
                 wit
                 ,
                 nor
                 discretion
                 ,
                 for
                 averting
                 the
                 evills
                 which
                 befell
                 them
                 ,
                 and
                 yet
                 have
                 all
                 things
                 made
                 ready
                 to
                 their
                 hands
                 ,
                 for
                 defending
                 the
                 Capitoll
                 and
                 recovering
                 of
                 the
                 City
                 .
                 By
                 the
                 forecast
                 of
                 Fates
                 ,
                 not
                 of
                 the
                 Romanes
                 ,
                 it
                 was
                 ,
                 that
                 exiled
                 Camillus
                 ,
                 who
                 was
                 no
                 way
                 guilty
                 of
                 the
                 wrongs
                 which
                 the
                 Senate
                 had
                 done
                 unto
                 the
                 Gaules
                 ,
                 no
                 way
                 obnoxious
                 unto
                 them
                 ,
                 but
                 free
                 from
                 all
                 obligements
                 ,
                 should
                 bee
                 at
                 Ardea
                 with
                 one
                 army
                 ,
                 and
                 expected
                 at
                 Veios
                 by
                 another
                 ,
                 that
                 they
                 might
                 with
                 joynt
                 forces
                 assault
                 the
                 Gaules
                 ,
                 when
                 they
                 least
                 expected
                 ,
                 and
                 so
                 recover
                 the
                 City
                 .
              
               
                 8
                 Had
                 Machiavel
                 told
                 us
                 what
                 hee
                 meant
                 by
                 Fates
                 or
                 Fortune
                 ,
                 wee
                 might
                 either
                 quickly
                 agree
                 with
                 him
                 ,
                 or
                 easily
                 confute
                 him
                 ,
                 as
                 disagreeing
                 most
                 from
                 himselfe
                 :
                 whatsoever
                 hee
                 meant
                 by
                 them
                 ,
                 it
                 had
                 beene
                 a
                 point
                 of
                 honesty
                 in
                 him
                 ,
                 to
                 have
                 craved
                 pardon
                 of
                 Plutarch
                 for
                 contradicting
                 him
                 in
                 the
                 former
                 discourse
                 ;
                 seeing
                 hee
                 borroweth
                 Plutarchs
                 owne
                 language
                 in
                 this
                 Comment
                 of
                 Romes
                 surprizall
                 by
                 the
                 Gauls
                 .
                 If
                 Machiavel
                 by
                 Fate
                 or
                 Fortune
                 ,
                 understand
                 some
                 branch
                 of
                 Gods
                 decree
                 or
                 
                   providence
                   ,
                   mentem
                   teneat
                   ,
                   linguam
                   corrigat
                   .
                
                 For
                 though
                 he
                 comment
                 upon
                 a
                 Heathen
                 writer
                 ,
                 it
                 would
                 no
                 way
                 misbeseeme
                 him
                 sometime
                 so
                 to
                 speak
                 ,
                 as
                 men
                 might
                 suspect
                 him
                 to
                 be
                 a
                 Christian
                 .
                 But
                 not
                 to
                 question
                 in
                 what
                 signification
                 he
                 used
                 the
                 words
                 Fates
                 or
                 Fortune
                 ;
                 the
                 reall
                 attributes
                 which
                 he
                 gives
                 to
                 Fate
                 or
                 Fortune
                 ,
                 cannot
                 belong
                 to
                 any
                 power
                 in
                 heaven
                 or
                 earth
                 ,
                 save
                 onely
                 to
                 the
                 onely
                 wise
                 invisible
                 GOD
                 ,
                 
                   for
                   
                   who
                   can
                   blinde
                   the
                   mindes
                   of
                   men
                   ,
                   of
                   such
                   politicke
                   wise●men
                   as
                   the
                   Romanes
                   were
                   ,
                   save
                   onely
                   hee
                   who
                   made
                   our
                   soules
                   ,
                   and
                   giveth
                   wisdome
                   to
                   whom
                   he
                   pleaseth
                   ,
                   who
                   can
                   make
                   choise
                   of
                   excellent
                   spirits
                   ,
                   for
                   managing
                   humane
                   affaires
                   present
                   ,
                   or
                   entertaine
                   occasions
                   offered
                   for
                   great
                   atchievances
                   ?
                   who
                   againe
                   can
                   deprive
                   such
                   men
                
                 (
                 men
                 so
                 qualified
                 as
                 Machiavel
                 would
                 have
                 them
                 )
                 
                   of
                   life
                   ,
                   depose
                   them
                   from
                   their
                   dignities
                   ,
                   or
                   so
                   abate
                   their
                   strength
                   ;
                   as
                   they
                   shall
                   not
                   bee
                   able
                   to
                   make
                   resistance
                   when
                   evills
                   are
                   determined
                   ?
                
                 That
                 power
                 onely
                 can
                 doe
                 all
                 these
                 ,
                 which
                 knoweth
                 all
                 things
                 ,
                 worketh
                 all
                 things
                 ,
                 determines
                 all
                 things
                 ,
                 ruleth
                 all
                 things
                 .
                 Yet
                 all
                 these
                 attributes
                 here
                 specified
                 hath
                 Machiavel
                 ,
                 bestowed
                 on
                 Fate
                 .
                 Either
                 was
                 this
                 man
                 stricken
                 with
                 heathenish
                 blindnesse
                 for
                 detaining
                 the
                 truth
                 in
                 unrighteousnesse
                 ,
                 or
                 else
                 in
                 seeing
                 thus
                 farre
                 into
                 events
                 ,
                 in
                 his
                 judgement
                 ,
                 Fatall
                 ,
                 hee
                 might
                 have
                 seene
                 Gods
                 providence
                 ruling
                 in
                 them
                 ,
                 and
                 disposing
                 of
                 all
                 humane
                 affaires
                 whatsoever
                 .
                 The
                 like
                 contemplation
                 of
                 fatall
                 or
                 
                   fortunate
                   events
                
                 ,
                 led
                 Commineus
                 ,
                 a
                 man
                 aswell
                 seen
                 in
                 matters
                 of
                 state
                 ,
                 as
                 Machiavel
                 was
                 ,
                 unto
                 a
                 distinct
                 view
                 of
                 Divine
                 Prouidence
                 ,
                 as
                 shall
                 be
                 shewed
                 *
                 heareafter
                 .
                 Whatsoever
                 effect
                 these
                 observations
                 wrought
                 in
                 Machiavel
                 ;
                 the
                 perusall
                 of
                 them
                 will
                 lift
                 up
                 the
                 Christian
                 Readers
                 heart
                 to
                 sing
                 with
                 
                   Daniel
                   :
                   Blessed
                   bee
                   the
                   name
                   of
                   God
                   for
                   ever
                   and
                   ever
                   ,
                   for
                   wisedome
                   and
                   might
                   are
                   his
                   .
                   Hee
                   changeth
                   the
                   times
                   and
                   seasons
                   ,
                   he
                   giveth
                   wisdome
                   unto
                   the
                   wise
                   ,
                   and
                   knowledge
                   to
                   them
                   that
                   know
                   understanding
                   .
                
              
               
                 9
                 But
                 though
                 wee
                 could
                 make
                 this
                 or
                 the
                 like
                 
                 orthodoxall
                 construction
                 of
                 Machiavels
                 meaning
                 ,
                 in
                 this
                 discourse
                 ,
                 though
                 fate
                 and
                 fortune
                 in
                 his
                 language
                 were
                 the
                 same
                 that
                 Gods
                 providence
                 is
                 in
                 ours
                 ;
                 Yet
                 the
                 use
                 which
                 hee
                 makes
                 of
                 this
                 his
                 doctrine
                 ,
                 would
                 neither
                 be
                 consonant
                 to
                 his
                 owne
                 principles
                 elsewhere
                 delivered
                 ,
                 not
                 to
                 the
                 eternall
                 truth
                 :
                 
                   Hoc
                   unum
                   pronunciabo
                   de
                   fortunae
                   viribus
                   &
                   fati
                   necessitate
                   ,
                   quod
                   historias
                   omnis
                   generis
                   percurrenti
                   facile
                   apparebit
                   ,
                   homines
                   fati
                   necessitatem
                   evitare
                   non
                   posse
                   :
                   sed
                   faciliorem
                   eventum
                   ijs
                   ,
                   quae
                   ab
                   eo
                   impendent
                   ,
                   efficere
                   ,
                   eumque
                   promovere
                   ;
                   adeoque
                   parcarum
                   ●elas
                   texere
                   ,
                   non
                   retexere
                   ,
                   aut
                   rumpere
                   .
                   Quod
                   etsi
                   ita
                   se
                   habeat
                   ,
                   non
                   decet
                   tamen
                   ,
                   ut
                   animum
                   abjiciamus
                   ,
                   nosque
                   plane
                   committamus
                   fato
                   ;
                   sed
                   ,
                   quacunque
                   fortunâ
                   aspirante
                   ,
                   bene
                   speremus
                   ,
                   diligenter
                   prudenterque
                   rebus
                   nostris
                   provideamus
                   :
                   quòd
                   fatorum
                   viae
                   &
                   rationes
                   producendorum
                   effectuum
                   ,
                   obscuriores
                   sint
                   ,
                   quam
                   ut
                   a
                   nobis
                   intelligi
                   qu●ant
                   .
                
                 Machiavil
                 .
                 in
                 fine
                 lib.
                 2.
                 
                 
                   What
                   great
                   matter
                   is
                   this
                   ,
                   which
                   is
                   so
                   plainely
                   witten
                   in
                   histories
                   of
                   every
                   kinde
                   ,
                   as
                   he●
                   that
                   runnes
                   may
                   reade
                   it
                   ?
                
                 His
                 resolution
                 is
                 this
                 ,
                 that
                 
                   men
                   cannot
                   avoid
                   the
                   necessitie
                   of
                   fate
                   ,
                   but
                   rather
                   facilitate
                   the
                   events
                   by
                   it
                   decreed
                   :
                   So
                   vnable
                   are
                   they
                   to
                   undoe
                   the
                   contrivances
                   or
                   contextures
                   of
                   destinie
                   ,
                   that
                   by
                   how
                   much
                   the
                   more
                   they
                   struggle
                   with
                   them
                   ,
                   they
                   weave
                   and
                   knit
                   them
                   faster
                   .
                
                 But
                 shall
                 state-pilots
                 for
                 this
                 reason
                 strike
                 saile
                 to
                 Fortune
                 ,
                 and
                 suffer
                 the
                 world
                 to
                 floate
                 ,
                 whether
                 fates
                 doe
                 drive
                 it
                 ?
                 
                   No
                   ,
                   rather
                   beare
                   out
                   against
                   all
                   blasts
                   of
                   chance
                   ,
                   because
                   the
                   wayes
                   of
                   fate
                   ,
                   and
                   manner
                   how
                   it
                   brings
                   its
                   matter
                   about
                   ,
                   are
                   so
                   obscure
                   ,
                   that
                   no
                   wit
                   of
                   man
                   can
                   discerne
                   them
                   .
                
                 But
                 what
                 bootes
                 it
                 us
                 to
                 know
                 the
                 
                 wayes
                 of
                 Fates
                 to
                 be
                 so
                 obscure
                 ,
                 that
                 they
                 cannot
                 be
                 knowne
                 ,
                 if
                 neither
                 knowne
                 nor
                 unknowne
                 ,
                 they
                 can
                 bee
                 avoided
                 ▪
                 It
                 would
                 inspire
                 our
                 indeavours
                 with
                 greater
                 alacrity
                 ,
                 and
                 our
                 indeavours
                 would
                 be
                 blessed
                 with
                 better
                 successe
                 ,
                 were
                 wee
                 taught
                 (
                 as
                 the
                 truth
                 is
                 )
                 that
                 such
                 events
                 as
                 Politicians
                 terme
                 fatall
                 ,
                 are
                 in
                 their
                 nature
                 ,
                 alterable
                 ,
                 though
                 not
                 by
                 us
                 ,
                 or
                 by
                 any
                 humane
                 skill
                 or
                 policie
                 ,
                 yet
                 by
                 him
                 whose
                 almighty
                 ayd
                 ,
                 is
                 alwayes
                 ready
                 for
                 us
                 ,
                 so
                 we
                 seeke
                 it
                 with
                 due
                 humilitie
                 .
                 But
                 Machiavel
                 (
                 if
                 I
                 mistake
                 him
                 not
                 )
                 was
                 once
                 of
                 opinion
                 ,
                 that
                 Fates
                 and
                 Fortune
                 interpose
                 their
                 authority
                 only
                 in
                 some
                 more
                 principall
                 humane
                 affaires
                 ;
                 he
                 acknowledgeth
                 no
                 generall
                 providence
                 over
                 all
                 .
                 The
                 generall
                 Maxime
                 whence
                 hee
                 falsely
                 derives
                 his
                 fruitlesse
                 inference
                 ,
                 is
                 ,
                 
                   That
                   Gods
                   Decree
                
                 (
                 whereof
                 Fates
                 good
                 or
                 bad
                 ,
                 are
                 necessary
                 branches
                 )
                 
                   is
                   altogether
                   immutable
                
                 .
                 The
                 most
                 necessary
                 ,
                 immediate
                 ,
                 and
                 most
                 usefull
                 consequent
                 of
                 which
                 truth
                 ,
                 is
                 this
                 ,
                 As
                 long
                 as
                 the
                 parties
                 against
                 whom
                 he
                 decrees
                 evill
                 ,
                 continue
                 the
                 same
                 ;
                 the
                 evill
                 decreed
                 ,
                 is
                 as
                 immutable
                 as
                 his
                 decree
                 ,
                 and
                 men
                 by
                 seeking
                 to
                 avoid
                 it
                 by
                 their
                 wit
                 or
                 strength
                 ,
                 doe
                 draw
                 it
                 more
                 speedily
                 ,
                 or
                 more
                 heavily
                 upon
                 them
                 .
                 For
                 ,
                 it
                 is
                 impossible
                 ,
                 that
                 humane
                 power
                 should
                 not
                 bee
                 foiled
                 ,
                 whilest
                 it
                 opposeth
                 it selfe
                 against
                 Omnipotency
                 ;
                 or
                 the
                 devices
                 of
                 humane
                 wisedome
                 not
                 be
                 defeated
                 ,
                 whilest
                 they
                 counterplot
                 
                   Wisdome
                   infinite
                
                 .
                 But
                 though
                 in
                 the
                 Almighty
                 ,
                 or
                 in
                 his
                 decree
                 ,
                 there
                 be
                 no
                 shadow
                 of
                 change
                 ;
                 yet
                 as
                 Daniel
                 speakes
                 ,
                 
                   he
                   changeth
                   times
                   and
                   seasons
                
                 ;
                 and
                 in
                 that
                 his
                 mercy
                 is
                 immutable
                 ,
                 he
                 is
                 alwayes
                 ready
                 to
                 
                 repent
                 him
                 of
                 the
                 evills
                 forethreatned
                 ,
                 when
                 men
                 repent
                 them
                 of
                 the
                 evill
                 ,
                 for
                 which
                 hee
                 threatneth
                 them
                 .
                 Or
                 ,
                 in
                 termes
                 (
                 perhaps
                 )
                 more
                 proper
                 ,
                 it
                 is
                 one
                 essentiall
                 part
                 of
                 his
                 immutable
                 decree
                 to
                 alter
                 the
                 events
                 decreed
                 ,
                 or
                 foresignified
                 ,
                 (
                 bee
                 they
                 good
                 or
                 bad
                 )
                 according
                 as
                 men
                 alter
                 their
                 mindes
                 for
                 better
                 or
                 worse
                 .
                 But
                 how
                 Fates
                 are
                 invited
                 or
                 may
                 be
                 avoyded
                 ,
                 wee
                 are
                 to
                 speake
                 more
                 particularly
                 hereafter
                 .
              
               
                 10
                 The
                 very
                 instance
                 whence
                 Machiavel
                 framed
                 his
                 forementioned
                 Aphorisme
                 ,
                 will
                 bee
                 a
                 fit
                 example
                 for
                 illustrating
                 our
                 present
                 rule
                 .
                 The
                 Romanes
                 (
                 as
                 he
                 observes
                 )
                 were
                 usually
                 most
                 religious
                 observers
                 of
                 the
                 Law
                 of
                 nations
                 ,
                 and
                 whilest
                 they
                 continued
                 thus
                 ,
                 Gods
                 blessings
                 did
                 rest
                 upon
                 their
                 policies
                 :
                 But
                 at
                 the
                 time
                 when
                 the
                 Gaules
                 inuaded
                 Italy
                 ;
                 the
                 Fahii
                 ,
                 being
                 sent
                 Embassadours
                 in
                 a
                 Treaty
                 of
                 peace
                 ,
                 unaduisedly
                 put
                 on
                 the
                 girdle
                 of
                 warre
                 ,
                 and
                 slew
                 a
                 standard-bearer
                 of
                 the
                 Gaules
                 in
                 defence
                 &
                 quarrell
                 of
                 the
                 Clusini
                 ,
                 betwixt
                 whō
                 they
                 should
                 have
                 been
                 indiferent
                 arbitrators
                 .
                 And
                 in
                 stead
                 of
                 just
                 punishment
                 (
                 which
                 by
                 the
                 Law
                 of
                 nations
                 was
                 ,
                 to
                 have
                 beene
                 delivered
                 up
                 unto
                 the
                 Enemies
                 whom
                 they
                 had
                 wronged
                 ,
                 )
                 the
                 Romans
                 did
                 grace
                 them
                 with
                 the
                 office
                 of
                 Tribunes
                 ,
                 at
                 their
                 returne
                 ,
                 and
                 appointed
                 them
                 chiefe
                 managers
                 of
                 that
                 warre
                 with
                 the
                 Gaules
                 ,
                 which
                 *
                 their
                 insolencie
                 
                 had
                 provoked
                 .
                 The
                 successe
                 whereof
                 was
                 such
                 ,
                 as
                 the
                 Israelites
                 had
                 ,
                 before
                 Achans
                 sacriledge
                 was
                 punished
                 by
                 Iosuah
                 .
                 Romes
                 present
                 calamitie
                 had
                 spred
                 much
                 farther
                 ,
                 if
                 the
                 whole
                 State
                 had
                 beene
                 as
                 deepely
                 infected
                 with
                 this
                 foule
                 crime
                 ,
                 as
                 the
                 whole
                 Senate
                 and
                 people
                 ,
                 *
                 then
                 resident
                 at
                 Rome
                 were
                 :
                 
                   Sed
                   Veios
                   habitante
                   Camillo
                   ,
                   illic
                   Roma
                   fuit
                   :
                
                 In
                 as
                 much
                 ,
                 as
                 the
                 life
                 and
                 soule
                 of
                 the
                 
                   Roman
                   estate
                   did
                   then
                   reside
                
                 in
                 the
                 exiled
                 Camillus
                 and
                 his
                 company
                 ,
                 (
                 who
                 had
                 suffered
                 much
                 wrong
                 from
                 the
                 Romanes
                 ,
                 but
                 had
                 done
                 none
                 unto
                 the
                 Gaules
                 ;
                 )
                 it
                 pleased
                 the
                 Lord
                 to
                 raise
                 up
                 his
                 spirit
                 ,
                 to
                 rescue
                 the
                 Citie
                 from
                 their
                 tyranny
                 ,
                 who
                 would
                 have
                 revenged
                 the
                 offence
                 committed
                 ,
                 with
                 greater
                 severitie
                 ,
                 then
                 this
                 aeternall
                 aequitie
                 had
                 appointed
                 for
                 this
                 time
                 ,
                 wherein
                 Romes
                 iniquitie
                 was
                 not
                 fully
                 ripe
                 for
                 utter
                 destruction
                 .
              
               
                 11
                 To
                 doe
                 justice
                 ,
                 though
                 to
                 a
                 publick
                 enemy
                 ,
                 is
                 a
                 fundamentall
                 rule
                 of
                 Propheticall
                 and
                 Christian
                 policy
                 ,
                 whereto
                 Machiavel
                 hath
                 one
                 ,
                 and
                 Plutarch
                 another
                 discourse
                 very
                 pertinent
                 .
                 Thus
                 to
                 doe
                 ,
                 is
                 good
                 and
                 acceptable
                 in
                 the
                 sight
                 of
                 God
                 ,
                 without
                 whose
                 speciall
                 direction
                 and
                 benediction
                 ,
                 the
                 practise
                 of
                 most
                 approved
                 rules
                 of
                 policy
                 ,
                 prove
                 more
                 fruitlesse
                 ,
                 if
                 not
                 more
                 dangerous
                 to
                 great
                 Estates
                 ,
                 then
                 choisest
                 receipts
                 doe
                 to
                 illiterate
                 or
                 ordinarie
                 patients
                 ,
                 being
                 administred
                 without
                 the
                 Physitians
                 advise
                 or
                 prescript
                 .
                 *
                 To
                 a
                 Patient
                 
                 demanding
                 why
                 the
                 same
                 medicine
                 ,
                 which
                 had
                 once
                 done
                 him
                 much
                 good
                 ,
                 did
                 at
                 the
                 second
                 time
                 doe
                 him
                 harme
                 ;
                 Vindicianus
                 a
                 learned
                 Physitian
                 in
                 S.
                 Augustines
                 time
                 answered
                 ,
                 because
                 at
                 the
                 first
                 time
                 ,
                 I
                 gave
                 it
                 you
                 ;
                 you
                 tooke
                 it
                 the
                 second
                 time
                 your selfe
                 ,
                 being
                 of
                 that
                 age
                 ,
                 in
                 which
                 I
                 would
                 not
                 have
                 given
                 it
                 .
                 Now
                 as
                 diversitie
                 of
                 times
                 ,
                 alteration
                 of
                 humors
                 ,
                 or
                 constitution
                 of
                 mens
                 bodies
                 ,
                 may
                 cause
                 the
                 selfe
                 same
                 medicine
                 ,
                 which
                 at
                 some
                 times
                 brought
                 health
                 ,
                 at
                 another
                 time
                 to
                 bring
                 forth
                 Death
                 or
                 dangerous
                 sicknesse
                 to
                 one
                 and
                 the
                 selfe
                 same
                 body
                 :
                 so
                 may
                 Kingdomes
                 ,
                 whether
                 for
                 forme
                 or
                 government
                 the
                 same
                 ,
                 or
                 different
                 ,
                 be
                 speedily
                 overthrowne
                 ,
                 by
                 following
                 that
                 method
                 of
                 reformation
                 ,
                 or
                 the
                 selfe
                 same
                 rules
                 of
                 policy
                 ,
                 by
                 which
                 most
                 States
                 formerly
                 have
                 beene
                 preserved
                 .
                 Hee
                 that
                 
                   changeth
                   times
                
                 and
                 seasons
                 ,
                 disposeth
                 the
                 concurrents
                 ,
                 or
                 dissolveth
                 the
                 combination
                 of
                 occurrent
                 circumstances
                 or
                 opportunities
                 ;
                 must
                 give
                 his
                 approbation
                 or
                 allowance
                 ,
                 before
                 any
                 contrivance
                 of
                 man
                 can
                 be
                 effectuall
                 .
                 He
                 is
                 the
                 supreame
                 Physitian
                 of
                 mens
                 soules
                 ,
                 the
                 preserver
                 of
                 States
                 and
                 Kingdomes
                 .
                 The
                 greatest
                 statesmen
                 are
                 at
                 the
                 best
                 ,
                 but
                 his
                 Chyrurgions
                 ,
                 or
                 his
                 Apothecaries
                 ,
                 and
                 if
                 they
                 adventure
                 upon
                 any
                 difficult
                 cure
                 without
                 consulting
                 him
                 ;
                 the
                 same
                 hand
                 which
                 healed
                 this
                 yeare
                 ,
                 may
                 wound
                 the
                 next
                 ;
                 the
                 same
                 receipt
                 which
                 gave
                 life
                 to
                 day
                 ,
                 may
                 kill
                 to
                 morrow
                 .
                 From
                 these
                 Collections
                 ,
                 Machiavel
                 ,
                 so
                 hee
                 would
                 bee
                 constant
                 unto
                 himselfe
                 ,
                 cannot
                 vary
                 .
              
               
                 12
                 The
                 diversitie
                 of
                 Fortune
                 much
                 furthering
                 
                 some
                 ,
                 and
                 crossing
                 others
                 ,
                 *
                 he
                 derives
                 from
                 these
                 originalls
                 :
                 
                   As
                   there
                   be
                   divers
                   kindes
                   of
                   proceedings
                   in
                   managing
                   the
                   affaires
                   of
                   peace
                   or
                   warre
                   ,
                   with
                   whose
                   diversities
                   the
                   dispositions
                   of
                   men
                   ,
                   by
                   nature
                   or
                   custome
                   much
                   different
                   ,
                   suit
                   ,
                   some
                   with
                   one
                   ,
                   some
                   with
                   another
                   :
                   so
                   have
                   different
                   times
                   their
                   seasons
                   and
                   opportunities
                   .
                   Some
                   times
                   require
                   quick
                   dispatch
                   ,
                   others
                   delay
                   of
                   businesse
                   ;
                   some
                   businesses
                   speedy
                   execution
                   ,
                   others
                   maturity
                   of
                   consultation
                   and
                   long
                   forecast
                   .
                
                 Now
                 seeing
                 no
                 one
                 man
                 is
                 fitted
                 for
                 all
                 kindes
                 of
                 proceedings
                 ,
                 nor
                 no
                 one
                 kinde
                 of
                 proceeding
                 can
                 befit
                 all
                 or
                 most
                 times
                 ,
                 but
                 all
                 have
                 their
                 limits
                 ,
                 which
                 without
                 errour
                 or
                 danger
                 they
                 cannot
                 transgresse
                 .
                 Hence
                 it
                 is
                 that
                 those
                 men
                 least
                 erre
                 ,
                 and
                 become
                 most
                 fortunate
                 in
                 their
                 atchievements
                 ,
                 which
                 have
                 the
                 hap
                 to
                 be
                 imployed
                 in
                 such
                 times
                 and
                 seasons
                 ,
                 as
                 best
                 agree
                 with
                 their
                 naturall
                 and
                 
                   accustomed
                   manner
                   of
                   projecting
                   .
                   Statefortune
                
                 then
                 by
                 Machiavels
                 conclusion
                 ,
                 is
                 no
                 bastard
                 brood
                 ,
                 no
                 
                   fatherlesse
                   bratt
                
                 ,
                 but
                 the
                 true
                 and
                 legitimate
                 ofspring
                 of
                 Time
                 ,
                 fitly
                 matched
                 with
                 the
                 peculiar
                 disposition
                 of
                 experienced
                 practickes
                 .
                 On
                 the
                 contrary
                 ,
                 publique
                 misfortune
                 or
                 ill
                 successe
                 ,
                 is
                 the
                 naturall
                 issue
                 of
                 mens
                 endeavours
                 ,
                 when
                 they
                 are
                 undertaken
                 in
                 an
                 unfit
                 time
                 .
                 The
                 onely
                 question
                 then
                 remaining
                 ,
                 is
                 ,
                 whether
                 there
                 bee
                 any
                 ,
                 or
                 if
                 any
                 ,
                 who
                 is
                 the
                 chiefe
                 author
                 of
                 all
                 
                   fit
                   matches
                
                 or
                 disagreements
                 betweene
                 the
                 severall
                 dispositions
                 of
                 men
                 ,
                 and
                 the
                 opportunities
                 of
                 times
                 ?
                 It
                 is
                 a
                 point
                 unquestionable
                 ,
                 that
                 the
                 prime
                 author
                 of
                 such
                 matches
                 ,
                 is
                 the
                 first
                 author
                 of
                 all
                 successe
                 ,
                 be
                 it
                 good
                 or
                 bad
                 ,
                 in
                 humane
                 affaires
                 .
                 The
                 greatest
                 amongst
                 
                 the
                 sonnes
                 of
                 men
                 cannot
                 command
                 what
                 opportunities
                 they
                 please
                 ,
                 but
                 must
                 bee
                 content
                 with
                 such
                 as
                 time
                 affords
                 them
                 :
                 nor
                 are
                 the
                 wisest
                 of
                 men
                 alwaies
                 able
                 to
                 make
                 choyse
                 of
                 the
                 best
                 which
                 time
                 presents
                 .
                 Time
                 likewise
                 ,
                 though
                 thus
                 affording
                 opportunities
                 ,
                 cannot
                 appoint
                 the
                 men
                 ,
                 that
                 are
                 most
                 fit
                 to
                 entertain
                 them
                 .
                 So
                 that
                 neither
                 is
                 time
                 the
                 fountaine
                 or
                 author
                 ,
                 nor
                 can
                 men
                 bee
                 their
                 owne
                 Carvers
                 of
                 good
                 successe
                 .
                 Doth
                 this
                 office
                 then
                 belong
                 to
                 
                   Goddesse
                   Fortune
                
                 ?
                 If
                 shee
                 could
                 see
                 this
                 ,
                 she
                 might
                 see
                 all
                 things
                 ;
                 and
                 were
                 no
                 longer
                 to
                 bee
                 reputed
                 Fortune
                 :
                 wisdome
                 and
                 prouidence
                 should
                 be
                 her
                 titles
                 .
                 It
                 is
                 
                   That
                   wisdome
                
                 by
                 which
                 all
                 things
                 were
                 made
                 ,
                 which
                 disposeth
                 their
                 operations
                 .
                 It
                 is
                 that
                 Providence
                 ,
                 which
                 was
                 before
                 all
                 times
                 ,
                 that
                 dispenseth
                 the
                 times
                 and
                 opportunities
                 ,
                 that
                 are
                 .
                 These
                 sit
                 supreame
                 scrutators
                 in
                 consultations
                 of
                 state
                 ,
                 and
                 have
                 more
                 casting
                 voyces
                 ,
                 then
                 the
                 world
                 takes
                 notice
                 off
                 .
                 They
                 secretly
                 sway
                 every
                 election
                 :
                 other
                 suffragants
                 may
                 freely
                 declare
                 their
                 opinions
                 ,
                 and
                 vent
                 their
                 breath
                 ;
                 which
                 these
                 tune
                 and
                 moderate
                 as
                 they
                 please
                 .
              
               
                 13
                 That
                 we
                 may
                 descend
                 to
                 Machiavels
                 instance
                 ;
                 The
                 Romanes
                 appointed
                 no
                 generall
                 without
                 publick
                 consultation
                 .
                 Whether
                 
                   Fabius
                   Maximus
                
                 were
                 chosen
                 generall
                 by
                 unanimous
                 consent
                 of
                 the
                 Senate
                 ,
                 or
                 with
                 difficultie
                 and
                 contradiction
                 ,
                 we
                 have
                 not
                 observed
                 ,
                 or
                 doe
                 not
                 remember
                 .
                 Even
                 such
                 as
                 were
                 most
                 forward
                 ,
                 or
                 factious
                 for
                 him
                 ,
                 did
                 little
                 thinke
                 how
                 well
                 his
                 peculiar
                 temper
                 did
                 sute
                 with
                 the
                 opportunitie
                 of
                 those
                 times
                 ,
                 wherein
                 he
                 was
                 appointed
                 to
                 cope
                 with
                 Hannibal
                 .
                 
                 The
                 common
                 rumors
                 ,
                 which
                 run
                 of
                 him
                 throughout
                 Rome
                 ,
                 argue
                 a
                 generall
                 dislike
                 of
                 his
                 proceedings
                 ;
                 if
                 lingring
                 ,
                 might
                 in
                 their
                 censures
                 be
                 called
                 proceedings
                 rather
                 then
                 cowardly
                 delay
                 or
                 detrectation
                 .
                 The
                 best
                 proofe
                 he
                 gave
                 for
                 a
                 long
                 time
                 of
                 his
                 courage
                 ,
                 was
                 his
                 constant
                 contempt
                 of
                 others
                 censures
                 .
                 *
                 But
                 after
                 ,
                 the
                 event
                 did
                 as
                 farre
                 surpasse
                 their
                 hopes
                 of
                 his
                 slow
                 proceedings
                 ,
                 as
                 these
                 had
                 come
                 short
                 of
                 their
                 first
                 expectations
                 ;
                 their
                 note
                 was
                 changed
                 .
                 Fabius
                 was
                 now
                 the
                 a
                 onely
                 man
                 ,
                 and
                 (
                 as
                 some
                 of
                 them
                 make
                 him
                 )
                 more
                 then
                 a
                 man
                 ;
                 in
                 b
                 common
                 esteeme
                 the
                 onely
                 Author
                 of
                 their
                 Cities
                 preservation
                 .
                 Howbeit
                 ,
                 to
                 such
                 as
                 can
                 resolve
                 effects
                 into
                 their
                 prime
                 and
                 native
                 causes
                 ,
                 children
                 might
                 more
                 justly
                 be
                 fathered
                 upon
                 the
                 woman
                 that
                 beares
                 them
                 ,
                 then
                 this
                 joyfull
                 issue
                 ,
                 which
                 was
                 brought
                 forth
                 by
                 his
                 lingring
                 ,
                 can
                 be
                 upon
                 his
                 forecast
                 or
                 wisedome
                 .
                 For
                 this
                 cunctation
                 ,
                 of
                 which
                 the
                 peculiar
                 opportunities
                 of
                 these
                 times
                 begat
                 good
                 successe
                 ;
                 was
                 to
                 Fabius
                 (
                 *
                 as
                 
                 Machiavel
                 well
                 observes
                 )
                 a
                 disposition
                 naturall
                 :
                 he
                 could
                 not
                 have
                 changed
                 with
                 the
                 times
                 ,
                 nor
                 fashioned
                 himselfe
                 to
                 new
                 occasions
                 .
                 Hee
                 had
                 held
                 the
                 same
                 byas
                 still
                 ,
                 though
                 on
                 another
                 much
                 different
                 ground
                 :
                 and
                 so
                 might
                 he
                 well
                 have
                 lost
                 his
                 late
                 purchased
                 fame
                 ,
                 and
                 Rome
                 her
                 prize
                 ;
                 unlesse
                 there
                 had
                 beene
                 more
                 skill
                 used
                 in
                 playing
                 the
                 game
                 ,
                 than
                 the
                 supposed
                 Roman
                 Gamesters
                 practised
                 .
                 As
                 suppose
                 Fabius
                 had
                 beene
                 sent
                 to
                 have
                 bid
                 Hannibal
                 play
                 in
                 Africk
                 ,
                 and
                 Scipio
                 appointed
                 to
                 keepe
                 the
                 goale
                 in
                 Italie
                 :
                 Rome
                 and
                 Carthage
                 ,
                 by
                 the
                 misplacing
                 of
                 these
                 two
                 men
                 ,
                 might
                 have
                 changed
                 Fates
                 and
                 Fortunes
                 .
                 Rome
                 ,
                 in
                 all
                 likelihood
                 ,
                 had
                 beene
                 taken
                 ,
                 when
                 Fabius
                 saved
                 it
                 ;
                 and
                 Carthage
                 inriched
                 with
                 Romane
                 spoiles
                 ,
                 at
                 the
                 time
                 when
                 Scipio
                 ransacked
                 it
                 .
                 Rome
                 could
                 not
                 have
                 found
                 a
                 surer
                 buckler
                 to
                 beare
                 off
                 Hannibals
                 blowes
                 in
                 Italy
                 ,
                 then
                 
                   lingring
                   Fabius
                
                 :
                 nor
                 a
                 fitter
                 sword
                 to
                 beat
                 him
                 in
                 his
                 native
                 soile
                 ,
                 then
                 
                   forward
                   Scipio
                
                 .
                 And
                 yet
                 was
                 Fabius
                 the
                 most
                 forward
                 man
                 to
                 oppose
                 Scipio
                 his
                 expedition
                 into
                 Africk
                 :
                 and
                 it
                 may
                 be
                 some
                 of
                 Scipio
                 his
                 friends
                 had
                 bandied
                 as
                 earnestly
                 against
                 Fabius
                 .
                 Either
                 of
                 them
                 liked
                 his
                 owne
                 course
                 best
                 :
                 if
                 haply
                 either
                 liked
                 any
                 other
                 besides
                 .
                 Neither
                 of
                 them
                 knew
                 ,
                 what
                 temper
                 was
                 fittest
                 for
                 every
                 season
                 ;
                 nor
                 is
                 it
                 possible
                 for
                 the
                 wisedome
                 of
                 man
                 to
                 match
                 these
                 alwayes
                 aright
                 ,
                 because
                 albeit
                 the
                 temper
                 or
                 dispositions
                 of
                 men
                 did
                 never
                 alter
                 ,
                 ye●
                 the
                 occasions
                 or
                 opportunities
                 of
                 times
                 are
                 more
                 changeable
                 than
                 the
                 Moone
                 .
              
               
                 14
                 The
                 Aphorisme
                 which
                 Machiavel
                 gathers
                 from
                 the
                 former
                 discussions
                 is
                 not
                 so
                 false
                 ,
                 as
                 imperfit
                 ,
                 
                 and
                 it
                 is
                 this
                 :
                 Seeing
                 different
                 times
                 require
                 different
                 manners
                 of
                 proceedings
                 ,
                 and
                 state-agents
                 cannot
                 easily
                 change
                 their
                 manner
                 ,
                 whereto
                 they
                 have
                 beene
                 most
                 accustomed
                 ;
                 it
                 were
                 most
                 expedient
                 for
                 States
                 to
                 change
                 their
                 agents
                 ,
                 that
                 their
                 severall
                 dispositions
                 might
                 more
                 exactly
                 sute
                 with
                 the
                 alterations
                 of
                 times
                 and
                 opportunities
                 .
                 The
                 facilitie
                 of
                 observing
                 or
                 practising
                 this
                 rule
                 in
                 Aristocratis
                 ,
                 is
                 in
                 his
                 judgement
                 ,
                 one
                 speciall
                 cause
                 why
                 ,
                 that
                 kinde
                 of
                 government
                 is
                 more
                 durable
                 then
                 Monarchicall
                 .
                 For
                 Princes
                 will
                 hold
                 their
                 wonted
                 wayes
                 ,
                 they
                 will
                 not
                 change
                 their
                 resolutions
                 ,
                 much
                 lesse
                 will
                 they
                 give
                 place
                 to
                 others
                 ,
                 that
                 are
                 better
                 fitted
                 for
                 entertaining
                 the
                 opportunities
                 or
                 change
                 of
                 times
                 .
                 *
                 
                   Petrus
                   Soderinus
                
                 ,
                 a
                 man
                 for
                 his
                 moderation
                 and
                 wisedome
                 fit
                 to
                 have
                 governed
                 an
                 Empire
                 ,
                 did
                 (
                 as
                 hee
                 thinkes
                 )
                 overthrow
                 himselfe
                 and
                 the
                 Florentine
                 estate
                 ,
                 by
                 continuing
                 his
                 authoritie
                 ,
                 being
                 unable
                 to
                 put
                 off
                 his
                 wonted
                 lenitie
                 and
                 patience
                 ,
                 in
                 times
                 requiring
                 austere
                 imperious
                 reformation
                 .
                 Whereas
                 Pope
                 Iulius
                 the
                 second
                 ,
                 plaied
                 the
                 Lyon
                 all
                 his
                 time
                 with
                 the
                 Foxes
                 luck
                 :
                 the
                 more
                 he
                 was
                 cursed
                 for
                 his
                 impetuous
                 insolency
                 ,
                 the
                 stronger
                 hee
                 grew
                 :
                 no
                 thankes
                 to
                 him
                 or
                 his
                 witt
                 ,
                 but
                 to
                 the
                 times
                 ,
                 which
                 had
                 they
                 changed
                 ,
                 he
                 must
                 have
                 fallen
                 .
                 But
                 was
                 not
                 
                   Septimius
                   Afer
                
                 ,
                 for
                 his
                 native
                 severitie
                 ,
                 aswell
                 fitted
                 to
                 the
                 impetuous
                 disposition
                 of
                 the
                 Roman
                 Empire
                 when
                 he
                 undertook
                 it
                 ,
                 as
                 any
                 medicine
                 can
                 be
                 to
                 the
                 malady
                 ,
                 for
                 which
                 it
                 is
                 by
                 art
                 prepared
                 ?
                 And
                 yet
                 his
                 practise
                 (
                 though
                 exactly
                 answering
                 ●o
                 Machiavels
                 rules
                 of
                 reformation
                 (
                 here
                 and
                 elsewhere
                 
                 set
                 downe
                 )
                 found
                 but
                 the
                 Mountebankes
                 successe
                 ;
                 hee
                 cured
                 some
                 present
                 mischiefes
                 ,
                 but
                 procured
                 more
                 grievous
                 ,
                 secret
                 ,
                 and
                 more
                 permanent
                 inconveniences
                 .
                 The
                 barbarous
                 nations
                 which
                 longed
                 most
                 for
                 Romes
                 destruction
                 ,
                 learned
                 the
                 use
                 and
                 art
                 of
                 making
                 the
                 Romans
                 weapons
                 and
                 artillerie
                 ,
                 from
                 the
                 discontented
                 Exiles
                 ,
                 which
                 his
                 severitie
                 thrust
                 upon
                 them
                 .
                 Nor
                 did
                 Constantine
                 the
                 great
                 (
                 though
                 Leunclavius
                 be
                 willing
                 to
                 preferre
                 the
                 unsanctified
                 Zozimus
                 his
                 bill
                 against
                 him
                 ,
                 to
                 Christian
                 Princes
                 )
                 halfe
                 so
                 much
                 weaken
                 the
                 Empire
                 ,
                 by
                 his
                 largesse
                 towards
                 the
                 Christians
                 ,
                 as
                 Septimius
                 did
                 wound
                 it
                 ,
                 by
                 seeking
                 to
                 restore
                 or
                 rather
                 to
                 intend
                 the
                 rigour
                 of
                 ancient
                 discipline
                 amongst
                 moderne
                 dissolute
                 Romans
                 .
                 Many
                 like
                 practises
                 ,
                 in
                 the
                 issue
                 became
                 meanes
                 of
                 the
                 Empires
                 more
                 speedy
                 dissolution
                 ;
                 though
                 all
                 ,
                 (
                 as
                 farre
                 as
                 the
                 eye
                 of
                 policy
                 could
                 see
                 ,
                 )
                 most
                 convenient
                 for
                 the
                 present
                 season
                 ,
                 but
                 it
                 is
                 not
                 for
                 politicians
                 to
                 know
                 the
                 exact
                 temper
                 of
                 times
                 &
                 seasons
                 ,
                 
                   which
                   the
                   father
                   hath
                   put
                   in
                   his
                   owne
                   power
                   ,
                   as
                   cases
                   reserved
                   for
                   infinite
                   Wisdome
                   .
                
              
               
                 15
                 Had
                 Rome
                 in
                 the
                 dayes
                 of
                 Arcadius
                 and
                 Honorius
                 stood
                 at
                 the
                 same
                 point
                 of
                 liking
                 with
                 God
                 ,
                 as
                 she
                 sometimes
                 had
                 done
                 :
                 these
                 oversights
                 (
                 as
                 it
                 pleaseth
                 posteritie
                 now
                 to
                 censure
                 them
                 )
                 of
                 Constantine
                 and
                 Septimius
                 with
                 infinite
                 other
                 particulars
                 of
                 like
                 nature
                 ,
                 falling
                 out
                 before
                 and
                 after
                 them
                 ,
                 should
                 have
                 added
                 much
                 to
                 the
                 measure
                 of
                 her
                 wonted
                 prosperitie
                 .
                 But
                 being
                 now
                 declined
                 from
                 Gods
                 favour
                 to
                 the
                 aspect
                 of
                 his
                 Iustice
                 ,
                 all
                 conspire
                 against
                 her
                 :
                 and
                 her
                 best
                 supporters
                 
                 become
                 stumbling-blocks
                 ,
                 to
                 cause
                 her
                 to
                 fall
                 .
                 And
                 ,
                 although
                 it
                 had
                 beene
                 possible
                 for
                 the
                 severall
                 successions
                 of
                 her
                 ancient
                 and
                 choisest
                 Senators
                 ,
                 to
                 have
                 beene
                 assembled
                 together
                 in
                 counsell
                 for
                 her
                 good
                 ;
                 yet
                 what
                 possibilitie
                 was
                 there
                 left
                 to
                 prevent
                 the
                 combination
                 of
                 second
                 causes
                 secretly
                 conspiring
                 her
                 destruction
                 ,
                 when
                 as
                 the
                 unavoidable
                 mischances
                 of
                 Nations
                 ,
                 which
                 they
                 knew
                 not
                 ,
                 even
                 the
                 disasters
                 of
                 her
                 enemies
                 became
                 confederates
                 with
                 domestick
                 miscariages
                 to
                 worke
                 her
                 mischiefe
                 .
                 If
                 we
                 consider
                 onely
                 the
                 visible
                 causes
                 ,
                 or
                 meanes
                 observable
                 ,
                 by
                 which
                 this
                 mightie
                 Empire
                 came
                 to
                 miserable
                 ruine
                 :
                 not
                 all
                 the
                 oversights
                 committed
                 by
                 any
                 one
                 ,
                 though
                 the
                 very
                 worst
                 of
                 al
                 her
                 Governours
                 or
                 Counsellors
                 ;
                 not
                 all
                 the
                 devises
                 of
                 any
                 one
                 natiō
                 or
                 cōmon
                 enemy
                 ,
                 did
                 sow
                 the
                 seedes
                 of
                 so
                 much
                 evill
                 and
                 mishap
                 ,
                 as
                 befel
                 her
                 from
                 one
                 example
                 of
                 severitie
                 ,
                 unseasonably
                 practised
                 by
                 the
                 *
                 King
                 of
                 Goathes
                 ,
                 upon
                 a
                 wicked
                 woman
                 ,
                 that
                 sought
                 to
                 cover
                 her
                 adultery
                 ,
                 by
                 her
                 abused
                 husbands
                 blood
                 .
                 The
                 fact
                 indeed
                 deserved
                 the
                 height
                 of
                 Princely
                 indignation
                 ,
                 and
                 more
                 then
                 an
                 ordinary
                 death
                 ,
                 but
                 to
                 pull
                 her
                 in
                 peeces
                 with
                 horses
                 (
                 as
                 Hermanarichus
                 commanded
                 )
                 was
                 so
                 indignely
                 taken
                 by
                 her
                 brethren
                 ,
                 that
                 in
                 revenge
                 they
                 killed
                 this
                 grave
                 and
                 auncient
                 King
                 ;
                 by
                 whose
                 wisedome
                 and
                 authoritie
                 the
                 Goathes
                 had
                 beene
                 able
                 so
                 well
                 to
                 have
                 matched
                 the
                 Huns
                 ,
                 as
                 the
                 Romanes
                 might
                 have
                 stood
                 as
                 arbitrators
                 to
                 moderate
                 the
                 quarrell
                 as
                 they
                 saw
                 fit
                 ,
                 or
                 to
                 have
                 devided
                 the
                 prey
                 .
                 But
                 the
                 Goathes
                 ,
                 being
                 suddenly
                 deprived
                 of
                 their
                 ▪
                 Governour
                 in
                 the
                 very
                 
                 
                   nicke
                   ▪
                
                 when
                 the
                 warre
                 was
                 begun
                 ,
                 left
                 their
                 habitation
                 to
                 the
                 Hunnes
                 ,
                 and
                 (
                 upon
                 protestations
                 of
                 more
                 then
                 ordinary
                 fidelitie
                 and
                 good
                 service
                 )
                 got
                 to
                 be
                 admitted
                 as
                 naturall
                 subjects
                 within
                 the
                 Empire
                 ,
                 which
                 by
                 this
                 meanes
                 became
                 exposed
                 to
                 a
                 double
                 mischiefe
                 .
                 It
                 hath
                 the
                 Hunnes
                 as
                 neare
                 ,
                 but
                 more
                 insolent
                 and
                 noisome
                 neighbours
                 ,
                 then
                 the
                 Goathes
                 had
                 beene
                 :
                 and
                 through
                 the
                 folly
                 and
                 greedinesse
                 of
                 the
                 Imperiall
                 officers
                 ,
                 the
                 Goath
                 in
                 short
                 time
                 of
                 a
                 former
                 open
                 enemy
                 ,
                 became
                 a
                 treacherous
                 friend
                 .
                 The
                 Romans
                 nurst
                 this
                 young
                 snake
                 in
                 their
                 bosome
                 ,
                 after
                 such
                 an
                 unpleasant
                 and
                 untowardly
                 fashion
                 ,
                 as
                 they
                 might
                 bee
                 sure
                 ,
                 hee
                 would
                 be
                 ready
                 to
                 use
                 his
                 sting
                 ,
                 when
                 God
                 should
                 send
                 him
                 one
                 .
                 And
                 albeit
                 the
                 Goath
                 and
                 Hun
                 ,
                 did
                 naturally
                 worse
                 agree
                 ,
                 then
                 the
                 Toade
                 &
                 Spider
                 :
                 yet
                 in
                 relation
                 to
                 the
                 execution
                 of
                 Gods
                 justice
                 upon
                 the
                 Roman
                 Empire
                 ,
                 they
                 hold
                 this
                 exact
                 subordination
                 ,
                 that
                 wheresoever
                 the
                 one
                 had
                 broken
                 skinne
                 ,
                 the
                 other
                 was
                 ready
                 to
                 infuse
                 his
                 poyson
                 ;
                 the
                 one
                 alwaies
                 ready
                 to
                 inlarge
                 the
                 wounds
                 ,
                 which
                 the
                 other
                 had
                 made
                 ,
                 before
                 they
                 closed
                 .
                 Howbeit
                 ,
                 when
                 both
                 these
                 enemies
                 had
                 done
                 the
                 worst
                 to
                 Rome
                 that
                 they
                 intended
                 ,
                 (
                 for
                 both
                 of
                 them
                 had
                 power
                 in
                 respect
                 of
                 any
                 help
                 that
                 man
                 could
                 make
                 ,
                 to
                 do
                 her
                 as
                 much
                 harm
                 ,
                 as
                 they
                 listed
                 )
                 yet
                 the
                 Prophets
                 speech
                 concerning
                 Israel
                 ,
                 was
                 remarkably
                 true
                 of
                 her
                 ,
                 
                   Perditio
                   tua
                   ex
                   te
                   O
                   Roma
                   ,
                
                 Romes
                 destruction
                 was
                 from
                 her selfe
                 .
                 Her
                 very
                 enemies
                 would
                 have
                 healed
                 her
                 ,
                 but
                 Babylon-like
                 shee
                 would
                 not
                 be
                 healed
                 .
                 Alaricus
                 the
                 Goath
                 had
                 taken
                 the
                 Citie
                 ,
                 but
                 made
                 conscience
                 of
                 defacing
                 
                 it
                 :
                 he
                 spared
                 the
                 suppliants
                 for
                 the
                 Temples
                 sake
                 .
                 Attilas
                 was
                 kindly
                 intreated
                 by
                 Pope
                 Leo
                 not
                 to
                 visit
                 it
                 ;
                 the
                 rather
                 thereto
                 perswaded
                 ,
                 because
                 God
                 had
                 visited
                 Alaricus
                 for
                 polluting
                 it
                 .
                 It
                 was
                 the
                 crie
                 of
                 the
                 noble
                 Aetius
                 his
                 blood
                 treacherously
                 shed
                 ,
                 not
                 by
                 the
                 Enemy
                 ,
                 but
                 by
                 the
                 Emperour
                 Valentinian
                 ,
                 at
                 the
                 instigation
                 of
                 Maximus
                 ,
                 which
                 did
                 solicite
                 Gensericus
                 King
                 of
                 Vandals
                 to
                 come
                 out
                 of
                 Afrique
                 to
                 visit
                 Rome
                 ,
                 now
                 sunke
                 so
                 lowe
                 by
                 Aetius
                 his
                 fall
                 ,
                 that
                 she
                 could
                 never
                 bee
                 raised
                 againe
                 .
              
               
                 16
                 The
                 concatenation
                 of
                 sinister
                 Fates
                 ,
                 that
                 is
                 ,
                 (
                 in
                 better
                 language
                 )
                 the
                 combination
                 of
                 second
                 causes
                 designed
                 by
                 God
                 for
                 the
                 execution
                 of
                 his
                 consequent
                 Will
                 upon
                 the
                 Roman
                 Empire
                 ,
                 is
                 in
                 this
                 case
                 so
                 pregnant
                 :
                 that
                 I
                 cannot
                 make
                 a
                 fitter
                 close
                 of
                 this
                 discourse
                 ,
                 then
                 by
                 relating
                 the
                 historicall
                 Circumstances
                 ,
                 occasion
                 and
                 consequence
                 of
                 Aetius
                 his
                 death
                 .
                 Maximus
                 a
                 Roman
                 Senator
                 ,
                 and
                 principall
                 Favorite
                 of
                 Valentinian
                 the
                 Emperour
                 ,
                 *
                 sporting
                 with
                 him
                 on
                 a
                 time
                 in
                 his
                 Palace
                 ,
                 chanced
                 to
                 leave
                 his
                 ring
                 behind
                 .
                 The
                 Emperour
                 ,
                 by
                 this
                 token
                 invites
                 Maximus
                 his
                 Lady
                 to
                 come
                 and
                 visit
                 his
                 Empresse
                 Eudoxia
                 ,
                 his
                 intention
                 being
                 to
                 visit
                 her
                 in
                 such
                 a
                 manner
                 ,
                 as
                 was
                 no
                 way
                 pleasing
                 to
                 her
                 ,
                 but
                 most
                 displeasing
                 to
                 her
                 Husband
                 ,
                 unto
                 whō
                 she
                 disclosed
                 their
                 joynt
                 wrong
                 &
                 her
                 speciall
                 griefe
                 .
                 The
                 indignity
                 of
                 the
                 Fact
                 (
                 being
                 done
                 by
                 so
                 deare
                 a
                 friend
                 as
                 he
                 supposed
                 Valentinian
                 was
                 )
                 made
                 so
                 deepe
                 impression
                 in
                 his
                 heart
                 ,
                 that
                 an
                 ordinary
                 revenge
                 could
                 not
                 suffice
                 .
                 The
                 Emperors
                 life
                 seemed
                 too
                 small
                 a
                 recōpence
                 ,
                 without
                 
                 hopes
                 of
                 succeding
                 him
                 :
                 &
                 his
                 hopes
                 of
                 succession
                 (
                 he
                 saw
                 )
                 were
                 but
                 vain
                 if
                 Aetius
                 should
                 survive
                 
                   Valentinian
                   :
                   Maximus
                
                 therefore
                 ,
                 smoothly
                 dissembling
                 his
                 discontent
                 for
                 the
                 present
                 ,
                 perswades
                 the
                 Emperour
                 that
                 Aetius
                 was
                 too
                 potent
                 in
                 the
                 opinion
                 of
                 the
                 State
                 ,
                 and
                 become
                 more
                 popular
                 than
                 before
                 ,
                 by
                 the
                 happy
                 successe
                 of
                 his
                 late
                 employment
                 against
                 Attilas
                 the
                 common
                 enemie
                 and
                 terrour
                 of
                 Christendome
                 .
                 
                 The
                 Emperours
                 weakness
                 is
                 easily
                 wrought
                 to
                 put
                 Aetius
                 to
                 death
                 ,
                 which
                 (
                 as
                 one
                 observes
                 )
                 was
                 in
                 effect
                 to
                 cut
                 off
                 his
                 owne
                 right
                 hand
                 with
                 his
                 left
                 ,
                 and
                 to
                 expose
                 himselfe
                 to
                 publike
                 hatred
                 and
                 danger
                 ,
                 without
                 a
                 Defendant
                 .
                 Thrasilas
                 ,
                 a
                 Centurion
                 to
                 Aetius
                 ,
                 knowing
                 his
                 Generalls
                 loyalty
                 and
                 innocency
                 ,
                 in
                 ●●venge
                 of
                 his
                 undeserved
                 death
                 ,
                 kills
                 
                   Valentinian
                   ▪
                
                 And
                 Maximus
                 not
                 content
                 to
                 usurpe
                 the
                 Empire
                 ,
                 unlesse
                 he
                 might
                 have
                 the
                 Empresse
                 Eudoxia
                 in
                 to
                 the
                 bragaine
                 ,
                 abuseth
                 her
                 as
                 Valentinian
                 had
                 done
                 his
                 Lady
                 .
                 Eudoxia
                 more
                 impatient
                 than
                 Maximus
                 his
                 wife
                 had
                 beene
                 ,
                 
                 sollicites
                 Gensericus
                 King
                 of
                 the
                 Vandalls
                 to
                 revenge
                 her
                 husbands
                 death
                 ,
                 and
                 her
                 wrongs
                 .
                 In
                 the
                 execution
                 of
                 Gods
                 will
                 or
                 wrath
                 upon
                 Maximus
                 ,
                 the
                 Roman●●
                 prevent
                 him
                 ,
                 for
                 they
                 stone
                 him
                 to
                 death
                 ;
                 but
                 ●ould
                 not
                 prevent
                 the
                 ransacking
                 of
                 the
                 City
                 by
                 him
                 ,
                 and
                 the
                 finall
                 overthrow
                 of
                 the
                 Romane
                 Empire
                 .
                 As
                 for
                 those
                 imperiall
                 titles
                 which
                 some
                 afterwards
                 tooke
                 upon
                 them
                 ,
                 these
                 were
                 but
                 as
                 ominous
                 formalities
                 for
                 the
                 more
                 legall
                 resigning
                 up
                 of
                 the
                 Romane
                 Soveraignty
                 into
                 the
                 hands
                 of
                 strangers
                 ,
                 as
                 Momillus
                 surnamed
                 Augustulus
                 (
                 the
                 last
                 of
                 Italian
                 blood
                 which
                 bare
                 rule
                 
                 in
                 Rome
                 )
                 did
                 it
                 into
                 the
                 hands
                 of
                 the
                 Hunnes
                 ,
                 the
                 reliques
                 of
                 Attilas
                 his
                 race
                 ,
                 their
                 inveterate
                 enemies
                 ;
                 whose
                 rage
                 and
                 cruelty
                 when
                 it
                 was
                 at
                 the
                 height
                 of
                 its
                 strength
                 ,
                 had
                 beene
                 broken
                 by
                 Aetius
                 his
                 valour
                 .
                 As
                 the
                 Romane
                 Rulers
                 and
                 Senate
                 had
                 done
                 to
                 him
                 :
                 so
                 hath
                 the
                 Lord
                 now
                 done
                 to
                 them
                 .
              
            
             
               
                 CHAP.
                 28.
                 
              
               
                 Why
                 God
                 is
                 called
                 the
                 Lord
                 of
                 Hosts
                 ,
                 or
                 the
                 Lord
                 mighty
                 in
                 Battaile
                 .
                 Of
                 his
                 speciall
                 providence
                 in
                 managing
                 Warres
                 .
              
               
                 1
                 ALBEIT
                 the
                 sole
                 authority
                 of
                 Scripture
                 without
                 the
                 assignement
                 of
                 any
                 reason
                 ,
                 be
                 a
                 warrant
                 alsufficient
                 for
                 us
                 to
                 enstyle
                 our
                 God
                 the
                 Lord
                 of
                 Hosts
                 :
                 yet
                 why
                 he
                 is
                 so
                 often
                 in
                 Scripture
                 thus
                 enstyled
                 ,
                 as
                 by
                 a
                 most
                 speciall
                 and
                 peculiar
                 attribute
                 ,
                 these
                 reasons
                 may
                 without
                 offence
                 bee
                 given
                 .
                 
                   His
                   peculiar
                   hand
                
                 is
                 not
                 in
                 any
                 subject
                 of
                 humane
                 contemplation
                 more
                 conspicuous
                 ,
                 then
                 in
                 the
                 managing
                 of
                 Warres
                 .
                 Why
                 it
                 should
                 bee
                 more
                 conspicuous
                 in
                 this
                 then
                 in
                 other
                 businesses
                 ,
                 wherein
                 men
                 are
                 much
                 imployed
                 ,
                 the
                 reason
                 is
                 plaine
                 :
                 for
                 Contingences
                 are
                 no
                 where
                 more
                 ticklish
                 than
                 in
                 Warre
                 ,
                 not
                 is
                 their
                 number
                 in
                 any
                 other
                 subject
                 so
                 incomprehensible
                 to
                 the
                 wit
                 of
                 man.
                 It
                 is
                 hard
                 to
                 use
                 wit
                 and
                 valour
                 both
                 at
                 once
                 ;
                 hard
                 to
                 spie
                 an
                 errour
                 upon
                 the
                 first
                 
                 commission
                 of
                 it
                 ,
                 harder
                 to
                 redeeme
                 the
                 time
                 ,
                 or
                 regaine
                 opportunities
                 lost
                 .
                 It
                 is
                 a
                 grosse
                 errour
                 which
                 hath
                 insinuated
                 it selfe
                 into
                 some
                 Politicians
                 thoughts
                 ,
                 if
                 wee
                 may
                 judge
                 of
                 their
                 thoughts
                 by
                 their
                 writings
                 ;
                 that
                 the
                 chances
                 which
                 may
                 fall
                 out
                 contrary
                 to
                 Warriours
                 expectations
                 ,
                 are
                 not
                 so
                 many
                 but
                 that
                 they
                 may
                 be
                 forecast
                 or
                 numbred
                 .
                 It
                 is
                 the
                 Politicians
                 errour
                 likewise
                 ,
                 (
                 though
                 would
                 to
                 God
                 it
                 were
                 his
                 alone
                 )
                 to
                 think
                 all
                 occurrences
                 which
                 are
                 casuall
                 in
                 respect
                 of
                 man
                 ,
                 to
                 be
                 from
                 the
                 first
                 occasions
                 of
                 warre
                 begun
                 ,
                 so
                 determined
                 by
                 him
                 ,
                 which
                 gives
                 successe
                 in
                 battaile
                 ,
                 as
                 that
                 victory
                 must
                 in
                 deed
                 and
                 truth
                 (
                 though
                 to
                 men
                 she
                 seeme
                 not
                 so
                 )
                 incline
                 to
                 one
                 party
                 more
                 than
                 to
                 the
                 other
                 .
                 These
                 casualties
                 of
                 War
                 ,
                 or
                 doubtfull
                 inclinations
                 of
                 victorie
                 ,
                 are
                 in
                 succession
                 infinite
                 .
                 Their
                 possibilities
                 one
                 way
                 or
                 other
                 ,
                 may
                 every
                 moment
                 increase
                 from
                 misdemeanours
                 either
                 of
                 them
                 which
                 fight
                 the
                 battailes
                 ,
                 or
                 of
                 the
                 parties
                 for
                 whom
                 they
                 fight
                 .
                 The
                 fairest
                 probabilitie
                 of
                 good
                 successe
                 may
                 be
                 abated
                 from
                 every
                 good
                 act
                 or
                 reformation
                 of
                 the
                 adversarie
                 .
                 Gods
                 eternall
                 freedome
                 either
                 in
                 determining
                 new
                 occurrences
                 ,
                 or
                 altering
                 the
                 combinations
                 of
                 others
                 already
                 extant
                 ,
                 cannot
                 be
                 prejudiced
                 by
                 any
                 Act
                 past
                 .
                 He
                 hath
                 not
                 so
                 before
                 all
                 time
                 decreed
                 them
                 ,
                 that
                 hee
                 doth
                 not
                 still
                 decree
                 them
                 ,
                 at
                 his
                 pleasure
                 ,
                 as
                 well
                 during
                 all
                 the
                 time
                 of
                 warre
                 and
                 fight
                 ,
                 as
                 before
                 .
                 
                   Ita
                   accidit
                
                 *
                 
                   saepenumero
                   ,
                   ut
                   fortuna
                   ad
                   utrumque
                   victoriam
                   transferat
                   ,
                   quò
                   Bellum
                   extrahatur
                   ,
                   animosque
                   nunc
                   horum
                   ,
                   nunc
                   illorum
                   accendat
                   .
                   So
                   it
                   oftentimes
                   falls
                   out
                   ,
                   that
                   Fortune
                   makes
                   faire
                   profer
                   of
                   victory
                   to
                   both
                   sides
                   ,
                   
                   and
                   one
                   while
                   incourageth
                   this
                   partie
                   ,
                   another
                   while
                   that
                   ,
                   by
                   which
                   meanes
                   warres
                   are
                   usually
                   prolonged
                   .
                
                 Now
                 whatsoever
                 in
                 these
                 cases
                 befals
                 men
                 either
                 beyond
                 their
                 expectation
                 ,
                 or
                 contrary
                 to
                 their
                 forecast
                 ,
                 is
                 counted
                 fortunate
                 ,
                 if
                 it
                 be
                 for
                 their
                 good
                 ;
                 or
                 fatall
                 ,
                 if
                 it
                 be
                 for
                 their
                 harme
                 .
                 Hence
                 men
                 not
                 only
                 of
                 most
                 accurate
                 booke-learning
                 amongst
                 the
                 Romanes
                 ,
                 but
                 of
                 best
                 experience
                 in
                 matters
                 of
                 war
                 ,
                 have
                 given
                 more
                 to
                 Fortune
                 ,
                 then
                 by-standers
                 or
                 Historicall
                 Relators
                 usually
                 acknowledge
                 to
                 bee
                 her
                 due
                 .
              
               
                 Had
                 Caesar
                 upon
                 a
                 diligent
                 and
                 accurate
                 survey
                 of
                 the
                 meanes
                 ,
                 by
                 which
                 he
                 got
                 his
                 victories
                 ,
                 allotted
                 Fortune
                 her
                 just
                 part
                 in
                 severall
                 ,
                 or
                 told
                 us
                 truly
                 how
                 much
                 fell
                 out
                 beyond
                 or
                 above
                 his
                 expectation
                 ,
                 how
                 much
                 just
                 according
                 to
                 his
                 reckoning
                 :
                 the
                 world
                 (
                 I
                 think
                 )
                 would
                 have
                 beene
                 of
                 the
                 same
                 minde
                 with
                 Machiavel
                 in
                 his
                 *
                 forementioned
                 contemplations
                 of
                 Romes
                 surprisal
                 by
                 the
                 Gaules
                 ,
                 which
                 was
                 ,
                 
                   That
                   the
                   most
                   victorious
                
                 do
                 not
                 deserve
                 much
                 glory
                 either
                 for
                 wit
                 or
                 valour
                 ,
                 nor
                 the
                 conquered
                 much
                 dispraise
                 for
                 the
                 contrarie
                 imperfections
                 ;
                 seeing
                 Fate
                 or
                 Fortune
                 have
                 alwayes
                 the
                 chiefest
                 stroke
                 as
                 well
                 in
                 the
                 exaltation
                 of
                 the
                 one
                 ,
                 as
                 in
                 the
                 dejection
                 of
                 the
                 other
                 .
                 Notwithstanding
                 it
                 is
                 no
                 part
                 of
                 mine
                 ,
                 whatsoever
                 it
                 was
                 of
                 Machiavels
                 meaning
                 ,
                 to
                 have
                 any
                 man
                 deprived
                 of
                 that
                 commendation
                 which
                 is
                 due
                 to
                 him
                 in
                 respect
                 of
                 other
                 men
                 .
                 And
                 it
                 is
                 not
                 the
                 least
                 title
                 unto
                 true
                 praise
                 ,
                 to
                 be
                 in
                 favour
                 with
                 the
                 supreame
                 disposer
                 of
                 Martiall
                 successe
                 .
                 In
                 respect
                 of
                 him
                 the
                 victorious
                 have
                 no
                 cause
                 to
                 boast
                 ,
                 but
                 rather
                 to
                 condemne
                 
                 their
                 sloath
                 and
                 negligence
                 in
                 that
                 the
                 fruites
                 of
                 their
                 successe
                 ,
                 was
                 no
                 better
                 then
                 usually
                 it
                 proves
                 ,
                 they
                 having
                 so
                 good
                 assistance
                 ,
                 and
                 sure
                 pledges
                 of
                 divine
                 favour
                 .
              
               
                 2
                 Wheresoever
                 
                   Cicero
                   ,
                   Caesar
                   ,
                   Vegetius
                
                 ,
                 or
                 other
                 heathens
                 ,
                 could
                 suspect
                 or
                 descrie
                 the
                 secret
                 assistance
                 of
                 fate
                 or
                 fortune
                 ,
                 specially
                 in
                 matters
                 more
                 remarkeable
                 ,
                 as
                 are
                 the
                 usuall
                 consequents
                 of
                 warre
                 ;
                 there
                 we
                 may
                 without
                 solecisme
                 say
                 ,
                 the
                 finger
                 of
                 the
                 Lord
                 of
                 hoasts
                 did
                 worke
                 .
                 For
                 if
                 the
                 least
                 wound
                 that
                 is
                 given
                 or
                 taken
                 in
                 fight
                 ,
                 doe
                 not
                 make
                 it selfe
                 ,
                 but
                 is
                 made
                 by
                 the
                 vigilant
                 and
                 working
                 hand
                 of
                 man
                 ;
                 shall
                 not
                 the
                 chiefe
                 stroke
                 or
                 sway
                 of
                 battaile
                 ,
                 which
                 usually
                 falls
                 without
                 Warriers
                 comprehension
                 ,
                 lead
                 us
                 to
                 a
                 direct
                 ,
                 a
                 certaine
                 and
                 positive
                 cause
                 ?
                 Now
                 if
                 this
                 cause
                 were
                 otherwaies
                 unknown
                 ,
                 by
                 what
                 name
                 could
                 we
                 more
                 properly
                 call
                 it
                 ,
                 then
                 by
                 the
                 Lord
                 of
                 hoasts
                 ,
                 or
                 great
                 Moderator
                 of
                 warre
                 .
              
               
                 If
                 wee
                 may
                 guesse
                 at
                 Gods
                 working
                 in
                 all
                 ,
                 by
                 the
                 manifestation
                 of
                 his
                 speciall
                 hand
                 in
                 some
                 :
                 I
                 am
                 perswaded
                 there
                 was
                 never
                 any
                 great
                 battaile
                 fought
                 since
                 the
                 world
                 began
                 ,
                 much
                 lesse
                 any
                 famous
                 warre
                 accomplished
                 with
                 such
                 facilitie
                 or
                 speed
                 ,
                 but
                 that
                 if
                 it
                 had
                 pleased
                 the
                 Historians
                 to
                 expresse
                 all
                 circumstances
                 of
                 speciall
                 moments
                 ,
                 or
                 could
                 the
                 reader
                 survey
                 such
                 as
                 they
                 expresse
                 ,
                 with
                 as
                 diligent
                 and
                 curious
                 eyes
                 ,
                 as
                 one
                 Artificer
                 will
                 anothers
                 worke
                 :
                 the
                 consultations
                 of
                 their
                 chiefe
                 managers
                 ,
                 &
                 the
                 executions
                 which
                 seem
                 to
                 have
                 most
                 dependance
                 on
                 them
                 ;
                 would
                 beare
                 no
                 better
                 proportion
                 w
                 th
                 their
                 entire
                 successe
                 ,
                 then
                 the
                 day
                 laborers
                 
                 work
                 doth
                 with
                 a
                 curious
                 edifice
                 ,
                 or
                 then
                 the
                 Pioners
                 paines
                 doth
                 w
                 th
                 the
                 defence
                 or
                 expugnation
                 of
                 strōg
                 forts
                 or
                 Castles
                 .
                 And
                 yet
                 even
                 in
                 the
                 maturest
                 deliberations
                 or
                 most
                 exact
                 consultations
                 of
                 warre
                 ;
                 related
                 by
                 ordinary
                 historians
                 ,
                 the
                 finall
                 determination
                 ,
                 may
                 for
                 the
                 most
                 part
                 be
                 resolved
                 into
                 some
                 speciall
                 Divine
                 instinct
                 :
                 the
                 execution
                 of
                 that
                 which
                 men
                 by
                 such
                 instinct
                 determine
                 and
                 resolve
                 upon
                 ,
                 essentially
                 depends
                 upon
                 the
                 disposition
                 of
                 Gods
                 peculiar
                 providence
                 ,
                 who
                 hath
                 an
                 authentique
                 negative
                 in
                 the
                 use
                 of
                 every
                 meanes
                 ,
                 which
                 men
                 make
                 choice
                 of
                 ;
                 albeit
                 in
                 using
                 them
                 he
                 admit
                 men
                 ,
                 as
                 his
                 coworkers
                 ,
                 but
                 not
                 as
                 sharers
                 in
                 production
                 of
                 the
                 principall
                 effect
                 or
                 end
                 .
                 He
                 alone
                 bestoweth
                 victorie
                 where
                 hee
                 pleaseth
                 ,
                 by
                 what
                 meanes
                 or
                 whose
                 agency
                 hee
                 pleaseth
                 ,
                 but
                 not
                 alwayes
                 with
                 victorie
                 and
                 successe
                 ,
                 unlesse
                 such
                 as
                 be
                 his
                 agents
                 or
                 instruments
                 in
                 the
                 execution
                 of
                 his
                 consequent
                 will
                 upon
                 others
                 ,
                 be
                 ready
                 to
                 doe
                 his
                 antecedent
                 will
                 or
                 pleasure
                 themselves
                 .
              
               
                 3
                 This
                 is
                 a
                 subject
                 whos
                 's
                 fuller
                 explication
                 would
                 require
                 a
                 larger
                 volume
                 ,
                 then
                 this
                 whole
                 Treatise
                 in
                 my
                 intendment
                 shall
                 be
                 .
                 I
                 will
                 therefore
                 instance
                 especially
                 in
                 one
                 battaile
                 ,
                 and
                 another
                 warre
                 ,
                 of
                 the
                 greatest
                 consequences
                 ,
                 that
                 the
                 histories
                 of
                 these
                 three
                 hundred
                 yeares
                 past
                 present
                 unto
                 us
                 .
                 The
                 first
                 shall
                 be
                 in
                 that
                 fierce
                 and
                 violent
                 conflict
                 at
                 Grūwald
                 betweene
                 Iagello
                 or
                 Vladislaus
                 King
                 of
                 Poland
                 and
                 Lituania
                 ,
                 and
                 the
                 Crucigeri
                 or
                 Knights
                 of
                 Prussia
                 ,
                 about
                 the
                 yeare
                 one
                 thousand
                 foure
                 hundred
                 .
                 Should
                 a
                 Politician
                 or
                 Souldier
                 ,
                 that
                 will
                 beleeve
                 no
                 more
                 ,
                 then
                 hee
                 sees
                 
                 grounds
                 for
                 out
                 of
                 his
                 owne
                 Art
                 ,
                 have
                 seene
                 ,
                 the
                 mighty
                 preparation
                 and
                 couragious
                 resolution
                 of
                 both
                 parties
                 ,
                 hee
                 would
                 haply
                 have
                 demanded
                 a
                 signe
                 of
                 Gods
                 providence
                 ,
                 and
                 said
                 in
                 his
                 heart
                 ,
                 Let
                 us
                 see
                 either
                 of
                 these
                 two
                 Armies
                 take
                 flight
                 upon
                 a
                 conceipted
                 noise
                 of
                 Chariots
                 or
                 Horsemen
                 ,
                 or
                 an
                 imagination
                 of
                 an
                 Army
                 not
                 really
                 existent
                 :
                 or
                 what
                 Gedeon
                 is
                 hee
                 now
                 alive
                 ,
                 that
                 dare
                 adventure
                 on
                 the
                 weaker
                 of
                 them
                 ,
                 with
                 three
                 hundred
                 men
                 ,
                 although
                 hee
                 had
                 thrice
                 three
                 hundred
                 Trumpeters
                 to
                 encourage
                 them
                 .
                 We
                 will
                 not
                 therefore
                 presse
                 any
                 with
                 beleefe
                 of
                 Miracles
                 in
                 these
                 later
                 times
                 ,
                 but
                 rather
                 perswade
                 them
                 with
                 us
                 to
                 acknowledge
                 ,
                 that
                 those
                 extraordinary
                 manifestations
                 of
                 power
                 more
                 then
                 naturall
                 ,
                 in
                 battailes
                 fought
                 for
                 Israell
                 and
                 Iudah
                 by
                 Gedeon
                 or
                 Sampson
                 ,
                 by
                 the
                 Angels
                 ,
                 by
                 the
                 Hoast
                 of
                 Heaven
                 ,
                 or
                 by
                 inferiour
                 Elements
                 ,
                 were
                 not
                 more
                 pregnant
                 documents
                 of
                 Gods
                 immediate
                 hand
                 in
                 managing
                 warres
                 ,
                 nor
                 better
                 proofes
                 of
                 his
                 just
                 title
                 to
                 be
                 the
                 Lord
                 of
                 Hosts
                 ;
                 than
                 the
                 contrivances
                 of
                 ordinary
                 causes
                 and
                 occurrences
                 in
                 martiall
                 affaires
                 of
                 moderne
                 times
                 ,
                 doth
                 or
                 might
                 afford
                 to
                 all
                 such
                 as
                 rightly
                 survey
                 them
                 .
                 To
                 make
                 a
                 mighty
                 armie
                 fall
                 by
                 the
                 free
                 and
                 unimpeached
                 exercise
                 of
                 their
                 owne
                 valour
                 and
                 strength
                 ,
                 can
                 be
                 no
                 lesse
                 wonderfull
                 to
                 unpartiall
                 eyes
                 ,
                 than
                 to
                 scatter
                 them
                 by
                 fire
                 and
                 lightning
                 ,
                 than
                 to
                 beat
                 them
                 downe
                 by
                 mighty
                 hailestones
                 from
                 heaven
                 .
                 To
                 cause
                 the
                 stronger
                 and
                 more
                 skilfull
                 in
                 warre
                 to
                 faint
                 ,
                 without
                 diminishing
                 of
                 their
                 courage
                 and
                 strength
                 ,
                 is
                 no
                 lesse
                 the
                 Lords
                 doing
                 ,
                 than
                 if
                 their
                 hearts
                 had
                 beene
                 
                 surprised
                 with
                 a
                 panick
                 terrour
                 ,
                 or
                 their
                 armes
                 suddenly
                 deprived
                 of
                 life
                 and
                 motion
                 ,
                 as
                 Ieroboams
                 was
                 .
                 Yet
                 this
                 was
                 the
                 case
                 of
                 the
                 Prussian
                 Knights
                 of
                 the
                 Crosse
                 ,
                 and
                 the
                 Germane
                 Forces
                 which
                 assisted
                 them
                 against
                 Iagello
                 .
              
               
                 4
                 The
                 conduct
                 of
                 the
                 right
                 wing
                 of
                 Iagelloes
                 Army
                 ,
                 which
                 did
                 consist
                 of
                 Lituanians
                 ,
                 was
                 commended
                 to
                 his
                 brother
                 Vitoudus
                 ,
                 not
                 out
                 of
                 any
                 foresight
                 of
                 advantage
                 ,
                 but
                 in
                 honour
                 of
                 his
                 person
                 ,
                 or
                 of
                 that
                 Nation
                 ;
                 which
                 was
                 perhaps
                 an
                 oversight
                 in
                 point
                 of
                 warre
                 .
                 However
                 ,
                 this
                 wing
                 was
                 fiercely
                 assaulted
                 by
                 the
                 opposite
                 wing
                 of
                 the
                 Germane
                 Armie
                 ,
                 which
                 was
                 a
                 great
                 deale
                 the
                 stronger
                 ,
                 especially
                 for
                 horsemen
                 .
                 God
                 by
                 his
                 secret
                 *
                 providence
                 did
                 so
                 dispose
                 that
                 this
                 advantage
                 should
                 redound
                 unto
                 their
                 greater
                 overthrow
                 .
                 For
                 the
                 Lituanians
                 being
                 the
                 farre
                 weaker
                 part
                 of
                 Iagello
                 his
                 Army
                 ,
                 both
                 for
                 want
                 of
                 skill
                 and
                 of
                 Armour
                 ,
                 after
                 a
                 furious
                 encounter
                 fled
                 the
                 faster
                 :
                 and
                 the
                 Germane
                 wing
                 ,
                 which
                 had
                 put
                 them
                 to
                 flight
                 ,
                 not
                 suspecting
                 but
                 that
                 their
                 other
                 wing
                 had
                 beene
                 as
                 able
                 to
                 match
                 the
                 Polonian
                 ,
                 as
                 they
                 had
                 beene
                 to
                 defeat
                 the
                 Lituanian
                 ;
                 pursued
                 the
                 victorie
                 so
                 long
                 and
                 so
                 farre
                 ,
                 that
                 they
                 were
                 neither
                 able
                 fully
                 to
                 succour
                 the
                 other
                 wing
                 being
                 scattered
                 and
                 broken
                 by
                 the
                 Polonians
                 ,
                 before
                 their
                 returne
                 ,
                 nor
                 to
                 flye
                 from
                 their
                 enemies
                 with
                 that
                 speed
                 they
                 desired
                 ;
                 as
                 being
                 over
                 wearied
                 with
                 the
                 former
                 chase
                 .
                 Of
                 the
                 Germans
                 ,
                 by
                 this
                 oversight
                 and
                 presumption
                 ,
                 fiftie
                 thousand
                 were
                 slaine
                 ,
                 and
                 (
                 as
                 some
                 relate
                 )
                 almost
                 as
                 many
                 taken
                 prisoners
                 .
                 They
                 had
                 put
                 their
                 confidence
                 in
                 the
                 valour
                 ,
                 skill
                 and
                 multitude
                 
                 of
                 their
                 Armie
                 ,
                 which
                 did
                 consist
                 of
                 an
                 hundred
                 and
                 fortie
                 thousand
                 choice
                 souldiers
                 .
                 The
                 good
                 King
                 Iagello
                 his
                 trust
                 was
                 in
                 his
                 praiers
                 to
                 God
                 ;
                 and
                 in
                 the
                 presumption
                 of
                 his
                 Enemy
                 ,
                 which
                 had
                 beene
                 so
                 triumphant
                 before
                 the
                 victory
                 ,
                 so
                 certaine
                 of
                 victorie
                 before
                 the
                 joyning
                 of
                 the
                 battaile
                 ;
                 that
                 they
                 would
                 not
                 give
                 Iagello
                 leave
                 to
                 say
                 his
                 prayers
                 ,
                 or
                 doe
                 his
                 wonted
                 service
                 unto
                 God
                 ,
                 but
                 sent
                 him
                 two
                 swords
                 in
                 mockerie
                 ,
                 one
                 for
                 himselfe
                 ,
                 and
                 another
                 for
                 his
                 brother
                 Vitoudus
                 ,
                 as
                 if
                 they
                 had
                 wanted
                 weapons
                 to
                 defend
                 themselves
                 ;
                 profering
                 him
                 withall
                 ,
                 that
                 if
                 the
                 place
                 wherein
                 hee
                 then
                 was
                 ,
                 were
                 too
                 strait
                 for
                 ordering
                 his
                 men
                 they
                 would
                 goe
                 back
                 ,
                 as
                 in
                 contempt
                 and
                 scorne
                 they
                 did
                 ,
                 and
                 make
                 him
                 roome
                 .
                 This
                 insolent
                 message
                 was
                 by
                 the
                 religious
                 King
                 embraced
                 ,
                 as
                 a
                 welcome
                 prognostique
                 that
                 they
                 should
                 give
                 him
                 place
                 against
                 their
                 wils
                 .
                 And
                 so
                 it
                 fell
                 out
                 ,
                 that
                 they
                 were
                 not
                 able
                 to
                 defend
                 themselves
                 within
                 their
                 trenches
                 ;
                 their
                 Tents
                 and
                 cariages
                 became
                 a
                 prey
                 to
                 Polonians
                 ,
                 being
                 so
                 well
                 fraught
                 with
                 all
                 manner
                 of
                 provision
                 ,
                 not
                 for
                 necessitie
                 onely
                 ,
                 but
                 for
                 pleasure
                 ,
                 that
                 Iagello
                 caused
                 a
                 great
                 number
                 of
                 Wine-vessels
                 to
                 bee
                 burst
                 in
                 pieces
                 ,
                 lest
                 his
                 souldiers
                 should
                 be
                 overcome
                 with
                 plenty
                 of
                 wine
                 ,
                 after
                 they
                 had
                 overcome
                 their
                 potent
                 enemies
                 ,
                 or
                 at
                 lest
                 be
                 hindred
                 from
                 further
                 pursuite
                 of
                 victorie
                 .
                 There
                 a
                 man
                 might
                 have
                 seen
                 a
                 strange
                 spectacle
                 ,
                 a
                 flood
                 or
                 stream
                 not
                 of
                 blood
                 or
                 wine
                 ,
                 but
                 as
                 if
                 it
                 had
                 bin
                 of
                 gore
                 by
                 the
                 mixture
                 of
                 the
                 wine
                 and
                 the
                 blood
                 alike
                 violently
                 shed
                 in
                 the
                 Germane
                 Camp.
                 The
                 gaudinesse
                 of
                 their
                 Armour
                 
                 would
                 not
                 suffer
                 such
                 as
                 escaped
                 by
                 flight
                 ,
                 toly
                 hid
                 in
                 the
                 fennes
                 or
                 reeds
                 into
                 which
                 they
                 ranne
                 .
                 This
                 was
                 the
                 issue
                 of
                 their
                 unhallowed
                 confidence
                 ,
                 which
                 had
                 in
                 their
                 Tents
                 abundance
                 of
                 Torches
                 and
                 of
                 chaines
                 ;
                 the
                 one
                 provided
                 ●or
                 leading
                 the
                 Nobles
                 of
                 Poland
                 Captives
                 ,
                 the
                 other
                 for
                 firing
                 their
                 Cities
                 .
              
               
                 5
                 There
                 is
                 a
                 storie
                 mentioned
                 by
                 Salvianus
                 ,
                 exactly
                 paralleld
                 to
                 the
                 former
                 ,
                 for
                 the
                 different
                 d●spositions
                 of
                 the
                 parties
                 conflictant
                 ,
                 and
                 for
                 the
                 contrary
                 successe
                 which
                 befell
                 their
                 contrary
                 demeanours
                 before
                 the
                 battaile
                 .
                 The
                 conflict
                 was
                 betwixt
                 the
                 Goathes
                 and
                 the
                 Gaules
                 .
                 The
                 Goathes
                 were
                 a
                 kinde
                 of
                 Christians
                 ,
                 but
                 Arrians
                 ,
                 through
                 default
                 of
                 their
                 Instructors
                 .
                 The
                 Gaules
                 were
                 Catholiques
                 ,
                 as
                 good
                 as
                 Rome
                 had
                 any
                 in
                 those
                 dayes
                 ;
                 so
                 were
                 the
                 Prussian
                 Knights
                 :
                 Iagello
                 was
                 a
                 late
                 convert●Christian
                 ,
                 and
                 very
                 devout
                 in
                 his
                 kinde
                 ,
                 yet
                 not
                 quite
                 purged
                 from
                 some
                 Heathenish
                 inbred
                 superstition
                 .
                 It
                 was
                 a
                 custome
                 with
                 him
                 ,
                 to
                 turne
                 thrice
                 round
                 about
                 ,
                 and
                 to
                 breake
                 a
                 straw
                 in
                 three
                 pieces
                 before
                 he
                 went
                 abroad
                 .
                 How
                 much
                 more
                 acceptable
                 or
                 lesse
                 displeasing
                 unto
                 God
                 ,
                 how
                 much
                 more
                 availeable
                 in
                 the
                 day
                 of
                 battell
                 un●ained
                 humilitie
                 ,
                 fear
                 &
                 devotion
                 ,
                 (
                 though
                 in
                 part
                 tainted
                 with
                 e●roneous
                 opinion
                 ,
                 and
                 superstition
                 )
                 are
                 ,
                 than
                 confidence
                 in
                 the
                 puritie
                 of
                 opinions
                 ,
                 or
                 profession
                 of
                 Orthodoxall
                 religion
                 ,
                 without
                 correspondency
                 of
                 practise
                 ,
                 cannot
                 better
                 be
                 expressed
                 than
                 it
                 is
                 by
                 *
                 
                   Salvianus
                   .
                   That
                   saying
                   of
                   our
                   Saviour
                   ,
                
                 Hee
                 that
                 exalts
                 himselfe
                 shall
                 bee
                 brought
                 lowe
                 ,
                 
                   was
                   evidently
                   experienced
                   in
                   the
                   
                   Goaths
                   and
                   in
                   us
                   :
                   they
                   h●mbled
                   themselves
                   and
                   were
                   exalted
                   ;
                   we
                   exalted
                   our selves
                   and
                   were
                   dejected
                   .
                
                 This
                 our
                 Generall
                 found
                 true
                 in
                 himselfe
                 ,
                 being
                 led
                 captive
                 into
                 that
                 Citie
                 of
                 the
                 Enemies
                 ,
                 into
                 which
                 he
                 presumed
                 he
                 should
                 the
                 same
                 day
                 have
                 entred
                 as
                 Conquerour
                 .
                 Herein
                 the
                 judgement
                 of
                 God
                 was
                 apparent
                 upon
                 him
                 ,
                 that
                 hee
                 should
                 suffer
                 ,
                 whatsoever
                 hee
                 had
                 presumed
                 or
                 undertaken
                 to
                 doe
                 .
                 The
                 King
                 of
                 the
                 Goathes
                 (
                 as
                 hee
                 concludes
                 ,
                 )
                 fought
                 with
                 prayers
                 and
                 supplications
                 before
                 he
                 came
                 to
                 fight
                 with
                 the
                 arme
                 of
                 flesh
                 ;
                 and
                 he
                 therefore
                 went
                 out
                 with
                 confidence
                 unto
                 Battaile
                 ,
                 as
                 having
                 obtained
                 victorie
                 in
                 his
                 prayer
                 .
              
               
                 A
                 second
                 parallel
                 to
                 the
                 former
                 battaile
                 ,
                 for
                 the
                 alternant
                 inclinations
                 of
                 victorie
                 ▪
                 or
                 sudden
                 turning
                 of
                 wofull
                 and
                 sad
                 beginnings
                 unto
                 joyfull
                 issue
                 ,
                 might
                 bee
                 taken
                 from
                 that
                 famous
                 battaile
                 of
                 Flodden
                 ,
                 if
                 wee
                 may
                 beleeve
                 eyther
                 the
                 ordinarie
                 Scottish
                 Historie
                 ,
                 or
                 the
                 constant
                 report
                 of
                 the
                 English
                 ,
                 which
                 were
                 then
                 alive
                 ,
                 and
                 tooke
                 the
                 Relation
                 from
                 the
                 mouthes
                 of
                 such
                 as
                 were
                 imployed
                 in
                 that
                 service
                 ,
                 being
                 men
                 of
                 note
                 &
                 no
                 way
                 partiall
                 .
                 In
                 their
                 observation
                 ,
                 it
                 was
                 the
                 extraordinary
                 valour
                 the
                 of
                 Scottish
                 
                 vauntguard
                 in
                 the
                 very
                 first
                 onset
                 or
                 joyning
                 of
                 battaile
                 ,
                 which
                 brought
                 victory
                 (
                 otherwise
                 doubtfull
                 or
                 declining
                 from
                 them
                 )
                 to
                 the
                 English
                 .
                 For
                 the
                 sudden
                 discomfiture
                 and
                 confused
                 flight
                 of
                 the
                 English
                 Vantguard
                 unto
                 the
                 maine
                 Battaile
                 ,
                 made
                 that
                 unfortunate
                 King
                 beleeve
                 ,
                 that
                 the
                 English
                 Army
                 began
                 to
                 reele
                 ;
                 and
                 out
                 of
                 this
                 mistake
                 ,
                 as
                 one
                 that
                 had
                 prepared
                 himselfe
                 to
                 follow
                 the
                 chase
                 ,
                 rather
                 then
                 to
                 order
                 his
                 owne
                 Battaile
                 ,
                 hee
                 was
                 encompassed
                 by
                 the
                 English
                 in
                 that
                 very
                 place
                 (
                 as
                 some
                 report
                 )
                 which
                 he
                 had
                 beene
                 forewarned
                 ,
                 but
                 in
                 termes
                 generall
                 and
                 ambiguous
                 ,
                 to
                 eschue
                 .
              
               
                 6
                 That
                 great
                 warre
                 betweene
                 Charles
                 the
                 fift
                 ,
                 and
                 the
                 confederate
                 Princes
                 of
                 Germany
                 ,
                 begun
                 in
                 the
                 yeare
                 1546.
                 was
                 more
                 lingring
                 .
                 For
                 as
                 the
                 Iudicious
                 *
                 Historian
                 observes
                 ,
                 we
                 shall
                 hardly
                 finde
                 any
                 record
                 in
                 antiquity
                 of
                 two
                 such
                 great
                 Armies
                 lying
                 so
                 neare
                 one
                 to
                 the
                 other
                 ,
                 so
                 long
                 as
                 these
                 two
                 armies
                 did
                 without
                 a
                 ful
                 battel
                 .
                 The
                 war
                 was
                 managed
                 ,
                 as
                 if
                 it
                 had
                 bin
                 a
                 game
                 at
                 Chess
                 ,
                 wherein
                 divers
                 oversights
                 were
                 cōmitted
                 on
                 both
                 sides
                 ;
                 &
                 yet
                 the
                 disadvantage
                 given
                 or
                 taken
                 ,
                 still
                 so
                 recoverable
                 ,
                 that
                 the
                 old
                 Maxime
                 ,
                 
                   Non
                   licet
                   bis
                   peccare
                   in
                   bello
                   ,
                
                 may
                 seeme
                 by
                 the
                 event
                 of
                 this
                 warre
                 ,
                 to
                 be
                 restrained
                 to
                 praelium
                 ,
                 rather
                 to
                 a
                 set
                 battaile
                 then
                 to
                 
                   war
                   ▪
                   Charles
                
                 the
                 Emperour
                 ,
                 did
                 in
                 the
                 esteeme
                 of
                 Warriours
                 ,
                 manage
                 his
                 businesses
                 more
                 cautelously
                 than
                 the
                 Confederates
                 did
                 :
                 and
                 yet
                 if
                 wee
                 should
                 speake
                 in
                 the
                 ordinary
                 Politician
                 or
                 Souldiers
                 language
                 ,
                 was
                 more
                 beholding
                 to
                 Fortune
                 ,
                 than
                 to
                 prudence
                 or
                 counsell
                 of
                 Warre
                 .
                 It
                 was
                 a
                 great
                 oversight
                 to
                 expose
                 himselfe
                 unto
                 such
                 imminent
                 
                 danger
                 ,
                 as
                 he
                 did
                 at
                 *
                 Genge
                 ,
                 out
                 of
                 a
                 desire
                 to
                 view
                 his
                 Enemies
                 Army
                 .
                 For
                 (
                 as
                 the
                 Spaniards
                 confesse
                 )
                 if
                 the
                 confederate
                 Princes
                 had
                 beene
                 as
                 vigilant
                 to
                 take
                 advantage
                 ,
                 as
                 he
                 was
                 carelesse
                 to
                 give
                 it
                 ;
                 they
                 might
                 have
                 put
                 an
                 end
                 to
                 this
                 war
                 ,
                 as
                 soone
                 as
                 it
                 was
                 begunne
                 .
                 It
                 is
                 noted
                 likewise
                 ,
                 as
                 a
                 great
                 oversight
                 in
                 them
                 ,
                 that
                 they
                 did
                 not
                 assault
                 him
                 ,
                 whilest
                 hee
                 was
                 encamped
                 about
                 Ingolstade
                 and
                 R●●isborne
                 ,
                 expecting
                 fresh
                 supplies
                 out
                 of
                 Italy
                 and
                 the
                 Low
                 Countries
                 :
                 yet
                 the
                 losse
                 of
                 this
                 opportunity
                 they
                 had
                 easily
                 redeemed
                 not
                 long
                 after
                 ,
                 had
                 not
                 their
                 project
                 beene
                 disclosed
                 to
                 Charles
                 ,
                 who
                 removed
                 his
                 Camp
                 before
                 they
                 had
                 notice
                 ,
                 and
                 ,
                 by
                 favour
                 of
                 the
                 great
                 windes
                 ,
                 which
                 that
                 night
                 hapned
                 ,
                 surprized
                 Donaverd
                 ,
                 a
                 place
                 of
                 good
                 importance
                 for
                 his
                 present
                 designes
                 ;
                 That
                 Count
                 Egmond
                 with
                 his
                 Netherland
                 forces
                 ,
                 on
                 whose
                 skill
                 and
                 valour
                 Charles
                 did
                 most
                 relye
                 ,
                 should
                 escape
                 the
                 surprisall
                 intended
                 by
                 the
                 Landgrave
                 ,
                 was
                 more
                 from
                 good
                 hap
                 and
                 
                   Caesar
                   Magius
                
                 his
                 extemporary
                 sophisme
                 ,
                 than
                 from
                 any
                 forecast
                 either
                 of
                 the
                 Emperour
                 himselfe
                 ,
                 or
                 of
                 Count
                 Egmond
                 .
                 For
                 unlesse
                 his
                 Souldiers
                 had
                 been
                 perswaded
                 that
                 the
                 Landgrave
                 was
                 nearer
                 to
                 them
                 over
                 night
                 ,
                 than
                 indeed
                 he
                 was
                 ;
                 hee
                 had
                 beene
                 nearer
                 to
                 them
                 ,
                 or
                 sooner
                 upon
                 them
                 in
                 the
                 morning
                 ,
                 than
                 they
                 could
                 have
                 wished
                 .
                 But
                 this
                 false
                 Alarum
                 ,
                 given
                 by
                 Magius
                 ,
                 made
                 them
                 willing
                 ,
                 though
                 much
                 wearied
                 ,
                 to
                 march
                 all
                 night
                 .
                 Not
                 long
                 after
                 their
                 safe
                 conduct
                 unto
                 the
                 maine
                 Campe
                 ,
                 the
                 chiefe
                 Counsellors
                 of
                 warre
                 were
                 instant
                 with
                 Charles
                 to
                 dissolve
                 his
                 Army
                 for
                 that
                 w●nter
                 ,
                 untill
                 the
                 next
                 
                 Spring
                 .
                 That
                 his
                 resolution
                 to
                 the
                 contrary
                 ,
                 proved
                 so
                 successefull
                 ,
                 was
                 more
                 than
                 in
                 humane
                 wisdome
                 could
                 be
                 forecast
                 ;
                 so
                 long
                 as
                 the
                 successe
                 of
                 Maurice
                 Duke
                 of
                 Saxony
                 ,
                 and
                 the
                 Bohemians
                 which
                 had
                 invaded
                 the
                 Territories
                 of
                 Iohn
                 Duke
                 of
                 Saxonie
                 ,
                 was
                 uncertaine
                 .
                 But
                 the
                 prevailing
                 power
                 of
                 this
                 unexpected
                 enemie
                 ,
                 being
                 a
                 known
                 Professor
                 of
                 that
                 Religion
                 for
                 whose
                 maintenance
                 his
                 noble
                 Vncle
                 and
                 Father
                 in
                 Law
                 had
                 taken
                 arms
                 ,
                 enforced
                 the
                 Confederates
                 to
                 divide
                 their
                 Army
                 ,
                 which
                 could
                 not
                 but
                 give
                 advantage
                 to
                 Charles
                 .
                 But
                 that
                 Henry
                 the
                 eight
                 of
                 England
                 ,
                 and
                 Francis
                 the
                 first
                 of
                 France
                 ,
                 (
                 neither
                 of
                 them
                 likely
                 to
                 have
                 stood
                 as
                 by-standers
                 in
                 this
                 great
                 businesse
                 ,
                 if
                 they
                 had
                 lived
                 )
                 should
                 both
                 dye
                 in
                 this
                 interim
                 ,
                 this
                 was
                 the
                 Lords
                 doing
                 ,
                 not
                 
                   Fortunes
                   .
                   Charles
                
                 could
                 not
                 ground
                 any
                 resolution
                 upon
                 the
                 hope
                 of
                 it
                 ,
                 nor
                 could
                 the
                 confederate
                 Princes
                 foresee
                 the
                 disadvantage
                 ,
                 which
                 from
                 their
                 death
                 did
                 redound
                 unto
                 them
                 .
                 Yet
                 after
                 all
                 these
                 prejudices
                 on
                 the
                 confederate
                 Princes
                 behalfe
                 ,
                 Charles
                 his
                 expedition
                 into
                 Saxony
                 against
                 Iohn
                 Prince
                 Elector
                 ,
                 who
                 had
                 retired
                 thither
                 with
                 part
                 of
                 the
                 Army
                 ,
                 to
                 prevent
                 Maurice
                 his
                 further
                 proceedings
                 ;
                 was
                 very
                 doubtfull
                 and
                 full
                 of
                 danger
                 :
                 and
                 yet
                 was
                 Charles
                 (
                 who
                 before
                 had
                 shewed
                 himselfe
                 to
                 bee
                 more
                 timorous
                 and
                 backward
                 )
                 more
                 resolute
                 and
                 forward
                 ,
                 in
                 this
                 expedition
                 ,
                 than
                 any
                 of
                 his
                 Captaines
                 or
                 Commanders
                 .
              
               
                 7
                 Doubtlesse
                 lest
                 his
                 Captaines
                 ,
                 his
                 Souldiers
                 ,
                 or
                 Counsell
                 of
                 Warre
                 should
                 boast
                 ,
                 as
                 if
                 their
                 own
                 right
                 hands
                 ,
                 their
                 policy
                 and
                 strength
                 had
                 gotten
                 
                 the
                 victory
                 ;
                 the
                 
                   Lord
                   of
                   Hosts
                
                 ,
                 the
                 Lord
                 mighty
                 in
                 Battaile
                 ,
                 did
                 so
                 dispose
                 that
                 the
                 Emperour
                 one
                 while
                 should
                 feare
                 ,
                 where
                 no
                 feare
                 was
                 ,
                 and
                 another
                 while
                 be
                 couragiously
                 wilfull
                 or
                 resolute
                 ,
                 against
                 his
                 grave
                 Counsell
                 of
                 Warre
                 ,
                 and
                 against
                 all
                 probabilitie
                 of
                 hopefull
                 successe
                 .
                 At
                 Nordling
                 ,
                 when
                 his
                 Army
                 was
                 full
                 ,
                 and
                 his
                 Souldiers
                 fresh
                 ,
                 when
                 the
                 Spaniards
                 (
                 after
                 some
                 difficult
                 passages
                 had
                 beene
                 conquered
                 by
                 their
                 undaunted
                 Resolution
                 ,
                 )
                 were
                 perswaded
                 that
                 victorie
                 was
                 hard
                 before
                 them
                 ;
                 Charles
                 would
                 not
                 give
                 them
                 leave
                 to
                 overtake
                 it
                 ,
                 or
                 (
                 as
                 if
                 it
                 had
                 beene
                 snatched
                 out
                 of
                 their
                 jawes
                 )
                 they
                 did
                 gnash
                 with
                 their
                 teeth
                 for
                 very
                 indignation
                 ;
                 nor
                 was
                 this
                 hope
                 of
                 victory
                 in
                 the
                 Spaniards
                 conceived
                 from
                 intemperate
                 heate
                 of
                 warre
                 ,
                 or
                 longing
                 desire
                 to
                 fight
                 without
                 good
                 grounds
                 of
                 reason
                 .
                 For
                 
                   Maximilian
                   Egmond
                
                 ,
                 a
                 wise
                 and
                 well
                 experienced
                 Commander
                 ,
                 was
                 so
                 taken
                 with
                 the
                 same
                 perswasion
                 ,
                 that
                 when
                 the
                 Emperour
                 called
                 him
                 back
                 ,
                 he
                 pulled
                 his
                 Helmet
                 off
                 his
                 head
                 ,
                 and
                 for
                 anger
                 and
                 indignation
                 ,
                 threw
                 it
                 with
                 violence
                 against
                 the
                 ground
                 .
                 Had
                 Egmond
                 followed
                 his
                 advantage
                 and
                 presently
                 overcome
                 his
                 enemies
                 ,
                 this
                 might
                 have
                 beene
                 attributed
                 to
                 Scipioes
                 valour
                 in
                 him
                 .
                 Or
                 ,
                 if
                 Charles
                 himselfe
                 had
                 continually
                 sought
                 to
                 drive
                 away
                 danger
                 by
                 delay
                 ,
                 he
                 might
                 have
                 beene
                 reputed
                 another
                 Fabius
                 .
                 But
                 this
                 ●●mper
                 changed
                 with
                 the
                 time
                 ,
                 
                   Versâ
                   tabulâ
                   cu●●ebat
                   ,
                   qui
                   modo
                   stabat
                   ,
                   &
                   stabant
                   qui
                   modo
                   currebant
                   .
                   They
                   drew
                   back
                   ,
                
                 which
                 formerly
                 could
                 hardly
                 be
                 recalled
                 from
                 fighting
                 ;
                 and
                 hee
                 which
                 recalled
                 them
                 ,
                 drawes
                 them
                 forwards
                 against
                 their
                 
                 wills
                 .
                 For
                 comming
                 neere
                 to
                 *
                 Mulberg
                 ,
                 where
                 Iohn
                 Prince
                 Elector
                 of
                 Saxony
                 was
                 taken
                 ;
                 albeit
                 the
                 Duke
                 of
                 Alva
                 (
                 one
                 at
                 that
                 time
                 as
                 notoriously
                 knowne
                 for
                 his
                 resolution
                 ,
                 as
                 for
                 his
                 cruelty
                 afterwards
                 )
                 and
                 the
                 rest
                 of
                 the
                 Counsell
                 of
                 Warre
                 ,
                 did
                 utterly
                 mislike
                 his
                 intended
                 passage
                 ,
                 over
                 the
                 River
                 of
                 E●ve
                 that
                 day
                 ,
                 as
                 an
                 attempt
                 too
                 adventrous
                 and
                 desperate
                 ,
                 which
                 might
                 yeeld
                 great
                 advantage
                 to
                 his
                 enemy
                 ;
                 no
                 perswasion
                 could
                 move
                 or
                 weaken
                 his
                 resolution
                 ,
                 but
                 fight
                 he
                 would
                 upon
                 that
                 very
                 day
                 upon
                 what
                 termes
                 soever
                 .
                 And
                 it
                 afterwards
                 appeared
                 that
                 unlesse
                 he
                 had
                 put
                 this
                 his
                 unseasonable
                 desire
                 of
                 battaile
                 (
                 as
                 to
                 them
                 it
                 seemed
                 )
                 in
                 present
                 execution
                 ,
                 he
                 might
                 long
                 have
                 waited
                 ,
                 before
                 he
                 had
                 laid
                 hold
                 on
                 the
                 like
                 opportunitie
                 againe
                 .
                 For
                 some
                 few
                 houres
                 start
                 ,
                 might
                 either
                 have
                 secured
                 the
                 Duke
                 of
                 Saxony
                 from
                 a
                 necessity
                 of
                 battaile
                 ,
                 or
                 assured
                 him
                 of
                 victory
                 ,
                 if
                 hee
                 had
                 beene
                 enforced
                 to
                 fight
                 .
                 The
                 next
                 morning
                 ,
                 after
                 his
                 overthrow
                 ,
                 the
                 Emperour
                 met
                 with
                 new
                 supplies
                 ,
                 which
                 had
                 received
                 the
                 Duke
                 in
                 a
                 well-fenced
                 place
                 ,
                 whereas
                 it
                 was
                 Caesars
                 good
                 fortune
                 to
                 take
                 the
                 Duke
                 the
                 day
                 before
                 ,
                 beyond
                 all
                 expectation
                 ,
                 in
                 such
                 a
                 place
                 ,
                 as
                 he
                 could
                 not
                 fight
                 upon
                 equall
                 termes
                 ,
                 nor
                 make
                 from
                 him
                 but
                 by
                 a
                 disgracefull
                 flight
                 .
              
               
                 8
                 Alva
                 out
                 of
                 his
                 experience
                 and
                 skill
                 might
                 foresee
                 much
                 hazard
                 and
                 danger
                 in
                 his
                 Masters
                 adventrous
                 resolution
                 to
                 passe
                 over
                 an
                 unknowne
                 River
                 in
                 such
                 haste
                 ;
                 and
                 his
                 Master
                 ,
                 out
                 of
                 some
                 humour
                 or
                 restlesse
                 instinct
                 ,
                 might
                 be
                 pusht
                 forwards
                 to
                 fight
                 that
                 day
                 ,
                 without
                 apprehension
                 of
                 any
                 
                 just
                 reason
                 why
                 :
                 but
                 who
                 besides
                 him
                 alone
                 ,
                 which
                 appointeth
                 the
                 occurrences
                 and
                 opportunities
                 of
                 time
                 ,
                 could
                 foresee
                 or
                 forecast
                 ,
                 that
                 the
                 Duke
                 of
                 Alva
                 ,
                 being
                 sent
                 on
                 a
                 sudden
                 to
                 seek
                 a
                 guide
                 ,
                 should
                 forthwith
                 light
                 on
                 a
                 Man
                 ,
                 from
                 whom
                 some
                 of
                 the
                 Duke
                 of
                 Saxonies
                 followers
                 (
                 a
                 few
                 dayes
                 before
                 )
                 had
                 taken
                 two
                 Colts
                 ,
                 and
                 made
                 him
                 ready
                 and
                 willing
                 in
                 hope
                 of
                 revenge
                 ,
                 or
                 recovery
                 of
                 his
                 loss
                 ,
                 to
                 discover
                 an
                 unknowne
                 passage
                 of
                 that
                 uncouth
                 River
                 .
                 They
                 had
                 reason
                 to
                 enstyle
                 him
                 ,
                 as
                 they
                 did
                 ,
                 
                   Dux
                   via
                
                 :
                 for
                 he
                 stood
                 the
                 Emperour
                 in
                 more
                 stead
                 ,
                 than
                 any
                 ten
                 Captaines
                 in
                 his
                 Army
                 ,
                 he
                 being
                 resolved
                 to
                 try
                 the
                 fortune
                 of
                 Battaile
                 that
                 day
                 .
                 Thus
                 the
                 Lord
                 of
                 Hoasts
                 ,
                 as
                 skilfull
                 as
                 mighty
                 in
                 battaile
                 ,
                 can
                 turne
                 and
                 winde
                 the
                 whole
                 fabrick
                 of
                 Warre
                 with
                 the
                 least
                 finger
                 of
                 his
                 hand
                 ,
                 and
                 overthrow
                 or
                 establish
                 the
                 cunningest
                 projects
                 of
                 greatest
                 Princes
                 ,
                 and
                 their
                 Counsels
                 of
                 Watre
                 ,
                 by
                 the
                 experience
                 and
                 information
                 of
                 a
                 silly
                 ▪
                 Countrey
                 Swaine
                 .
                 Captaines
                 may
                 consult
                 ,
                 but
                 he
                 determines
                 ;
                 they
                 throw
                 the
                 Dice
                 ,
                 he
                 appoints
                 the
                 chance
                 ;
                 they
                 may
                 set
                 their
                 men
                 as
                 it
                 pleaseth
                 them
                 ,
                 but
                 he
                 in
                 the
                 issue
                 will
                 play
                 the
                 game
                 as
                 it
                 pleaseth
                 Him.
                 When
                 we
                 see
                 great
                 Statesmen
                 ,
                 or
                 subtile
                 Politicians
                 more
                 grossely
                 infatuated
                 in
                 some
                 particulars
                 of
                 greatest
                 consequence
                 ,
                 then
                 ordinary
                 men
                 usually
                 are
                 ;
                 this
                 is
                 a
                 sure
                 token
                 ,
                 that
                 the
                 wisdome
                 which
                 they
                 formerly
                 used
                 ,
                 was
                 not
                 their
                 owne
                 :
                 but
                 when
                 we
                 see
                 them
                 wittingly
                 cunning
                 to
                 worke
                 their
                 owne
                 overthrow
                 ,
                 this
                 is
                 an
                 argument
                 that
                 there
                 is
                 one
                 wiser
                 then
                 they
                 ,
                 which
                 sometimes
                 gives
                 wisedome
                 ,
                 sometimes
                 onely
                 lends
                 it
                 so
                 ,
                 as
                 he
                 will
                 require
                 satisfaction
                 
                 for
                 the
                 mis-imployment
                 of
                 it
                 .
                 And
                 it
                 is
                 not
                 so
                 great
                 a
                 wonder
                 ,
                 to
                 see
                 a
                 wise
                 man
                 infatuated
                 ,
                 or
                 utterly
                 deprived
                 of
                 wisedome
                 ,
                 as
                 to
                 see
                 his
                 wit
                 and
                 skill
                 continually
                 imployed
                 in
                 weaving
                 a
                 net
                 ,
                 to
                 insnare
                 himselfe
                 in
                 ,
                 and
                 such
                 as
                 rely
                 upon
                 his
                 projects
                 and
                 power
                 .
              
               
                 9
                 Hitherto
                 Charles
                 the
                 fift
                 had
                 the
                 fortune
                 of
                 good
                 Dice
                 ,
                 and
                 played
                 the
                 fore-game
                 exceeding
                 well
                 .
                 But
                 seeing
                 Religion
                 lay
                 at
                 the
                 stake
                 ,
                 God
                 instructs
                 others
                 to
                 play
                 the
                 after-game
                 a
                 great
                 deale
                 better
                 against
                 him
                 ;
                 albeit
                 he
                 had
                 two
                 great
                 Counsellors
                 ,
                 the
                 one
                 for
                 matters
                 of
                 State
                 ,
                 the
                 other
                 for
                 Warre
                 ,
                 to
                 wit
                 ,
                 the
                 Duke
                 of
                 Alva
                 ,
                 and
                 Granvel
                 the
                 Chancellor
                 ,
                 as
                 by-standers
                 to
                 helpe
                 him
                 .
                 The
                 sum
                 of
                 their
                 advice
                 ,
                 was
                 to
                 account
                 severity
                 the
                 best
                 fruits
                 of
                 victory
                 ;
                 and
                 to
                 keepe
                 them
                 under
                 by
                 strong
                 hand
                 ,
                 whom
                 hee
                 had
                 conquered
                 ;
                 and
                 to
                 bring
                 them
                 in
                 by
                 cunning
                 ,
                 which
                 had
                 yet
                 some
                 opportunity
                 to
                 stand
                 out
                 against
                 him
                 .
                 His
                 first
                 oversight
                 ,
                 was
                 in
                 committing
                 the
                 ever-renowned
                 Duke
                 of
                 Saxony
                 ,
                 to
                 the
                 custody
                 of
                 a
                 Spaniard
                 ,
                 to
                 
                   Alfonsus
                   Vives
                
                 ,
                 brother
                 to
                 the
                 famous
                 Ludovicus
                 .
                 This
                 bred
                 great
                 alienation
                 of
                 affection
                 and
                 discontent
                 in
                 some
                 Nobles
                 of
                 Germany
                 ,
                 of
                 whose
                 fidelitie
                 and
                 good
                 service
                 in
                 this
                 Warre
                 ,
                 he
                 had
                 proofe
                 sufficient
                 .
                 But
                 more
                 mightily
                 overseene
                 he
                 was
                 ,
                 in
                 the
                 cunning
                 draught
                 of
                 those
                 Articles
                 ,
                 upon
                 which
                 the
                 Landgrave
                 of
                 Hessen
                 did
                 yeeld
                 himselfe
                 ,
                 not
                 as
                 a
                 Prisoner
                 ,
                 but
                 as
                 a
                 reconciled
                 friend
                 ,
                 or
                 Subject
                 ,
                 as
                 he
                 presumed
                 .
                 The
                 Emperour
                 and
                 his
                 Counsell
                 ,
                 had
                 wit
                 enough
                 to
                 take
                 this
                 man
                 prisoner
                 ,
                 but
                 not
                 to
                 foresee
                 the
                 blot
                 ,
                 which
                 would
                 hereupon
                 follow
                 ,
                 
                 not
                 to
                 the
                 stayning
                 onely
                 of
                 the
                 Emperours
                 honour
                 ,
                 but
                 to
                 the
                 hazard
                 of
                 the
                 maine
                 game
                 ,
                 and
                 utter
                 losse
                 of
                 his
                 late
                 Conquest
                 .
                 They
                 did
                 not
                 consider
                 that
                 Maurice
                 of
                 Saxonie
                 ,
                 sonne
                 in
                 Law
                 to
                 the
                 Landgrave
                 ,
                 was
                 as
                 subtill
                 as
                 valorous
                 ,
                 and
                 being
                 as
                 ambitious
                 as
                 subtill
                 ,
                 would
                 meditate
                 as
                 full
                 a
                 requitall
                 of
                 this
                 reall
                 disgrace
                 and
                 delusion
                 ,
                 (
                 he
                 being
                 interested
                 in
                 the
                 reconcilement
                 )
                 as
                 hee
                 had
                 done
                 of
                 a
                 friendly
                 but
                 sharpe
                 check
                 ,
                 given
                 by
                 his
                 Vncle
                 and
                 Guardian
                 (
                 the
                 now
                 captive
                 Duke
                 of
                 Saxonie
                 )
                 for
                 being
                 too
                 prodigall
                 of
                 his
                 patrimony
                 in
                 his
                 nonage
                 .
                 But
                 Maurice
                 his
                 disposition
                 and
                 abilities
                 ,
                 were
                 happily
                 unknowne
                 unto
                 the
                 Emperour
                 :
                 and
                 it
                 was
                 not
                 usuall
                 ,
                 for
                 a
                 forward
                 young
                 Captaine
                 ,
                 not
                 above
                 twentie
                 six
                 yeares
                 of
                 age
                 ,
                 to
                 be
                 of
                 as
                 deepe
                 a
                 reach
                 in
                 matters
                 of
                 State
                 ,
                 as
                 his
                 gray
                 headed
                 and
                 most
                 experienced
                 Counsellors
                 .
                 The
                 more
                 patient
                 hee
                 was
                 for
                 the
                 present
                 ,
                 the
                 more
                 deeply
                 hee
                 layed
                 his
                 plot
                 ,
                 the
                 more
                 vigilant
                 hee
                 was
                 to
                 entertaine
                 all
                 opportunities
                 which
                 should
                 be
                 offered
                 for
                 the
                 redemption
                 of
                 his
                 Father
                 in
                 Law
                 ,
                 and
                 the
                 libertie
                 of
                 his
                 Countrie
                 .
                 The
                 making
                 of
                 Maurice
                 Prince
                 Elector
                 in
                 his
                 captive
                 Vncles
                 stead
                 ,
                 did
                 adde
                 much
                 to
                 his
                 power
                 :
                 the
                 Spanyards
                 securitie
                 and
                 insolency
                 expressed
                 in
                 their
                 printed
                 bookes
                 of
                 the
                 conquest
                 in
                 Germanie
                 as
                 of
                 some
                 meaner
                 province
                 ,
                 or
                 appendix
                 to
                 their
                 affected
                 Monarchie
                 ,
                 did
                 much
                 exasperate
                 the
                 Germane
                 Princes
                 especially
                 ,
                 all
                 but
                 of
                 Brandeburgh
                 hitherto
                 a
                 faithfull
                 adherent
                 unto
                 Charles
                 the
                 fift
                 ,
                 and
                 a
                 trusty
                 friend
                 and
                 companion
                 unto
                 Maurice
                 ,
                 to
                 whom
                 he
                 was
                 
                 now
                 more
                 neerely
                 li●kt
                 by
                 the
                 sure
                 tye
                 of
                 common
                 discontent
                 .
                 The
                 first
                 opportunitie
                 ,
                 which
                 Maurice
                 had
                 for
                 effecting
                 his
                 long
                 concealed
                 plot
                 ,
                 was
                 the
                 manifestation
                 of
                 Charles
                 his
                 purpose
                 for
                 reducing
                 the
                 Romish
                 religion
                 into
                 the
                 free
                 States
                 and
                 Cities
                 of
                 Germanie
                 (
                 which
                 had
                 abandoned
                 it
                 )
                 contrary
                 to
                 his
                 former
                 promises
                 ,
                 when
                 hee
                 solicited
                 their
                 ayde
                 against
                 the
                 Duke
                 of
                 Saxonie
                 and
                 Landgrave
                 of
                 Hessen
                 ,
                 not
                 as
                 the
                 chiefe
                 maintainers
                 or
                 patrons
                 of
                 reformed
                 religion
                 ,
                 but
                 as
                 rebels
                 against
                 his
                 imperiall
                 Majestie
                 .
                 This
                 unexpected
                 purpose
                 of
                 Charles
                 was
                 most
                 clearely
                 bewrayed
                 in
                 the
                 siege
                 of
                 Magdeburge
                 ,
                 against
                 which
                 Citie
                 ,
                 no
                 occasion
                 of
                 hostility
                 could
                 be
                 pretended
                 ,
                 besides
                 her
                 Citizens
                 resolution
                 to
                 maintaine
                 that
                 religion
                 ,
                 which
                 by
                 publique
                 Authoritie
                 had
                 beene
                 established
                 .
                 The
                 whole
                 body
                 of
                 Germany
                 besides
                 ,
                 was
                 in
                 a
                 manner
                 so
                 drowned
                 and
                 choaked
                 ,
                 that
                 libertie
                 (
                 especially
                 in
                 points
                 of
                 religion
                 )
                 could
                 scantly
                 draw
                 breath
                 ,
                 save
                 onely
                 through
                 
                   Flaccus
                   Illyricus
                   ▪
                
                 his
                 penne
                 .
                 For
                 subduing
                 this
                 Citie
                 ,
                 which
                 for
                 a
                 while
                 had
                 held
                 out
                 stoutly
                 against
                 others
                 set
                 to
                 besige
                 it
                 ,
                 Maurice
                 of
                 Saxony
                 was
                 adjudged
                 the
                 fittest
                 man
                 ,
                 who
                 being
                 imployed
                 in
                 this
                 service
                 ,
                 gaines
                 opportunity
                 by
                 protraction
                 of
                 the
                 warre
                 to
                 make
                 leagues
                 as
                 well
                 with
                 the
                 French
                 King
                 as
                 with
                 some
                 Princes
                 and
                 States
                 of
                 Germany
                 :
                 but
                 after
                 many
                 suspitions
                 and
                 jealousies
                 taken
                 against
                 him
                 ,
                 so
                 cunningly
                 goes
                 on
                 with
                 his
                 project
                 ,
                 that
                 he
                 came
                 upon
                 Charles
                 the
                 Emperour
                 on
                 such
                 a
                 sudden
                 manner
                 at
                 Inchborrouh
                 ,
                 as
                 made
                 him
                 and
                 his
                 Courtiers
                 ,
                 with
                 the
                 forraine
                 Embassadours
                 
                 there
                 attending
                 ,
                 to
                 leave
                 the
                 Supper
                 which
                 had
                 beene
                 provided
                 for
                 them
                 unto
                 Maurice
                 and
                 his
                 company
                 .
                 There
                 was
                 a
                 horse-liter
                 and
                 torches
                 provided
                 for
                 the
                 Emperour
                 himselfe
                 with
                 some
                 few
                 attendants
                 ,
                 but
                 such
                 scarcity
                 of
                 horses
                 for
                 the
                 rest
                 ,
                 that
                 a
                 man
                 might
                 have
                 seene
                 that
                 common
                 resemblance
                 of
                 Princes
                 ,
                 of
                 Nobles
                 ,
                 and
                 common
                 people
                 ,
                 to
                 a
                 company
                 of
                 
                   Chesse
                   men
                
                 promiscuously
                 put
                 up
                 into
                 a
                 cō●on
                 bag
                 ,
                 when
                 the
                 game
                 is
                 ended
                 ,
                 really
                 acted
                 in
                 the
                 confused
                 flight
                 of
                 this
                 great
                 Emperours
                 amazed
                 Court.
                 Dukes
                 ,
                 Earles
                 ,
                 &
                 Lords
                 ,
                 great
                 Commanders
                 in
                 Warre
                 ,
                 common
                 Souldiers
                 and
                 Kitchin
                 Boyes
                 ,
                 were
                 glad
                 to
                 trudge
                 it
                 on
                 foot
                 in
                 the
                 mire
                 hand
                 in
                 hand
                 ;
                 a
                 Duke
                 or
                 Earle
                 not
                 disdaining
                 to
                 support
                 or
                 helpe
                 up
                 one
                 of
                 the
                 blacke
                 Guard
                 ready
                 to
                 fall
                 ,
                 lest
                 he
                 himselfe
                 might
                 fall
                 in
                 the
                 mire
                 ,
                 and
                 have
                 none
                 to
                 helpe
                 him
                 .
                 This
                 was
                 the
                 issue
                 of
                 the
                 greatest
                 Warre
                 which
                 Germany
                 had
                 seene
                 or
                 knowne
                 since
                 the
                 dayes
                 of
                 Charles
                 the
                 Great
                 ;
                 in
                 the
                 managing
                 and
                 prosequution
                 whereof
                 more
                 excellent
                 Commanders
                 were
                 imployed
                 by
                 Charles
                 the
                 fift
                 ,
                 than
                 any
                 Prince
                 in
                 Christendome
                 since
                 hath
                 had
                 to
                 imploy
                 .
              
               
                 10
                 Vnto
                 many
                 is
                 given
                 power
                 and
                 wit
                 sufficient
                 for
                 compassing
                 the
                 conquest
                 of
                 their
                 potent
                 enemies
                 ,
                 unto
                 whom
                 the
                 wisedome
                 of
                 using
                 the
                 victorie
                 aright
                 (
                 which
                 they
                 oftentimes
                 purchased
                 at
                 too
                 deare
                 a
                 rate
                 )
                 is
                 denyed
                 .
                 The
                 same
                 Lord
                 of
                 Hoasts
                 which
                 put
                 his
                 hooke
                 into
                 Senacheribs
                 nostrills
                 ,
                 and
                 thereby
                 dragged
                 this
                 furious
                 Monster
                 ,
                 which
                 had
                 ranged
                 farre
                 and
                 neere
                 to
                 devoure
                 others
                 ,
                 into
                 his
                 owne
                 Land
                 ;
                 there
                 to
                 fall
                 by
                 his
                 
                 owne
                 bowells
                 in
                 the
                 house
                 of
                 his
                 false
                 gods
                 ;
                 had
                 all
                 this
                 while
                 led
                 Charles
                 the
                 fift
                 (
                 a
                 Prince
                 of
                 more
                 calme
                 and
                 moderate
                 spirit
                 ,
                 )
                 as
                 it
                 were
                 in
                 a
                 silken
                 string
                 ,
                 yet
                 strong
                 enough
                 to
                 bring
                 this
                 roving
                 projector
                 back
                 againe
                 within
                 the
                 Rheine
                 ,
                 where
                 he
                 is
                 now
                 to
                 encounter
                 with
                 the
                 French.
                 And
                 being
                 thus
                 overwearied
                 in
                 the
                 Germane
                 Warre
                 ,
                 the
                 Duke
                 of
                 Guise
                 at
                 the
                 siege
                 of
                 Metz
                 ,
                 beates
                 his
                 Souldiers
                 out
                 of
                 heart
                 and
                 breath
                 ,
                 and
                 makes
                 Charles
                 himselfe
                 thus
                 to
                 pant
                 :
                 
                   Iam
                   me
                   desertum
                   &
                   circa
                   me
                   nullos
                   viros
                   video
                   ;
                   Now
                   I
                   see
                   I
                   am
                   a
                   man
                   forsaken
                   ,
                   and
                   have
                   no
                   men
                   about
                   me
                   .
                
                 Few
                 there
                 were
                 besides
                 himselfe
                 ,
                 that
                 were
                 willing
                 to
                 have
                 the
                 siege
                 continued
                 any
                 longer
                 :
                 and
                 one
                 of
                 his
                 common
                 Souldiers
                 ,
                 out
                 of
                 the
                 bitternesse
                 of
                 his
                 discontented
                 soule
                 and
                 diseased
                 body
                 ,
                 calls
                 him
                 the
                 sonne
                 of
                 a
                 mad
                 woman
                 to
                 his
                 face
                 ,
                 for
                 continuing
                 it
                 so
                 long
                 .
                 But
                 whether
                 his
                 undertaking
                 or
                 prosequuting
                 this
                 siege
                 ,
                 did
                 relish
                 more
                 of
                 his
                 mothers
                 disposition
                 ,
                 than
                 of
                 his
                 owne
                 ;
                 let
                 Warriours
                 judge
                 :
                 he
                 never
                 shewed
                 more
                 wisedome
                 in
                 any
                 enterprise
                 before
                 ,
                 then
                 he
                 did
                 in
                 this
                 ;
                 that
                 he
                 sought
                 not
                 from
                 this
                 time
                 ,
                 to
                 wooe
                 his
                 wonted
                 fortunes
                 ,
                 by
                 wrestling
                 with
                 Fates
                 .
                 But
                 after
                 he
                 perceived
                 the
                 Lord
                 of
                 Hoasts
                 did
                 not
                 goe
                 out
                 with
                 his
                 Armies
                 ,
                 as
                 before
                 he
                 had
                 done
                 ;
                 he
                 willingly
                 puts
                 off
                 his
                 imperiall
                 Robes
                 with
                 his
                 Armour
                 ,
                 and
                 betakes
                 himselfe
                 to
                 a
                 private
                 retired
                 life
                 .
                 How
                 much
                 happier
                 in
                 this
                 resolution
                 ,
                 than
                 either
                 the
                 Davus
                 or
                 
                   Diabolus
                   Germaniae
                
                 ,
                 than
                 the
                 often
                 mentioned
                 Maurice
                 of
                 Saxony
                 ,
                 surnamed
                 the
                 Victorious
                 ,
                 or
                 the
                 turbulent
                 Albert
                 of
                 Brandeburgh
                 ,
                 which
                 had
                 brought
                 
                 him
                 into
                 these
                 straits
                 !
                 As
                 these
                 two
                 Princes
                 in
                 all
                 their
                 undertakings
                 ,
                 in
                 their
                 secret
                 confederacies
                 ,
                 whether
                 for
                 Charles
                 the
                 fift
                 ,
                 or
                 against
                 him
                 ,
                 had
                 aymed
                 more
                 at
                 their
                 private
                 ends
                 ,
                 than
                 at
                 the
                 publique
                 weale
                 of
                 Germany
                 :
                 so
                 it
                 pleased
                 the
                 Lord
                 of
                 Hoasts
                 (
                 after
                 he
                 had
                 by
                 their
                 joynt
                 forces
                 ,
                 so
                 turned
                 the
                 seales
                 of
                 the
                 Germane
                 Warre
                 ,
                 as
                 is
                 before
                 set
                 downe
                 )
                 to
                 settle
                 the
                 publique
                 peace
                 ,
                 by
                 their
                 fatall
                 discord
                 .
                 So
                 I
                 terme
                 it
                 ,
                 partly
                 because
                 they
                 had
                 beene
                 so
                 deare
                 friends
                 ,
                 *
                 partly
                 because
                 a
                 reconcil●ation
                 betwixt
                 them
                 was
                 so
                 earnestly
                 sought
                 by
                 many
                 ,
                 and
                 would
                 have
                 beene
                 readily
                 embraced
                 by
                 Maurice
                 ,
                 had
                 not
                 Albert
                 ,
                 more
                 out
                 of
                 the
                 strength
                 of
                 wine
                 ,
                 than
                 either
                 of
                 wit
                 or
                 courage
                 ,
                 provoked
                 him
                 to
                 battaile
                 by
                 a
                 most
                 gross
                 and
                 most
                 unseasonable
                 challenge
                 .
                 Maurice
                 had
                 given
                 good
                 tokens
                 of
                 his
                 inclination
                 to
                 peace
                 ,
                 and
                 the
                 like
                 was
                 expected
                 from
                 Albert.
                 But
                 a
                 the
                 messenger
                 being
                 dispatched
                 after
                 dinner
                 ,
                 when
                 Bacchus
                 was
                 more
                 predominant
                 with
                 Albert
                 ,
                 than
                 either
                 Minerva
                 or
                 Mars
                 ;
                 in
                 stead
                 of
                 a
                 pledge
                 of
                 peace
                 ,
                 hee
                 sent
                 his
                 colours
                 to
                 Maurice
                 ,
                 and
                 so
                 after
                 they
                 had
                 eaten
                 and
                 drunk
                 ,
                 they
                 rose
                 up
                 to
                 play
                 ,
                 after
                 such
                 a
                 manner
                 as
                 Abners
                 young
                 men
                 and
                 Ioabs
                 did
                 ,
                 
                   2
                   Sam.
                   2.
                   14
                   ,
                   15.
                   
                
                 The
                 manner
                 of
                 their
                 mutuall
                 assault
                 ,
                 was
                 more
                 like
                 a
                 butchery
                 ,
                 than
                 a
                 sober
                 warre
                 .
                 Albert
                 in
                 this
                 furious
                 conflict
                 was
                 so
                 foyled
                 ,
                 that
                 hee
                 never
                 recovered
                 root
                 or
                 branch
                 againe
                 :
                 but
                 after
                 some
                 few
                 attempts
                 ,
                 lived
                 as
                 a
                 perpetuall
                 Exile
                 or
                 Vagabond
                 ;
                 his
                 memory
                 being
                 as
                 hatefull
                 to
                 his
                 Country
                 in
                 his
                 absence
                 ,
                 as
                 his
                 presence
                 had
                 beene
                 terrible
                 ,
                 whilest
                 he
                 was
                 able
                 to
                 gather
                 forces
                 .
                 And
                 
                 *
                 Maurice
                 who
                 deservedly
                 enjoyed
                 the
                 title
                 of
                 Victorious
                 ,
                 did
                 take
                 up
                 victory
                 upon
                 exchange
                 of
                 life
                 ;
                 having
                 so
                 much
                 use
                 of
                 sense
                 and
                 memory
                 ,
                 as
                 to
                 have
                 his
                 Enemies
                 colours
                 presented
                 to
                 his
                 eyes
                 ,
                 now
                 ready
                 to
                 be
                 closed
                 up
                 in
                 perpetuall
                 darknesse
                 .
                 This
                 was
                 the
                 end
                 of
                 this
                 victorious
                 Prince
                 ,
                 which
                 had
                 outstripe
                 the
                 greatest
                 Statesmen
                 of
                 those
                 times
                 in
                 maturitie
                 of
                 wit
                 ,
                 and
                 deepnesse
                 of
                 judgement
                 ,
                 in
                 matters
                 Martiall
                 or
                 Civill
                 ,
                 before
                 his
                 body
                 was
                 come
                 to
                 its
                 full
                 growth
                 :
                 in
                 so
                 much
                 that
                 Policy
                 (
                 whom
                 Caesars
                 in
                 their
                 greatnesse
                 are
                 oft-times
                 forced
                 to
                 serve
                 )
                 did
                 seeme
                 to
                 attend
                 on
                 him
                 ,
                 enabling
                 him
                 to
                 atchieve
                 those
                 projects
                 with
                 an
                 heroicall
                 carelesse
                 resolution
                 and
                 majestique
                 grace
                 ,
                 for
                 the
                 purchase
                 of
                 which
                 ,
                 many
                 powerfull
                 Monarchs
                 have
                 beene
                 often
                 drawne
                 to
                 use
                 untowardly
                 shifts
                 and
                 slye
                 coll●sions
                 ,
                 odious
                 and
                 contemptible
                 to
                 their
                 inferiours
                 .
                 He
                 was
                 the
                 only
                 man
                 of
                 his
                 age
                 (
                 as
                 one
                 writes
                 of
                 him
                 )
                 that
                 had
                 the
                 skill
                 to
                 take
                 occasion
                 (
                 when
                 it
                 offered
                 it selfe
                 )
                 by
                 the
                 very
                 point
                 ,
                 and
                 to
                 carve
                 opportunities
                 out
                 of
                 perplexities
                 .
                 Yet
                 for
                 all
                 this
                 ●ad
                 no
                 skill
                 or
                 forecast
                 to
                 prevent
                 ;
                 no
                 fence
                 to
                 put
                 by
                 the
                 sudden
                 stroke
                 of
                 Death
                 ,
                 which
                 se●
                 a
                 short
                 period
                 to
                 his
                 farre
                 reaching
                 plots
                 ,
                 and
                 dashed
                 the
                 masterpiece
                 of
                 his
                 projects
                 ,
                 when
                 it
                 was
                 come
                 to
                 the
                 very
                 height
                 ,
                 and
                 ready
                 to
                 fall
                 upon
                 the
                 marke
                 it
                 aymed
                 at
                 .
                 The
                 Spaniards
                 have
                 more
                 cause
                 to
                 blesse
                 the
                 day
                 of
                 this
                 Princes
                 death
                 ,
                 then
                 the
                 day
                 of
                 their
                 victory
                 over
                 the
                 Duke
                 of
                 Saxony
                 his
                 uncle
                 .
                 For
                 if
                 he
                 had
                 lived
                 but
                 a
                 little
                 longer
                 ,
                 the
                 wings
                 of
                 Austria
                 and
                 Spaine
                 had
                 (
                 in
                 all
                 probability
                 )
                 beene
                 cut
                 a
                 great
                 deale
                 shorter
                 throughtout
                 Germany
                 and
                 
                 the
                 Low-Countries
                 ,
                 than
                 since
                 they
                 have
                 beene
                 ,
                 by
                 the
                 confederacy
                 which
                 the
                 French
                 King
                 and
                 he
                 had
                 made
                 lately
                 for
                 ruinating
                 Charles
                 the
                 fift
                 .
                 But
                 whatsoever
                 devices
                 were
                 in
                 their
                 hearts
                 ,
                 the
                 counsell
                 of
                 the
                 Lord
                 was
                 against
                 them
                 :
                 and
                 that
                 must
                 stand
                 ,
                 though
                 by
                 the
                 sudden
                 fall
                 of
                 the
                 Confederates
                 .
              
               
                 11
                 To
                 reflect
                 a
                 little
                 upon
                 the
                 more
                 speciall
                 interpositions
                 of
                 Gods
                 providence
                 in
                 moderating
                 the
                 proceedings
                 and
                 issues
                 of
                 this
                 warre
                 .
                 The
                 Romanists
                 have
                 small
                 cause
                 to
                 brag
                 (
                 though
                 many
                 of
                 them
                 doe
                 so
                 )
                 of
                 Charles
                 his
                 victorie
                 over
                 the
                 two
                 confederate
                 Princes
                 ,
                 as
                 of
                 some
                 speciall
                 token
                 of
                 Gods
                 favour
                 to
                 their
                 Church
                 and
                 religion
                 .
                 *
                 Chytreus
                 ,
                 a
                 most
                 unpartiall
                 Writer
                 ,
                 and
                 well
                 acquainted
                 with
                 the
                 State
                 of
                 Germany
                 as
                 then
                 it
                 stood
                 ,
                 and
                 with
                 the
                 severall
                 dispositions
                 of
                 the
                 chiefe
                 confederates
                 ;
                 ingenuously
                 confesseth
                 as
                 a
                 speciall
                 argument
                 of
                 Gods
                 favour
                 towards
                 the
                 professors
                 of
                 the
                 reformed
                 Religion
                 throughout
                 Germany
                 ,
                 that
                 the
                 Duke
                 of
                 Saxony
                 and
                 Landgrave
                 of
                 Hessen
                 had
                 not
                 the
                 victory
                 which
                 they
                 expected
                 over
                 the
                 Emperour
                 .
                 Hee
                 might
                 have
                 more
                 reason
                 thus
                 to
                 write
                 ,
                 then
                 I
                 know
                 or
                 now
                 remember
                 :
                 but
                 certainly
                 their
                 agreement
                 during
                 the
                 time
                 of
                 the
                 war
                 ,
                 was
                 not
                 altogether
                 so
                 good
                 ,
                 as
                 to
                 promise
                 any
                 lasting
                 concord
                 or
                 sure
                 establishment
                 of
                 true
                 Christian
                 peace
                 throughout
                 the
                 severall
                 Provinces
                 of
                 Germany
                 ,
                 if
                 they
                 had
                 prevailed
                 .
                 Shertelius
                 ,
                 who
                 commanded
                 in
                 chiefe
                 for
                 the
                 free
                 Cities
                 ,
                 did
                 (
                 as
                 some
                 write
                 )
                 forsake
                 the
                 Campe
                 ,
                 as
                 being
                 wearie
                 of
                 their
                 wranglings
                 .
                 However
                 their
                 
                 few
                 yeares
                 captiuitie
                 ,
                 was
                 a
                 fatherly
                 chastisement
                 ,
                 no
                 plague
                 or
                 token
                 of
                 Gods
                 wrath
                 against
                 them
                 .
                 As
                 the
                 unjust
                 detention
                 of
                 the
                 Landgrave
                 ,
                 brought
                 greater
                 dishonour
                 to
                 the
                 Emperour
                 Charles
                 ,
                 then
                 any
                 one
                 Act
                 that
                 ever
                 he
                 did
                 :
                 so
                 the
                 Duke
                 of
                 Saxonie
                 wonne
                 himselfe
                 more
                 honour
                 by
                 his
                 durance
                 ,
                 then
                 the
                 Emperour
                 could
                 bestow
                 upon
                 him
                 .
                 Victorie
                 in
                 battaile
                 ,
                 abundance
                 of
                 wealth
                 ,
                 and
                 titles
                 of
                 honour
                 ,
                 are
                 gifts
                 and
                 blessings
                 from
                 the
                 Lord
                 ;
                 yet
                 of
                 which
                 Pagans
                 and
                 Infidels
                 are
                 capable
                 ;
                 and
                 such
                 ,
                 as
                 many
                 Heathen
                 have
                 scorned
                 or
                 not
                 affected
                 .
                 But
                 for
                 a
                 Prince
                 by
                 birth
                 ,
                 which
                 had
                 beene
                 continually
                 borne
                 upon
                 the
                 wings
                 of
                 better
                 Fortune
                 ,
                 alwayes
                 reputed
                 the
                 chiefe
                 stay
                 and
                 pillar
                 of
                 his
                 Country
                 ;
                 to
                 endure
                 captivity
                 in
                 an
                 uncouth
                 Court
                 ,
                 with
                 such
                 constancy
                 of
                 minde
                 ,
                 as
                 could
                 turne
                 the
                 intended
                 contempt
                 and
                 scorne
                 of
                 his
                 witty
                 enemies
                 ,
                 into
                 kindnesse
                 and
                 admiration
                 ,
                 and
                 cause
                 such
                 as
                 had
                 led
                 him
                 captive
                 ,
                 not
                 only
                 to
                 pitie
                 but
                 to
                 honour
                 him
                 ,
                 and
                 propagate
                 his
                 fame
                 unto
                 posterity
                 .
                 This
                 was
                 a
                 blessing
                 peculiar
                 to
                 Gods
                 Saints
                 .
                 That
                 character
                 which
                 forraigne
                 Writers
                 have
                 put
                 upon
                 him
                 ,
                 will
                 hardly
                 befit
                 any
                 that
                 is
                 not
                 a
                 Christian
                 inwardly
                 and
                 in
                 heart
                 ;
                 [
                 Neque
                 in
                 prosperis
                 elatum
                 ,
                 neque
                 in
                 adversis
                 dejectum
                 sui
                 hostes
                 unquam
                 vidêre
                 :
                 ]
                 
                   His
                   enemies
                   did
                   never
                   see
                   him
                   either
                   puft
                   up
                   with
                   prosperitie
                   ,
                   or
                   dejected
                   with
                   adversity
                   .
                
                 But
                 was
                 it
                 not
                 the
                 greater
                 pitie
                 ,
                 (
                 if
                 we
                 may
                 speake
                 after
                 the
                 manner
                 of
                 most
                 men
                 ,
                 and
                 as
                 many
                 Germanes
                 in
                 those
                 times
                 did
                 ,
                 )
                 that
                 so
                 noble
                 a
                 Prince
                 should
                 be
                 punished
                 with
                 the
                 perpetuall
                 losse
                 of
                 his
                 Electorall
                 dignity
                 ?
                 Yet
                 even
                 
                 this
                 (
                 that
                 we
                 may
                 with
                 veneration
                 rather
                 admire
                 than
                 question
                 the
                 secret
                 wayes
                 of
                 Gods
                 providence
                 )
                 was
                 no
                 losse
                 ,
                 but
                 gaine
                 unto
                 Gods
                 Church
                 ,
                 and
                 the
                 publique
                 weale
                 of
                 Saxony
                 ,
                 which
                 he
                 more
                 sought
                 ,
                 than
                 his
                 owne
                 ends
                 or
                 commodities
                 .
                 For
                 by
                 his
                 falling
                 into
                 Charles
                 his
                 hands
                 ,
                 the
                 Electorall
                 dignity
                 of
                 Saxony
                 fell
                 into
                 another
                 Collaterall
                 line
                 ,
                 which
                 proved
                 as
                 beneficiall
                 and
                 favourable
                 to
                 good
                 learning
                 and
                 Reformed
                 Religion
                 ,
                 as
                 any
                 other
                 Princely
                 Family
                 of
                 Germany
                 in
                 those
                 times
                 .
                 Witnesse
                 (
                 to
                 omit
                 their
                 other
                 good
                 deeds
                 in
                 this
                 kinde
                 )
                 that
                 Princely
                 munificence
                 of
                 Duke
                 Augustus
                 (
                 brother
                 and
                 heyre
                 to
                 Maurice
                 the
                 victorious
                 )
                 annually
                 exhibited
                 to
                 Ministers
                 Orphans
                 ,
                 related
                 by
                 *
                 
                   Polycarpus
                   Lyserus
                
                 .
                 How
                 well
                 those
                 good
                 examples
                 which
                 Maurice
                 himselfe
                 ,
                 and
                 his
                 brother
                 Augustus
                 had
                 set
                 ,
                 have
                 beene
                 followed
                 by
                 their
                 Successors
                 ,
                 falls
                 not
                 within
                 my
                 reading
                 or
                 observation
                 .
                 
                 But
                 surely
                 these
                 two
                 advancers
                 of
                 this
                 second
                 Line
                 did
                 better
                 imitate
                 the
                 princely
                 vertues
                 of
                 their
                 deprived
                 Vncle
                 ,
                 than
                 his
                 owne
                 sons
                 were
                 likely
                 to
                 have
                 done
                 .
                 For
                 the
                 judicious
                 unpartiall
                 French
                 Historian
                 ,
                 assignes
                 this
                 as
                 one
                 speciall
                 reason
                 ,
                 why
                 the
                 fame
                 and
                 memory
                 of
                 Iohn
                 Duke
                 of
                 Saxony
                 did
                 not
                 continue
                 so
                 fresh
                 and
                 pretious
                 after
                 his
                 death
                 ,
                 as
                 he
                 deserved
                 ,
                 
                   Quia
                   reliquit
                   filios
                   sui
                   dissimillimos
                
                 .
              
            
             
               
               
                 CHAP.
                 29.
                 
              
               
                 Of
                 Gods
                 speciall
                 providence
                 in
                 making
                 unexpected
                 peace
                 ,
                 and
                 raising
                 unexpected
                 warre
                 .
              
               
                 1
                 THE
                 hand
                 of
                 the
                 Almighty
                 is
                 not
                 more
                 conspicuous
                 in
                 managing
                 warres
                 begunne
                 by
                 men
                 ,
                 than
                 his
                 finger
                 is
                 in
                 contriving
                 their
                 first
                 beginnings
                 .
                 Love
                 is
                 his
                 nature
                 ,
                 and
                 friendship
                 or
                 mutuall
                 love
                 betwixt
                 man
                 and
                 man
                 ,
                 Princes
                 or
                 Nations
                 ,
                 is
                 a
                 blessing
                 which
                 descends
                 from
                 him
                 alone
                 ,
                 who
                 is
                 the
                 onely
                 Author
                 of
                 all
                 true
                 peace
                 ,
                 but
                 not
                 the
                 Author
                 onely
                 of
                 peace
                 .
                 Sometimes
                 hee
                 kindles
                 unquenchable
                 dissentions
                 where
                 the
                 seeds
                 of
                 secular
                 peace
                 have
                 been
                 sowne
                 with
                 greatest
                 policy
                 ,
                 and
                 watered
                 with
                 continuall
                 care
                 and
                 circumspection
                 .
                 Sometimes
                 againe
                 hee
                 maketh
                 sudden
                 unexpected
                 concord
                 between
                 spirits
                 which
                 jarre
                 by
                 nature
                 ,
                 and
                 joynes
                 the
                 right
                 hand
                 of
                 inveterate
                 foes
                 ,
                 to
                 strengthen
                 the
                 stroke
                 of
                 Iustice
                 upon
                 his
                 enemies
                 .
              
               
                 2
                 Later
                 Chronicles
                 will
                 hardly
                 afford
                 any
                 example
                 of
                 worse
                 consort
                 betweene
                 neighbour
                 Princes
                 ,
                 than
                 was
                 betweene
                 Charles
                 of
                 Burgundy
                 ,
                 and
                 Lewes
                 of
                 France
                 ;
                 whether
                 wee
                 respect
                 the
                 contrarietie
                 of
                 their
                 naturall
                 dispositions
                 ,
                 or
                 the
                 incompossibilitie
                 of
                 their
                 projects
                 or
                 engagements
                 .
                 Nature
                 had
                 planted
                 ,
                 and
                 policie
                 had
                 nourished
                 a
                 kinde
                 of
                 Antipathy
                 betwixt
                 them
                 .
                 And
                 yet
                 how
                 quickly
                 
                 and
                 unexpectedly
                 did
                 these
                 two
                 great
                 Princes
                 (
                 after
                 irreconcileable
                 variances
                 )
                 close
                 and
                 agree
                 together
                 to
                 crush
                 the
                 wise
                 ,
                 the
                 rich
                 ,
                 and
                 martiall
                 Earle
                 of
                 Saint
                 Paul
                 ,
                 then
                 High
                 Constable
                 of
                 France
                 .
                 He
                 that
                 had
                 beene
                 of
                 both
                 these
                 Princes
                 Courts
                 ,
                 and
                 of
                 both
                 their
                 Counsels
                 ,
                 hath
                 left
                 it
                 observed
                 ,
                 that
                 they
                 could
                 never
                 bee
                 brought
                 in
                 all
                 their
                 life
                 time
                 to
                 concurre
                 in
                 any
                 other
                 action
                 or
                 project
                 besides
                 this
                 :
                 albeit
                 they
                 had
                 often
                 greater
                 motives
                 to
                 entertaine
                 peace
                 betweene
                 themselves
                 ,
                 than
                 provocations
                 to
                 conspire
                 against
                 this
                 Earle
                 .
                 Perhaps
                 his
                 experience
                 of
                 their
                 ill
                 consort
                 made
                 him
                 more
                 confident
                 than
                 otherwise
                 hee
                 would
                 have
                 beene
                 ;
                 though
                 confident
                 he
                 might
                 have
                 beene
                 upon
                 better
                 grounds
                 than
                 most
                 great
                 Subjects
                 or
                 inferiour
                 Princes
                 can
                 be
                 ,
                 if
                 wit
                 ,
                 if
                 wealth
                 ,
                 if
                 policie
                 ,
                 if
                 martiall
                 power
                 or
                 authority
                 could
                 secure
                 any
                 from
                 the
                 execution
                 of
                 Gods
                 Iustice
                 .
              
               
                 3
                 The
                 best
                 use
                 which
                 Machiavel
                 or
                 his
                 Scholars
                 make
                 of
                 this
                 Potentates
                 mishap
                 ,
                 is
                 to
                 forewarne
                 great
                 Subjects
                 or
                 inferiour
                 Princes
                 not
                 to
                 interpose
                 as
                 Arbitrators
                 or
                 Vmpires
                 upon
                 advantage
                 ,
                 when
                 their
                 betters
                 fall
                 at
                 variance
                 .
                 The
                 advice
                 I
                 confesse
                 is
                 very
                 good
                 ,
                 and
                 ignorance
                 hereof
                 ,
                 or
                 want
                 of
                 like
                 con●ideration
                 (
                 it
                 may
                 be
                 )
                 was
                 some
                 part
                 of
                 this
                 great
                 Earles
                 folly
                 ,
                 not
                 his
                 principall
                 fault
                 ;
                 some
                 occasion
                 ,
                 no
                 tue
                 or
                 prime
                 cause
                 of
                 these
                 two
                 great
                 Princes
                 combination
                 against
                 him
                 .
                 For
                 besides
                 Lewes
                 and
                 Charles
                 ,
                 *
                 Cominaeus
                 ,
                 a
                 man
                 no
                 way
                 inferiour
                 to
                 Machiavel
                 in
                 politique
                 wit
                 ,
                 had
                 espied
                 a
                 third
                 principall
                 actor
                 in
                 this
                 Tragedy
                 ,
                 whose
                 first
                 appearance
                 was
                 (
                 to
                 his
                 apprehension
                 )
                 
                 in
                 the
                 likenesse
                 of
                 
                   Lady
                   Fortune
                
                 ,
                 but
                 was
                 discovered
                 upon
                 better
                 review
                 to
                 be
                 
                   Divine
                   Providence
                
                 .
                 
                 This
                 good
                 Authors
                 Comment
                 upon
                 this
                 accident
                 is
                 so
                 full
                 and
                 lively
                 ,
                 as
                 it
                 will
                 not
                 admit
                 any
                 paraphrase
                 of
                 mine
                 ,
                 without
                 wrong
                 ,
                 not
                 onely
                 to
                 him
                 ,
                 but
                 to
                 the
                 Reader
                 .
                 Onely
                 of
                 one
                 clause
                 pertinent
                 as
                 well
                 to
                 the
                 Discourse
                 following
                 ,
                 as
                 to
                 that
                 or
                 the
                 like
                 passage
                 of
                 sacred
                 Writ
                 ,
                 
                   [
                   As
                   every
                   man
                   sowes
                   ,
                   so
                   shall
                   he
                   reape
                   ,
                   ]
                
                 I
                 must
                 give
                 the
                 Reader
                 speciall
                 notice
                 .
                 This
                 Earle
                 was
                 alwayes
                 delighted
                 to
                 sow
                 the
                 seeds
                 of
                 warre
                 ,
                 war
                 being
                 (
                 as
                 he
                 and
                 the
                 World
                 thought
                 )
                 the
                 chiefe
                 field
                 or
                 surest
                 ground
                 of
                 his
                 glory
                 ,
                 and
                 he
                 ends
                 his
                 thus
                 honoured
                 life
                 with
                 a
                 bloody
                 and
                 unglorious
                 death
                 .
                 This
                 was
                 by
                 Gods
                 appointment
                 the
                 most
                 naturall
                 crop
                 and
                 proper
                 harvest
                 of
                 such
                 a
                 seed-time
                 as
                 he
                 had
                 made
                 .
                 Yet
                 was
                 not
                 the
                 finger
                 of
                 God
                 more
                 remarkable
                 in
                 knitting
                 these
                 two
                 Princes
                 ,
                 which
                 al
                 their
                 life
                 times
                 had
                 stood
                 (
                 as
                 we
                 say
                 )
                 at
                 the
                 staffes
                 end
                 ,
                 than
                 in
                 loosing
                 the
                 strict
                 link
                 of
                 mutuall
                 amity
                 between
                 other
                 ancient
                 Friends
                 ,
                 and
                 sworne
                 Confederates
                 ;
                 albeit
                 the
                 Politician
                 seeke
                 in
                 this
                 case
                 ,
                 as
                 in
                 the
                 former
                 ,
                 altogether
                 to
                 cover
                 or
                 obliterate
                 all
                 impression
                 of
                 it
                 .
                 For
                 it
                 is
                 his
                 manner
                 or
                 humour
                 ,
                 as
                 was
                 observed
                 
                 before
                 ,
                 to
                 bring
                 as
                 much
                 grist
                 as
                 he
                 can
                 ,
                 and
                 more
                 then
                 he
                 ought
                 ,
                 to
                 his
                 owne
                 Mill
                 ;
                 to
                 entitle
                 such
                 partiall
                 and
                 subordinate
                 meanes
                 ,
                 as
                 fall
                 within
                 the
                 compasse
                 of
                 his
                 profession
                 ,
                 sole
                 or
                 prime
                 causes
                 of
                 those
                 effects
                 which
                 are
                 immediately
                 produced
                 by
                 
                   Divine
                   Providence
                
                 .
              
               
                 4
                 He
                 spake
                 merrily
                 that
                 said
                 ,
                 
                   A
                   man
                   could
                   not
                   bestow
                   his
                   almes
                   worse
                   than
                   on
                   blinde
                   men
                   ,
                   seeing
                   they
                   could
                   finde
                   in
                   their
                   hearts
                   to
                   see
                   their
                   best
                   benefactors
                   hanged
                   .
                
                 But
                 it
                 hath
                 beene
                 delivered
                 in
                 good
                 earnest
                 as
                 a
                 cautelous
                 rule
                 by
                 some
                 politique
                 Discoursers
                 ,
                 that
                 the
                 most
                 thanklesse
                 office
                 any
                 great
                 Personage
                 can
                 doe
                 to
                 his
                 dearest
                 friend
                 ,
                 were
                 to
                 make
                 him
                 King.
                 It
                 is
                 a
                 lesson
                 of
                 every
                 dayes
                 teaching
                 ,
                 
                   The
                   greater
                   men
                   grow
                   ,
                   the
                   more
                   they
                   scorne
                   to
                   bee
                   thought
                   to
                   be
                   beholden
                   unto
                   others
                   .
                
                 The
                 very
                 sight
                 of
                 such
                 as
                 they
                 have
                 beene
                 more
                 beholding
                 unto
                 ,
                 than
                 they
                 can
                 handsomely
                 requite
                 ,
                 seemes
                 to
                 upbraid
                 ambitious
                 minds
                 .
                 Hee
                 is
                 a
                 meane
                 Historian
                 that
                 cannot
                 instance
                 in
                 divers
                 upstart
                 Princes
                 ,
                 which
                 could
                 not
                 long
                 suffer
                 the
                 heads
                 of
                 those
                 men
                 ,
                 whose
                 hands
                 had
                 put
                 Crownes
                 on
                 theirs
                 ,
                 unto
                 which
                 they
                 had
                 no
                 lawful
                 title
                 ,
                 to
                 stand
                 where
                 nature
                 had
                 given
                 them
                 lawfull
                 possession
                 ,
                 (
                 ●i
                 .
                 )
                 upon
                 their
                 owners
                 shoulders
                 .
                 Politique
                 rules
                 or
                 Aphorismes
                 grounded
                 upon
                 historicall
                 observations
                 of
                 this
                 kinde
                 ,
                 are
                 not
                 altogether
                 without
                 use
                 .
                 But
                 the
                 doctrine
                 inveiled
                 in
                 Poeticall
                 fictions
                 ,
                 is
                 in
                 this
                 and
                 many
                 other
                 cases
                 more
                 Catholique
                 than
                 the
                 Historians
                 or
                 Politicians
                 observation
                 .
                 Vsuall
                 it
                 is
                 with
                 the
                 Poets
                 when
                 they
                 represent
                 the
                 originall
                 and
                 progresse
                 of
                 tragicall
                 dissentions
                 betweene
                 
                 quondam
                 friends
                 ;
                 in
                 the
                 first
                 place
                 to
                 dispatch
                 the
                 Furies
                 abroad
                 with
                 fire-brands
                 in
                 their
                 hands
                 to
                 kindle
                 or
                 blow
                 the
                 coales
                 of
                 cruell
                 and
                 (
                 without
                 the
                 mutuall
                 blood
                 of
                 the
                 Actors
                 )
                 unquenchable
                 hatred
                 .
                 And
                 to
                 speake
                 the
                 truth
                 without
                 fiction
                 ,
                 it
                 seemes
                 scarce
                 possible
                 that
                 such
                 light
                 sparkles
                 of
                 humane
                 anger
                 as
                 are
                 usually
                 the
                 first
                 seeds
                 of
                 quarrels
                 betweene
                 neighbour
                 Princes
                 or
                 confederate
                 States
                 ,
                 should
                 grow
                 unto
                 such
                 raging
                 and
                 devouring
                 flames
                 as
                 they
                 often
                 doe
                 ,
                 unlesse
                 some
                 spirit
                 more
                 potent
                 than
                 the
                 spirit
                 or
                 breath
                 of
                 man
                 did
                 blow
                 them
                 .
                 Now
                 if
                 by
                 Furies
                 the
                 Poets
                 meane
                 infernall
                 Fiends
                 or
                 evill
                 Spirits
                 ,
                 their
                 language
                 doth
                 not
                 varie
                 much
                 from
                 the
                 ancient
                 dialect
                 of
                 Canaan
                 .
                 God
                 (
                 saith
                 the
                 Author
                 of
                 the
                 Booke
                 of
                 Iudges
                 ,
                 cap.
                 9.
                 ver
                 .
                 23
                 ,
                 24.
                 )
                 
                   sent
                   an
                   evill
                   spirit
                   betweene
                   Abimelech
                   and
                   the
                   men
                   of
                   Schechem
                   :
                   and
                   the
                   men
                   of
                   Shechem
                   dealt
                   treacherously
                   with
                   Abimelech
                   :
                   That
                   the
                   cruelty
                   done
                   to
                   the
                   threescore
                   and
                   ten
                   sonnes
                   of
                   Ierubbaal
                   might
                   come
                   ,
                   and
                   their
                   blood
                   be
                   layd
                   upon
                   Abimelech
                   their
                   brother
                   which
                   flew
                   them
                   ,
                   and
                   upon
                   the
                   men
                   of
                   Shechem
                   which
                   ayded
                   him
                   in
                   the
                   killing
                   of
                   his
                   brethren
                   .
                
                 The
                 mutuall
                 disasters
                 of
                 both
                 parties
                 related
                 in
                 the
                 verses
                 following
                 ,
                 is
                 but
                 the
                 just
                 award
                 of
                 lothams
                 imprecation
                 .
                 vers
                 .
                 19
                 ,
                 20.
                 
                 
                   If
                   yee
                   then
                   have
                   dealt
                   truly
                   and
                   sincerely
                   with
                   Ierubbaal
                   ,
                   and
                   with
                   his
                   house
                   this
                   day
                   ,
                   then
                   rejoyce
                   ye
                   in
                   Abimelech
                   ,
                   and
                   let
                   him
                   also
                   rejoyce
                   in
                   you
                   .
                   But
                   if
                   not
                   ,
                   let
                   fire
                   come
                   out
                   from
                   Abimelech
                   ,
                   and
                   devoure
                   the
                   men
                   of
                   Shechem
                   ,
                   and
                   the
                   house
                   of
                   Millo
                   :
                   and
                   let
                   fire
                   come
                   out
                   from
                   the
                   men
                   of
                   Shechem
                   ,
                   and
                   from
                   the
                   house
                   of
                   Millo
                   ,
                   and
                   devoure
                   Abimelech
                   .
                
              
               
               
                 5
                 It
                 would
                 be
                 more
                 easie
                 than
                 safe
                 ,
                 out
                 of
                 the
                 Histories
                 of
                 times
                 ancient
                 and
                 moderne
                 ,
                 domestique
                 and
                 forraine
                 ,
                 to
                 parallell
                 this
                 last
                 instance
                 so
                 exactly
                 as
                 well
                 for
                 successe
                 as
                 practise
                 ,
                 as
                 might
                 be
                 sufficient
                 ,
                 if
                 not
                 to
                 perswade
                 the
                 irreligious
                 Politician
                 ,
                 yet
                 to
                 leave
                 him
                 without
                 excuse
                 for
                 not
                 being
                 perswaded
                 ,
                 that
                 there
                 is
                 an
                 immortall
                 King
                 of
                 Kings
                 and
                 Lord
                 of
                 Lords
                 ,
                 from
                 whose
                 jurisdiction
                 no
                 corner
                 of
                 the
                 Earth
                 can
                 be
                 exempted
                 ;
                 an
                 everlastingly
                 wise
                 and
                 righteous
                 Iudge
                 ,
                 which
                 oversees
                 the
                 inventions
                 of
                 mans
                 heart
                 with
                 a
                 stedfast
                 eye
                 ,
                 and
                 measures
                 their
                 actions
                 with
                 a
                 constant
                 hand
                 ;
                 one
                 that
                 visiteth
                 the
                 same
                 irregularities
                 by
                 the
                 same
                 rule
                 or
                 canon
                 ,
                 and
                 fitteth
                 like
                 sinnes
                 with
                 like
                 punishments
                 ,
                 after
                 thousand
                 of
                 yeares
                 distance
                 in
                 time
                 ,
                 in
                 places
                 distant
                 some
                 thousand
                 of
                 miles
                 .
                 But
                 leaving
                 the
                 collection
                 of
                 parallell
                 examples
                 or
                 experiments
                 sutable
                 to
                 the
                 rule
                 proposed
                 unto
                 the
                 Readers
                 private
                 observation
                 :
                 the
                 proofe
                 of
                 the
                 last
                 mentioned
                 conclusion
                 will
                 bee
                 more
                 apparent
                 and
                 concludent
                 from
                 the
                 examples
                 or
                 instances
                 in
                 the
                 last
                 Section
                 concerning
                 the
                 rule
                 of
                 retaliation
                 .
              
            
             
               
               
                 CHAP.
                 30.
                 
              
               
                 Of
                 Gods
                 speciall
                 providence
                 in
                 defeating
                 cunning
                 plots
                 and
                 conspiracies
                 ,
                 and
                 in
                 accomplishing
                 extraordinary
                 matters
                 by
                 meanes
                 ordinary
                 .
              
               
                 1
                 WHen
                 it
                 is
                 said
                 that
                 
                   In
                   God
                   we
                   live
                   ,
                   wee
                   move
                   ,
                   and
                   have
                   our
                   beeing
                   ,
                
                 this
                 is
                 not
                 to
                 be
                 understood
                 only
                 of
                 being
                 or
                 life
                 naturall
                 ,
                 or
                 of
                 motion
                 properly
                 so
                 called
                 ,
                 but
                 is
                 to
                 be
                 extended
                 unto
                 life
                 and
                 operations
                 purely
                 intellectuall
                 .
                 So
                 that
                 the
                 incomprehensible
                 Nature
                 in
                 respect
                 of
                 our
                 apprehensions
                 ,
                 is
                 as
                 properly
                 an
                 
                   agent
                   superartificiall
                
                 ,
                 as
                 supernaturall
                 .
                 All
                 the
                 skill
                 wherewith
                 any
                 intelligent
                 Creature
                 is
                 or
                 can
                 be
                 endowed
                 ,
                 all
                 the
                 devises
                 and
                 projects
                 of
                 mens
                 hearts
                 ,
                 are
                 as
                 essentially
                 subordinate
                 to
                 his
                 incomprehensible
                 wisedome
                 ,
                 or
                 counsell
                 of
                 his
                 will
                 ,
                 as
                 the
                 life
                 ,
                 being
                 ,
                 and
                 motions
                 of
                 things
                 naturall
                 ,
                 are
                 to
                 his
                 
                   creative
                   ,
                   conservative
                
                 ,
                 or
                 
                   cooperative
                   power
                
                 .
                 Howbeit
                 this
                 subordination
                 of
                 the
                 rationall
                 creatures
                 cogitations
                 to
                 his
                 infinite
                 wisedome
                 ,
                 doth
                 no
                 way
                 deprive
                 it
                 of
                 all
                 liberty
                 or
                 freedome
                 ,
                 in
                 projecting
                 ,
                 devising
                 or
                 consulting
                 ;
                 but
                 onely
                 of
                 power
                 to
                 appoint
                 successe
                 unto
                 its
                 owne
                 projects
                 or
                 devises
                 .
                 Thus
                 much
                 ,
                 to
                 my
                 apprehension
                 ,
                 is
                 included
                 in
                 the
                 wise
                 Kings
                 Maxime
                 ,
                 *
                 
                   Many
                   devises
                   are
                   in
                   the
                   heart
                   of
                   man
                   :
                   but
                   the
                   counsell
                   of
                   the
                   Lord
                   ,
                   that
                   shall
                   stand
                   .
                
                 This
                 freedome
                 or
                 liberty
                 of
                 mans
                 wil
                 in
                 devising
                 or
                 projecting
                 ,
                 and
                 the
                 want
                 of
                 all
                 liberty
                 or
                 power
                 to
                 allot
                 successe
                 unto
                 his
                 
                 projects
                 ,
                 doth
                 more
                 truly
                 argue
                 ,
                 that
                 which
                 the
                 Latines
                 call
                 
                   servum
                   arbitrium
                
                 ,
                 that
                 is
                 ,
                 
                   mans
                   servitude
                   so
                   misery
                   and
                   sinne
                   ,
                
                 than
                 if
                 he
                 had
                 no
                 more
                 liberty
                 in
                 the
                 one
                 case
                 than
                 in
                 the
                 other
                 .
                 The
                 more
                 ample
                 the
                 spheare
                 of
                 his
                 liberty
                 in
                 projecting
                 or
                 devising
                 ,
                 is
                 ,
                 or
                 (
                 by
                 divine
                 permission
                 )
                 may
                 be
                 ;
                 the
                 more
                 admirable
                 doth
                 the
                 Counsell
                 of
                 the
                 Lord
                 appeare
                 in
                 directing
                 and
                 ordering
                 his
                 free
                 courses
                 ,
                 most
                 infallibly
                 unto
                 such
                 ends
                 as
                 hee
                 appoints
                 ,
                 by
                 meanes
                 for
                 their
                 kinde
                 ,
                 ordinary
                 and
                 naturall
                 .
                 And
                 if
                 we
                 would
                 diligently
                 consider
                 the
                 works
                 of
                 God
                 in
                 our
                 dayes
                 ,
                 they
                 are
                 as
                 apt
                 to
                 establish
                 true
                 beleefe
                 unto
                 the
                 rules
                 of
                 Christianity
                 set
                 downe
                 in
                 Scripture
                 ,
                 as
                 were
                 the
                 Miracles
                 of
                 former
                 ages
                 ,
                 wherein
                 Gods
                 extraordinary
                 power
                 was
                 most
                 seene
                 :
                 yea
                 the
                 ordinary
                 events
                 of
                 our
                 times
                 ,
                 are
                 more
                 apt
                 for
                 this
                 purpose
                 in
                 this
                 age
                 ,
                 than
                 use
                 of
                 miracles
                 could
                 be
                 .
                 For
                 the
                 manifestations
                 of
                 Gods
                 most
                 extraordinary
                 power
                 ,
                 cease
                 ,
                 by
                 very
                 frequencie
                 ,
                 to
                 be
                 miraculous
                 ;
                 and
                 men
                 (
                 such
                 is
                 the
                 curiosity
                 of
                 corrupted
                 nature
                 )
                 would
                 suspect
                 ,
                 that
                 such
                 events
                 (
                 were
                 they
                 frequent
                 or
                 continuall
                 )
                 did
                 proceed
                 from
                 some
                 alteration
                 in
                 the
                 course
                 of
                 nature
                 ,
                 rather
                 than
                 from
                 any
                 voluntary
                 exercise
                 of
                 extraordinary
                 power
                 in
                 the
                 God
                 of
                 nature
                 .
                 But
                 the
                 continuance
                 of
                 these
                 ordinary
                 events
                 ,
                 which
                 the
                 all-seeing
                 wisedome
                 of
                 our
                 God
                 daily
                 and
                 hourely
                 brings
                 to
                 passe
                 ,
                 is
                 most
                 apt
                 to
                 confirme
                 the
                 faith
                 of
                 such
                 as
                 rightly
                 consider
                 them
                 .
                 For
                 by
                 their
                 successive
                 variety
                 ,
                 the
                 amplitude
                 of
                 his
                 unsearchable
                 wisdome
                 is
                 daily
                 more
                 and
                 more
                 discovered
                 ,
                 and
                 by
                 their
                 frequency
                 the
                 hidden
                 fountaine
                 of
                 his
                 
                 Counsell
                 ,
                 whence
                 this
                 multiplicity
                 flowes
                 ,
                 appeares
                 more
                 clearly
                 to
                 be
                 inexhaustible
                 .
                 Only
                 the
                 right
                 observation
                 or
                 live-apprehension
                 of
                 these
                 his
                 works
                 of
                 wisedome
                 ,
                 is
                 not
                 so
                 easie
                 and
                 obvious
                 unto
                 such
                 as
                 minde
                 earthly
                 things
                 ,
                 as
                 his
                 workes
                 of
                 extraordinary
                 power
                 are
                 .
                 For
                 such
                 works
                 amate
                 the
                 sense
                 ,
                 and
                 make
                 entrance
                 into
                 the
                 soule
                 ,
                 as
                 it
                 were
                 by
                 force
                 ;
                 whereas
                 the
                 effects
                 of
                 his
                 Wisedome
                 or
                 Counsell
                 ,
                 make
                 no
                 impression
                 upon
                 the
                 sense
                 ,
                 but
                 upon
                 the
                 understanding
                 only
                 ,
                 nor
                 upon
                 it
                 ,
                 save
                 onely
                 in
                 quiet
                 and
                 deliberate
                 thoughts
                 .
                 For
                 this
                 reason
                 ,
                 true
                 faith
                 was
                 first
                 to
                 be
                 planted
                 and
                 ingrafted
                 in
                 the
                 Church
                 by
                 Miracles
                 ,
                 but
                 to
                 be
                 nourished
                 and
                 strengthned
                 in
                 succeeding
                 ages
                 ,
                 by
                 contemplation
                 of
                 his
                 providence
                 .
                 The
                 limits
                 of
                 this
                 present
                 contemplation
                 ,
                 shall
                 be
                 by
                 example
                 or
                 instance
                 to
                 shew
                 in
                 what
                 manner
                 the
                 wisedome
                 of
                 God
                 doth
                 sometimes
                 defeat
                 the
                 cunningest
                 contrivances
                 or
                 deepest
                 plots
                 of
                 Politicians
                 ,
                 and
                 sometimes
                 accomplish
                 matters
                 of
                 greatest
                 consequence
                 by
                 meanes
                 or
                 occurrences
                 light
                 and
                 slender
                 in
                 the
                 esteeme
                 of
                 men
                 .
                 But
                 how
                 weake
                 or
                 slender
                 soever
                 they
                 bee
                 for
                 their
                 particular
                 nature
                 ,
                 or
                 in
                 themselves
                 ,
                 yet
                 the
                 combination
                 or
                 contexture
                 of
                 them
                 must
                 needs
                 be
                 strong
                 ,
                 because
                 it
                 is
                 woven
                 by
                 the
                 finger
                 of
                 God.
                 
              
               
                 2
                 What
                 plot
                 could
                 have
                 been
                 invented
                 against
                 any
                 land
                 or
                 people
                 ,
                 more
                 deadly
                 ,
                 then
                 that
                 of
                 Hamans
                 against
                 the
                 people
                 of
                 God
                 ,
                 storied
                 
                   Ester
                   3.
                   8
                   ,
                   9.
                
                 
                 His
                 information
                 against
                 them
                 was
                 bitter
                 ,
                 and
                 easie
                 to
                 finde
                 entrance
                 into
                 an
                 
                   absolute
                   Monarchs
                
                 eares
                 ,
                 whose
                 words
                 must
                 be
                 a
                 Law
                 to
                 all
                 ,
                 especially
                 
                 to
                 his
                 captivate
                 and
                 conquered
                 subjects
                 .
                 And
                 the
                 Iewes
                 on
                 the
                 other
                 side
                 more
                 likely
                 to
                 change
                 their
                 lives
                 ,
                 than
                 the
                 lawes
                 of
                 their
                 God
                 ,
                 for
                 any
                 Princes
                 pleasure
                 .
                 What
                 hope
                 (
                 in
                 humane
                 sight
                 )
                 for
                 Mordecai
                 to
                 finde
                 any
                 favour
                 ,
                 when
                 as
                 He
                 was
                 to
                 execute
                 this
                 bloody
                 Law
                 ,
                 whose
                 particular
                 spleene
                 and
                 revengefull
                 mind
                 against
                 Mordecai
                 ,
                 had
                 
                   for
                   his
                   sake
                
                 procured
                 it
                 ,
                 in
                 most
                 absolute
                 forme
                 against
                 the
                 whole
                 Iewish
                 Nation
                 ?
                 You
                 will
                 say
                 ,
                 that
                 Ester
                 lately
                 received
                 to
                 greatest
                 favour
                 with
                 the
                 King
                 ,
                 and
                 now
                 made
                 consort
                 of
                 his
                 bed
                 ,
                 might
                 prevaile
                 much
                 .
                 And
                 for
                 a
                 barbarous
                 King
                 to
                 shew
                 mercy
                 ,
                 at
                 his
                 Queenes
                 entreaty
                 ,
                 unto
                 such
                 as
                 had
                 done
                 him
                 so
                 good
                 service
                 ,
                 as
                 Mordecai
                 had
                 done
                 Assuerus
                 ,
                 is
                 but
                 an
                 ordinary
                 thing
                 .
                 I
                 confesse
                 as
                 much
                 ,
                 that
                 many
                 occurrences
                 ,
                 which
                 seem
                 to
                 conspire
                 for
                 Mordecai
                 and
                 his
                 peoples
                 deliverance
                 ,
                 are
                 not
                 extraordinary
                 .
                 For
                 a
                 King
                 in
                 his
                 cups
                 ,
                 to
                 take
                 a
                 displeasure
                 at
                 his
                 former
                 Queene
                 ,
                 that
                 would
                 not
                 consent
                 unto
                 his
                 folly
                 ;
                 or
                 for
                 his
                 displeasure
                 unto
                 the
                 divorced
                 ,
                 to
                 shew
                 greater
                 love
                 unto
                 his
                 late
                 espoused
                 Queene
                 ,
                 is
                 a
                 matter
                 neither
                 strange
                 nor
                 unusuall
                 :
                 but
                 that
                 Queene
                 Vashti
                 should
                 bee
                 displaced
                 ,
                 and
                 Ester
                 (
                 unknowne
                 to
                 bee
                 of
                 the
                 captive
                 Hebrewes
                 kinde
                 )
                 admitted
                 to
                 be
                 Assuerus
                 his
                 mate
                 ,
                 just
                 at
                 that
                 time
                 ,
                 when
                 Haman
                 ,
                 the
                 Iewes
                 sworne
                 enemy
                 ,
                 was
                 exalted
                 next
                 to
                 the
                 King
                 and
                 Queene
                 in
                 dignity
                 ;
                 this
                 can
                 only
                 be
                 ascribed
                 to
                 him
                 ,
                 who
                 ,
                 as
                 the
                 wise
                 sonne
                 of
                 Syrach
                 speakes
                 ,
                 hath
                 made
                 all
                 things
                 
                   double
                   ,
                   one
                   against
                   another
                   ,
                   Ecclus
                   ,
                   42.
                   v.
                   24.
                   
                
                 Againe
                 ,
                 that
                 the
                 King
                 ,
                 the
                 very
                 night
                 before
                 hee
                 came
                 to
                 the
                 banquet
                 which
                 Ester
                 had
                 prepared
                 ,
                 
                 should
                 take
                 no
                 rest
                 ;
                 this
                 was
                 the
                 Keeper
                 of
                 Israels
                 vigilant
                 care
                 over
                 his
                 people
                 ,
                 who
                 neither
                 slumbers
                 nor
                 sleepes
                 ,
                 whilest
                 his
                 enemies
                 are
                 a
                 plotting
                 mischiefe
                 against
                 them
                 .
                 Againe
                 ,
                 that
                 the
                 King
                 taking
                 no
                 rest
                 should
                 seeke
                 to
                 solace
                 his
                 restlesse
                 thoughts
                 by
                 reading
                 the
                 Chronicles
                 ,
                 that
                 reading
                 them
                 hee
                 should
                 light
                 on
                 that
                 place
                 ,
                 wherein
                 the
                 now
                 distressed
                 Mordecaies
                 faithfull
                 service
                 ,
                 in
                 bewraying
                 the
                 treason
                 intended
                 against
                 his
                 person
                 ,
                 by
                 Bigtan
                 and
                 Teresh
                 his
                 Eunuches
                 ,
                 was
                 registred
                 :
                 All
                 this
                 doubtlesse
                 ,
                 was
                 only
                 from
                 his
                 wisedome
                 ,
                 that
                 hath
                 the
                 disposition
                 of
                 al
                 the
                 lots
                 ,
                 much
                 more
                 of
                 all
                 the
                 plots
                 which
                 man
                 can
                 cast
                 .
                 Many
                 other
                 occurrences
                 might
                 here
                 be
                 considered
                 ,
                 no
                 one
                 of
                 which
                 considered
                 apart
                 ,
                 from
                 the
                 rest
                 ,
                 but
                 is
                 ordinary
                 and
                 usuall
                 ;
                 and
                 yet
                 the
                 entire
                 frame
                 or
                 composture
                 of
                 them
                 ,
                 such
                 as
                 cannot
                 bee
                 referred
                 to
                 any
                 but
                 his
                 workmanship
                 ,
                 who
                 hath
                 created
                 all
                 things
                 in
                 
                   number
                   ,
                   waight
                
                 ,
                 and
                 measure
                 .
              
               
                 Yet
                 a
                 Politician
                 that
                 should
                 have
                 read
                 this
                 story
                 in
                 the
                 Persian
                 Chronicles
                 ,
                 could
                 at
                 the
                 first
                 sight
                 have
                 discovered
                 a
                 great
                 oversight
                 in
                 Haman
                 ,
                 in
                 not
                 putting
                 sooner
                 in
                 execution
                 this
                 his
                 absolute
                 commission
                 ;
                 
                   Semper
                   nocuit
                   differre
                   paratis
                
                 .
                 Perhaps
                 this
                 conditionall
                 proposition
                 may
                 bee
                 true
                 ,
                 that
                 if
                 he
                 had
                 executed
                 his
                 Commission
                 with
                 speed
                 ,
                 the
                 Iewes
                 had
                 fared
                 worse
                 ;
                 but
                 for
                 this
                 cause
                 the
                 Lord
                 did
                 not
                 suffer
                 him
                 to
                 entertaine
                 this
                 resolution
                 .
                 Yet
                 ,
                 let
                 us
                 see
                 whether
                 haste
                 in
                 execution
                 could
                 accomplish
                 the
                 like
                 designes
                 against
                 a
                 State
                 in
                 like
                 case
                 .
              
               
                 3
                 Fliscus
                 that
                 nobly
                 descended
                 and
                 potent
                 Genoesi
                 ,
                 
                 with
                 his
                 
                   familiar
                   Verina
                
                 ,
                 had
                 enacted
                 as
                 cruell
                 a
                 Law
                 against
                 the
                 Dorian
                 Family
                 ,
                 and
                 the
                 other
                 Nobility
                 of
                 Genoa
                 ;
                 which
                 they
                 had
                 resolved
                 to
                 have
                 writen
                 ,
                 first
                 with
                 characters
                 of
                 blood
                 upon
                 their
                 pretended
                 enemies
                 brests
                 ,
                 &
                 after
                 their
                 death
                 ,
                 to
                 have
                 condemned
                 them
                 by
                 proclamation
                 ,
                 when
                 as
                 Fliscus
                 through
                 popularity
                 should
                 have
                 got
                 the
                 Diadem
                 .
                 
                 Their
                 plot
                 for
                 effecting
                 their
                 enemies
                 death
                 and
                 their
                 owne
                 advancement
                 ,
                 was
                 layed
                 as
                 exactly
                 as
                 policy
                 could
                 devise
                 ;
                 their
                 practise
                 and
                 execution
                 of
                 meanes
                 invented
                 ,
                 was
                 more
                 exact
                 then
                 the
                 patterne
                 which
                 Machiavel
                 gives
                 for
                 like
                 designes
                 .
                 First
                 ,
                 because
                 store
                 of
                 armour
                 and
                 munition
                 was
                 necessary
                 for
                 such
                 an
                 action
                 ,
                 and
                 provision
                 of
                 such
                 store
                 of
                 munition
                 would
                 be
                 suspicious
                 for
                 a
                 private
                 man
                 to
                 undertake
                 in
                 a
                 popular
                 and
                 factious
                 State
                 ;
                 Fliscus
                 perswades
                 young
                 Doria
                 (
                 whose
                 death
                 he
                 especially
                 sought
                 )
                 to
                 be
                 his
                 partner
                 in
                 setting
                 out
                 a
                 Man
                 of
                 Warre
                 against
                 the
                 Turkes
                 .
                 Doria
                 kindly
                 accepts
                 the
                 offer
                 ,
                 altogether
                 ignorant
                 of
                 the
                 others
                 intent
                 ,
                 which
                 was
                 by
                 this
                 colour
                 to
                 furnish
                 himselfe
                 with
                 armour
                 and
                 munition
                 out
                 of
                 the
                 Countrie
                 for
                 Doriaes
                 overthrow
                 .
                 And
                 being
                 once
                 furnished
                 with
                 such
                 tragicall
                 attire
                 ,
                 without
                 suspition
                 of
                 any
                 tragedy
                 to
                 ensue
                 :
                 for
                 to
                 provide
                 himselfe
                 of
                 sutable
                 actors
                 ;
                 hee
                 invites
                 a
                 multitude
                 of
                 the
                 Commons
                 to
                 a
                 night
                 feast
                 ,
                 where
                 in
                 stead
                 of
                 thanksgiving
                 before
                 meat
                 ,
                 hee
                 makes
                 a
                 patheticall
                 oration
                 ,
                 exhorting
                 them
                 to
                 banquet
                 it
                 that
                 night
                 in
                 the
                 Nobilities
                 blood
                 ,
                 assuring
                 them
                 that
                 they
                 should
                 bee
                 their
                 owne
                 carvers
                 for
                 ever
                 after
                 ,
                 of
                 the
                 good
                 things
                 of
                 that
                 Citie
                 .
                 Some
                 for
                 love
                 to
                 
                 Fliscus
                 ,
                 others
                 for
                 hate
                 to
                 the
                 Nobility
                 ,
                 some
                 for
                 feare
                 of
                 present
                 danger
                 ,
                 and
                 others
                 for
                 hope
                 of
                 greater
                 dignities
                 ;
                 for
                 one
                 cause
                 or
                 other
                 ,
                 all
                 at
                 length
                 ,
                 save
                 two
                 (
                 who
                 desired
                 to
                 be
                 spared
                 for
                 their
                 faint
                 hearts
                 )
                 offer
                 themselves
                 to
                 Fliscus
                 his
                 service
                 .
                 And
                 by
                 their
                 forwardnesse
                 ,
                 the
                 City
                 gates
                 ,
                 next
                 to
                 the
                 key
                 ,
                 whose
                 command
                 made
                 most
                 for
                 their
                 purpose
                 ,
                 are
                 presently
                 surprised
                 :
                 yet
                 not
                 without
                 some
                 noise
                 ,
                 which
                 comming
                 unto
                 Doriaes
                 eare
                 ,
                 makes
                 him
                 suspect
                 that
                 his
                 Mariners
                 were
                 quarrelling
                 ;
                 and
                 rifing
                 out
                 of
                 his
                 bed
                 to
                 compose
                 the
                 supposed
                 quarrell
                 by
                 his
                 presence
                 ,
                 he
                 falls
                 immediately
                 into
                 his
                 enemies
                 hands
                 before
                 he
                 was
                 sought
                 for
                 .
                 But
                 however
                 this
                 yong
                 gallant
                 had
                 committed
                 no
                 actuall
                 crime
                 ,
                 that
                 by
                 course
                 of
                 humane
                 law
                 ,
                 deserved
                 a
                 violent
                 death
                 by
                 such
                 executioners
                 ;
                 yet
                 the
                 right
                 hand
                 of
                 the
                 Lord
                 had
                 found
                 him
                 out
                 ,
                 for
                 consenting
                 by
                 Piracy
                 to
                 disturbe
                 the
                 publique
                 peace
                 lately
                 concluded
                 betwixt
                 Charles
                 the
                 fift
                 and
                 the
                 Turke
                 :
                 which
                 peace
                 the
                 Genoezes
                 amongst
                 others
                 ,
                 the
                 Dorian
                 faction
                 above
                 other
                 Genoezes
                 ,
                 but
                 especially
                 this
                 young
                 Doria
                 &
                 his
                 Fathers
                 house
                 (
                 which
                 had
                 stood
                 for
                 Caesar
                 against
                 the
                 French
                 )
                 were
                 bound
                 in
                 conscience
                 to
                 observe
                 .
                 But
                 leaving
                 the
                 cause
                 of
                 his
                 death
                 unto
                 the
                 righteous
                 Iudge
                 :
                 his
                 sudden
                 end
                 in
                 any
                 Politicians
                 judgement
                 was
                 a
                 good
                 beginning
                 to
                 Fliscus
                 mischievous
                 designes
                 .
                 And
                 what
                 more
                 could
                 Machiavel
                 have
                 in
                 the
                 next
                 place
                 given
                 in
                 charge
                 ,
                 but
                 that
                 the
                 Gallies
                 which
                 made
                 some
                 stirre
                 at
                 the
                 noise
                 ,
                 should
                 with
                 all
                 speed
                 bee
                 boorded
                 to
                 make
                 all
                 sure
                 ,
                 untill
                 the
                 Tragedy
                 were
                 fully
                 acted
                 .
                 This
                 Fliscus
                 sought
                 to
                 put
                 in
                 execution
                 with
                 
                 as
                 great
                 speed
                 as
                 Machiavel
                 in
                 like
                 case
                 could
                 have
                 wished
                 .
                 But
                 haste
                 (
                 as
                 wee
                 say
                 )
                 makes
                 waste
                 :
                 his
                 forward
                 minde
                 had
                 made
                 him
                 forget
                 ,
                 that
                 his
                 body
                 was
                 not
                 so
                 nimble
                 in
                 armour
                 ,
                 as
                 out
                 of
                 it
                 ;
                 not
                 so
                 apt
                 either
                 to
                 avoid
                 a
                 slip
                 ,
                 or
                 to
                 recover
                 himselfe
                 when
                 he
                 began
                 to
                 slide
                 .
                 By
                 his
                 hasty
                 treading
                 upon
                 a
                 loose
                 plank
                 (
                 as
                 if
                 the
                 snare
                 had
                 been
                 set
                 for
                 his
                 soule
                 by
                 the
                 Almighties
                 hand
                 )
                 he
                 ,
                 and
                 one
                 or
                 two
                 of
                 his
                 companions
                 ,
                 fell
                 some
                 yard
                 or
                 two
                 short
                 of
                 their
                 purpose
                 ,
                 and
                 drowned
                 themselves
                 and
                 their
                 plot
                 ,
                 even
                 whilest
                 it
                 was
                 come
                 to
                 such
                 perfection
                 ,
                 that
                 the
                 younger
                 Fliscus
                 yet
                 hoped
                 to
                 make
                 himselfe
                 Duke
                 of
                 Genoa
                 ,
                 as
                 haply
                 he
                 might
                 have
                 done
                 ,
                 if
                 the
                 Lord
                 had
                 lent
                 him
                 so
                 much
                 wit
                 as
                 to
                 have
                 concealed
                 his
                 elder
                 brothers
                 death
                 ,
                 scarce
                 knowne
                 to
                 any
                 till
                 he
                 bewrayed
                 it
                 to
                 such
                 as
                 enquired
                 for
                 him
                 ,
                 in
                 hope
                 to
                 finish
                 all
                 instantly
                 by
                 his
                 presence
                 .
                 But
                 they
                 partly
                 amazed
                 with
                 the
                 elder
                 brothers
                 sudden
                 disaster
                 ,
                 and
                 seeing
                 no
                 sufficiency
                 in
                 the
                 younger
                 ,
                 to
                 satisfie
                 their
                 expectation
                 ,
                 dissolve
                 the
                 rout
                 ,
                 and
                 ceasing
                 to
                 project
                 the
                 ruine
                 of
                 others
                 ,
                 begin
                 every
                 one
                 to
                 seek
                 the
                 best
                 meanes
                 for
                 his
                 owne
                 safety
                 .
                 Thus
                 hath
                 this
                 politique
                 Gentleman
                 
                   consulted
                   shame
                   unto
                   his
                   house
                
                 ,
                 his
                 stately
                 Palace
                 is
                 demolished
                 ,
                 and
                 his
                 Noble
                 Family
                 almost
                 extinct
                 .
                 Yet
                 were
                 all
                 the
                 conditions
                 which
                 greatest
                 plot-masters
                 require
                 in
                 such
                 projects
                 ,
                 exactly
                 observed
                 in
                 this
                 :
                 the
                 plot
                 it selfe
                 as
                 acurate
                 as
                 could
                 by
                 the
                 reach
                 of
                 man
                 be
                 devised
                 ,
                 their
                 counsell
                 communicated
                 but
                 to
                 a
                 few
                 at
                 the
                 first
                 ,
                 the
                 execution
                 of
                 it
                 so
                 speedy
                 ,
                 that
                 the
                 appointed
                 actors
                 could
                 have
                 no
                 leisure
                 to
                 deliberate
                 whether
                 it
                 were
                 better
                 to
                 relent
                 ,
                 
                 or
                 goe
                 forwards
                 ;
                 and
                 yet
                 the
                 successe
                 more
                 dismal
                 and
                 sudden
                 ,
                 than
                 their
                 enemies
                 could
                 expect
                 or
                 wish
                 .
                 Thus
                 Machiavels
                 rules
                 have
                 their
                 exceptions
                 ,
                 but
                 the
                 Prophets
                 Calendar
                 is
                 never
                 out
                 of
                 date
                 ;
                 
                   Non
                   est
                   viri
                   dirigere
                   gressus
                   ejus
                   .
                
                 Not
                 Machiavel
                 himselfe
                 had
                 he
                 been
                 present
                 ,
                 could
                 so
                 have
                 directed
                 Fliscus
                 his
                 steps
                 ,
                 that
                 his
                 treadings
                 should
                 not
                 slip
                 ;
                 yea
                 ,
                 he
                 should
                 have
                 fallen
                 ,
                 though
                 Machiavel
                 had
                 held
                 the
                 plank
                 .
                 For
                 his
                 iniquity
                 had
                 overgrown
                 his
                 plot
                 ,
                 and
                 being
                 come
                 to
                 ful
                 height
                 ,
                 it
                 strikes
                 upon
                 that
                 immutable
                 &
                 irresistible
                 doome
                 which
                 God
                 by
                 Moses
                 had
                 pronounced
                 ,
                 Deut.
                 32.
                 v.
                 35.
                 
                 
                   Vengeance
                   and
                   recompence
                   are
                   mine
                   ,
                   their
                   feet
                   shall
                   slide
                   in
                   due
                   time
                   ,
                   and
                   the
                   day
                   of
                   their
                   destruction
                   is
                   at
                   hand
                   ,
                   and
                   the
                   things
                   that
                   shall
                   come
                   upon
                   them
                   ,
                   make
                   haste
                   .
                
                 These
                 men
                 we
                 spake
                 of
                 ,
                 hastned
                 their
                 owne
                 destruction
                 ,
                 by
                 making
                 too
                 much
                 haste
                 to
                 destroy
                 others
                 .
              
               
                 4
                 Perhaps
                 the
                 Politician
                 will
                 reply
                 :
                 As
                 Haman
                 was
                 too
                 slow
                 ,
                 so
                 Fliscus
                 was
                 too
                 hasty
                 ,
                 and
                 should
                 have
                 observed
                 the
                 contrary
                 rule
                 ,
                 
                   Differ
                   ;
                   habent
                   parvae
                   commoda
                   magna
                   morae
                   .
                
                 Suppose
                 this
                 hot-spur
                 were
                 revived
                 ,
                 to
                 re-act
                 his
                 former
                 or
                 the
                 like
                 cunning
                 plot
                 ,
                 and
                 for
                 his
                 better
                 remembrance
                 should
                 take
                 the
                 Dolphin
                 and
                 Harrow
                 for
                 his
                 devise
                 ,
                 with
                 this
                 inscription
                 ,
                 
                   Festina
                   lente
                
                 ;
                 it
                 were
                 not
                 possible
                 his
                 speed
                 should
                 be
                 better
                 ,
                 so
                 long
                 as
                 his
                 intentions
                 were
                 as
                 bad
                 ,
                 or
                 worse
                 then
                 they
                 had
                 beene
                 ;
                 and
                 his
                 adversaries
                 no
                 worse
                 then
                 they
                 were
                 ,
                 when
                 he
                 conspired
                 their
                 death
                 .
              
               
               
                 To
                 omit
                 more
                 examples
                 ancient
                 or
                 foraigne
                 :
                 the
                 fresh
                 memory
                 of
                 the
                 Powder
                 treason
                 eclipseth
                 all
                 that
                 have
                 gone
                 before
                 it
                 .
                 No
                 Politician
                 can
                 justly
                 accuse
                 the
                 Actors
                 of
                 this
                 intended
                 Tragedy
                 ,
                 either
                 of
                 Hamans
                 too
                 long
                 delay
                 ,
                 or
                 of
                 Fliscus
                 his
                 haste
                 .
                 Such
                 maturity
                 and
                 secrecie
                 they
                 used
                 in
                 their
                 actions
                 and
                 consultations
                 ,
                 as
                 none
                 on
                 earth
                 could
                 have
                 used
                 more
                 ,
                 considering
                 the
                 many
                 lets
                 and
                 impediments
                 which
                 did
                 crosse
                 their
                 projects
                 .
                 Hell
                 it selfe
                 had
                 gone
                 so
                 long
                 with
                 this
                 hideous
                 monster
                 ,
                 that
                 it
                 was
                 weary
                 and
                 well
                 content
                 to
                 make
                 an
                 abortive
                 brood
                 ,
                 as
                 fearing
                 the
                 pangs
                 that
                 must
                 have
                 accompanied
                 the
                 full
                 delivery
                 of
                 what
                 had
                 beene
                 conceived
                 within
                 her
                 bowels
                 ,
                 would
                 be
                 unsufferable
                 .
                 But
                 Achitophel
                 had
                 wit
                 at
                 will
                 ,
                 to
                 plot
                 a
                 treason
                 to
                 his
                 Soveraignes
                 overthrow
                 ;
                 yet
                 herein
                 blinded
                 by
                 him
                 ,
                 that
                 gave
                 him
                 sight
                 in
                 other
                 projects
                 ,
                 that
                 he
                 could
                 not
                 forecast
                 what
                 harmes
                 might
                 befall
                 him
                 by
                 Absoloms
                 folly
                 .
                 And
                 though
                 the
                 Arch-plotter
                 were
                 
                   Vir
                   profundae
                   dissimulationis
                
                 ,
                 one
                 that
                 could
                 give
                 traiterous
                 counsell
                 ,
                 as
                 the
                 destroying
                 Angell
                 of
                 the
                 Lord
                 ,
                 and
                 hide
                 his
                 counsell
                 as
                 deep
                 as
                 Hell
                 ;
                 though
                 he
                 had
                 this
                 extraordinary
                 quality
                 in
                 him
                 ,
                 of
                 making
                 his
                 friends
                 so
                 sure
                 unto
                 him
                 ,
                 that
                 they
                 would
                 adventure
                 both
                 body
                 and
                 soule
                 at
                 any
                 time
                 for
                 his
                 sake
                 :
                 yet
                 thus
                 farre
                 infatuated
                 he
                 was
                 ,
                 as
                 not
                 to
                 consider
                 ,
                 that
                 some
                 of
                 them
                 which
                 were
                 so
                 willing
                 to
                 worke
                 a
                 publique
                 mischiefe
                 for
                 his
                 pleasure
                 ,
                 might
                 also
                 have
                 a
                 desire
                 to
                 secure
                 their
                 private
                 friends
                 from
                 danger
                 ,
                 by
                 giving
                 them
                 some
                 generall
                 or
                 ambiguous
                 admonition
                 ,
                 albeit
                 against
                 their
                 oaths
                 of
                 secrecie
                 .
                 That
                 one
                 of
                 them
                 should
                 
                 seeke
                 to
                 admonish
                 his
                 Honourable
                 friend
                 of
                 the
                 instant
                 danger
                 ,
                 was
                 a
                 thing
                 not
                 extraordinary
                 ,
                 except
                 in
                 this
                 ,
                 that
                 so
                 much
                 good
                 nature
                 could
                 be
                 left
                 in
                 his
                 brest
                 ,
                 that
                 could
                 consent
                 unto
                 his
                 Countries
                 ruine
                 .
                 That
                 a
                 man
                 of
                 the
                 Iesuites
                 instruction
                 ,
                 should
                 finde
                 an
                 evasion
                 in
                 an
                 oath
                 ,
                 which
                 he
                 held
                 lawfull
                 ,
                 is
                 a
                 matter
                 usuall
                 .
                 And
                 who
                 knowes
                 whether
                 hee
                 that
                 permits
                 evill
                 ,
                 because
                 he
                 knowes
                 to
                 turne
                 it
                 unto
                 good
                 ,
                 did
                 not
                 at
                 this
                 time
                 make
                 use
                 of
                 the
                 Iesuites
                 doctrine
                 of
                 playing
                 fast
                 and
                 loose
                 with
                 his
                 sacred
                 and
                 dreadfull
                 name
                 ,
                 to
                 animate
                 this
                 Discoverer
                 to
                 dispense
                 with
                 that
                 solemne
                 oath
                 of
                 secrecy
                 which
                 he
                 had
                 taken
                 ,
                 and
                 afterward
                 to
                 forsweare
                 the
                 fact
                 so
                 deeply
                 .
                 I
                 do
                 not
                 think
                 he
                 durst
                 have
                 adventured
                 upon
                 either
                 ,
                 without
                 some
                 
                   secret
                   mentall
                   reservation
                
                 .
                 But
                 without
                 all
                 question
                 ,
                 it
                 was
                 his
                 counsell
                 which
                 moderateth
                 the
                 maine
                 devises
                 of
                 mans
                 heart
                 ,
                 that
                 moved
                 him
                 to
                 expresse
                 his
                 minde
                 in
                 such
                 termes
                 ,
                 as
                 might
                 represent
                 or
                 call
                 the
                 fathers
                 disaster
                 ,
                 unto
                 the
                 remembrance
                 of
                 his
                 royall
                 sonne
                 ,
                 whom
                 nature
                 had
                 taught
                 to
                 make
                 jealous
                 constructions
                 of
                 every
                 speech
                 ,
                 word
                 ,
                 or
                 circumstance
                 ,
                 that
                 might
                 revive
                 the
                 memory
                 of
                 the
                 intendments
                 against
                 his
                 father
                 ,
                 and
                 to
                 forecast
                 all
                 possible
                 interpretations
                 of
                 all
                 occurrences
                 ,
                 which
                 might
                 portend
                 or
                 intimate
                 the
                 like
                 designes
                 against
                 himselfe
                 .
                 As
                 the
                 sincerity
                 of
                 his
                 royall
                 heart
                 and
                 consciousnesse
                 of
                 clemency
                 towards
                 all
                 ,
                 especially
                 towards
                 that
                 faction
                 which
                 deserved
                 none
                 ;
                 had
                 brought
                 our
                 Soveraigne
                 asleepe
                 in
                 security
                 :
                 so
                 the
                 collections
                 which
                 he
                 made
                 out
                 of
                 the
                 disclosers
                 aenigmatical
                 admonitions
                 ,
                 were
                 such
                 as
                 a
                 man
                 would
                 make
                 ,
                 
                 that
                 had
                 heard
                 the
                 Letter
                 read
                 in
                 a
                 dreame
                 or
                 slumber
                 ,
                 not
                 such
                 as
                 so
                 wise
                 and
                 learned
                 a
                 Prince
                 would
                 in
                 other
                 cases
                 have
                 made
                 in
                 his
                 vigilant
                 and
                 waking
                 thoughts
                 .
                 But
                 from
                 what
                 cause
                 soever
                 the
                 dreame
                 came
                 ,
                 the
                 interpretation
                 was
                 from
                 the
                 Lord
                 ,
                 and
                 
                   Let
                   it
                   be
                   unto
                   the
                   Kings
                   enemies
                   for
                   ever
                   .
                
                 The
                 event
                 hath
                 proved
                 the
                 discloser
                 to
                 have
                 beene
                 a
                 false
                 Prophet
                 ,
                 and
                 to
                 have
                 spoken
                 presumptuously
                 when
                 he
                 said
                 ,
                 that
                 
                   God
                   and
                   man
                   had
                   concurred
                   to
                   punish
                   the
                   iniquity
                   of
                   those
                   times
                   ,
                
                 by
                 such
                 a
                 blow
                 as
                 he
                 meant
                 .
                 We
                 must
                 with
                 the
                 true
                 Prophet
                 make
                 confession
                 :
                 
                   Not
                   unto
                   us
                   Lord
                   ,
                   not
                   unto
                   us
                   ,
                   but
                   unto
                   thy
                   Name
                   give
                   the
                   glorie
                   .
                
                 It
                 was
                 not
                 God
                 and
                 man
                 ,
                 but
                 God
                 alone
                 ,
                 that
                 did
                 sute
                 and
                 order
                 the
                 severall
                 occurrences
                 by
                 which
                 the
                 intended
                 blow
                 was
                 prevented
                 .
                 It
                 was
                 not
                 God
                 ,
                 but
                 the
                 devill
                 ,
                 that
                 did
                 intend
                 it
                 .
              
               
                 5
                 That
                 the
                 Iewes
                 in
                 the
                 dayes
                 of
                 Mordecai
                 ,
                 that
                 the
                 Genoezes
                 within
                 this
                 age
                 ,
                 that
                 this
                 Land
                 and
                 people
                 within
                 our
                 memory
                 ,
                 have
                 not
                 become
                 a
                 prey
                 unto
                 their
                 malicious
                 enemies
                 ,
                 was
                 meerely
                 from
                 the
                 counsell
                 of
                 the
                 Lord
                 ,
                 which
                 must
                 stand
                 ,
                 for
                 our
                 good
                 ,
                 if
                 we
                 decline
                 not
                 unto
                 evill
                 .
                 It
                 is
                 not
                 the
                 breath
                 or
                 vapour
                 of
                 Hell
                 ,
                 that
                 can
                 undermine
                 our
                 State
                 ,
                 or
                 shake
                 our
                 Princes
                 Throne
                 ;
                 whilest
                 God
                 is
                 with
                 us
                 .
                 But
                 if
                 he
                 be
                 against
                 us
                 ,
                 what
                 can
                 be
                 for
                 us
                 ?
                 If
                 he
                 doe
                 but
                 speake
                 the
                 word
                 ,
                 even
                 the
                 least
                 word
                 of
                 mortall
                 man
                 ,
                 whose
                 breath
                 is
                 in
                 his
                 nostrils
                 ,
                 shall
                 be
                 sufficient
                 to
                 
                   blow
                   up
                
                 or
                 overturne
                 a
                 Kingdome
                 .
              
               
                 If
                 subjects
                 should
                 rebell
                 ,
                 as
                 often
                 as
                 Princes
                 breake
                 jests
                 upon
                 them
                 ,
                 they
                 might
                 worke
                 their
                 owne
                 greater
                 real
                 disgrace
                 ,
                 and
                 wrong
                 both
                 themselves
                 
                 and
                 their
                 posterities
                 farre
                 more
                 in
                 deed
                 ,
                 than
                 the
                 other
                 had
                 done
                 in
                 words
                 .
                 But
                 opportunitie
                 makes
                 a
                 theefe
                 ,
                 and
                 want
                 of
                 opportunitie
                 oftimes
                 keepes
                 great
                 mindes
                 much
                 discontent
                 ,
                 from
                 rebellion
                 .
                 But
                 when
                 it
                 shall
                 please
                 him
                 that
                 hath
                 reserved
                 the
                 perfect
                 knowledge
                 of
                 times
                 and
                 seasons
                 to
                 himselfe
                 ,
                 not
                 to
                 dispose
                 their
                 opportunities
                 to
                 any
                 Land
                 or
                 peoples
                 good
                 ;
                 a
                 womans
                 unseasonable
                 word
                 may
                 breed
                 mightiest
                 Empires
                 greater
                 reall
                 mischiefe
                 ,
                 than
                 Emperours
                 Swords
                 for
                 many
                 generations
                 can
                 redresse
                 .
                 So
                 it
                 fell
                 out
                 ,
                 when
                 Iustin
                 the
                 Emperour
                 had
                 removed
                 Narses
                 the
                 Eunuch
                 from
                 his
                 regency
                 of
                 State
                 upon
                 importunate
                 accusations
                 ,
                 which
                 ,
                 for
                 the
                 present
                 ,
                 he
                 could
                 not
                 put
                 off
                 ,
                 but
                 only
                 by
                 putting
                 him
                 from
                 his
                 place
                 .
                 Sophia
                 his
                 Empresse
                 (
                 not
                 so
                 wise
                 herein
                 ,
                 as
                 after-experience
                 might
                 have
                 taught
                 her
                 to
                 have
                 beene
                 )
                 whether
                 willing
                 (
                 as
                 the
                 old
                 proverb
                 is
                 )
                 to
                 adde
                 scathe
                 to
                 scorn
                 ,
                 or
                 whether
                 desirous
                 to
                 sooth
                 Narses
                 his
                 calumniators
                 in
                 their
                 humour
                 ;
                 
                 said
                 she
                 would
                 have
                 Narses
                 come
                 unto
                 Constantinople
                 ,
                 there
                 to
                 spin
                 amongst
                 her
                 maids
                 .
                 The
                 jest
                 ,
                 being
                 brought
                 unto
                 his
                 eares
                 ,
                 provoked
                 him
                 to
                 give
                 her
                 proofe
                 of
                 his
                 masculine
                 spleene
                 and
                 indignation
                 .
                 For
                 he
                 thus
                 resolved
                 ,
                 
                   Seeing
                   it
                   hath
                   pleased
                   her
                   Excellency
                   to
                   appoint
                   mee
                   this
                   taske
                   ,
                   I
                   shall
                   shortly
                   spinne
                   her
                   such
                   a
                   threed
                   ,
                   as
                   shee
                   and
                   her
                   Husband
                   shall
                   hardly
                   bee
                   able
                   all
                   the
                   dayes
                   of
                   their
                   life
                   to
                   untwist
                   .
                
                 Not
                 he
                 ,
                 but
                 the
                 Lord
                 by
                 his
                 mouth
                 had
                 spoken
                 the
                 word
                 ,
                 and
                 it
                 was
                 done
                 .
                 For
                 Alboinus
                 King
                 of
                 the
                 Lombards
                 comes
                 instantly
                 out
                 of
                 Hungary
                 at
                 Narses
                 his
                 call
                 ,
                 who
                 could
                 not
                 disswade
                 him
                 from
                 entring
                 into
                 Italy
                 ,
                 after
                 it
                 repented
                 
                 him
                 of
                 his
                 former
                 spleene
                 against
                 Sophia
                 ,
                 and
                 of
                 his
                 encouraging
                 of
                 this
                 King
                 to
                 revenge
                 his
                 wrong
                 .
                 The
                 Easterne
                 Empire
                 had
                 received
                 many
                 wounds
                 before
                 this
                 time
                 ,
                 but
                 lately
                 cured
                 of
                 the
                 most
                 dangerous
                 by
                 Narses
                 his
                 good
                 service
                 .
                 This
                 was
                 the
                 first
                 perpetuall
                 and
                 irrecoverable
                 maime
                 :
                 the
                 second
                 more
                 grievous
                 did
                 follow
                 upon
                 as
                 light
                 occasions
                 ,
                 but
                 where
                 in
                 the
                 concourse
                 of
                 many
                 circumstances
                 were
                 more
                 notable
                 .
              
               
                 6
                 When
                 *
                 Mahomet
                 first
                 begun
                 to
                 counterfeit
                 extaticall
                 visions
                 ,
                 and
                 practise
                 Sorcery
                 ;
                 he
                 aymed
                 perhaps
                 ,
                 at
                 no
                 greater
                 matters
                 than
                 
                   Simon
                   Magne
                
                 did
                 ,
                 onely
                 to
                 be
                 accounted
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 some
                 great
                 one
                 among
                 his
                 fellow
                 Badgers
                 and
                 Camel-drivers
                 .
                 He
                 did
                 not
                 so
                 much
                 as
                 dreame
                 of
                 Nestorius
                 or
                 his
                 heresie
                 .
                 And
                 Sergius
                 the
                 Monke
                 ,
                 when
                 he
                 began
                 to
                 maintaine
                 that
                 heresie
                 at
                 Constantinople
                 ,
                 did
                 think
                 as
                 little
                 of
                 Arabian
                 Sorcery
                 .
                 After
                 these
                 two
                 ,
                 by
                 Satans
                 instigation
                 ,
                 and
                 Gods
                 permission
                 ,
                 had
                 made
                 a
                 medley
                 of
                 Iewish
                 infidelity
                 and
                 Grecian
                 heresie
                 ,
                 as
                 if
                 it
                 had
                 beene
                 a
                 garment
                 of
                 English
                 wool
                 and
                 out
                 landish●●int
                 ;
                 they
                 least
                 thought
                 of
                 any
                 mutinie
                 towards
                 ,
                 in
                 Heraclius
                 his
                 camp
                 for
                 want
                 of
                 pay
                 .
                 The
                 Romane
                 Quaestor
                 was
                 altogether
                 ignorant
                 of
                 Mahomets
                 visions
                 or
                 his
                 new
                 coined
                 Lawes
                 ,
                 when
                 he
                 thus
                 disgracefully
                 intreated
                 the
                 Arabians
                 or
                 Sarazens
                 :
                 
                   There
                   is
                   scarce
                   sufficient
                   provision
                   for
                   the
                   Romane
                   and
                   Grecian
                   Souldiers
                   ,
                   and
                   must
                   this
                   rascality
                   of
                   Dogs
                   be
                   so
                   importunately
                   impudent
                   ,
                   in
                   demanding
                   their
                   pay
                   ?
                   Sed
                   habet
                   &
                   Musca
                   splenem
                   .
                
                 These
                 poore
                 Barbarians
                 were
                 such
                 hungry
                 Dogs
                 ,
                 as
                 looked
                 to
                 be
                 cherished
                 where
                 they
                 fawned
                 ,
                 
                 and
                 could
                 be
                 content
                 to
                 change
                 many
                 masters
                 ,
                 rather
                 then
                 be
                 continually
                 raited
                 thus
                 .
                 Now
                 albeit
                 the
                 Romane
                 Quaestor
                 did
                 thus
                 uncourteously
                 dismisse
                 them
                 ,
                 without
                 a
                 pasport
                 or
                 direction
                 whither
                 to
                 goe
                 :
                 yet
                 the
                 Lord
                 by
                 his
                 harsh
                 language
                 did
                 hisse
                 for
                 these
                 Hornets
                 ,
                 unto
                 Mahomets
                 Campe
                 ;
                 who
                 had
                 beene
                 lately
                 foiled
                 by
                 the
                 Persian
                 ,
                 untill
                 these
                 fugitives
                 raised
                 him
                 up
                 ,
                 and
                 made
                 him
                 Lord
                 of
                 Aegypt
                 .
                 Thus
                 of
                 the
                 heresie
                 of
                 Sergius
                 (
                 by
                 birth
                 an
                 Italian
                 ,
                 by
                 profession
                 a
                 Monke
                 )
                 and
                 of
                 Mahomets
                 sorcery
                 ,
                 and
                 of
                 these
                 Sarazens
                 mutiny
                 ,
                 hath
                 the
                 Divine
                 Providence
                 ,
                 made
                 up
                 a
                 triple
                 cord
                 ,
                 which
                 cannot
                 to
                 this
                 day
                 be
                 broken
                 ,
                 having
                 continued
                 almost
                 these
                 thousand
                 years
                 ,
                 as
                 a
                 fatall
                 scourge
                 to
                 Christendome
                 .
              
               
                 7
                 A
                 meere
                 Politican
                 ,
                 that
                 considers
                 the
                 causes
                 of
                 Iustinus
                 his
                 losse
                 ,
                 by
                 the
                 discontent
                 of
                 Narses
                 ,
                 or
                 of
                 Heraclius
                 his
                 prejudice
                 by
                 these
                 Sarazens
                 revolt
                 ,
                 would
                 from
                 both
                 draw
                 that
                 Aphorisme
                 which
                 divers
                 have
                 done
                 ,
                 from
                 a
                 trusty
                 *
                 Gascoignes
                 answer
                 unto
                 Charles
                 the
                 7.
                 
                 French
                 King.
                 The
                 Aphorisme
                 is
                 that
                 Princes
                 must
                 beware
                 what
                 speeches
                 they
                 use
                 unto
                 great
                 Souldiers
                 or
                 men
                 of
                 valour
                 ,
                 seeing
                 that
                 Gascoigne
                 ingenuously
                 told
                 his
                 Lord
                 and
                 Master
                 ,
                 that
                 for
                 a
                 foule
                 disgrace
                 he
                 could
                 turne
                 Traytor
                 ,
                 though
                 all
                 the
                 riches
                 of
                 France
                 ,
                 though
                 the
                 French
                 Kingdome
                 it selfe
                 would
                 not
                 suffice
                 for
                 a
                 bribe
                 to
                 make
                 him
                 prove
                 false
                 ,
                 or
                 to
                 corrupt
                 his
                 loyall
                 minde
                 .
                 The
                 Rule
                 or
                 Aphorisme
                 is
                 in
                 many
                 cases
                 good
                 .
                 Yet
                 if
                 this
                 and
                 all
                 other
                 like
                 caveats
                 were
                 strictly
                 observed
                 ,
                 and
                 other
                 matters
                 not
                 amended
                 ;
                 he
                 that
                 at
                 his
                 appointed
                 time
                 turnes
                 disgracefull
                 
                 speeches
                 unto
                 the
                 speakers
                 overthrow
                 ,
                 can
                 make
                 the
                 mildest
                 words
                 ,
                 which
                 Generalls
                 or
                 other
                 Confederates
                 in
                 Armes
                 can
                 utter
                 ,
                 for
                 accomplishing
                 their
                 joynt
                 purposes
                 ,
                 to
                 effect
                 their
                 owne
                 ruine
                 ,
                 and
                 delivery
                 of
                 their
                 enemies
                 .
              
               
                 8
                 It
                 is
                 a
                 knowne
                 story
                 of
                 a
                 Family
                 or
                 faction
                 in
                 Perusium
                 ,
                 who
                 having
                 gathered
                 a
                 competent
                 armie
                 of
                 their
                 Allies
                 ,
                 to
                 surprise
                 the
                 citie
                 from
                 which
                 they
                 had
                 beene
                 lately
                 banished
                 ;
                 made
                 their
                 forcible
                 entrance
                 into
                 it
                 by
                 night
                 ,
                 but
                 sting
                 all
                 the
                 chains
                 that
                 otherwise
                 would
                 have
                 hindred
                 the
                 passage
                 of
                 the
                 horsemen
                 ,
                 untill
                 they
                 came
                 unto
                 the
                 Market
                 stead
                 or
                 chiefe
                 place
                 to
                 bee
                 surprized
                 .
                 But
                 here
                 their
                 Hercules
                 ,
                 wanting
                 roome
                 (
                 by
                 reason
                 of
                 the
                 presse
                 )
                 to
                 fetch
                 a
                 full
                 blow
                 with
                 his
                 club
                 ,
                 for
                 bursting
                 that
                 chaine
                 ,
                 much
                 stronger
                 (
                 in
                 all
                 likelihood
                 )
                 than
                 the
                 rest
                 ,
                 cries
                 *
                 
                   Back
                   ,
                   back
                
                 ,
                 unto
                 those
                 that
                 were
                 next
                 unto
                 him
                 ,
                 and
                 they
                 the
                 like
                 unto
                 such
                 as
                 were
                 behinde
                 them
                 ,
                 untill
                 the
                 same
                 words
                 had
                 run
                 like
                 an
                 eccho
                 to
                 the
                 hindmost
                 ranks
                 or
                 reere
                 ;
                 who
                 imagining
                 that
                 those
                 in
                 the
                 front
                 had
                 descried
                 some
                 danger
                 ,
                 resolved
                 to
                 be
                 the
                 first
                 in
                 retiring
                 ,
                 as
                 they
                 had
                 beene
                 the
                 last
                 in
                 entring
                 :
                 and
                 hence
                 they
                 in
                 the
                 front
                 perceiving
                 themselves
                 suddenly
                 destituted
                 of
                 their
                 company
                 ,
                 give
                 their
                 enterprize
                 for
                 lost
                 ,
                 which
                 one
                 blow
                 more
                 ,
                 or
                 one
                 word
                 lesse
                 ,
                 had
                 presently
                 effected
                 .
                 But
                 perpetuall
                 exile
                 was
                 by
                 Divine
                 justice
                 the
                 enterprisers
                 due
                 ;
                 and
                 though
                 iron
                 chaines
                 may
                 be
                 burst
                 by
                 the
                 strength
                 of
                 man
                 ,
                 yet
                 the
                 
                   Counsell
                   of
                   the
                   Lord
                   ,
                   that
                   shall
                   stand
                   ,
                
                 more
                 firme
                 than
                 walls
                 of
                 brasse
                 ,
                 or
                 rocks
                 of
                 Adamant
                 ;
                 
                 that
                 his
                 enemies
                 at
                 the
                 appointed
                 time
                 may
                 fall
                 before
                 it
                 .
              
               
                 The
                 onely
                 use
                 which
                 the
                 Politician
                 hath
                 made
                 of
                 this
                 and
                 like
                 experiments
                 ,
                 is
                 this
                 :
                 First
                 ,
                 that
                 Generalls
                 should
                 bee
                 very
                 wary
                 what
                 words
                 should
                 passe
                 throughout
                 their
                 army
                 ,
                 and
                 for
                 this
                 purpose
                 to
                 keepe
                 servants
                 ,
                 women
                 ,
                 or
                 other
                 talkative
                 or
                 clamorous
                 creatures
                 ,
                 farre
                 from
                 the
                 army
                 ,
                 when
                 any
                 service
                 is
                 toward
                 .
                 Secondly
                 ,
                 to
                 accustome
                 their
                 Souldiers
                 ,
                 onely
                 to
                 respect
                 their
                 Commanders
                 speeches
                 ,
                 and
                 to
                 account
                 of
                 others
                 as
                 winde
                 ,
                 that
                 blowes
                 afarre
                 off
                 .
                 These
                 caveats
                 were
                 given
                 above
                 70
                 yeares
                 agoe
                 ;
                 and
                 yet
                 have
                 greater
                 forces
                 than
                 these
                 Italians
                 had
                 ,
                 beene
                 upon
                 as
                 light
                 occasions
                 defeated
                 in
                 their
                 intended
                 surprisalls
                 of
                 Cities
                 by
                 night
                 ,
                 after
                 they
                 had
                 blowne
                 open
                 their
                 Gates
                 with
                 Petars
                 .
                 However
                 ,
                 the
                 admonition
                 hath
                 its
                 use
                 and
                 seasons
                 ,
                 though
                 oftentimes
                 observed
                 without
                 successe
                 ,
                 because
                 it
                 is
                 too
                 much
                 relyed
                 upon
                 .
                 Mordecai
                 spake
                 with
                 confidence
                 unto
                 
                   Ester
                   ;
                   If
                   thou
                   holdest
                   thy
                   peace
                   at
                   this
                   time
                   ,
                   comfort
                   and
                   deliverance
                   shall
                   appeare
                   unto
                   the
                   Iew
                   out
                   of
                   another
                   place
                
                 ;
                 because
                 as
                 he
                 supposed
                 ,
                 the
                 counsell
                 of
                 God
                 was
                 for
                 their
                 good
                 .
                 But
                 though
                 Souldiers
                 should
                 hold
                 their
                 peace
                 ,
                 and
                 Generalls
                 speake
                 nothing
                 but
                 what
                 the
                 Politician
                 should
                 prompt
                 ,
                 yet
                 shall
                 destruction
                 come
                 upon
                 them
                 upon
                 other
                 occasions
                 ;
                 if
                 the
                 counsell
                 of
                 the
                 Lord
                 bee
                 once
                 against
                 them
                 .
                 Yea
                 though
                 the
                 parties
                 disagreeing
                 should
                 lay
                 all
                 enmity
                 aside
                 ,
                 and
                 consult
                 for
                 the
                 establishing
                 of
                 peace
                 ,
                 yet
                 shall
                 they
                 conclude
                 in
                 blood
                 ,
                 if
                 the
                 Lord
                 of
                 Hosts
                 be
                 displeased
                 with
                 them
                 .
              
               
               
                 9
                 A
                 fit
                 instance
                 to
                 this
                 purpose
                 is
                 registred
                 ,
                 as
                 Camerarius
                 tels
                 us
                 in
                 foraigne
                 Annalls
                 ,
                 though
                 not
                 intimated
                 by
                 our
                 English
                 Historians
                 ,
                 who
                 had
                 as
                 much
                 reason
                 as
                 any
                 other
                 to
                 have
                 recorded
                 it
                 ,
                 if
                 the
                 story
                 had
                 beene
                 true
                 .
                 But
                 seeing
                 they
                 have
                 omitted
                 it
                 ,
                 I
                 will
                 not
                 expect
                 the
                 Readers
                 historicall
                 assent
                 unto
                 it
                 ,
                 but
                 only
                 commend
                 it
                 unto
                 him
                 as
                 an
                 example
                 for
                 illustrating
                 the
                 probability
                 of
                 the
                 last
                 observation
                 .
                 The
                 English
                 and
                 French
                 Army
                 being
                 ready
                 to
                 joyn
                 battell
                 in
                 Normandy
                 ,
                 the
                 French
                 Captaines
                 perswade
                 their
                 King
                 to
                 intreat
                 a
                 parley
                 with
                 the
                 King
                 of
                 England
                 ,
                 that
                 so
                 all
                 matters
                 might
                 be
                 compromised
                 without
                 further
                 harme
                 or
                 danger
                 to
                 either
                 partie
                 .
                 The
                 place
                 agreed
                 upon
                 for
                 the
                 parley
                 was
                 a
                 ruinated
                 Chappell
                 ,
                 a
                 little
                 distant
                 from
                 both
                 armies
                 .
                 A
                 friendly
                 compromise
                 was
                 by
                 both
                 Kings
                 resolved
                 upon
                 to
                 be
                 further
                 ratified
                 upon
                 deliberation
                 of
                 their
                 severall
                 Counsells
                 .
                 But
                 before
                 their
                 parting
                 ,
                 a
                 huge
                 Snake
                 ,
                 whether
                 stirred
                 up
                 by
                 the
                 noise
                 of
                 their
                 attendants
                 which
                 waited
                 without
                 ,
                 or
                 upon
                 other
                 occasions
                 ,
                 seemed
                 by
                 her
                 hissing
                 and
                 swelling
                 necke
                 to
                 make
                 towards
                 them
                 .
                 Both
                 of
                 them
                 alike
                 afraid
                 ,
                 draw
                 their
                 swords
                 ,
                 and
                 yet
                 neither
                 willing
                 to
                 trust
                 other
                 within
                 the
                 walls
                 ,
                 run
                 out
                 with
                 their
                 naked
                 Swords
                 in
                 their
                 hands
                 :
                 their
                 attendants
                 upon
                 this
                 sight
                 misdeeming
                 some
                 outfall
                 in
                 the
                 Chappell
                 betweene
                 them
                 ,
                 doe
                 the
                 like
                 ;
                 and
                 the
                 Armies
                 upon
                 this
                 view
                 joyne
                 battaile
                 ,
                 and
                 could
                 not
                 bee
                 recalled
                 ,
                 untill
                 much
                 blood
                 on
                 both
                 parties
                 was
                 ,
                 and
                 more
                 had
                 beene
                 spilt
                 ,
                 unlesse
                 the
                 night
                 had
                 come
                 vpon
                 them
                 .
              
               
                 10
                 Be
                 this
                 ,
                 as
                 it
                 may
                 be
                 ,
                 a
                 true
                 story
                 ,
                 or
                 a
                 fiction
                 :
                 
                 the
                 possibility
                 of
                 such
                 unexpected
                 occurrences
                 (
                 all
                 which
                 are
                 at
                 the
                 Almighties
                 disposition
                 )
                 are
                 infinite
                 ,
                 and
                 cannot
                 be
                 comprehended
                 ,
                 much
                 lesse
                 prevented
                 by
                 the
                 wit
                 of
                 man
                 which
                 is
                 but
                 finite
                 .
                 So
                 that
                 although
                 the
                 plots
                 and
                 devises
                 of
                 mans
                 heart
                 be
                 many
                 ,
                 yet
                 hath
                 the
                 Lord
                 more
                 counterplots
                 perpetually
                 in
                 store
                 ,
                 and
                 therefore
                 of
                 all
                 counsells
                 ,
                 
                   the
                   counsell
                   of
                   the
                   Lord
                   it
                   shall
                   stand
                   .
                
              
               
                 Whilest
                 I
                 reade
                 some
                 speculative
                 Politicians
                 ,
                 that
                 seeke
                 by
                 observing
                 the
                 errors
                 of
                 former
                 times
                 in
                 managing
                 civill
                 affaires
                 or
                 projects
                 ,
                 to
                 rectifie
                 or
                 correct
                 their
                 oversights
                 ,
                 and
                 take
                 upon
                 them
                 to
                 make
                 an
                 Ephimerides
                 of
                 future
                 events
                 :
                 their
                 Discourses
                 in
                 my
                 slender
                 observation
                 ,
                 argue
                 a
                 greater
                 ignorance
                 in
                 them
                 ,
                 of
                 divine
                 Providence
                 ,
                 than
                 their
                 practises
                 would
                 in
                 the
                 Mathematicks
                 ,
                 that
                 would
                 labour
                 out
                 of
                 a
                 surd
                 number
                 to
                 extract
                 a
                 perfect
                 square
                 .
                 He
                 that
                 knowes
                 the
                 rules
                 of
                 Arithmeticall
                 division
                 ,
                 might
                 in
                 every
                 working
                 or
                 attempt
                 of
                 resolving
                 a
                 full
                 number
                 into
                 its
                 proper
                 square
                 ,
                 come
                 nearer
                 and
                 nearer
                 to
                 the
                 square
                 number
                 ,
                 and
                 yet
                 be
                 sure
                 not
                 to
                 finde
                 it
                 ,
                 though
                 he
                 spent
                 Nestors
                 yeares
                 in
                 dividing
                 and
                 subdividing
                 the
                 same
                 number
                 ,
                 or
                 resolving
                 fractions
                 into
                 fractions
                 .
                 The
                 reason
                 is
                 this
                 ,
                 how
                 little
                 soever
                 a
                 surd
                 number
                 exceeds
                 the
                 next
                 square
                 ,
                 yet
                 the
                 overplus
                 is
                 in
                 division
                 infinite
                 .
                 And
                 so
                 are
                 the
                 events
                 which
                 the
                 Politician
                 seeks
                 to
                 rectifie
                 or
                 determine
                 of
                 ,
                 and
                 therefore
                 not
                 certainly
                 rectifiable
                 or
                 determinable
                 ;
                 save
                 onely
                 by
                 him
                 whose
                 wisdome
                 is
                 actually
                 infinite
                 .
                 It
                 is
                 an
                 errour
                 incident
                 to
                 little
                 children
                 to
                 think
                 they
                 might
                 easily
                 shake
                 hands
                 with
                 the
                 man
                 in
                 the
                 Moone
                 ,
                 or
                 
                 with
                 Endymion
                 kisse
                 the
                 Moone
                 it selfe
                 ,
                 if
                 they
                 were
                 upon
                 the
                 next
                 hill
                 where
                 it
                 seemes
                 to
                 them
                 to
                 set
                 :
                 and
                 if
                 you
                 bring
                 them
                 thither
                 ,
                 they
                 think
                 they
                 came
                 but
                 a
                 little
                 too
                 late
                 ;
                 if
                 they
                 could
                 bee
                 now
                 at
                 the
                 next
                 hill
                 where
                 they
                 see
                 it
                 goe
                 downe
                 ,
                 they
                 imagine
                 they
                 might
                 doe
                 so
                 yet
                 .
                 Such
                 for
                 all
                 the
                 world
                 is
                 the
                 practicall
                 Politicians
                 errour
                 ,
                 the
                 cause
                 of
                 both
                 in
                 proportion
                 the
                 same
                 .
                 Children
                 are
                 thus
                 deceived
                 ,
                 because
                 they
                 imagine
                 no
                 distance
                 betweene
                 heaven
                 and
                 earth
                 ,
                 or
                 betweene
                 heaven
                 and
                 that
                 part
                 of
                 earth
                 which
                 terminates
                 their
                 sight
                 .
                 And
                 so
                 the
                 secular
                 Politicians
                 minde
                 ,
                 reacheth
                 no
                 farther
                 than
                 the
                 hemisphere
                 of
                 his
                 owne
                 facultie
                 .
                 Either
                 he
                 knowes
                 not
                 ,
                 or
                 considers
                 not
                 ,
                 how
                 farre
                 the
                 height
                 and
                 depth
                 of
                 his
                 wisedome
                 and
                 counsell
                 that
                 sits
                 in
                 the
                 heavens
                 ,
                 and
                 rules
                 the
                 earth
                 ;
                 exceeds
                 the
                 utmost
                 bounds
                 or
                 horizon
                 of
                 his
                 foresight
                 and
                 limited
                 skill
                 :
                 in
                 this
                 only
                 different
                 from
                 the
                 childe
                 ,
                 that
                 his
                 wit
                 is
                 more
                 swift
                 and
                 nimble
                 than
                 the
                 others
                 body
                 ,
                 so
                 that
                 he
                 is
                 not
                 so
                 soone
                 weary
                 of
                 his
                 pursuit
                 .
                 But
                 if
                 hee
                 misse
                 of
                 his
                 purpose
                 at
                 the
                 first
                 ,
                 he
                 hopes
                 at
                 his
                 next
                 flight
                 to
                 speed
                 ,
                 and
                 thus
                 in
                 seeking
                 after
                 true
                 felicity
                 (
                 which
                 was
                 hard
                 by
                 him
                 ,
                 when
                 hee
                 beganne
                 his
                 course
                 )
                 he
                 runnes
                 round
                 all
                 the
                 dayes
                 of
                 his
                 life
                 ,
                 even
                 as
                 he
                 is
                 led
                 by
                 him
                 that
                 daily
                 compasseth
                 the
                 earth
                 .
                 Better
                 might
                 Painters
                 hope
                 ,
                 by
                 looking
                 on
                 the
                 multitude
                 of
                 men
                 now
                 living
                 ,
                 to
                 draw
                 accurate
                 pictures
                 of
                 such
                 as
                 shal
                 be
                 in
                 the
                 Age
                 to
                 come
                 ;
                 than
                 any
                 Politician
                 can
                 expect
                 ,
                 either
                 by
                 observation
                 of
                 former
                 times
                 ,
                 or
                 experience
                 of
                 his
                 owne
                 ,
                 to
                 prescribe
                 exact
                 rules
                 for
                 managing
                 of
                 future
                 projects
                 .
                 
                 For
                 if
                 we
                 consider
                 the
                 whole
                 frame
                 or
                 composition
                 of
                 circumstances
                 ,
                 or
                 all
                 the
                 ingredients
                 ,
                 (
                 if
                 I
                 may
                 so
                 speake
                 )
                 of
                 every
                 event
                 ;
                 there
                 is
                 as
                 great
                 a
                 varietie
                 in
                 humane
                 actions
                 ,
                 as
                 there
                 is
                 in
                 mens
                 faces
                 .
                 Never
                 were
                 there
                 two
                 events
                 of
                 moment
                 upon
                 earth
                 altogether
                 alike
                 ;
                 each
                 differs
                 from
                 other
                 ,
                 either
                 in
                 the
                 substance
                 ,
                 number
                 ,
                 or
                 quality
                 of
                 occurrences
                 ,
                 or
                 in
                 the
                 proportion
                 of
                 their
                 consonancie
                 or
                 dissonancy
                 unto
                 the
                 counsell
                 of
                 the
                 Lord
                 ;
                 as
                 there
                 is
                 no
                 visage
                 but
                 differs
                 from
                 another
                 ,
                 if
                 not
                 in
                 colour
                 or
                 complexion
                 ,
                 yet
                 in
                 shape
                 or
                 figure
                 .
                 I
                 have
                 beene
                 perhaps
                 rather
                 too
                 long
                 ,
                 then
                 too
                 bold
                 in
                 decyphering
                 the
                 vanity
                 of
                 this
                 proud
                 Criticke
                 ,
                 which
                 accuseth
                 Christianity
                 of
                 cowardize
                 in
                 actions
                 ,
                 and
                 devotion
                 of
                 stupiditie
                 and
                 dulnesse
                 in
                 consultation
                 of
                 State.
                 But
                 so
                 might
                 Bats
                 and
                 Owles
                 condemne
                 the
                 Eagle
                 of
                 blindnesse
                 ,
                 were
                 tryall
                 of
                 sight
                 to
                 be
                 made
                 in
                 that
                 part
                 of
                 twilight
                 ,
                 wherein
                 darknesse
                 hath
                 gotten
                 the
                 victory
                 of
                 light
                 .
                 Some
                 men
                 not
                 able
                 to
                 discern
                 a
                 friend
                 from
                 a
                 foe
                 ,
                 at
                 three
                 paces
                 distance
                 in
                 the
                 open
                 Sunne
                 ,
                 will
                 reade
                 their
                 
                   Pater
                   noster
                
                 written
                 in
                 the
                 compasse
                 of
                 a
                 shilling
                 by
                 moone
                 shine
                 ,
                 much
                 better
                 than
                 others
                 clearer
                 sighted
                 ,
                 can
                 reade
                 a
                 Proclamation
                 print
                 .
                 The
                 purblinde
                 see
                 best
                 by
                 night
                 ,
                 yet
                 not
                 therefore
                 better
                 sighted
                 than
                 others
                 are
                 ,
                 because
                 the
                 absolute
                 triall
                 of
                 ●ight
                 is
                 best
                 made
                 by
                 day
                 .
                 So
                 is
                 the
                 meere
                 Politician
                 more
                 quick
                 fighted
                 ,
                 than
                 Gods
                 children
                 in
                 matters
                 permitted
                 by
                 divine
                 providence
                 ,
                 to
                 the
                 managing
                 of
                 the
                 Prince
                 of
                 darknesse
                 .
                 For
                 albeit
                 the
                 righteous
                 Lord
                 do
                 in
                 no
                 case
                 permit
                 ,
                 or
                 dispense
                 with
                 perjury
                 ,
                 fraud
                 ,
                 or
                 violence
                 ;
                 yet
                 he
                 suffers
                 
                 many
                 events
                 to
                 be
                 compassed
                 by
                 all
                 or
                 some
                 of
                 these
                 ,
                 or
                 worse
                 meanes
                 .
                 Now
                 when
                 matters
                 usually
                 managed
                 by
                 speciall
                 providence
                 ,
                 come
                 by
                 divine
                 permission
                 once
                 to
                 catching
                 ;
                 hee
                 that
                 makes
                 least
                 conscience
                 of
                 his
                 wayes
                 ,
                 will
                 shew
                 most
                 wit
                 and
                 resolution
                 .
                 For
                 whatsoever
                 falls
                 to
                 Satans
                 disposalls
                 ,
                 shall
                 assuredly
                 bee
                 collated
                 on
                 him
                 that
                 will
                 adventure
                 most
                 .
                 It
                 is
                 his
                 trade
                 and
                 profession
                 to
                 lend
                 
                   wit
                   ,
                   might
                
                 ,
                 and
                 cunning
                 ,
                 for
                 satisfying
                 present
                 desires
                 ,
                 upon
                 the
                 mortgage
                 of
                 soules
                 and
                 consciences
                 .
                 And
                 his
                 Scholar
                 or
                 Client
                 (
                 the
                 politique
                 Atheist
                 )
                 perceiving
                 fraud
                 and
                 violence
                 to
                 prosper
                 well
                 in
                 some
                 particulars
                 ,
                 imagines
                 these
                 or
                 like
                 meanes
                 throughly
                 multiplied
                 to
                 be
                 able
                 to
                 conquer
                 all
                 things
                 ,
                 which
                 he
                 most
                 desires
                 .
                 But
                 when
                 Satans
                 commission
                 is
                 recalled
                 ,
                 or
                 his
                 power
                 by
                 Gods
                 providence
                 contracted
                 ;
                 the
                 cunningest
                 intentions
                 or
                 violent
                 practises
                 of
                 Politicians
                 ,
                 prove
                 much
                 like
                 to
                 a
                 peremptory
                 warrant
                 out
                 of
                 date
                 ,
                 which
                 being
                 directed
                 to
                 one
                 County
                 is
                 served
                 in
                 another
                 .
                 Both
                 indanger
                 the
                 party
                 prosecuting
                 ,
                 and
                 turne
                 to
                 the
                 advantage
                 of
                 the
                 prosecuted
                 .
                 I
                 conclude
                 this
                 Chapter
                 and
                 Section
                 with
                 the
                 observation
                 of
                 a
                 namelesse
                 Author
                 ,
                 but
                 set
                 downe
                 in
                 verses
                 ,
                 related
                 by
                 Camerarius
                 .
              
               
                 
                   Si
                   vitam
                   spectes
                   hominum
                   ,
                   si
                   denique
                   mores
                   ,
                
                 
                   Artem
                   ,
                   vim
                   ,
                   fraudem
                   ,
                   cuncta
                   putes
                   agere
                   .
                
                 
                   Si
                   propius
                   spectes
                   ,
                   Fortuna
                   est
                   arbitra
                   rerum
                   :
                
                 
                   Nescis
                   quam
                   dicas
                   ,
                   &
                   tamen
                   esse
                   vides
                   .
                
                 
                   At
                   penitus
                   si
                   introspicias
                   ,
                   atque
                   ultima
                   primis
                
                 
                   Connectas
                   ,
                   tantum
                   est
                   Rector
                   in
                   orbe
                   Deus
                   .
                
                 
                 
                   Who
                   looks
                   on
                   men
                   ,
                   and
                   on
                   their
                   manners
                   vile
                   ,
                
                 
                   Weenes
                   nought
                   is
                   wrought
                   ,
                   nought
                   got
                   sans
                   force
                   or
                   guile
                   :
                
                 
                   Who
                   nearer
                   looks
                   ,
                   spyes
                   (
                   who
                   knows
                   what
                   ?
                   )
                   her
                   wheele
                
                 
                   Who
                   coozneth
                   fraud
                   ,
                   and
                   oft
                   makes
                   force
                   to
                   reele
                   .
                
                 
                   But
                   Eagle
                   sights
                   which
                   pierce
                   both
                   far
                   and
                   neare
                   ,
                
                 
                   Eye
                   One
                   who
                   onely
                   ruleth
                   all
                   this
                   Spheare
                   .
                
              
            
          
           
             
             
               SECTION
               IV.
               
            
             
               Of
               Gods
               speciall
               Providence
               in
               suiting
               punishments
               unto
               the
               nature
               and
               qualitie
               of
               offences
               committed
               by
               men
               .
            
             
               
                 CHAP.
                 31.
                 
              
               
                 Of
                 the
                 rule
                 of
                 retaliation
                 or
                 counterpassion
                 .
                 And
                 how
                 forcible
                 punishments
                 inflicted
                 by
                 this
                 rule
                 without
                 any
                 purpose
                 of
                 man
                 ,
                 are
                 to
                 quicken
                 the
                 ingraffed
                 notion
                 of
                 the
                 Deitie
                 ,
                 and
                 to
                 bring
                 forth
                 an
                 acknowledgement
                 of
                 Divine
                 Providence
                 and
                 Iustice
                 .
              
               
                 1
                 
                   ARISTOTLE
                   did
                   rightly
                   denie
                   retaliation
                   or
                   counterpassion
                   to
                   be
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 exact
                 justice
                 ;
                 
                   and
                   yet
                   it
                   may
                   be
                
                 ,
                 Pythagoras
                 
                   his
                   thoughts
                   did
                   soare
                   much
                   higher
                   than
                   his
                   ,
                   when
                   he
                   pitched
                   upon
                   the
                   affirmative
                   .
                   In
                   ordinary
                   offences
                   committed
                   by
                   unequall
                   or
                   extraordinary
                   persons
                   ,
                
                 Pythagoras
                 
                   his
                   tenent
                   ,
                   is
                   not
                   
                   universally
                   true
                   .
                   As
                   if
                   a
                   great
                   person
                   should
                   beat
                   his
                   farre
                   inferiour
                   ,
                   without
                   just
                   cause
                   ,
                   it
                   stands
                   neither
                   with
                   the
                   Law
                   of
                   God
                   ,
                
                 *
                 
                   or
                   rule
                   of
                   equity
                   ,
                   to
                   beat
                   him
                   in
                   the
                   same
                   fashion
                   ,
                   or
                   according
                   to
                   the
                   same
                   measure
                   againe
                   .
                   But
                   when
                   Kings
                   and
                   Monarks
                   doe
                   extraordinary
                   wrongs
                   unto
                   their
                   subjects
                   ,
                   or
                   practise
                   prodigious
                   cruelties
                   upon
                   their
                   inferiours
                   ;
                   they
                   usually
                   suffer
                   the
                   like
                   harmes
                   or
                   plagues
                   themselves
                   .
                
                 But
                 who
                 
                   (
                   saith
                
                 Cominaeus
                 )
                 shall
                 call
                 Potentates
                 in
                 question
                 ,
                 who
                 shall
                 accuse
                 ,
                 who
                 shall
                 condemne
                 ,
                 who
                 shall
                 punish
                 them
                 ?
                 All
                 
                   (
                   as
                   he
                   resolves
                
                 )
                 that
                 can
                 be
                 required
                 to
                 a
                 formall
                 processe
                 ,
                 shall
                 be
                 supplyed
                 by
                 the
                 complaints
                 and
                 teares
                 of
                 such
                 as
                 are
                 agrieved
                 by
                 them
                 ;
                 by
                 the
                 sighes
                 and
                 grones
                 of
                 the
                 fatherlesse
                 and
                 widowes
                 .
                 These
                 are
                 more
                 authentique
                 than
                 any
                 witnesses
                 of
                 fact
                 ,
                 more
                 powerfull
                 then
                 any
                 Atturney
                 or
                 Advocate
                 ,
                 before
                 the
                 supreme
                 tribunall
                 of
                 God.
                 So
                 good
                 and
                 gratious
                 a
                 Iudge
                 is
                 He
                 ,
                 and
                 so
                 compassionate
                 to
                 the
                 oppressed
                 ,
                 that
                 even
                 in
                 this
                 life
                 he
                 often
                 punisheth
                 Kings
                 for
                 their
                 sakes
                 ,
                 so
                 evidently
                 and
                 so
                 remarkably
                 ,
                 as
                 there
                 can
                 be
                 no
                 place
                 for
                 doubt
                 amongst
                 the
                 observant
                 ,
                 that
                 he
                 is
                 a
                 most
                 just
                 avenger
                 of
                 humane
                 impietie
                 .
                 But
                 most
                 Princes
                 
                   (
                   as
                   the
                   same
                   Author
                   notes
                   )
                
                 are
                 so
                 unexperienced
                 ,
                 so
                 inconsiderate
                 that
                 whiles
                 prosperous
                 fortune
                 smiles
                 upon
                 them
                 ,
                 they
                 feare
                 no
                 stormes
                 ,
                 no
                 punishment
                 ,
                 no
                 conviction
                 .
                 And
                 
                 for
                 want
                 of
                 this
                 feare
                 ,
                 which
                 is
                 the
                 beginning
                 of
                 wisedome
                 ,
                 God
                 suddenly
                 raiseth
                 up
                 some
                 adversary
                 or
                 other
                 ,
                 when
                 they
                 least
                 suspect
                 .
              
               
                 Affliction
                 in
                 some
                 kinde
                 or
                 other
                 is
                 the
                 surest
                 friend
                 ,
                 the
                 most
                 trusty
                 Counsellor
                 ,
                 that
                 any
                 Prince
                 can
                 use
                 ;
                 for
                 of
                 all
                 the
                 rest
                 of
                 his
                 retinue
                 ,
                 it
                 onely
                 knoweth
                 not
                 how
                 to
                 flatter
                 .
                 And
                 affliction
                 or
                 calamity
                 of
                 the
                 same
                 kinde
                 ,
                 which
                 they
                 have
                 undeservedly
                 brought
                 upon
                 others
                 (
                 when
                 that
                 befalls
                 them
                 )
                 is
                 the
                 most
                 sincere
                 ,
                 most
                 powerfull
                 Preacher
                 that
                 enters
                 in
                 at
                 any
                 Court
                 gate
                 ,
                 for
                 bringing
                 Potentates
                 to
                 the
                 knowledge
                 of
                 God
                 and
                 of
                 his
                 Lawes
                 ,
                 or
                 to
                 acknowledge
                 him
                 to
                 be
                 as
                 well
                 the
                 Iudge
                 of
                 Iudges
                 ,
                 as
                 Lord
                 of
                 Lords
                 .
              
               
                 2
                 For
                 as
                 Iustice
                 cannot
                 be
                 done
                 upon
                 private
                 offenders
                 but
                 by
                 the
                 warrant
                 of
                 supreame
                 authoritie
                 ;
                 so
                 when
                 wee
                 see
                 such
                 judgements
                 befall
                 supreme
                 Magistrates
                 themselves
                 ,
                 as
                 to
                 the
                 notions
                 of
                 naturall
                 reason
                 are
                 just
                 and
                 right
                 ,
                 and
                 as
                 it
                 were
                 exactly
                 fitted
                 to
                 that
                 which
                 they
                 have
                 done
                 to
                 others
                 ;
                 this
                 clearly
                 argues
                 there
                 is
                 a
                 Supreme
                 Tribunal
                 in
                 heaven
                 ,
                 which
                 hath
                 more
                 soveraigne
                 Authoritie
                 over
                 the
                 highest
                 Thrones
                 and
                 Principalities
                 on
                 earth
                 ,
                 than
                 they
                 have
                 over
                 the
                 meanest
                 subject
                 that
                 lives
                 under
                 them
                 ,
                 or
                 filliest
                 wretch
                 that
                 sojournes
                 within
                 their
                 territories
                 .
              
               
                 3
                 And
                 if
                 the
                 tallest
                 Cedars
                 be
                 not
                 without
                 the
                 reach
                 of
                 Divine
                 Iustice
                 ,
                 shall
                 it
                 not
                 controll
                 the
                 lower
                 shrubs
                 ?
                 Never
                 was
                 there
                 any
                 man
                 on
                 earth
                 (
                 I
                 am
                 perswaded
                 )
                 save
                 one
                 (
                 who
                 was
                 more
                 than
                 man
                 )
                 but
                 upon
                 a
                 diligent
                 survey
                 of
                 what
                 hee
                 had
                 done
                 &
                 suffered
                 ,
                 might
                 have
                 taken
                 just
                 occasion
                 to
                 
                 repeat
                 that
                 lesson
                 ,
                 which
                 the
                 suffrance
                 of
                 such
                 calamitie
                 from
                 the
                 hands
                 of
                 men
                 ,
                 as
                 he
                 had
                 procured
                 unto
                 others
                 his
                 neighbour
                 Princes
                 ,
                 had
                 taught
                 Adonibezech
                 to
                 say
                 by
                 heart
                 ,
                 
                   Threescore
                   and
                   ten
                   Kings
                   having
                   their
                   thumbes
                   and
                   their
                   great
                   toes
                   cut
                   off
                   ,
                   gathered
                   their
                   meat
                   under
                   my
                   table
                   :
                   as
                   I
                   have
                   done
                   so
                   God
                   hath
                   requited
                   me
                   .
                   Iudg.
                   1.
                   7.
                   
                
                 This
                 Tyrants
                 offences
                 had
                 beene
                 many
                 and
                 grosse
                 ,
                 more
                 barbarous
                 than
                 many
                 Princes
                 in
                 this
                 age
                 would
                 (
                 perhaps
                 )
                 commit
                 ;
                 yet
                 an
                 usuall
                 practice
                 upon
                 the
                 conquered
                 in
                 those
                 ancient
                 times
                 ;
                 a
                 politique
                 embleme
                 of
                 slavery
                 ,
                 in
                 thus
                 fitting
                 their
                 hands
                 for
                 the
                 oar●
                 ,
                 and
                 disenabling
                 them
                 to
                 use
                 the
                 Pike
                 ,
                 or
                 other
                 like
                 instrument
                 of
                 warre
                 .
                 However
                 ;
                 more
                 at
                 this
                 day
                 would
                 be
                 ready
                 ,
                 upon
                 like
                 provocation
                 or
                 custome
                 to
                 deale
                 as
                 boysterously
                 with
                 their
                 vanquisht
                 foes
                 ,
                 as
                 Adonibezech
                 did
                 with
                 his
                 ,
                 rather
                 than
                 to
                 make
                 the
                 like
                 ingenuous
                 confession
                 ;
                 though
                 God
                 did
                 call
                 their
                 sinnes
                 to
                 minde
                 by
                 such
                 sensible
                 remembrances
                 ,
                 as
                 awaked
                 him
                 .
                 This
                 I
                 have
                 generally
                 observed
                 ,
                 that
                 lighter
                 touches
                 of
                 Gods
                 afflicting
                 hand
                 ,
                 did
                 more
                 affect
                 the
                 outragious
                 people
                 of
                 the
                 old
                 world
                 (
                 unlesse
                 such
                 as
                 were
                 delivered
                 up
                 into
                 a
                 reprobate
                 sense
                 )
                 than
                 his
                 severe
                 blowes
                 do
                 many
                 amongst
                 us
                 ,
                 which
                 have
                 the
                 reputation
                 of
                 moderate
                 ,
                 of
                 civill
                 ,
                 yea
                 of
                 sanctified
                 men
                 .
                 The
                 minds
                 of
                 most
                 men
                 are
                 so
                 blinded
                 and
                 choakt
                 with
                 cares
                 of
                 this
                 world
                 ,
                 that
                 they
                 looke
                 no
                 further
                 than
                 into
                 second
                 causes
                 ;
                 and
                 hence
                 (
                 like
                 idiots
                 )
                 they
                 suspect
                 such
                 blowes
                 as
                 are
                 reached
                 them
                 from
                 heaven
                 ,
                 to
                 be
                 given
                 by
                 such
                 as
                 are
                 next
                 unto
                 them
                 .
                 But
                 even
                 amongst
                 such
                 as
                 look
                 farre
                 enough
                 beyond
                 second
                 
                 causes
                 ;
                 amongst
                 such
                 as
                 see
                 God
                 in
                 his
                 word
                 ,
                 and
                 daily
                 heare
                 his
                 promises
                 ,
                 some
                 there
                 bee
                 which
                 either
                 distinguish
                 too
                 nicely
                 between
                 Gods
                 temporall
                 punishments
                 ,
                 and
                 his
                 fatherly
                 chastisements
                 ,
                 or
                 else
                 make
                 not
                 right
                 application
                 of
                 this
                 distinction
                 to
                 their
                 owne
                 particular
                 .
                 From
                 the
                 one
                 or
                 other
                 mistake
                 ,
                 (
                 perhaps
                 from
                 both
                 )
                 whatsoever
                 affliction
                 befalls
                 them
                 ,
                 after
                 they
                 have
                 taken
                 speciall
                 notice
                 of
                 their
                 regeneration
                 ,
                 is
                 entertained
                 as
                 a
                 meere
                 loving
                 correction
                 ,
                 sent
                 for
                 no
                 other
                 end
                 than
                 to
                 worke
                 for
                 their
                 future
                 good
                 ,
                 not
                 as
                 a
                 touch
                 of
                 Gods
                 punitive
                 justice
                 requiring
                 serious
                 repentance
                 for
                 some
                 particular
                 sinnes
                 past
                 .
                 But
                 whatsoever
                 may
                 be
                 thought
                 of
                 the
                 distinction
                 it selfe
                 ,
                 this
                 application
                 of
                 it
                 ,
                 was
                 not
                 in
                 use
                 amongst
                 the
                 ancient
                 Saints
                 and
                 people
                 of
                 God.
                 
              
               
                 4
                 Few
                 moderne
                 Spirits
                 of
                 ingenuous
                 birth
                 and
                 breeding
                 ,
                 but
                 would
                 scorne
                 to
                 be
                 suspected
                 of
                 such
                 rude
                 and
                 vast
                 behaviour
                 ,
                 as
                 some
                 of
                 Iacobs
                 Sonnes
                 used
                 towards
                 their
                 Father
                 ,
                 others
                 towards
                 Ioseph
                 ,
                 or
                 the
                 Shechemites
                 .
                 And
                 yet
                 ,
                 how
                 quickly
                 doth
                 the
                 feare
                 ,
                 rather
                 than
                 the
                 sufferance
                 of
                 lighter
                 affliction
                 than
                 Ioseph
                 suffered
                 at
                 their
                 hands
                 ,
                 call
                 their
                 offences
                 against
                 him
                 to
                 their
                 remembrance
                 .
                 They
                 knew
                 themselves
                 to
                 bee
                 as
                 free
                 from
                 the
                 crime
                 wherewith
                 he
                 charged
                 them
                 ,
                 as
                 he
                 was
                 from
                 merit
                 of
                 death
                 ,
                 when
                 they
                 put
                 him
                 into
                 the
                 pit
                 ,
                 or
                 from
                 desert
                 of
                 bondage
                 ,
                 when
                 they
                 sold
                 him
                 to
                 the
                 Madianites
                 .
                 Notwithstanding
                 ,
                 his
                 very
                 not
                 being
                 so
                 flexible
                 to
                 their
                 requests
                 ,
                 as
                 their
                 instant
                 occasions
                 required
                 ,
                 (
                 though
                 nothing
                 so
                 inexorable
                 as
                 they
                 had
                 been
                 to
                 him
                 in
                 his
                 extremity
                 ,
                 when
                 they
                 knew
                 
                 him
                 (
                 as
                 now
                 they
                 do
                 not
                 )
                 to
                 be
                 their
                 brother
                 )
                 caused
                 them
                 to
                 make
                 this
                 mutuall
                 confession
                 one
                 to
                 another
                 ,
                 
                   [
                   We
                   are
                   verily
                   guilty
                   concerning
                   our
                   brother
                   ,
                   in
                   that
                   wee
                   saw
                   the
                   anguish
                   of
                   his
                   soule
                   when
                   hee
                   besought
                   us
                   ,
                   and
                   we
                   would
                   not
                   heare
                   :
                   therefore
                   is
                   this
                   anguish
                   come
                   upon
                   us
                   .
                   Gen.
                   42.
                   21.
                   ]
                
                 This
                 speedy
                 relentance
                 upon
                 this
                 warning
                 ,
                 is
                 an
                 assured
                 testimonie
                 ,
                 that
                 the
                 feare
                 of
                 God
                 and
                 of
                 his
                 just
                 judgements
                 ,
                 did
                 in
                 some
                 measure
                 lodge
                 in
                 all
                 their
                 harts
                 ;
                 but
                 most
                 abundantly
                 ,
                 now
                 ,
                 in
                 Reubens
                 ,
                 whose
                 former
                 sinnes
                 against
                 his
                 father
                 ,
                 did
                 equalize
                 ,
                 if
                 not
                 superabound
                 his
                 brethrens
                 sinnes
                 against
                 young
                 Ioseph
                 ,
                 of
                 whose
                 miscariage
                 he
                 was
                 least
                 guilty
                 .
                 For
                 unto
                 the
                 rest
                 confessing
                 their
                 sinnes
                 ,
                 as
                 was
                 set
                 downe
                 before
                 in
                 the
                 next
                 verse
                 ,
                 hee
                 thus
                 replyes
                 ;
                 
                   Spake
                   I
                   not
                   unto
                   you
                   ,
                   saying
                   ,
                   doe
                   not
                   finne
                   against
                   the
                   childe
                   ,
                   and
                   ye
                   would
                   not
                   heare
                   ?
                   therefore
                   behold
                   also
                   his
                   blood
                   is
                   required
                   .
                
                 Yet
                 was
                 this
                 confession
                 uttered
                 thirteene
                 yeares
                 after
                 the
                 fact
                 was
                 committed
                 ,
                 untill
                 that
                 time
                 never
                 called
                 in
                 question
                 .
              
            
             
               
               
                 CHAP.
                 32.
                 
              
               
                 Of
                 the
                 Geometricall
                 proportion
                 or
                 forme
                 of
                 distributive
                 justice
                 ;
                 which
                 the
                 supreame
                 Iudge
                 sometimes
                 observes
                 in
                 doing
                 to
                 great
                 Princes
                 as
                 they
                 have
                 done
                 to
                 others
                 .
              
               
                 1
                 BVt
                 these
                 Sonnes
                 of
                 Iacob
                 were
                 private
                 men
                 .
                 And
                 God
                 in
                 putting
                 them
                 into
                 the
                 same
                 feare
                 &
                 anguish
                 of
                 soule
                 into
                 which
                 they
                 had
                 put
                 their
                 harmlesse
                 brother
                 ,
                 might
                 observe
                 the
                 strict
                 rule
                 of
                 retaliatiō
                 or
                 counterpassion
                 ,
                 without
                 swerving
                 from
                 the
                 rule
                 of
                 equitie
                 ,
                 seeing
                 their
                 brother
                 was
                 their
                 equall
                 :
                 but
                 doth
                 the
                 righteous
                 Lord
                 observe
                 the
                 same
                 rule
                 betwixt
                 parties
                 for
                 condition
                 or
                 state
                 of
                 life
                 most
                 unequall
                 ?
                 doth
                 he
                 mete
                 out
                 punishment
                 unto
                 Princes
                 ,
                 in
                 just
                 equality
                 to
                 the
                 harmes
                 which
                 they
                 have
                 wrongfully
                 done
                 to
                 their
                 subjects
                 or
                 inferiours
                 ?
                 Surely
                 he
                 is
                 no
                 respecter
                 of
                 persons
                 ,
                 in
                 cases
                 of
                 justice
                 or
                 revenge
                 .
                 But
                 where
                 the
                 blow
                 or
                 matter
                 of
                 punishment
                 ,
                 which
                 lights
                 on
                 Potentates
                 is
                 much
                 lesse
                 ,
                 the
                 griese
                 or
                 smart
                 may
                 be
                 fully
                 as
                 great
                 ,
                 as
                 their
                 fury
                 can
                 procure
                 unto
                 their
                 subjects
                 .
                 In
                 the
                 case
                 betweene
                 Kings
                 and
                 Subjects
                 ,
                 properly
                 so
                 called
                 ,
                 or
                 betweene
                 superiour
                 and
                 
                   inferiour
                   subjects
                
                 ,
                 there
                 is
                 a
                 kinde
                 of
                 allowance
                 to
                 bee
                 made
                 ,
                 according
                 to
                 Geometricall
                 proportion
                 ,
                 without
                 swerving
                 from
                 the
                 exact
                 rule
                 of
                 Retaliation
                 .
                 It
                 is
                 a
                 memorable
                 
                 comparison
                 which
                 *
                 Cominaeus
                 (
                 according
                 to
                 this
                 allowance
                 )
                 hath
                 made
                 ,
                 betweene
                 the
                 evills
                 which
                 Lewis
                 the
                 eleventh
                 French
                 King
                 ,
                 had
                 done
                 to
                 others
                 ,
                 and
                 the
                 like
                 evils
                 ,
                 which
                 God
                 ,
                 in
                 the
                 end
                 of
                 his
                 raigne
                 ,
                 did
                 bring
                 upon
                 him
                 .
              
               
                 2
                 To
                 be
                 disrespected
                 by
                 them
                 ,
                 whom
                 hee
                 had
                 advanced
                 far
                 above
                 their
                 deserts
                 ,
                 and
                 graced
                 with
                 dignities
                 whereof
                 their
                 education
                 and
                 profession
                 was
                 uncapable
                 ,
                 could
                 not
                 but
                 be
                 a
                 great
                 griefe
                 unto
                 this
                 great
                 King
                 ,
                 as
                 the
                 like
                 ungratefulnesse
                 would
                 be
                 unto
                 any
                 other
                 :
                 yet
                 a
                 just
                 &
                 usuall
                 award
                 of
                 Divine
                 Iustice
                 upon
                 such
                 Princes
                 as
                 thus
                 neglect
                 the
                 rule
                 of
                 humane
                 distributive
                 justice
                 ,
                 in
                 the
                 dispensing
                 of
                 honorable
                 favours
                 .
                 But
                 for
                 a
                 Prince
                 ,
                 which
                 had
                 alwayes
                 required
                 exact
                 obedience
                 ,
                 alwayes
                 accustomed
                 to
                 expect
                 an
                 observance
                 from
                 his
                 Subjects
                 ,
                 more
                 than
                 ordinarily
                 is
                 given
                 unto
                 other
                 Princes
                 ;
                 to
                 be
                 ,
                 in
                 his
                 old
                 age
                 ,
                 inforced
                 to
                 observe
                 and
                 flatter
                 the
                 churlish
                 humour
                 of
                 his
                 a
                 Physitian
                 ,
                 whose
                 untoward
                 service
                 hee
                 had
                 recompenced
                 with
                 a
                 standing
                 fee
                 of
                 a
                 thousand
                 Crownes
                 a
                 month
                 ,
                 besides
                 other
                 gratuities
                 extraordinary
                 :
                 ▪
                 this
                 was
                 a
                 perpetuall
                 torment
                 ,
                 whereof
                 Lewis
                 in
                 his
                 perplexity
                 could
                 not
                 but
                 often
                 complaine
                 unto
                 others
                 ,
                 yet
                 could
                 
                 not
                 remedy
                 .
                 
                 For
                 this
                 was
                 a
                 disease
                 which
                 he
                 durst
                 not
                 make
                 knowne
                 unto
                 his
                 Physitian
                 ,
                 whose
                 displeasure
                 he
                 feared
                 more
                 than
                 any
                 thing
                 else
                 ,
                 besides
                 death
                 ;
                 which
                 was
                 the
                 only
                 cause
                 why
                 he
                 so
                 much
                 feared
                 his
                 displeasure
                 .
                 And
                 is
                 it
                 not
                 (
                 as
                 the
                 wise
                 King
                 speakes
                 )
                 a
                 vanity
                 of
                 vanities
                 ,
                 or
                 more
                 than
                 so
                 ,
                 a
                 misery
                 of
                 miseries
                 ,
                 that
                 the
                 feare
                 of
                 this
                 last
                 point
                 or
                 close
                 of
                 life
                 ,
                 should
                 make
                 great
                 men
                 slaves
                 ,
                 for
                 the
                 most
                 part
                 of
                 their
                 lives
                 ,
                 and
                 bring
                 a
                 necessity
                 upon
                 them
                 ,
                 of
                 fearing
                 every
                 one
                 with
                 more
                 than
                 a
                 slavish
                 feare
                 ,
                 that
                 may
                 in
                 probability
                 be
                 conceived
                 as
                 an
                 instrument
                 or
                 messenger
                 of
                 its
                 approach
                 .
                 Now
                 this
                 King
                 was
                 so
                 excessively
                 afraid
                 of
                 death
                 ,
                 that
                 he
                 had
                 given
                 it
                 in
                 strict
                 charge
                 unto
                 his
                 friends
                 and
                 followers
                 ,
                 not
                 to
                 give
                 him
                 warning
                 of
                 this
                 his
                 last
                 enemy
                 ,
                 by
                 name
                 ,
                 whensoever
                 it
                 should
                 (
                 to
                 their
                 seeming
                 )
                 approach
                 :
                 but
                 to
                 exhort
                 him
                 onely
                 to
                 a
                 confession
                 or
                 expiation
                 of
                 his
                 sinnes
                 .
                 Yet
                 was
                 it
                 his
                 ill
                 hap
                 or
                 fate
                 ,
                 after
                 he
                 had
                 set
                 his
                 house
                 in
                 order
                 ,
                 and
                 after
                 his
                 dejected
                 spirits
                 had
                 beene
                 somewhat
                 raysed
                 with
                 new
                 hopes
                 of
                 recovery
                 ,
                 to
                 have
                 death
                 rung
                 into
                 his
                 eares
                 by
                 his
                 servants
                 ,
                 after
                 such
                 an
                 indiscreet
                 and
                 unmannerly
                 fashion
                 ,
                 as
                 if
                 they
                 had
                 sought
                 to
                 put
                 him
                 into
                 purgatory
                 ,
                 whilest
                 he
                 was
                 alive
                 .
                 His
                 Barber
                 ,
                 with
                 others
                 ,
                 (
                 whom
                 he
                 had
                 rewarded
                 farre
                 above
                 their
                 deserts
                 )
                 without
                 any
                 preamble
                 or
                 circumlocution
                 of
                 respective
                 language
                 ,
                 (
                 as
                 if
                 they
                 had
                 come
                 unto
                 him
                 ,
                 rather
                 as
                 Iudges
                 to
                 pronounce
                 the
                 sentence
                 of
                 death
                 upon
                 him
                 ,
                 than
                 as
                 gentle
                 remembrancers
                 of
                 his
                 mortality
                 )
                 told
                 him
                 bluntly
                 and
                 peremptorily
                 ,
                 that
                 his
                 houre
                 was
                 come
                 ,
                 that
                 hee
                 was
                 not
                 to
                 expect
                 any
                 further
                 comfort
                 
                 from
                 his
                 Physitian
                 ,
                 or
                 from
                 the
                 Hermit
                 ,
                 who
                 (
                 as
                 he
                 thought
                 )
                 had
                 prolonged
                 his
                 life
                 .
                 
              
               
                 3
                 If
                 we
                 could
                 unpartially
                 weigh
                 the
                 quality
                 and
                 condition
                 of
                 the
                 parties
                 ,
                 who
                 were
                 thus
                 uncivilly
                 and
                 unseasonably
                 bold
                 with
                 him
                 ,
                 in
                 the
                 one
                 scale
                 of
                 just
                 estimation
                 ,
                 and
                 the
                 greatnesse
                 of
                 his
                 person
                 ,
                 his
                 natively
                 timorous
                 disposition
                 and
                 accustomance
                 in
                 the
                 other
                 ;
                 the
                 disparity
                 would
                 move
                 us
                 to
                 bee
                 of
                 Cominaeus
                 his
                 minde
                 in
                 this
                 point
                 ;
                 That
                 this
                 untoward
                 remembrance
                 or
                 denunciation
                 of
                 death
                 ,
                 was
                 more
                 bitter
                 and
                 grievous
                 unto
                 Lewis
                 ,
                 than
                 the
                 sharp
                 message
                 of
                 death
                 ,
                 which
                 he
                 had
                 sent
                 by
                 Commissioners
                 ,
                 unto
                 those
                 two
                 great
                 Peeres
                 of
                 France
                 ,
                 the
                 Duke
                 of
                 Nemours
                 ,
                 and
                 the
                 Earle
                 of
                 Saint
                 Paul
                 ,
                 giving
                 them
                 but
                 a
                 short
                 respite
                 to
                 marshall
                 their
                 thoughts
                 ,
                 and
                 order
                 their
                 consciences
                 before
                 their
                 finall
                 encounter
                 with
                 this
                 last
                 enemie
                 of
                 mortality
                 ;
                 which
                 they
                 could
                 not
                 feare
                 so
                 much
                 as
                 Lewis
                 did
                 .
                 As
                 this
                 great
                 King
                 had
                 done
                 unto
                 these
                 great
                 subjects
                 ,
                 so
                 have
                 his
                 servants
                 done
                 to
                 him
                 .
              
               
                 4
                 Lewis
                 again
                 ,
                 had
                 caused
                 certain
                 places
                 of
                 *
                 
                   Little
                   ease
                
                 to
                 be
                 made
                 ,
                 or
                 (
                 at
                 least
                 )
                 did
                 well
                 accept
                 the
                 invention
                 of
                 iron
                 cages
                 or
                 grates
                 ,
                 little
                 more
                 in
                 compass
                 than
                 the
                 square
                 of
                 a
                 tall
                 mans
                 length
                 ,
                 wherein
                 he
                 detained
                 such
                 as
                 offended
                 him
                 ;
                 some
                 for
                 divers
                 ,
                 months
                 ,
                 others
                 for
                 many
                 yeares
                 together
                 .
                 a
                 And
                 
                 through
                 consciousnesse
                 of
                 this
                 his
                 rigorous
                 dealing
                 with
                 others
                 ,
                 he
                 confined
                 himselfe
                 (
                 for
                 a
                 long
                 time
                 )
                 to
                 a
                 custody
                 or
                 durance
                 as
                 strait
                 for
                 his
                 greatnesse
                 ,
                 as
                 the
                 iron
                 cages
                 were
                 for
                 their
                 mediocrity
                 .
                 They
                 were
                 not
                 more
                 desirous
                 to
                 see
                 these
                 close
                 prisons
                 opened
                 ,
                 or
                 to
                 heare
                 of
                 the
                 day
                 of
                 their
                 deliverance
                 from
                 them
                 ,
                 than
                 he
                 was
                 carefull
                 to
                 cause
                 the
                 iron
                 .
                 Fences
                 ,
                 
                 wherewith
                 he
                 had
                 incompassed
                 the
                 Castle
                 ,
                 wherein
                 he
                 had
                 imprisoned
                 himselfe
                 ,
                 to
                 bee
                 close
                 shut
                 ;
                 save
                 onely
                 at
                 such
                 times
                 ,
                 as
                 hee
                 appointed
                 them
                 (
                 upon
                 speciall
                 occasions
                 )
                 to
                 be
                 opened
                 .
                 His
                 miserable
                 Captives
                 were
                 not
                 afraid
                 of
                 passengers
                 ,
                 or
                 of
                 such
                 as
                 came
                 to
                 visit
                 them
                 ,
                 they
                 needed
                 no
                 guard
                 to
                 secure
                 them
                 :
                 Lewis
                 caused
                 certaine
                 Archers
                 to
                 keep
                 Centinell
                 as
                 well
                 by
                 day
                 as
                 by
                 night
                 ,
                 to
                 shoot
                 at
                 all
                 that
                 came
                 neere
                 his
                 Castle
                 gates
                 ,
                 otherwise
                 than
                 by
                 his
                 special
                 command
                 or
                 appointment
                 .
                 In
                 fine
                 ,
                 he
                 was
                 more
                 afraid
                 to
                 be
                 delivered
                 out
                 of
                 his
                 Prison
                 ,
                 by
                 the
                 Nobility
                 of
                 France
                 ,
                 than
                 his
                 Captives
                 were
                 to
                 be
                 put
                 in
                 such
                 cages
                 ▪
                 That
                 which
                 he
                 feared
                 from
                 his
                 Nobility
                 ,
                 was
                 not
                 death
                 or
                 violence
                 ,
                 but
                 his
                 deposition
                 or
                 removall
                 from
                 the
                 present
                 government
                 ,
                 from
                 which
                 many
                 wise
                 Princes
                 in
                 their
                 declining
                 age
                 ,
                 have
                 with
                 honour
                 and
                 security
                 sequestred
                 themselves
                 .
              
               
                 5
                 Whether
                 Lewis
                 in
                 entertaining
                 the
                 invention
                 of
                 
                   iron
                   cages
                
                 ,
                 and
                 the
                 use
                 which
                 he
                 made
                 of
                 them
                 ,
                 or
                 the
                 Cardinall
                 ,
                 which
                 to
                 please
                 his
                 severe
                 humor
                 ,
                 first
                 invented
                 them
                 ,
                 were
                 more
                 faultie
                 ,
                 I
                 cannot
                 tell
                 ,
                 nor
                 will
                 I
                 dispute
                 ;
                 the
                 rule
                 of
                 retaliation
                 was
                 more
                 conspicuously
                 remarkable
                 in
                 the
                 Cardinall
                 .
                 For
                 as
                 ●ominaeus
                 tells
                 us
                 (
                 who
                 himselfe
                 had
                 lodged
                 
                 eight
                 months
                 in
                 one
                 of
                 them
                 )
                 the
                 Cardinall
                 was
                 by
                 
                   Lewis
                   command
                
                 detained
                 prisoner
                 (
                 fourteene
                 yeeres
                 together
                 )
                 in
                 the
                 first
                 that
                 was
                 made
                 .
                 It
                 was
                 well
                 observed
                 ,
                 whether
                 by
                 a
                 Christian
                 or
                 Heathen
                 ,
                 I
                 now
                 remember
                 not
                 ,
              
               
                 
                   —
                   Neque
                   lex
                   hâc
                   justior
                   ulla
                   est
                   ,
                
                 
                   Quam
                   necis
                   artisices
                   ,
                   arte
                   perire
                   sua
                   .
                
              
               
                 
                   A
                   law
                   ●●●re
                   just
                   than
                   this
                   cannot
                   beset
                   ,
                
                 
                   Which
                   cruell
                   skill
                   doth
                   catch
                   in
                   ijs
                   owne
                   net
                   .
                
              
               
                 One
                 Perillus
                 
                   was
                   the
                
                 body
                 
                   or
                   subject
                   of
                   the
                   Embleme
                   whereof
                   this
                   Motto
                   was
                   the
                
                 soule
                 .
                 
                   He
                   died
                   a
                   miserable
                   death
                   ,
                   in
                   that
                   brazen
                   Bull
                   ,
                   which
                   he
                   had
                   made
                   ,
                   at
                   the
                   Tyrants
                   request
                   ,
                   for
                   the
                   deadly
                   torture
                   of
                   others
                   .
                   And
                   albeit
                   ,
                   this
                   Cardinall
                   did
                   not
                   dye
                   (
                   for
                   ought
                   I
                   reade
                   )
                   in
                   the
                
                 cage
                 
                   of
                   his
                   owne
                   invention
                   ,
                   yet
                   had
                   he
                   a
                   greater
                   share
                   of
                   vexation
                   in
                   it
                   ,
                   than
                   was
                   intended
                   for
                   others
                   .
                   What
                   good
                   effect
                   this
                   long
                   and
                
                 hard
                 durance
                 
                   wrought
                   in
                   the
                   Cardinalls
                   soule
                   ,
                   is
                   not
                   specified
                   by
                   my
                   Author
                   .
                   But
                   it
                   is
                   an
                   observation
                   of
                   excellent
                   use
                   ,
                   which
                   an
                   Heathen
                
                 *
                 
                   Philosopher
                   hath
                   made
                   upon
                   like
                   accidents
                   in
                   generall
                
                 ;
                 That
                 law
                 or
                 rule
                 of
                 equity
                 
                   (
                   saith
                   he
                
                 )
                 which
                 wretched
                 men
                 in
                 effect
                 deny
                 whilest
                 they
                 doe
                 wrong
                 to
                 others
                 ,
                 the
                 s●m●
                 law
                 the
                 sam●
                 men
                 desire
                 might
                 be
                 in
                 force
                 whilst
                 they
                 suffer
                 wrong
                 or
                 harms
                 by
                 ●t
                 he●s
                 .
                 For
                 example
                 ,
                 he
                 th●●
                 〈◊〉
                 wrong
                 ,
                 doth
                 wish
                 what
                 the
                 F●●le
                 saith
                 in
                 his
                 
                 heart
                 ,
                 there
                 were
                 no
                 God
                 :
                 for
                 so
                 he
                 might
                 hope
                 to
                 escape
                 that
                 vengeance
                 which
                 whilest
                 he
                 thinks
                 of
                 a
                 God
                 or
                 justice
                 divine
                 ,
                 hangs
                 over
                 his
                 head
                 uncessantly
                 threatning
                 to
                 fall
                 upon
                 him
                 .
                 But
                 hee
                 that
                 suffers
                 wrong
                 ,
                 is
                 willing
                 to
                 beleeve
                 there
                 is
                 a
                 God
                 ,
                 and
                 heartily
                 wisheth
                 it
                 so
                 to
                 be
                 ,
                 that
                 by
                 his
                 assistance
                 he
                 may
                 bee
                 supported
                 against
                 the
                 evills
                 ,
                 which
                 he
                 suffers
                 .
                 It
                 is
                 for
                 this
                 reason
                 
                   (
                   saith
                   this
                   Philosopher
                
                 )
                 expedient
                 that
                 such
                 as
                 grieve
                 and
                 afflict
                 others
                 ,
                 should
                 have
                 experience
                 of
                 the
                 like
                 affliction
                 ,
                 to
                 the
                 end
                 that
                 being
                 taught
                 by
                 their
                 owne
                 losse
                 or
                 grievance
                 ,
                 they
                 might
                 learne
                 that
                 truth
                 ,
                 which
                 being
                 blinded
                 by
                 avarice
                 or
                 other
                 unruly
                 desire
                 ,
                 they
                 could
                 not
                 see
                 before
                 .
                 And
                 this
                 truth
                 or
                 good
                 lesson
                 they
                 may
                 easily
                 learne
                 ,
                 so
                 they
                 will
                 undergoe
                 the
                 mulct
                 or
                 punishment
                 due
                 to
                 their
                 offence
                 ,
                 with
                 submission
                 or
                 patience
                 .
              
               
                 6
                 Albeit
                 the
                 Cardinall
                 had
                 beene
                 a
                 flat
                 Atheist
                 before
                 ,
                 or
                 one
                 at
                 least
                 that
                 had
                 not
                 God
                 in
                 his
                 thoughts
                 ,
                 whilest
                 he
                 sought
                 to
                 please
                 the
                 rigorous
                 humour
                 of
                 this
                 King
                 ,
                 with
                 an
                 invention
                 so
                 displeasing
                 unto
                 others
                 ;
                 yet
                 after
                 experience
                 had
                 taught
                 him
                 how
                 exactly
                 that
                 misery
                 had
                 befalne
                 himselfe
                 ,
                 which
                 by
                 his
                 furtherance
                 had
                 befalne
                 many
                 ,
                 or
                 was
                 likely
                 to
                 befall
                 them
                 ;
                 hee
                 did
                 (
                 no
                 question
                 )
                 often
                 wi●h
                 in
                 his
                 heart
                 ,
                 that
                 the
                 rule
                 of
                 retaliation
                 ,
                 wherwith
                 he
                 was
                 visited
                 ,
                 might
                 be
                 constant
                 and
                 unpartiall
                 ;
                 that
                 King
                 Lewis
                 himselfe
                 might
                 not
                 bee
                 exempted
                 from
                 its
                 visitation
                 .
                 Now
                 unto
                 what
                 rule
                 or
                 law
                 could
                 so
                 great
                 a
                 King
                 bee
                 subject
                 ,
                 besides
                 that
                 one
                 everliving
                 rule
                 or
                 eternall
                 Law
                 it selfe
                 ?
                 He
                 that
                 heartily
                 wisheth
                 Iustice
                 might
                 bee
                 done
                 on
                 such
                 ,
                 as
                 have
                 full
                 power
                 and
                 authority
                 to
                 doe
                 it
                 ,
                 
                 but
                 will
                 not
                 doe
                 it
                 ;
                 doth
                 implicitely
                 ,
                 yet
                 necessarily
                 acknowledge
                 a
                 Law
                 or
                 Iudge
                 supreame
                 ,
                 Iustice
                 it selfe
                 ;
                 so
                 is
                 God.
                 
                 And
                 he
                 that
                 seriously
                 desires
                 mitigation
                 of
                 that
                 paine
                 or
                 misery
                 ,
                 which
                 by
                 the
                 irresistible
                 force
                 of
                 humane
                 authority
                 is
                 inflicted
                 on
                 him
                 doth
                 ,
                 acknowledge
                 a
                 mercy
                 more
                 soveraigne
                 than
                 any
                 earthly
                 power
                 ,
                 and
                 this
                 can
                 be
                 no
                 other
                 than
                 God
                 ,
                 who
                 is
                 mercy
                 it selfe
                 .
                 Many
                 may
                 cast
                 the
                 feare
                 of
                 God
                 out
                 of
                 their
                 thoughts
                 ;
                 but
                 none
                 all
                 notions
                 of
                 divine
                 Iustice
                 out
                 of
                 their
                 hearts
                 .
                 These
                 notions
                 or
                 apprehensions
                 of
                 an
                 everliving
                 rule
                 of
                 
                   equity
                   ,
                   mercy
                
                 ,
                 and
                 justice
                 ,
                 are
                 so
                 deeply
                 rooted
                 in
                 the
                 consciences
                 of
                 all
                 ,
                 and
                 are
                 themselves
                 of
                 such
                 an
                 immortall
                 nature
                 ,
                 as
                 they
                 can
                 never
                 be
                 so
                 utterly
                 extinguished
                 in
                 any
                 ,
                 but
                 that
                 affliction
                 will
                 inspire
                 them
                 with
                 fresh
                 life
                 and
                 motion
                 ,
                 and
                 make
                 them
                 breathe
                 out
                 supplications
                 to
                 the
                 supreme
                 Iudge
                 ,
                 either
                 for
                 mercy
                 towards
                 themselves
                 or
                 for
                 justice
                 upon
                 other
                 .
              
               
                 7
                 The
                 particular
                 evills
                 which
                 Lewis
                 ,
                 by
                 Divine
                 Iustice
                 ,
                 in
                 this
                 life
                 ,
                 suffred
                 (
                 haply
                 )
                 had
                 never
                 come
                 to
                 the
                 exact
                 notice
                 of
                 posterity
                 ,
                 unlesse
                 Cominaeus
                 his
                 wits
                 ,
                 had
                 beene
                 set
                 on
                 worke
                 to
                 observe
                 them
                 ,
                 by
                 his
                 experience
                 or
                 foresufferance
                 of
                 the
                 like
                 evills
                 from
                 Lewis
                 ,
                 or
                 by
                 his
                 procurement
                 .
                 Besides
                 this
                 Authors
                 imprisonment
                 eight
                 months
                 in
                 the
                 iron
                 Cage
                 ;
                 another
                 evill
                 there
                 was
                 ,
                 wherein
                 no
                 ancient
                 servant
                 or
                 follower
                 of
                 this
                 King
                 ,
                 but
                 had
                 a
                 large
                 portion
                 .
                 For
                 ,
                 he
                 had
                 either
                 a
                 naturall
                 inclination
                 ,
                 or
                 a
                 disposition
                 acquired
                 by
                 custome
                 ,
                 to
                 hold
                 them
                 ,
                 whom
                 he
                 did
                 not
                 formally
                 sentence
                 to
                 any
                 set
                 punishment
                 ,
                 in
                 a
                 perpetuall
                 feare
                 or
                 anxiety
                 of
                 
                 minde
                 .
                 Now
                 the
                 consciousnesse
                 of
                 this
                 his
                 disposition
                 and
                 customary
                 practice
                 in
                 his
                 best
                 and
                 able
                 dayes
                 ,
                 did
                 (
                 as
                 it
                 were
                 )
                 binde
                 him
                 over
                 to
                 indure
                 the
                 like
                 torments
                 in
                 his
                 feeble
                 and
                 declining
                 yeares
                 .
                 
                   
                     Metus
                     pessimus
                     Tyrannus
                  
                   ,
                   To
                   live
                   in
                   perpetuall
                   feare
                   ,
                   is
                   to
                   live
                   under
                   the
                   most
                   cruell
                   Tyranny
                   ,
                
                 that
                 can
                 bee
                 .
                 And
                 unto
                 this
                 Tyranny
                 greatest
                 Tyrants
                 are
                 more
                 subject
                 and
                 more
                 obnoxious
                 ,
                 than
                 their
                 inferiours
                 can
                 be
                 to
                 them
                 .
                 For
                 though
                 it
                 be
                 possible
                 for
                 one
                 man
                 to
                 keepe
                 many
                 thousands
                 in
                 perpetuall
                 awe
                 and
                 feare
                 ,
                 yet
                 is
                 it
                 not
                 so
                 much
                 for
                 every
                 man
                 (
                 of
                 so
                 many
                 )
                 in
                 his
                 owne
                 particular
                 to
                 feare
                 one
                 man
                 ,
                 (
                 how
                 greatly
                 soever
                 )
                 as
                 it
                 is
                 for
                 one
                 man
                 (
                 how
                 great
                 soever
                 )
                 to
                 stand
                 in
                 feare
                 ,
                 but
                 of
                 halfe
                 so
                 many
                 .
                 Yet
                 can
                 no
                 man
                 be
                 so
                 great
                 or
                 so
                 well
                 guarded
                 ,
                 as
                 not
                 to
                 have
                 often
                 and
                 just
                 occasion
                 to
                 feare
                 some
                 harme
                 or
                 other
                 ,
                 from
                 everie
                 one
                 ,
                 whom
                 he
                 hath
                 made
                 to
                 feare
                 him
                 more
                 than
                 is
                 fitting
                 .
                 Whence
                 ,
                 he
                 that
                 seekes
                 to
                 sowe
                 the
                 seedes
                 of
                 feare
                 in
                 the
                 hearts
                 of
                 others
                 ,
                 doth
                 but
                 thereby
                 (
                 as
                 it
                 were
                 )
                 consecrate
                 his
                 owne
                 heart
                 or
                 brest
                 to
                 be
                 the
                 receptacle
                 or
                 store-house
                 of
                 the
                 multiplied
                 increase
                 or
                 crop
                 .
                 For
                 even
                 in
                 this
                 case
                 that
                 saying
                 is
                 most
                 true
                 ,
                 
                   As
                   every
                   one
                   sowes
                   ,
                   so
                   shall
                   he
                   reape
                   .
                
              
               
                 What
                 other
                 issue
                 could
                 be
                 expected
                 from
                 Lewis
                 his
                 rigid
                 practise
                 upon
                 others
                 ,
                 and
                 his
                 owne
                 native
                 timorous
                 and
                 ignoble
                 disposition
                 ,
                 than
                 such
                 tormenting
                 jealousies
                 and
                 perplexities
                 ,
                 as
                 Cominaeus
                 tells
                 us
                 in
                 his
                 old
                 age
                 did
                 seize
                 upon
                 him
                 ,
                 and
                 enforce
                 him
                 to
                 feare
                 the
                 vertue
                 and
                 worth
                 of
                 his
                 dearest
                 friends
                 ,
                 not
                 daring
                 to
                 trust
                 sonne
                 or
                 daughter
                 ,
                 
                 or
                 sonne
                 in
                 law
                 .
                 Now
                 it
                 is
                 more
                 than
                 a
                 Purgatorie
                 ,
                 even
                 an
                 Hell
                 upon
                 earth
                 ,
                 for
                 a
                 man
                 which
                 can
                 take
                 no
                 joy
                 in
                 himselfe
                 ,
                 to
                 deprive
                 himselfe
                 of
                 all
                 comfort
                 from
                 his
                 dearest
                 friends
                 ,
                 and
                 them
                 of
                 all
                 comfort
                 from
                 him
                 .
                 So
                 *
                 uncomfortable
                 was
                 the
                 Duke
                 of
                 Bourbon
                 his
                 Sonne
                 in
                 Lawes
                 companie
                 to
                 Lewis
                 ,
                 and
                 Lewis
                 his
                 company
                 unto
                 him
                 ,
                 that
                 when
                 he
                 came
                 to
                 visit
                 him
                 in
                 peace
                 ,
                 and
                 out
                 of
                 loyall
                 respect
                 and
                 duty
                 ,
                 he
                 caused
                 a
                 slye
                 search
                 to
                 be
                 made
                 of
                 him
                 ,
                 and
                 of
                 another
                 Earle
                 his
                 companion
                 ,
                 whether
                 they
                 did
                 not
                 beare
                 offensive
                 weapons
                 under
                 their
                 garments
                 ;
                 thus
                 polluting
                 the
                 nuptiall
                 joyes
                 of
                 his
                 late
                 maried
                 sonne
                 and
                 heyre
                 ,
                 with
                 sordid
                 jealousies
                 of
                 his
                 sonne
                 in
                 Law.
                 
              
            
             
               
               
                 CHAP.
                 33.
                 
              
               
                 How
                 the
                 former
                 law
                 of
                 retaliation
                 hath
                 been
                 executed
                 upon
                 Princes
                 ,
                 according
                 to
                 Arithmeticall
                 proportion
                 ,
                 or
                 according
                 to
                 the
                 rule
                 of
                 commutative
                 justice
                 .
              
               
                 1
                 BVt
                 however
                 Lewis
                 of
                 France
                 were
                 punished
                 ,
                 according
                 to
                 the
                 rule
                 of
                 Retaliation
                 or
                 counterpassion
                 :
                 yet
                 in
                 the
                 manner
                 of
                 retribution
                 ,
                 the
                 righteous
                 Lord
                 did
                 observe
                 a
                 kinde
                 of
                 Geometricall
                 proportion
                 .
                 The
                 affliction
                 or
                 visitation
                 it selfe
                 ,
                 was
                 the
                 just
                 award
                 of
                 punitive
                 Iustice
                 :
                 &
                 yet
                 the
                 form
                 of
                 proceeding
                 bears
                 the
                 character
                 of
                 humane
                 distributive
                 Iustice
                 ,
                 which
                 hath
                 usually
                 some
                 respect
                 to
                 the
                 dignity
                 of
                 the
                 persons
                 awarded
                 .
                 So
                 humane
                 Laws
                 ,
                 which
                 punish
                 capital
                 crimes
                 with
                 death
                 ,
                 are
                 dispensed
                 with
                 ,
                 by
                 the
                 favour
                 of
                 the
                 Prince
                 ,
                 for
                 the
                 manner
                 of
                 death
                 .
                 That
                 ,
                 is
                 not
                 so
                 ignominious
                 or
                 dishonorable
                 in
                 the
                 execution
                 upō
                 Nobles
                 ,
                 as
                 upō
                 inferiors
                 involved
                 in
                 the
                 same
                 capitall
                 crime
                 ,
                 or
                 treason
                 ;
                 no
                 not
                 ,
                 albeit
                 the
                 Nobles
                 be
                 principalls
                 ,
                 and
                 inferiours
                 but
                 accessories
                 or
                 assistants
                 .
                 But
                 this
                 favourable
                 kind
                 of
                 punishment
                 for
                 the
                 externall
                 forme
                 ,
                 God
                 doth
                 not
                 alwaies
                 use
                 towards
                 Princes
                 .
                 If
                 many
                 times
                 he
                 may
                 seeme
                 to
                 beare
                 respect
                 or
                 favour
                 unto
                 their
                 place
                 or
                 persons
                 ,
                 this
                 ariseth
                 not
                 from
                 their
                 greatnesse
                 ,
                 but
                 from
                 some
                 other
                 causes
                 best
                 knowne
                 unto
                 himselfe
                 .
                 His
                 judgements
                 upon
                 Princes
                 and
                 other
                 Potentates
                 ,
                 are
                 often
                 executed
                 ,
                 according
                 to
                 the
                 most
                 strict
                 arithmeticall
                 proportion
                 that
                 can
                 be
                 required
                 in
                 the
                 rule
                 of
                 Retaliation
                 upon
                 equalls
                 ,
                 as
                 well
                 for
                 the
                 manner
                 as
                 for
                 the
                 matter
                 
                 of
                 punishment
                 .
                 And
                 although
                 God
                 in
                 this
                 life
                 never
                 plagueth
                 any
                 according
                 to
                 the
                 full
                 measure
                 of
                 their
                 offences
                 committed
                 against
                 himselfe
                 :
                 yet
                 he
                 often
                 visiteth
                 Kings
                 and
                 Monarks
                 ,
                 with
                 a
                 fuller
                 visible
                 measure
                 of
                 calamity
                 ,
                 than
                 they
                 have
                 brought
                 upon
                 others
                 ,
                 and
                 with
                 calamity
                 of
                 the
                 same
                 kinde
                 .
                 Though
                 Pharaoh
                 had
                 beene
                 the
                 greatest
                 Monark
                 ,
                 and
                 his
                 Court
                 the
                 most
                 glorious
                 seat
                 of
                 Nobility
                 (
                 till
                 their
                 time
                 )
                 on
                 earth
                 :
                 yet
                 because
                 hee
                 and
                 his
                 Nobles
                 had
                 plotted
                 cruelty
                 against
                 the
                 innocent
                 ,
                 without
                 relentance
                 or
                 remorse
                 ,
                 the
                 dignity
                 of
                 his
                 or
                 their
                 persons
                 procures
                 no
                 mitigation
                 either
                 for
                 the
                 matter
                 or
                 manner
                 of
                 punishment
                 .
                 Their
                 dues
                 are
                 fully
                 paid
                 them
                 (
                 as
                 we
                 say
                 )
                 in
                 kinde
                 ;
                 the
                 guiltlesse
                 blood
                 of
                 poore
                 Hebrew
                 infants
                 is
                 rendred
                 seven
                 ●old
                 into
                 the
                 bosome
                 of
                 the
                 Aegyptian
                 Nobility
                 and
                 men
                 of
                 Warre
                 .
              
               
                 2
                 Never
                 did
                 any
                 State
                 or
                 Kingdome
                 ,
                 since
                 the
                 foundation
                 of
                 the
                 world
                 were
                 laid
                 ,
                 receive
                 so
                 terrible
                 a
                 wound
                 within
                 its
                 owne
                 territories
                 ,
                 in
                 one
                 day
                 ,
                 as
                 at
                 this
                 time
                 Egypt
                 did
                 ,
                 but
                 females
                 did
                 in
                 some
                 measure
                 feele
                 the
                 smart
                 .
                 Yet
                 in
                 this
                 last
                 ,
                 as
                 in
                 the
                 former
                 plagues
                 ,
                 no
                 Egyptian
                 woman
                 had
                 cause
                 to
                 lament
                 for
                 her selfe
                 ,
                 for
                 her
                 sister
                 ,
                 or
                 daughter
                 ;
                 but
                 many
                 for
                 their
                 husbāds
                 ,
                 their
                 brothers
                 or
                 sons
                 .
                 What
                 was
                 the
                 reason
                 ?
                 The
                 *
                 Egyptian
                 Mid-wives
                 (
                 and
                 they
                 were
                 women
                 )
                 if
                 no
                 other
                 of
                 their
                 sex
                 besides
                 ,
                 had
                 beene
                 more
                 merciful
                 to
                 the
                 infant
                 males
                 of
                 the
                 Hebrewes
                 ,
                 than
                 the
                 Egyptian
                 men
                 had
                 been
                 .
                 And
                 as
                 they
                 had
                 done
                 ,
                 so
                 hath
                 the
                 Lord
                 requited
                 the
                 one
                 and
                 rewarded
                 the
                 other
                 .
                 To
                 the
                 mercilesse
                 Cour●iers
                 ,
                 Politicians
                 ,
                 and
                 men
                 of
                 Warre
                 ,
                 he
                 hath
                 
                 rendred
                 vengeance
                 and
                 judgement
                 ,
                 without
                 mercy
                 ,
                 and
                 punished
                 them
                 with
                 miserable
                 and
                 ignominious
                 death
                 ,
                 shewing
                 compassion
                 on
                 the
                 weaker
                 and
                 more
                 pitifull
                 sex
                 .
              
               
                 3
                 It
                 was
                 a
                 rare
                 document
                 of
                 divine
                 justice
                 to
                 ordaine
                 ,
                 &
                 of
                 divine
                 wisdome
                 so
                 to
                 contrive
                 ,
                 that
                 the
                 dogges
                 should
                 lap
                 King
                 Ahabs
                 blood
                 in
                 the
                 same
                 *
                 place
                 ,
                 where
                 they
                 had
                 lapped
                 the
                 blood
                 of
                 Naboth
                 (
                 stoned
                 to
                 death
                 through
                 his
                 connivance
                 or
                 permission
                 .
                 )
                 As
                 sure
                 a
                 token
                 it
                 was
                 of
                 justice
                 tempred
                 with
                 mercy
                 ,
                 and
                 of
                 the
                 great
                 Kings
                 speciall
                 grace
                 or
                 favour
                 unto
                 this
                 gracelesse
                 King
                 of
                 Israel
                 ,
                 that
                 the
                 *
                 dogs
                 which
                 lapped
                 his
                 blood
                 should
                 not
                 so
                 much
                 as
                 touch
                 his
                 body
                 .
                 Being
                 slaine
                 in
                 battell
                 ,
                 his
                 death
                 was
                 honourable
                 ,
                 as
                 the
                 world
                 accounteth
                 honour
                 ,
                 yet
                 was
                 it
                 not
                 so
                 much
                 the
                 dignity
                 of
                 his
                 royall
                 person
                 ,
                 as
                 his
                 humiliation
                 upon
                 the
                 Prophets
                 chalenge
                 ,
                 which
                 made
                 him
                 capable
                 of
                 this
                 favour
                 ;
                 but
                 not
                 a
                 dram
                 either
                 of
                 disgrace
                 or
                 misery
                 from
                 which
                 Ahab
                 was
                 by
                 Gods
                 mercy
                 in
                 part
                 released
                 ,
                 which
                 did
                 not
                 fall
                 into
                 the
                 scale
                 of
                 Iustice
                 ,
                 wherein
                 the
                 impiety
                 of
                 proud
                 Iezabel
                 was
                 exactly
                 waighed
                 .
                 The
                 measure
                 of
                 her
                 husbands
                 punishment
                 is
                 not
                 so
                 much
                 less
                 as
                 hers
                 was
                 fuller
                 than
                 Naboths
                 had
                 been
                 .
                 The
                 sight
                 of
                 her
                 cōmanding
                 *
                 letters
                 caused
                 poore
                 Naboth
                 to
                 be
                 stoned
                 to
                 death
                 by
                 the
                 men
                 of
                 his
                 citie
                 :
                 and
                 at
                 
                   Iehues
                   call
                
                 ,
                 her
                 body
                 is
                 dashed
                 against
                 the
                 stones
                 by
                 her
                 owne
                 servants
                 .
                 
                 The
                 dogs
                 lapped
                 Naboths
                 blood
                 ,
                 but
                 they
                 devoured
                 Iezabels
                 flesh
                 :
                 she
                 had
                 beene
                 shamelesly
                 cruell
                 in
                 her
                 life
                 ,
                 and
                 she
                 hath
                 a
                 most
                 shamefull
                 and
                 a
                 most
                 fearfull
                 death
                 .
                 Nor
                 would
                 the
                 all-seeing
                 Iudge
                 suffer
                 that
                 respect
                 to
                 be
                 
                 done
                 to
                 her
                 corps
                 ,
                 which
                 her
                 cruell
                 *
                 executioner
                 intended
                 ,
                 upon
                 remembrance
                 that
                 she
                 had
                 beene
                 daughter
                 to
                 a
                 King.
                 It
                 was
                 I
                 must
                 confesse
                 a
                 ruefull
                 case
                 ,
                 and
                 yet
                 a
                 judgement
                 ,
                 more
                 righteous
                 than
                 rufull
                 ,
                 that
                 she
                 which
                 had
                 issued
                 from
                 royall
                 womb
                 ,
                 she
                 from
                 whose
                 wombe
                 had
                 issued
                 royall
                 progenie
                 ,
                 (
                 for
                 she
                 had
                 beene
                 respectively
                 lawfull
                 daughter
                 ,
                 lawfull
                 wife
                 ,
                 and
                 lawful
                 mother
                 unto
                 three
                 Kings
                 )
                 should
                 be
                 entombed
                 ,
                 ere
                 her
                 corps
                 were
                 cold
                 ,
                 in
                 the
                 entrailes
                 of
                 *
                 dogs
                 ,
                 should
                 have
                 no
                 better
                 burial
                 than
                 the
                 dead
                 Ass
                 or
                 other
                 carion
                 ;
                 albeit
                 she
                 died
                 in
                 her
                 owne
                 royall
                 palace
                 .
                 But
                 thus
                 the
                 Almighties
                 arme
                 sometimes
                 reacheth
                 greatest
                 Princes
                 even
                 in
                 this
                 life
                 heavier
                 blowes
                 ,
                 than
                 they
                 can
                 give
                 unto
                 their
                 poorest
                 subjects
                 .
                 But
                 where
                 the
                 blow
                 or
                 matter
                 of
                 punishment
                 which
                 falls
                 on
                 them
                 is
                 much
                 lighter
                 ,
                 the
                 wound
                 or
                 torment
                 may
                 be
                 more
                 grievous
                 ,
                 as
                 was
                 observed
                 before
                 ,
                 than
                 their
                 furie
                 can
                 procure
                 unto
                 their
                 despised
                 brethren
                 .
              
               
                 4
                 But
                 neither
                 doth
                 the
                 sacred
                 relation
                 concerning
                 Pharaohs
                 overthrow
                 ,
                 or
                 Iezabels
                 death
                 containe
                 a
                 more
                 perspicuous
                 ,
                 ocular
                 demonstration
                 of
                 Divine
                 Iustice
                 executed
                 according
                 to
                 the
                 rigour
                 of
                 Retaliation
                 ,
                 than
                 hath
                 beene
                 represented
                 or
                 rather
                 really
                 acted
                 upon
                 a
                 publike
                 Stage
                 within
                 the
                 memory
                 of
                 some
                 now
                 living
                 .
                 The
                 subject
                 of
                 this
                 rufull
                 spectacle
                 was
                 Henry
                 the
                 second
                 French
                 King
                 of
                 that
                 name
                 .
                 The
                 accident
                 is
                 not
                 recorded
                 by
                 Gods
                 Spirit
                 ,
                 yet
                 the
                 experiment
                 (
                 as
                 unpartiall
                 Writers
                 ,
                 which
                 I
                 take
                 it
                 were
                 eye
                 witnesses
                 of
                 it
                 ,
                 have
                 related
                 )
                 is
                 as
                 exactly
                 parallell
                 to
                 the
                 rules
                 of
                 Gods
                 Spirit
                 ,
                 and
                 affords
                 as
                 good
                 instruction
                 for
                 
                 moderne
                 Princes
                 ,
                 as
                 examples
                 in
                 the
                 Sacred
                 Story
                 ,
                 did
                 to
                 posterity
                 .
                 This
                 youthfull
                 King
                 in
                 the
                 beginning
                 of
                 his
                 reigne
                 ,
                 had
                 licenced
                 others
                 to
                 feed
                 their
                 eyes
                 with
                 the
                 sight
                 of
                 a
                 deadly
                 Duell
                 ,
                 authorized
                 by
                 him
                 in
                 favour
                 of
                 Vivonus
                 to
                 the
                 disgrace
                 and
                 prejudice
                 (
                 as
                 the
                 Court
                 of
                 France
                 expected
                 )
                 of
                 Chabotius
                 :
                 whose
                 hands
                 notwithstanding
                 the
                 Lord
                 did
                 strengthen
                 ,
                 to
                 kill
                 the
                 Favourite
                 ,
                 who
                 after
                 many
                 bitter
                 provocations
                 had
                 drawne
                 him
                 within
                 the
                 Lists
                 ,
                 more
                 against
                 his
                 will
                 ,
                 than
                 an
                 old
                 Beare
                 is
                 brought
                 to
                 the
                 stake
                 .
                 The
                 death
                 of
                 Vivonus
                 though
                 most
                 just
                 ,
                 doth
                 no
                 way
                 excuse
                 the
                 barbarous
                 injustice
                 of
                 this
                 King
                 ,
                 who
                 hath
                 this
                 justice
                 done
                 upon
                 him
                 :
                 hee
                 had
                 made
                 a
                 sport
                 of
                 shedding
                 blood
                 ,
                 
                 and
                 he
                 himselfe
                 is
                 slaine
                 in
                 
                   Ludicro
                   certamine
                
                 ,
                 running
                 at
                 Tilt
                 :
                 and
                 slaine
                 by
                 that
                 hand
                 which
                 had
                 beene
                 his
                 instrument
                 to
                 apprehend
                 those
                 Noble
                 and
                 religious
                 Gentlemen
                 ,
                 which
                 had
                 been
                 lately
                 imprisoned
                 ,
                 and
                 in
                 whose
                 misery
                 the
                 Court
                 of
                 France
                 did
                 then
                 rejoyce
                 :
                 and
                 adding
                 gall
                 to
                 wormwood
                 ,
                 solemnized
                 these
                 and
                 the
                 like
                 triumphant
                 shewes
                 or
                 sportings
                 in
                 their
                 sight
                 :
                 yet
                 was
                 it
                 not
                 Count
                 Montgomeries
                 hand
                 ,
                 but
                 the
                 right
                 hand
                 of
                 the
                 Lord
                 ,
                 which
                 did
                 at
                 one
                 and
                 the
                 same
                 instant
                 unty
                 the
                 Kings
                 Bever
                 ,
                 and
                 guide
                 the
                 splinter
                 or
                 glance
                 of
                 Montgomeries
                 Speare
                 into
                 that
                 eye
                 ,
                 which
                 had
                 beheld
                 a
                 Duell
                 ,
                 that
                 could
                 not
                 be
                 determined
                 without
                 the
                 death
                 of
                 the
                 one
                 or
                 other
                 combatant
                 (
                 both
                 being
                 Frenchmen
                 ,
                 &
                 his
                 natural
                 subjects
                 )
                 with
                 such
                 delight
                 ,
                 as
                 yong
                 Gallants
                 do
                 ordinary
                 prizes
                 ,
                 or
                 other
                 like
                 spectacles
                 of
                 recreation
                 .
                 Of
                 Vivonus
                 his
                 death
                 ,
                 few
                 or
                 none
                 but
                 Frenchmen
                 were
                 eye-witnesses
                 ;
                 
                 but
                 of
                 this
                 Kings
                 tragicall
                 triumph
                 ,
                 Spain
                 &
                 Germany
                 with
                 other
                 countries
                 were
                 spectators
                 by
                 their
                 proxies
                 or
                 Ambassadors
                 .
                 As
                 if
                 the
                 Lord
                 would
                 have
                 these
                 thē
                 present
                 to
                 cary
                 this
                 message
                 to
                 their
                 masters
                 to
                 be
                 by
                 thē
                 directed
                 to
                 the
                 rest
                 of
                 Christiā
                 Princes
                 .
                 Discite
                 justitiā
                 moniti
                 &
                 non
                 temnere
                 divos
                 .
              
               
                 Take
                 warning
                 by
                 this
                 Princes
                 Fate
                 ,
                 Not
                 to
                 approve
                 what
                 God
                 doth
                 hate
                 .
              
               
                 God
                 is
                 no
                 accepter
                 of
                 persons
                 :
                 in
                 respect
                 of
                 the
                 execution
                 of
                 his
                 most
                 righteous
                 law
                 ;
                 as
                 is
                 the
                 people
                 ,
                 so
                 is
                 the
                 Prince
                 :
                 his
                 word
                 must
                 be
                 alike
                 fulfilled
                 in
                 both
                 ;
                 not
                 only
                 subjects
                 that
                 kill
                 one
                 another
                 ,
                 but
                 Princes
                 (
                 be
                 they
                 Kings
                 or
                 Monarks
                 )
                 that
                 authorize
                 murder
                 ,
                 or
                 suffer
                 their
                 subjects
                 blood
                 to
                 be
                 unjustly
                 spilt
                 ,
                 by
                 man
                 shall
                 their
                 blood
                 be
                 spilt
                 ;
                 if
                 other
                 executioners
                 faile
                 ,
                 even
                 by
                 the
                 hand
                 of
                 their
                 dearest
                 friends
                 :
                 such
                 was
                 Count
                 Montgomery
                 to
                 this
                 king
                 .
              
               
                 5
                 The
                 caveat
                 ,
                 which
                 from
                 the
                 untimely
                 death
                 of
                 this
                 Earle
                 ,
                 a
                 judgement
                 inflicted
                 by
                 divine
                 justice
                 ,
                 not
                 so
                 much
                 for
                 this
                 ,
                 (
                 though
                 this
                 were
                 pretended
                 by
                 the
                 Queen
                 Mother
                 and
                 Dowager
                 to
                 take
                 away
                 his
                 life
                 )
                 as
                 for
                 other
                 offences
                 ,
                 hath
                 beene
                 elsewhere
                 commended
                 to
                 yong
                 gallants
                 or
                 Princes
                 servants
                 ,
                 was
                 (
                 to
                 my
                 remembrance
                 )
                 this
                 ,
                 Not
                 to
                 be
                 instruments
                 thogh
                 to
                 Kings
                 in
                 the
                 execution
                 of
                 manifest
                 injustice
                 ,
                 seeing
                 this
                 noble
                 Gentleman
                 after
                 much
                 honor
                 &
                 many
                 victories
                 ●otten
                 by
                 war
                 ,
                 in
                 defence
                 of
                 those
                 of
                 the
                 reformed
                 Religion
                 ,
                 whom
                 he
                 had
                 formerly
                 wronged
                 ,
                 came
                 at
                 length
                 to
                 lose
                 his
                 head
                 in
                 that
                 very
                 place
                 ,
                 whither
                 ,
                 by
                 Henry
                 the
                 seconds
                 appointment
                 ,
                 he
                 had
                 brought
                 divers
                 noble
                 Gentlemen
                 to
                 the
                 fagot
                 ,
                 &
                 some
                 of
                 that
                 honorable
                 bench
                 ,
                 which
                 afterward
                 sentenced
                 him
                 to
                 death
                 .
              
            
             
               
               
                 CHAP.
                 34.
                 
              
               
                 The
                 sinnes
                 of
                 parents
                 visited
                 upon
                 their
                 children
                 ,
                 according
                 to
                 the
                 rule
                 of
                 retaliation
                 .
              
               
                 1
                 ALL
                 the
                 parties
                 hitherto
                 instanced
                 in
                 ,
                 were
                 visited
                 by
                 the
                 rule
                 of
                 retaliation
                 in
                 their
                 owne
                 persons
                 ,
                 some
                 of
                 them
                 not
                 in
                 their
                 owne
                 persons
                 alone
                 .
                 But
                 it
                 is
                 usuall
                 with
                 the
                 supreme
                 Iudge
                 to
                 visit
                 the
                 ou●crying
                 sinnes
                 of
                 irreligious
                 parents
                 ,
                 upon
                 their
                 children
                 ,
                 according
                 to
                 the
                 former
                 rule
                 .
                 And
                 to
                 this
                 purpose
                 the
                 visitation
                 of
                 Ahabs
                 ,
                 and
                 of
                 Iezabels
                 bloody
                 sinnes
                 against
                 
                   Naboth
                   ▪
                
                 may
                 ,
                 by
                 *
                 expresse
                 warrant
                 of
                 Sacred
                 Writ
                 ,
                 be
                 improved
                 .
                 But
                 no
                 Histories
                 ,
                 profane
                 or
                 sacred
                 ,
                 afford
                 more
                 fit
                 instances
                 for
                 the
                 proofe
                 of
                 this
                 conclusion
                 ,
                 than
                 our
                 owne
                 Chronicles
                 doe
                 .
                 It
                 was
                 a
                 question
                 amongst
                 the
                 Heathen
                 Philosophers
                 ,
                 
                   An
                   res
                   posterorum
                   pertineant
                   ad
                   defunctos
                   ;
                   Whether
                   the
                   ill
                   or
                   welfare
                   of
                   posterity
                   ,
                   did
                   any
                   way
                   increase
                   or
                   diminish
                   the
                   happinesse
                   of
                   their
                   deceased
                   ancestors
                   .
                
                 The
                 negative
                 part
                 is
                 determined
                 by
                 the
                 great
                 Philosopher
                 in
                 his
                 Moralls
                 .
                 And
                 I
                 know
                 no
                 just
                 cause
                 or
                 reason
                 ,
                 why
                 any
                 Christian
                 Divine
                 ,
                 should
                 either
                 appeale
                 from
                 his
                 determination
                 ,
                 or
                 revive
                 the
                 doubt
                 .
                 Yet
                 if
                 the
                 affirmative
                 part
                 of
                 the
                 former
                 question
                 ,
                 were
                 supposed
                 as
                 true
                 ,
                 or
                 were
                 it
                 lawfull
                 to
                 imagine
                 or
                 feign
                 such
                 interchange
                 of
                 speech
                 ,
                 or
                 Dialogues
                 ,
                 betwixt
                 deceased
                 Grandfathers
                 ,
                 Vnkles
                 ,
                 and
                 their
                 Nephewes
                 ,
                 
                 as
                 our
                 Saviour
                 (
                 I
                 take
                 it
                 )
                 not
                 by
                 way
                 of
                 reall
                 history
                 ,
                 but
                 of
                 fiction
                 ,
                 doth
                 betweene
                 Abraham
                 and
                 Dives
                 ;
                 me
                 thinks
                 Edward
                 the
                 third
                 ,
                 and
                 Lionel
                 Duke
                 of
                 Clarence
                 might
                 have
                 taken
                 up
                 Iothams
                 parable
                 against
                 Bullinbrooke
                 and
                 the
                 House
                 of
                 Lancaster
                 ,
                 
                   If
                   yee
                   have
                   dealt
                   truly
                   and
                   sincerely
                   with
                   us
                   ,
                
                 and
                 with
                 the
                 prime
                 stemmes
                 of
                 this
                 royall
                 stock
                 ,
                 
                   then
                   rejoyce
                
                 yee
                 and
                 your
                 posterity
                 in
                 your
                 devises
                 :
                 
                   but
                   if
                   not
                   ,
                   Let
                   fire
                   come
                   out
                   from
                   among
                   your selves
                   ,
                   or
                   from
                   our
                   stock
                   ,
                
                 to
                 devoure
                 you
                 ,
                 and
                 to
                 make
                 your
                 posterity
                 curse
                 your
                 dealings
                 
                   with
                   us
                
                 .
                 And
                 in
                 what
                 region
                 soever
                 〈◊〉
                 soule
                 did
                 in
                 the
                 third
                 generation
                 reside
                 ,
                 it
                 might
                 have
                 framed
                 its
                 responsary
                 unto
                 this
                 parable
                 out
                 of
                 Adonibezeks
                 song
                 ,
                 
                   As
                   I
                   have
                   done
                   to
                   you
                   and
                   yours
                   ,
                   so
                   hath
                   the
                   Lord
                   requited
                   me
                   and
                   mine
                   .
                
                 And
                 had
                 this
                 or
                 the
                 like
                 saying
                 (
                 upon
                 the
                 deposition
                 of
                 Bullinbrookes
                 heyre
                 )
                 beene
                 daily
                 rung
                 into
                 the
                 eares
                 of
                 Edward
                 the
                 fourth
                 ,
                 
                   
                     Felix
                     quem
                     faciunt
                     aliena
                     pericula
                     cautum
                     .
                  
                   
                     Amongst
                     men
                     ,
                     none
                     more
                     happy
                     is
                     than
                     he
                     ,
                  
                   
                     That
                     can
                     his
                     owne
                     by
                     others
                     harmes
                     foresee
                     :
                  
                
                 it
                 might
                 have
                 wrought
                 better
                 effects
                 for
                 the
                 bodily
                 or
                 temporall
                 good
                 of
                 his
                 harmlesse
                 sonnes
                 ,
                 than
                 any
                 dirge
                 could
                 ,
                 after
                 his
                 death
                 ,
                 procure
                 unto
                 his
                 soule
                 .
                 Few
                 Chronicles
                 else
                 will
                 exhibit
                 such
                 a
                 continued
                 pedigree
                 of
                 unhallowed
                 policies
                 ill
                 successe
                 ,
                 as
                 our
                 owne
                 Annalls
                 of
                 those
                 times
                 doe
                 .
              
               
                 2
                 Vnto
                 Richard
                 the
                 second
                 and
                 his
                 misleaders
                 ,
                 it
                 seemed
                 a
                 branch
                 of
                 plausible
                 policy
                 to
                 banish
                 his
                 
                 cozen
                 (
                 Henry
                 of
                 Bullinbrook
                 )
                 this
                 land
                 ;
                 the
                 vicinity
                 of
                 whose
                 heroicall
                 spirit
                 was
                 an
                 heart-sore
                 to
                 this
                 degenerate
                 Prince
                 .
                 But
                 what
                 successe
                 did
                 the
                 Counsell
                 of
                 the
                 Lord
                 award
                 unto
                 this
                 jealous
                 devise
                 ?
                 Bullinbrook
                 by
                 his
                 presence
                 amongst
                 foraine
                 Nations
                 (
                 which
                 scarce
                 knew
                 him
                 before
                 )
                 gained
                 so
                 much
                 honour
                 ,
                 and
                 so
                 much
                 love
                 with
                 the
                 chiefe
                 Peeres
                 of
                 this
                 Realme
                 (
                 which
                 had
                 knowne
                 him
                 before
                 )
                 by
                 his
                 absence
                 ,
                 that
                 Richard
                 the
                 second
                 was
                 taken
                 in
                 his
                 owne
                 feare
                 ,
                 and
                 his
                 Crowne
                 set
                 upon
                 Bullingbrookes
                 head
                 ,
                 with
                 generall
                 applause
                 .
                 But
                 the
                 lesse
                 right
                 he
                 had
                 unto
                 it
                 ;
                 the
                 greater
                 was
                 his
                 jealousie
                 ,
                 lest
                 Richard
                 the
                 second
                 ,
                 or
                 some
                 other
                 more
                 principall
                 stemme
                 of
                 the
                 royall
                 Stock
                 might
                 take
                 it
                 off
                 againe
                 .
                 The
                 only
                 meanes
                 ,
                 as
                 he
                 thought
                 ,
                 for
                 securing
                 himselfe
                 from
                 this
                 feare
                 ,
                 and
                 for
                 setling
                 the
                 Crowne
                 upon
                 the
                 House
                 of
                 Lancaster
                 ,
                 was
                 ,
                 to
                 put
                 the
                 poore
                 deposed
                 King
                 to
                 death
                 ;
                 whose
                 errours
                 deserved
                 pitie
                 and
                 compassion
                 from
                 every
                 true
                 English
                 heart
                 ,
                 if
                 not
                 for
                 his
                 Grandfathers
                 ,
                 yet
                 for
                 his
                 heroicall
                 Fathers
                 sake
                 ,
                 that
                 Gideon
                 which
                 had
                 brought
                 so
                 much
                 honour
                 to
                 the
                 English
                 Nation
                 .
                 And
                 after
                 Richards
                 death
                 ,
                 the
                 master-piece
                 of
                 his
                 policy
                 was
                 ,
                 to
                 suffer
                 Mortimer
                 the
                 lawfull
                 heyre
                 unto
                 the
                 Duke
                 of
                 Clarence
                 ,
                 and
                 now
                 unto
                 the
                 English
                 Crowne
                 ,
                 to
                 live
                 a
                 miserable
                 Captive
                 under
                 the
                 enemy
                 ,
                 who
                 had
                 more
                 reason
                 to
                 revenge
                 himselfe
                 upon
                 the
                 English
                 by
                 Mortimers
                 death
                 ,
                 than
                 Bullinbrook
                 had
                 to
                 murther
                 Richard
                 the
                 second
                 .
                 This
                 soule
                 sinne
                 of
                 Bullinbrooke
                 was
                 visited
                 upon
                 the
                 third
                 generation
                 .
                 His
                 grandchilde
                 and
                 heyre
                 ,
                 Henry
                 the
                 sixt
                 ,
                 a
                 man
                 more
                 free
                 from
                 staine
                 
                 of
                 guiltlesse
                 blood
                 ,
                 than
                 either
                 Richard
                 the
                 second
                 or
                 Bullinbrooke
                 had
                 beene
                 ,
                 is
                 cruelly
                 murthered
                 by
                 Edward
                 the
                 fourth
                 ,
                 a
                 stemme
                 of
                 Mortimers
                 stock
                 ,
                 and
                 of
                 Lionel
                 Duke
                 of
                 Clarence
                 .
                 For
                 though
                 God
                 hath
                 sworne
                 not
                 to
                 punish
                 the
                 children
                 for
                 their
                 fathers
                 offences
                 ;
                 yet
                 he
                 hath
                 professed
                 it
                 ,
                 as
                 a
                 rule
                 of
                 his
                 eternall
                 justice
                 ,
                 to
                 visit
                 the
                 sinnes
                 of
                 fathers
                 upon
                 the
                 children
                 .
                 And
                 from
                 the
                 equity
                 of
                 this
                 rule
                 ,
                 many
                 Princely
                 Races
                 have
                 utterly
                 determined
                 and
                 expired
                 ,
                 in
                 the
                 dayes
                 of
                 such
                 Princes
                 as
                 were
                 most
                 free
                 from
                 the
                 actuall
                 sinnes
                 of
                 their
                 Ancestors
                 ,
                 which
                 were
                 the
                 causes
                 of
                 their
                 expiration
                 ;
                 as
                 is
                 in
                 other
                 Meditations
                 shewed
                 at
                 large
                 .
              
               
                 3
                 But
                 though
                 it
                 were
                 just
                 with
                 God
                 to
                 visit
                 Bullinbrookes
                 sinne
                 on
                 Henry
                 the
                 sixt
                 :
                 did
                 Edward
                 the
                 fourth
                 commit
                 no
                 injustice
                 by
                 doing
                 that
                 which
                 God
                 would
                 have
                 done
                 ?
                 yes
                 ;
                 he
                 did
                 therefore
                 most
                 unjustly
                 ,
                 because
                 he
                 did
                 doe
                 that
                 ,
                 which
                 God
                 would
                 not
                 have
                 done
                 by
                 him
                 .
                 And
                 therefore
                 the
                 Counsell
                 of
                 the
                 Lord
                 ,
                 which
                 overthrew
                 the
                 bloody
                 devises
                 of
                 Bullinbrooke
                 for
                 setling
                 the
                 Crowne
                 of
                 this
                 Kingdome
                 on
                 himselfe
                 and
                 his
                 heyre
                 males
                 ,
                 did
                 more
                 speedily
                 overthrow
                 the
                 devise
                 of
                 Edward
                 the
                 fourth
                 .
                 God
                 visits
                 his
                 sinne
                 in
                 the
                 next
                 generation
                 upon
                 his
                 lovely
                 and
                 harmlesse
                 Sonnes
                 in
                 their
                 nonage
                 ,
                 before
                 the
                 devises
                 of
                 their
                 hearts
                 were
                 capable
                 of
                 any
                 evill
                 or
                 mischiefe
                 towards
                 men
                 ,
                 and
                 did
                 visit
                 them
                 by
                 the
                 hands
                 of
                 their
                 bloody
                 uncle
                 Richard
                 the
                 third
                 ,
                 who
                 ,
                 by
                 their
                 Fathers
                 appointment
                 ,
                 had
                 practised
                 butchery
                 upon
                 the
                 House
                 of
                 Lancaster
                 ,
                 that
                 he
                 might
                 become
                 a
                 more
                 skilfull
                 slaughterman
                 of
                 the
                 House
                 of
                 York
                 .
                 
                 Thus
                 did
                 blood
                 touch
                 blood
                 ,
                 and
                 for
                 a
                 long
                 time
                 run
                 in
                 the
                 blood
                 of
                 his
                 royall
                 race
                 ,
                 untill
                 the
                 issue
                 was
                 staunched
                 by
                 the
                 blood
                 of
                 the
                 cruell
                 Tyrant
                 slaine
                 in
                 battaile
                 by
                 Henry
                 the
                 seventh
                 .
                 All
                 these
                 instances
                 mentioned
                 in
                 this
                 ,
                 with
                 some
                 others
                 in
                 the
                 former
                 chapters
                 ,
                 will
                 fall
                 under
                 another
                 more
                 usefull
                 consideration
                 ,
                 in
                 the
                 Treatise
                 of
                 Prodigies
                 .
                 or
                 
                   Divine
                   forewarnings
                
                 betokening
                 blood
                 .
              
            
             
               
                 CHAP.
                 35.
                 
              
               
                 Grosser
                 sinnes
                 visited
                 upon
                 Gods
                 Saints
                 according
                 to
                 the
                 former
                 Rule
                 of
                 Counterpassion
                 .
              
               
                 1
                 AS
                 it
                 is
                 generally
                 more
                 safe
                 to
                 speake
                 the
                 truth
                 of
                 times
                 past
                 ,
                 than
                 to
                 open
                 our
                 mouths
                 against
                 the
                 iniquity
                 of
                 times
                 present
                 :
                 so
                 to
                 trace
                 the
                 prints
                 of
                 Divine
                 Providence
                 ,
                 in
                 thus
                 fitting
                 punishments
                 to
                 mens
                 enormities
                 ,
                 will
                 be
                 lesse
                 offensive
                 ,
                 whilest
                 this
                 search
                 is
                 made
                 abroad
                 ,
                 than
                 it
                 would
                 be
                 ,
                 were
                 it
                 or
                 the
                 like
                 made
                 neerer
                 hand
                 ,
                 or
                 at
                 home
                 .
                 Yet
                 were
                 it
                 well
                 ,
                 and
                 it
                 might
                 goe
                 much
                 better
                 with
                 this
                 Land
                 and
                 People
                 ,
                 if
                 every
                 ancient
                 ,
                 every
                 noble
                 ,
                 or
                 private
                 Family
                 ,
                 specially
                 such
                 as
                 have
                 had
                 much
                 dealings
                 with
                 other
                 men
                 ,
                 would
                 make
                 the
                 like
                 search
                 within
                 their
                 owne
                 pale
                 .
                 Few
                 Families
                 there
                 be
                 of
                 greater
                 note
                 ,
                 but
                 either
                 have
                 or
                 might
                 have
                 had
                 undoubted
                 experience
                 of
                 some
                 visitations
                 upon
                 them
                 ,
                 according
                 to
                 the
                 rule
                 of
                 
                 Counterpassion
                 ,
                 within
                 two
                 or
                 three
                 descents
                 .
                 That
                 most
                 private
                 men
                 doe
                 not
                 finde
                 experiments
                 of
                 this
                 rule
                 in
                 themselves
                 ,
                 this
                 falls
                 out
                 for
                 want
                 of
                 observation
                 ,
                 or
                 because
                 they
                 keepe
                 not
                 a
                 true
                 Register
                 of
                 their
                 owne
                 doings
                 or
                 sufferings
                 .
                 No
                 man
                 can
                 plead
                 any
                 personall
                 exemption
                 from
                 this
                 Canon
                 ,
                 by
                 reason
                 of
                 his
                 righteousnesse
                 or
                 integrity
                 ;
                 none
                 can
                 altogether
                 secure
                 his
                 posterity
                 ,
                 that
                 some
                 one
                 or
                 other
                 of
                 his
                 sinnes
                 shall
                 not
                 bee
                 visited
                 upon
                 them
                 .
                 Nor
                 can
                 it
                 justly
                 be
                 accounted
                 any
                 taxe
                 or
                 prejudice
                 ,
                 unto
                 any
                 Family
                 ,
                 to
                 undergoe
                 with
                 patience
                 ,
                 that
                 mulct
                 ,
                 which
                 the
                 righteous
                 Iudge
                 hath
                 laid
                 upon
                 them
                 .
                 To
                 murmure
                 or
                 grudge
                 at
                 our
                 owne
                 or
                 others
                 visitation
                 ,
                 whose
                 welfare
                 we
                 wish
                 or
                 tender
                 ,
                 is
                 blame-worthy
                 with
                 God
                 and
                 good
                 men
                 .
                 And
                 albeit
                 this
                 distemper
                 be
                 not
                 (
                 onely
                 )
                 meritorious
                 of
                 death
                 ;
                 yet
                 is
                 it
                 this
                 ,
                 which
                 for
                 the
                 most
                 part
                 brings
                 a
                 necessity
                 of
                 dying
                 upon
                 such
                 ,
                 as
                 have
                 otherwise
                 deserved
                 death
                 ,
                 whether
                 bodily
                 or
                 spirituall
                 .
                 For
                 no
                 man
                 ,
                 which
                 with
                 patience
                 and
                 humility
                 ,
                 acknowledgeth
                 the
                 equity
                 or
                 justice
                 of
                 his
                 punishment
                 ,
                 as
                 it
                 proceeds
                 from
                 God
                 ,
                 but
                 will
                 ,
                 in
                 some
                 measure
                 ,
                 recall
                 himselfe
                 ,
                 or
                 inhibit
                 his
                 progresse
                 in
                 that
                 sinne
                 ,
                 the
                 smart
                 of
                 whose
                 punishment
                 he
                 feeles
                 .
                 And
                 unto
                 every
                 degree
                 of
                 sincere
                 revocation
                 or
                 repentance
                 ,
                 some
                 degree
                 of
                 mitigation
                 is
                 awarded
                 .
                 The
                 best
                 meanes
                 for
                 instilling
                 the
                 Spirit
                 either
                 of
                 meeknesse
                 or
                 patience
                 ,
                 in
                 suffering
                 for
                 offences
                 past
                 ,
                 or
                 of
                 feare
                 to
                 offend
                 in
                 the
                 like
                 kinde
                 againe
                 ,
                 will
                 be
                 to
                 take
                 the
                 punishments
                 or
                 corrections
                 of
                 Gods
                 Saints
                 ,
                 into
                 serious
                 consideration
                 .
              
               
               
                 2
                 ▪
                 If
                 for
                 the
                 manifestation
                 of
                 Gods
                 justice
                 ,
                 it
                 must
                 be
                 done
                 unto
                 his
                 dearest
                 Saints
                 ,
                 as
                 they
                 have
                 done
                 unto
                 others
                 ,
                 either
                 whilest
                 they
                 themselves
                 were
                 his
                 enemies
                 ,
                 or
                 made
                 him
                 their
                 enemy
                 ,
                 after
                 their
                 reconcilement
                 had
                 beene
                 wrought
                 :
                 what
                 may
                 they
                 looke
                 for
                 in
                 the
                 end
                 which
                 still
                 continue
                 adversaries
                 to
                 the
                 truth
                 .
                 David
                 was
                 a
                 man
                 after
                 Gods
                 owne
                 heart
                 (
                 excepting
                 the
                 case
                 of
                 
                   Vriah
                   ,
                
                 )
                 yet
                 not
                 therefore
                 free
                 from
                 disgrace
                 ,
                 danger
                 ,
                 or
                 harme
                 ,
                 after
                 the
                 Prophet
                 had
                 solemnly
                 
                   denounced
                   his
                   pardon
                   ;
                   Thy
                   sinnes
                   are
                   forgiven
                   thee
                   :
                
                 In
                 respect
                 of
                 the
                 adultery
                 committed
                 by
                 
                   Bathsheba
                   ,
                   Absolons
                
                 offence
                 against
                 his
                 Father
                 David
                 ,
                 was
                 much
                 greater
                 than
                 Davids
                 had
                 beene
                 against
                 
                   Vriah
                   .
                   The
                   one
                   was
                   done
                   in
                
                 *
                 
                   secret
                   ,
                   the
                   other
                   in
                   the
                   open
                   Sunne
                   .
                
                 The
                 death
                 ,
                 
                 if
                 not
                 of
                 Bathshebaes
                 childe
                 ,
                 yet
                 of
                 his
                 Son
                 Absolon
                 ,
                 was
                 more
                 bitter
                 unto
                 David
                 ,
                 than
                 his
                 owne
                 death
                 could
                 have
                 beene
                 .
                 So
                 much
                 he
                 confesseth
                 himselfe
                 ,
                 and
                 testifies
                 the
                 truth
                 of
                 his
                 confession
                 with
                 his
                 teares
                 .
                 
                   And
                   the
                   King
                   was
                   moved
                   ,
                   and
                   went
                   up
                   to
                   the
                   chamber
                   over
                   the
                   gate
                   ,
                   and
                   wept
                   ;
                   and
                   as
                   he
                   went
                   ,
                   thus
                   hee
                   said
                   ,
                   O
                   my
                   sonne
                   Absolom
                   ,
                   my
                   sonne
                   ,
                   my
                   sonne
                   Absolom
                   :
                   would
                   God
                   I
                   had
                   dyed
                   for
                   thee
                   ,
                   O
                   Absolom
                   my
                   sonne
                   ,
                   my
                   sonne
                   .
                   2
                   King.
                   18.
                   33.
                   
                
                 So
                 that
                 here
                 was
                 more
                 than
                 a
                 full
                 retaliation
                 ,
                 if
                 we
                 consider
                 his
                 offence
                 ,
                 as
                 it
                 had
                 reference
                 onely
                 unto
                 Vriah
                 .
                 For
                 one
                 mans
                 life
                 is
                 as
                 much
                 worth
                 as
                 anothers
                 ,
                 and
                 Vriah
                 lost
                 but
                 one
                 life
                 ,
                 David
                 was
                 to
                 suffer
                 the
                 losse
                 of
                 two
                 .
                 Yet
                 this
                 is
                 not
                 all
                 that
                 the
                 Prophet
                 had
                 to
                 say
                 to
                 him
                 for
                 this
                 offence
                 ;
                 for
                 so
                 he
                 saith
                 ,
                 
                   2
                   Sam.
                   12.
                   9.
                   
                   Thou
                   hast
                   killed
                   Vriah
                   the
                   Hittite
                   with
                   the
                   sword
                   ,
                   &
                   hast
                   taken
                   his
                   wife
                   to
                   be
                   thy
                   
                   wife
                   ,
                   and
                   hast
                   slaine
                   him
                   with
                   the
                   sword
                   of
                   the
                   children
                   of
                   Ammon
                   .
                   Now
                   therefore
                   the
                   sword
                   shall
                   never
                   depart
                   from
                   thine
                   house
                   ,
                   because
                   thou
                   hast
                   despised
                   me
                   ,
                   and
                   taken
                   the
                   wife
                   of
                   Vrias
                   the
                   Hittite
                   to
                   bee
                   thy
                   wife
                   .
                
              
               
                 3
                 But
                 when
                 it
                 is
                 said
                 that
                 
                   David
                   was
                   a
                   man
                   after
                   Gods
                   owne
                   heart
                   ,
                   excepting
                   the
                   matter
                   of
                   Vriah
                   ,
                
                 this
                 exception
                 includes
                 ,
                 if
                 not
                 an
                 interruption
                 in
                 the
                 bond
                 of
                 grace
                 ,
                 by
                 which
                 he
                 had
                 beene
                 intirely
                 linked
                 unto
                 Gods
                 favour
                 ,
                 yet
                 some
                 wound
                 or
                 breach
                 in
                 the
                 estate
                 of
                 his
                 wonted
                 favour
                 and
                 liking
                 with
                 God.
                 And
                 no
                 marvell
                 ,
                 if
                 that
                 sinne
                 which
                 made
                 this
                 breach
                 ,
                 and
                 for
                 a
                 time
                 removed
                 the
                 fence
                 of
                 Gods
                 favourable
                 protection
                 ,
                 were
                 visited
                 upon
                 his
                 person
                 and
                 upon
                 his
                 posterity
                 .
                 But
                 are
                 the
                 sins
                 which
                 men
                 commit
                 ,
                 whilst
                 they
                 are
                 Gods
                 enemies
                 thus
                 visited
                 upon
                 any
                 ,
                 after
                 their
                 full
                 admission
                 into
                 the
                 estate
                 and
                 favour
                 of
                 Gods
                 sonnes
                 ,
                 or
                 whilest
                 the
                 bond
                 of
                 their
                 reconciliation
                 remaines
                 unwounded
                 and
                 entire
                 ?
                 We
                 doe
                 not
                 reade
                 of
                 any
                 grosser
                 sinnes
                 committed
                 by
                 Saint
                 Paul
                 ,
                 after
                 our
                 Saviour
                 had
                 effectually
                 called
                 him
                 .
                 We
                 may
                 without
                 breach
                 of
                 charity
                 ,
                 perswade
                 our selves
                 ,
                 that
                 he
                 was
                 as
                 free
                 from
                 that
                 time
                 forward
                 ,
                 from
                 wronging
                 any
                 man
                 ,
                 Iew
                 or
                 Gentile
                 ,
                 as
                 Samuel
                 had
                 beene
                 from
                 wronging
                 Israel
                 .
                 Saint
                 Stephen
                 ,
                 at
                 his
                 death
                 ,
                 prayed
                 for
                 him
                 ,
                 not
                 against
                 him
                 .
                 But
                 though
                 hee
                 freely
                 forgave
                 him
                 ,
                 yet
                 will
                 not
                 the
                 righteous
                 Iudge
                 suffer
                 the
                 wrongs
                 ,
                 which
                 he
                 had
                 done
                 ,
                 unto
                 this
                 blessed
                 Martyr
                 ,
                 passe
                 without
                 some
                 solemn
                 remembrance
                 .
                 Those
                 which
                 stoned
                 Saint
                 Stephen
                 ,
                 laid
                 downe
                 their
                 garments
                 at
                 Pauls
                 feet
                 ;
                 and
                 his
                 willingnesse
                 
                 to
                 take
                 charge
                 of
                 them
                 ,
                 argues
                 he
                 was
                 consenting
                 to
                 his
                 death
                 :
                 
                 so
                 I
                 thinke
                 was
                 not
                 Barnabas
                 .
                 And
                 for
                 this
                 reason
                 ,
                 we
                 doe
                 not
                 reade
                 that
                 Barnabas
                 was
                 stoned
                 ,
                 as
                 Paul
                 was
                 ,
                 by
                 the
                 Iewes
                 which
                 came
                 from
                 Antioch
                 and
                 Iconium
                 unto
                 Lystra
                 and
                 Derbe
                 ;
                 albeit
                 both
                 had
                 beene
                 alike
                 offensive
                 for
                 preaching
                 the
                 Gospell
                 at
                 Iconium
                 ;
                 where
                 the
                 same
                 *
                 violence
                 had
                 beene
                 likewise
                 joyntly
                 attempted
                 against
                 both
                 .
                 Vpon
                 the
                 matter
                 then
                 betwixt
                 Saint
                 Paul
                 and
                 Saint
                 Stephen
                 (
                 albeit
                 Saint
                 Stephen
                 make
                 himselfe
                 no
                 partie
                 )
                 this
                 is
                 the
                 onely
                 difference
                 ;
                 
                   Stephen
                   dyed
                
                 by
                 the
                 hands
                 of
                 his
                 persecutors
                 ,
                 so
                 did
                 not
                 Paul.
                 Yet
                 ,
                 it
                 seemes
                 ,
                 the
                 righteous
                 Lord
                 suffered
                 these
                 malignant
                 Iewes
                 to
                 doe
                 as
                 much
                 unto
                 Saint
                 Paul
                 ,
                 
                 as
                 had
                 beene
                 done
                 by
                 his
                 consent
                 unto
                 Saint
                 Stephen
                 ,
                 even
                 as
                 much
                 as
                 they
                 themselves
                 desired
                 ,
                 which
                 did
                 despite
                 him
                 no
                 lesse
                 than
                 their
                 countrimen
                 and
                 brethren
                 in
                 iniquity
                 ,
                 had
                 done
                 S.
                 
                   Stephen
                   .
                   For
                   they
                   drew
                   him
                   out
                   of
                   the
                   Citie
                   ,
                   supposing
                   he
                   had
                   beene
                   dead
                   .
                   Howbeit
                   as
                   the
                   Disciples
                   stood
                   round
                   about
                   him
                   ,
                   he
                   rose
                   up
                   and
                   came
                   into
                   the
                   Citie
                   ,
                   and
                   the
                   next
                   day
                   he
                   departed
                   with
                   Barnabas
                   to
                   Derbe
                   .
                   Acts
                   14.
                   19
                   ,
                   20.
                   
                   Paul
                
                 (
                 wee
                 may
                 conclude
                 )
                 was
                 more
                 extraordinarily
                 preserved
                 by
                 God
                 ,
                 not
                 lesse
                 rigorously
                 dealt
                 withall
                 by
                 the
                 Iewes
                 ,
                 than
                 Saint
                 Stephen
                 had
                 beene
                 .
                 That
                 he
                 was
                 extraordinarily
                 preserved
                 ,
                 we
                 have
                 reason
                 to
                 beleeve
                 ,
                 because
                 he
                 was
                 appointed
                 to
                 be
                 a
                 patterne
                 of
                 suffring
                 more
                 violence
                 than
                 this
                 ,
                 from
                 the
                 time
                 of
                 his
                 calling
                 .
                 That
                 he
                 was
                 appointed
                 to
                 bee
                 a
                 patterne
                 of
                 suffering
                 evills
                 ,
                 we
                 must
                 beleeve
                 ,
                 because
                 God
                 himselfe
                 doth
                 expresly
                 testifie
                 as
                 much
                 ,
                 at
                 the
                 time
                 of
                 his
                 calling
                 ,
                 
                 unto
                 Ananius
                 ,
                 who
                 was
                 to
                 ratifie
                 his
                 calling
                 so
                 farre
                 as
                 the
                 notice
                 of
                 it
                 concerned
                 the
                 visible
                 Church
                 .
                 For
                 when
                 Ananias
                 did
                 demurre
                 upon
                 his
                 admission
                 into
                 the
                 Church
                 ,
                 
                   The
                   Lord
                   said
                   unto
                   him
                   ,
                   goe
                   thy
                   way
                   :
                   for
                   he
                   is
                   a
                   chosen
                   vessell
                   unto
                   mee
                   ,
                   to
                   beare
                   my
                   name
                   before
                   the
                   Gentiles
                   ,
                   and
                   Kings
                   ,
                   and
                   the
                   children
                   of
                   Israel
                   .
                   For
                   I
                   will
                   shew
                   him
                   ,
                   how
                   great
                   things
                   he
                   must
                   suffer
                   for
                   my
                   names
                   sake
                   .
                   Act.
                   9.
                   15
                   ,
                   16
                
                 And
                 yet
                 (
                 perhaps
                 )
                 Saint
                 Paul
                 had
                 not
                 been
                 made
                 such
                 a
                 spectacle
                 to
                 the
                 world
                 of
                 suffrance
                 or
                 persecutions
                 ,
                 unlesse
                 he
                 had
                 persecuted
                 more
                 than
                 Saint
                 Stephen
                 ;
                 unlesse
                 hee
                 had
                 made
                 havocke
                 of
                 the
                 Church
                 .
              
               
                 4
                 It
                 is
                 not
                 probable
                 ,
                 that
                 these
                 Iewes
                 had
                 any
                 minde
                 to
                 punish
                 Paul
                 for
                 his
                 offence
                 against
                 Stephen
                 ;
                 of
                 which
                 if
                 they
                 had
                 any
                 notice
                 or
                 remembrance
                 ,
                 this
                 would
                 have
                 made
                 them
                 more
                 ready
                 to
                 pardon
                 him
                 ,
                 for
                 preaching
                 the
                 Gospel
                 at
                 this
                 time
                 ,
                 than
                 to
                 put
                 him
                 to
                 death
                 for
                 persecuting
                 such
                 ,
                 as
                 had
                 preached
                 it
                 before
                 .
                 Their
                 resolution
                 to
                 stone
                 him
                 ,
                 at
                 this
                 time
                 ,
                 rather
                 than
                 beat
                 him
                 with
                 rods
                 ,
                 as
                 their
                 usuall
                 manner
                 was
                 ,
                 argues
                 that
                 their
                 wills
                 ,
                 though
                 otherwise
                 free
                 (
                 more
                 than
                 enough
                 )
                 to
                 doe
                 mischiefe
                 ,
                 were
                 ,
                 by
                 the
                 all-seeing
                 Providence
                 ,
                 determined
                 or
                 guided
                 in
                 the
                 manner
                 of
                 practising
                 mischiefe
                 .
                 To
                 say
                 ,
                 
                   the
                   Author
                   of
                   beeing
                
                 ,
                 and
                 
                   Fountaine
                   of
                   goodnesse
                
                 ,
                 did
                 instill
                 this
                 spirit
                 of
                 fury
                 and
                 malice
                 ,
                 into
                 the
                 hearts
                 of
                 these
                 Iewes
                 ,
                 or
                 did
                 ,
                 by
                 any
                 decree
                 ,
                 absolutely
                 necessitate
                 them
                 to
                 conceive
                 so
                 full
                 a
                 measure
                 of
                 mischiefe
                 ,
                 as
                 now
                 possessed
                 them
                 ,
                 were
                 (
                 I
                 take
                 it
                 )
                 to
                 swerve
                 from
                 the
                 
                   forme
                   of
                   wholsome
                   words
                
                 ,
                 &
                 would
                 give
                 some
                 advantage
                 to
                 
                 the
                 adversaries
                 of
                 truth
                 .
                 It
                 was
                 Sathan
                 &
                 thēselves
                 ,
                 which
                 had
                 charged
                 their
                 brests
                 with
                 this
                 extraordinary
                 measure
                 of
                 fury
                 and
                 malice
                 .
                 But
                 these
                 ,
                 being
                 so
                 overcharged
                 ,
                 as
                 that
                 without
                 some
                 vent
                 or
                 other
                 they
                 were
                 ready
                 to
                 burst
                 ;
                 He
                 ,
                 who
                 is
                 as
                 well
                 the
                 supreme
                 moderator
                 of
                 mens
                 thoughts
                 and
                 resolutions
                 ,
                 as
                 Iudge
                 of
                 their
                 actions
                 ,
                 did
                 not
                 onely
                 permit
                 or
                 suffer
                 ,
                 but
                 direct
                 ,
                 appoint
                 ,
                 and
                 order
                 ,
                 that
                 they
                 should
                 exonerate
                 or
                 discharge
                 their
                 furious
                 malice
                 upon
                 Saint
                 Paul
                 ,
                 not
                 upon
                 Barnabas
                 ;
                 and
                 upon
                 Saint
                 Paul
                 ,
                 by
                 that
                 peculiar
                 kinde
                 of
                 violence
                 ,
                 which
                 now
                 they
                 practise
                 ,
                 rather
                 than
                 by
                 any
                 other
                 ,
                 unto
                 which
                 they
                 were
                 more
                 accustomed
                 .
              
            
             
               
               
                 CHAP.
                 36.
                 
              
               
                 Of
                 sinnes
                 visited
                 or
                 punished
                 according
                 to
                 the
                 circumstance
                 of
                 time
                 or
                 place
                 wherein
                 they
                 were
                 committed
                 .
              
               
                 1
                 IT
                 may
                 be
                 ,
                 the
                 circumstance
                 of
                 the
                 time
                 ,
                 wherein
                 this
                 visitation
                 happened
                 to
                 S.
                 Paul
                 ,
                 might
                 suggest
                 as
                 much
                 ,
                 as
                 wee
                 have
                 observed
                 ,
                 unto
                 himselfe
                 ,
                 or
                 unto
                 others
                 then
                 living
                 ,
                 whom
                 the
                 remembrance
                 or
                 notice
                 of
                 his
                 former
                 trespasses
                 ,
                 might
                 concerne
                 .
                 But
                 however
                 it
                 were
                 in
                 this
                 particular
                 ,
                 the
                 identitie
                 ,
                 whether
                 of
                 the
                 time
                 ,
                 or
                 of
                 the
                 place
                 ,
                 wherein
                 men
                 have
                 done
                 ,
                 and
                 afterwards
                 suffer
                 extraordinary
                 evill
                 ,
                 are
                 in
                 their
                 nature
                 ,
                 better
                 Remembrancers
                 of
                 Gods
                 justice
                 ,
                 than
                 the
                 exact
                 identity
                 or
                 likenesse
                 of
                 the
                 evills
                 ,
                 which
                 they
                 have
                 done
                 to
                 others
                 ,
                 and
                 from
                 others
                 suffer
                 ,
                 is
                 ▪
                 If
                 a
                 man
                 should
                 meet
                 with
                 mischiefe
                 in
                 the
                 same
                 place
                 ,
                 or
                 be
                 overtaken
                 by
                 it
                 on
                 the
                 same
                 day
                 ,
                 wherein
                 he
                 had
                 done
                 the
                 like
                 mischiefe
                 vnto
                 others
                 :
                 the
                 event
                 would
                 naturally
                 argue
                 a
                 legall
                 and
                 
                   formall
                   processe
                
                 of
                 Divine
                 Iustice
                 ,
                 calling
                 time
                 and
                 place
                 (
                 which
                 are
                 alwayes
                 witnesses
                 of
                 actions
                 done
                 in
                 greatest
                 secresie
                 )
                 to
                 give
                 speciall
                 evidence
                 against
                 him
                 ;
                 and
                 to
                 make
                 his
                 owne
                 conscience
                 confesse
                 that
                 ,
                 which
                 all
                 the
                 world
                 besides
                 were
                 not
                 able
                 to
                 prove
                 .
                 Some
                 
                 within
                 our
                 memories
                 ,
                 have
                 concluded
                 their
                 unseasonable
                 sportings
                 with
                 death
                 ,
                 sudden
                 and
                 casuall
                 in
                 respect
                 of
                 men
                 ,
                 upon
                 the
                 same
                 day
                 after
                 revolution
                 of
                 times
                 ,
                 wherein
                 they
                 had
                 deserved
                 or
                 cunningly
                 avoided
                 the
                 sentence
                 of
                 death
                 ,
                 being
                 more
                 than
                 due
                 unto
                 them
                 ,
                 if
                 Iustice
                 might
                 have
                 had
                 its
                 naturall
                 course
                 .
                 And
                 it
                 might
                 peradventure
                 have
                 gone
                 better
                 with
                 them
                 ,
                 if
                 they
                 had
                 hid
                 themselves
                 ,
                 for
                 that
                 day
                 ,
                 in
                 the
                 house
                 of
                 mourning
                 ,
                 or
                 not
                 adventured
                 upon
                 the
                 house
                 of
                 mirth
                 ,
                 or
                 fields
                 of
                 sport
                 .
              
               
                 2
                 To
                 particularize
                 in
                 ,
                 or
                 comment
                 upon
                 domestique
                 moderne
                 examples
                 ,
                 would
                 bee
                 offensive
                 ;
                 
                   Beatus
                   populus
                   qui
                   scit
                   jubilationem
                   :
                   That
                   people
                   or
                   Family
                   is
                   happy
                   ,
                
                 which
                 knows
                 the
                 times
                 &
                 seasons
                 of
                 
                   rejoycing
                   and
                   mirth
                
                 ,
                 but
                 more
                 happy
                 are
                 they
                 ,
                 which
                 know
                 the
                 
                   times
                   and
                   seasons
                
                 of
                 mourning
                 ,
                 or
                 for
                 preventing
                 the
                 day
                 of
                 visitation
                 .
                 And
                 the
                 best
                 meanes
                 to
                 foresee
                 or
                 prevent
                 it
                 ,
                 would
                 be
                 to
                 keepe
                 an
                 exact
                 Calendar
                 of
                 our
                 owne
                 and
                 of
                 our
                 forefathers
                 sins
                 ,
                 for
                 these
                 we
                 are
                 bound
                 to
                 confesse
                 with
                 our
                 owne
                 .
                 And
                 if
                 we
                 would
                 unpartially
                 
                   judge
                   our selves
                
                 ,
                 for
                 both
                 ,
                 by
                 unfaigned
                 repentance
                 and
                 hearty
                 contrition
                 :
                 we
                 might
                 escape
                 the
                 judgements
                 of
                 God
                 ,
                 which
                 by
                 our
                 neglect
                 hang
                 over
                 us
                 ,
                 and
                 ,
                 without
                 amendment
                 ,
                 will
                 fall
                 upon
                 us
                 .
                 It
                 is
                 a
                 saying
                 amongst
                 the
                 later
                 Iewes
                 ,
                 
                   Volvitur
                   meritum
                   in
                   diem
                   meriti
                
                 :
                 Though
                 punishments
                 do
                 not
                 immediately
                 pursue
                 the
                 fact
                 which
                 deserves
                 it
                 ,
                 nor
                 instantly
                 overtake
                 the
                 party
                 which
                 committed
                 such
                 fact
                 ;
                 yet
                 it
                 resteth
                 not
                 ,
                 
                   but
                   roules
                
                 about
                 untill
                 it
                 meet
                 with
                 them
                 or
                 their
                 posterity
                 at
                 the
                 same
                 point
                 of
                 time
                 ,
                 wherein
                 it
                 was
                 deserved
                 .
                 The
                 Temple
                 by
                 their
                 
                 calculation
                 ,
                 was
                 twice
                 destroyed
                 upon
                 the
                 same
                 day
                 of
                 the
                 same
                 month
                 ,
                 upon
                 which
                 Moses
                 had
                 broken
                 the
                 Tables
                 .
                 Though
                 so
                 it
                 were
                 
                   de
                   facto
                
                 ,
                 yet
                 this
                 revolution
                 infers
                 not
                 this
                 destruction
                 to
                 be
                 fatall
                 .
                 It
                 might
                 have
                 beene
                 ,
                 at
                 both
                 times
                 ,
                 prevented
                 ,
                 had
                 that
                 generation
                 wherein
                 it
                 hapned
                 ,
                 beene
                 as
                 zealous
                 of
                 Gods
                 glory
                 ,
                 as
                 Moses
                 had
                 been
                 ;
                 or
                 had
                 they
                 held
                 idolatry
                 or
                 hypocrisie
                 in
                 as
                 great
                 detestation
                 as
                 Moses
                 had
                 done
                 .
                 Some
                 foraigne
                 *
                 writers
                 have
                 observed
                 ,
                 that
                 the
                 hope
                 of
                 this
                 Land
                 ,
                 whilest
                 he
                 lived
                 ,
                 Edward
                 the
                 sixt
                 ,
                 did
                 dye
                 upon
                 the
                 selfe
                 same
                 day
                 (
                 after
                 revolution
                 of
                 some
                 yeares
                 )
                 in
                 which
                 his
                 Father
                 had
                 put
                 Sir
                 
                   Thomas
                   Moore
                
                 to
                 death
                 ,
                 a
                 man
                 otherwise
                 faulty
                 ,
                 yet
                 so
                 true
                 a
                 pattern
                 of
                 morall
                 justice
                 ,
                 as
                 it
                 cannot
                 seeme
                 strange
                 ,
                 if
                 the
                 righteous
                 Iudge
                 did
                 take
                 speciall
                 notice
                 of
                 King
                 Henries
                 dealing
                 with
                 him
                 ,
                 and
                 insert
                 the
                 day
                 of
                 his
                 death
                 in
                 his
                 everlasting
                 Calendar
                 ,
                 to
                 be
                 after
                 signed
                 with
                 the
                 untimely
                 death
                 of
                 King
                 Henries
                 only
                 Son.
                 How
                 the
                 sins
                 of
                 parents
                 are
                 often
                 punished
                 in
                 their
                 harmlesse
                 ,
                 or
                 lesse
                 harmfull
                 posterity
                 ,
                 is
                 elsewhere
                 discussed
                 .
                 I
                 will
                 not
                 interrupt
                 this
                 Discourse
                 ,
                 with
                 any
                 digression
                 concerning
                 
                   Divine
                   equity
                
                 in
                 this
                 point
                 ,
                 nor
                 with
                 any
                 Apology
                 for
                 these
                 curious
                 observations
                 ,
                 as
                 some
                 enstyle
                 them
                 :
                 I
                 relate
                 onely
                 matters
                 of
                 fact
                 ,
                 or
                 punishments
                 answerable
                 to
                 offences
                 ,
                 as
                 well
                 for
                 the
                 circumstance
                 of
                 place
                 ,
                 as
                 of
                 time
                 .
              
               
                 3
                 *
                 Pausanias
                 a
                 famous
                 Antiquary
                 ,
                 or
                 ,
                 to
                 describe
                 him
                 better
                 to
                 a
                 meere
                 English
                 Reader
                 ,
                 the
                 Cambden
                 of
                 Greece
                 ,
                 hath
                 observed
                 as
                 much
                 ,
                 as
                 now
                 we
                 doe
                 ,
                 in
                 his
                 narrations
                 of
                 the
                 warres
                 between
                 
                 the
                 Romans
                 and
                 the
                 Corinthians
                 ,
                 or
                 Achaians
                 ,
                 managed
                 by
                 Metellus
                 and
                 Critolaus
                 .
                 The
                 History
                 ,
                 though
                 briefe
                 (
                 as
                 being
                 but
                 an
                 appendix
                 of
                 his
                 intended
                 Topography
                 )
                 is
                 fraught
                 with
                 many
                 remarkable
                 circumstances
                 ,
                 pointing
                 out
                 unto
                 us
                 a
                 Divine
                 Provid●nce
                 ;
                 of
                 which
                 ,
                 two
                 (
                 concerning
                 the
                 selected
                 band
                 of
                 Arcadia
                 put
                 to
                 flight
                 ,
                 but
                 with
                 more
                 honour
                 than
                 the
                 rest
                 of
                 Critolaus
                 army
                 )
                 are
                 more
                 specially
                 parallell
                 to
                 the
                 rule
                 of
                 retaliation
                 .
                 These
                 Arcadians
                 after
                 the
                 foile
                 ,
                 retyred
                 safe
                 (
                 to
                 the
                 number
                 of
                 a
                 thousand
                 )
                 unto
                 Elatea
                 ,
                 a
                 City
                 of
                 the
                 Phocenses
                 ;
                 where
                 they
                 found
                 
                   good
                   welcome
                
                 at
                 the
                 first
                 ,
                 upon
                 some
                 ●ermes
                 of
                 ancient
                 confederacy
                 or
                 alliance
                 .
                 But
                 the
                 sudden
                 noise
                 of
                 Critolaus
                 and
                 his
                 companies
                 overthrow
                 ,
                 dissolved
                 the
                 links
                 of
                 former
                 amity
                 .
                 The
                 poore
                 Arcadians
                 were
                 commanded
                 ,
                 by
                 the
                 State
                 of
                 Phocis
                 ,
                 forthwith
                 to
                 relinquish
                 Elatea
                 ;
                 and
                 ,
                 in
                 their
                 returne
                 to
                 Peloponnesus
                 ,
                 meeting
                 unexpectedly
                 with
                 Metellus
                 forces
                 ,
                 were
                 all
                 slaine
                 by
                 the
                 Romans
                 ,
                 in
                 the
                 selfe
                 same
                 place
                 ,
                 in
                 which
                 their
                 fore-elders
                 had
                 forsaken
                 the
                 Grecian
                 L●●guers
                 ,
                 or
                 con●●derates
                 against
                 Philip
                 of
                 Macedon
                 .
                 Honest
                 Countrimen
                 see
                 Meteors
                 or
                 other
                 appearances
                 ,
                 as
                 perfectly
                 as
                 Philosophers
                 do
                 ;
                 but
                 they
                 often
                 erre
                 in
                 guessing
                 at
                 the
                 place
                 or
                 subject
                 where
                 in
                 the
                 appearance
                 is
                 made
                 .
                 Thus
                 many
                 imagine
                 the
                 Sunne
                 to
                 be
                 reddish
                 ,
                 in
                 a
                 foggy
                 morning
                 ;
                 when
                 as
                 the
                 rednesse
                 is
                 in
                 the
                 ayre
                 .
                 So
                 did
                 this
                 heathen
                 Antiquary
                 ,
                 expresly
                 and
                 fully
                 discern
                 the
                 power
                 of
                 Divine
                 Iustice
                 in
                 this
                 event
                 ;
                 from
                 the
                 circumstance
                 of
                 the
                 persons
                 (
                 a
                 race
                 of
                 truce-breakers
                 )
                 and
                 from
                 the
                 place
                 of
                 their
                 discomfiture
                 .
                 His
                 
                 eyesight
                 or
                 apprehension
                 herein
                 ,
                 was
                 as
                 cleare
                 as
                 any
                 Christians
                 .
                 Wherein
                 then
                 consists
                 his
                 error
                 ?
                 In
                 attributing
                 this
                 award
                 of
                 Divine
                 Iustice
                 unto
                 the
                 Gods
                 of
                 Greece
                 .
                 But
                 did
                 any
                 Southsayer
                 of
                 Greece
                 foretell
                 ,
                 that
                 the
                 fathers
                 
                   breach
                   of
                   truce
                
                 should
                 be
                 thus
                 visited
                 upon
                 their
                 children
                 as
                 Elias
                 foretold
                 ,
                 that
                 
                   the
                   dogs
                   should
                   lap
                   Ahabs
                   blood
                   ,
                   and
                   eate
                   Iezebel
                   and
                   their
                   childrens
                   flesh
                   ,
                
                 in
                 the
                 same
                 place
                 where
                 they
                 had
                 lapt
                 the
                 blood
                 of
                 Naboth
                 ,
                 whom
                 Iezebel
                 had
                 caused
                 to
                 be
                 stoned
                 to
                 death
                 ?
                 The
                 identity
                 of
                 Iustice
                 done
                 upon
                 divers
                 people
                 and
                 Nations
                 ,
                 rightly
                 argues
                 that
                 the
                 God
                 of
                 Israel
                 ,
                 did
                 then
                 rule
                 and
                 
                   execute
                   judgement
                   unto
                   the
                   ends
                   of
                   the
                   world
                
                 ;
                 although
                 he
                 did
                 not
                 deale
                 so
                 with
                 any
                 Nation
                 ,
                 
                   as
                   he
                   did
                   with
                   Israel
                   ;
                   neither
                   had
                   the
                   Heathen
                   knowledge
                   of
                   his
                   Lawes
                   ,
                
                 much
                 lesse
                 such
                 distinct
                 foreknowledge
                 of
                 his
                 judgements
                 or
                 visitations
                 as
                 was
                 usuall
                 in
                 Israel
                 ;
                 unlesse
                 it
                 were
                 in
                 some
                 cases
                 extraordinary
                 .
              
               
                 4
                 To
                 have
                 seene
                 with
                 our
                 eyes
                 ,
                 what
                 we
                 have
                 read
                 in
                 a
                 faithfull
                 and
                 judicious
                 *
                 Historian
                 ,
                 one
                 to
                 dye
                 in
                 a
                 fit
                 of
                 the
                 Falling-sicknesse
                 ,
                 or
                 ,
                 (
                 as
                 it
                 was
                 then
                 presumed
                 )
                 to
                 bee
                 vexed
                 to
                 death
                 by
                 an
                 evill
                 spirit
                 ,
                 at
                 the
                 time
                 appointed
                 for
                 his
                 consecration
                 ,
                 even
                 whilest
                 he
                 did
                 prostrate
                 himselfe
                 before
                 the
                 Altar
                 to
                 receive
                 the
                 Holy
                 Ghost
                 ,
                 by
                 the
                 imposition
                 of
                 his
                 Metropolitans
                 hands
                 ,
                 would
                 have
                 moved
                 the
                 like
                 question
                 to
                 that
                 of
                 Christs
                 Disciples
                 ,
                 concerning
                 him
                 that
                 was
                 borne
                 blinde
                 ;
                 
                   Lord
                   ,
                   who
                   did
                   sinne
                   ,
                   this
                   man
                   ,
                   or
                   his
                   parents
                   ?
                
                 Whose
                 shame
                 did
                 he
                 fome
                 out
                 with
                 his
                 last
                 breath
                 ,
                 his
                 owne
                 ,
                 or
                 some
                 others
                 ?
                 Such
                 as
                 is
                 here
                 expressed
                 ,
                 was
                 the
                 
                 ●ate
                 of
                 Strachyquaz
                 sonne
                 to
                 B●leslaus
                 the
                 first
                 ,
                 and
                 brother
                 to
                 B●lesla●s
                 the
                 second
                 ,
                 King
                 of
                 B●h●me
                 ,
                 who
                 with
                 the
                 Bishop
                 of
                 Mentz
                 ,
                 was
                 an
                 eye
                 witnesse
                 of
                 this
                 prodigious
                 fearefull
                 accident
                 .
                 And
                 if
                 
                   consecration
                   dinners
                
                 were
                 then
                 in
                 use
                 ,
                 (
                 as
                 doubtlesse
                 they
                 were
                 ,
                 when
                 Kings
                 sonnes
                 and
                 brothers
                 thought
                 it
                 no
                 scorne
                 to
                 be
                 consecrated
                 Bishops
                 )
                 
                   Respondent
                   ultima
                   primis
                   ;
                   Strachyquaz
                
                 did
                 better
                 brooke
                 his
                 name
                 after
                 his
                 death
                 ,
                 than
                 at
                 his
                 birth
                 or
                 baptisme
                 ,
                 or
                 (
                 as
                 my
                 Author
                 speakes
                 )
                 on
                 his
                 lustration
                 day
                 .
                 The
                 realitie
                 answering
                 to
                 his
                 name
                 ,
                 and
                 portended
                 by
                 it
                 ,
                 he
                 left
                 behinde
                 him
                 :
                 The
                 dinner
                 provided
                 ,
                 was
                 indeed
                 (
                 terribile
                 convivium
                 )
                 
                   a
                   banquet
                   of
                   dread
                   or
                   horrour
                
                 to
                 all
                 spectators
                 ,
                 a
                 feast
                 of
                 whose
                 d●●●●ies
                 few
                 (
                 I
                 thinke
                 )
                 would
                 eate
                 .
                 And
                 thus
                 much
                 doth
                 the
                 name
                 Strachyquaz
                 in
                 the
                 Bohemia●●
                 language
                 import
                 ;
                 A
                 name
                 imposed
                 upon
                 this
                 unfortunate
                 person
                 ,
                 at
                 his
                 birth
                 ,
                 in
                 triumphant
                 memorie
                 of
                 that
                 bloody
                 banquet
                 ,
                 unto
                 which
                 his
                 father
                 Bolestaus
                 the
                 first
                 ,
                 had
                 invited
                 Wenceslaus
                 the
                 King
                 his
                 Elder
                 brother
                 ,
                 with
                 intent
                 to
                 murther
                 him
                 ,
                 as
                 he
                 did
                 ;
                 taking
                 opportunitie
                 to
                 accomplish
                 this
                 impietie
                 ,
                 in
                 the
                 Temple
                 of
                 God
                 ,
                 where
                 this
                 King
                 (
                 afterwards
                 Sainted
                 )
                 was
                 at
                 his
                 midnights
                 devotions
                 .
              
               
                 5.
                 
                 To
                 sit
                 as
                 Coroners
                 upon
                 the
                 soules
                 of
                 men
                 deceased
                 ,
                 is
                 a
                 thing
                 which
                 I
                 have
                 ever
                 misliked
                 ,
                 though
                 sometimes
                 practised
                 by
                 men
                 ,
                 otherwise
                 of
                 deserved
                 esteeme
                 .
                 And
                 whosoever
                 in
                 this
                 case
                 will
                 take
                 upon
                 him
                 to
                 sit
                 as
                 Iudge
                 ,
                 my
                 request
                 shall
                 bee
                 not
                 to
                 serve
                 upon
                 the
                 Iury.
                 Yet
                 if
                 my
                 opinion
                 were
                 in
                 this
                 particular
                 demanded
                 ,
                 
                   [
                   Whether
                   this
                   
                   man
                   dying
                   (
                   as
                   the
                   story
                   presumes
                   )
                   of
                   a
                   Deuill
                   ,
                   the
                   manner
                   of
                   his
                   death
                   were
                   any
                   certaine
                   prognosticke
                   ,
                   or
                   probable
                   presumption
                   of
                   his
                   damnation
                   ]
                
                 my
                 verdit
                 should
                 goe
                 
                   in
                   mitiorem
                   partem
                
                 ,
                 That
                 ,
                 thus
                 to
                 dye
                 of
                 a
                 Devill
                 ,
                 unlesse
                 his
                 former
                 life
                 had
                 beene
                 devillish
                 ,
                 (
                 which
                 the
                 historie
                 no
                 way
                 intimates
                 )
                 doth
                 no
                 more
                 argue
                 his
                 damnation
                 ,
                 than
                 the
                 untimely
                 death
                 of
                 Ieroboams
                 Child
                 ,
                 did
                 argue
                 him
                 to
                 have
                 beene
                 guiltie
                 of
                 his
                 Parents
                 actuall
                 sinnes
                 ;
                 in
                 the
                 manner
                 of
                 whose
                 death
                 ;
                 notwithstanding
                 ,
                 as
                 wel
                 as
                 in
                 Strachyquaz
                 his
                 tragicall
                 end
                 ,
                 the
                 sinnes
                 of
                 their
                 Parents
                 were
                 remarkeably
                 visited
                 ,
                 according
                 to
                 that
                 rule
                 of
                 Iustice
                 ,
                 which
                 now
                 we
                 treat
                 of
                 ,
                 that
                 is
                 ,
                 by
                 way
                 of
                 counterpassion
                 ,
                 in
                 respect
                 ,
                 if
                 not
                 of
                 time
                 ,
                 yet
                 of
                 the
                 places
                 wherein
                 they
                 were
                 visited
                 .
                 That
                 Ieroboams
                 child
                 dyed
                 in
                 Gods
                 favour
                 ,
                 the
                 text
                 instructs
                 us
                 .
                 1
                 King.
                 14.
                 13.
                 
                 All
                 Israel
                 shall
                 mourne
                 for
                 him
                 and
                 bury
                 him
                 :
                 for
                 hee
                 onely
                 of
                 Ieroboam
                 shall
                 come
                 to
                 the
                 grave
                 ,
                 because
                 in
                 him
                 there
                 is
                 found
                 some
                 good
                 thing
                 toward
                 the
                 Lord
                 God
                 of
                 Israel
                 ,
                 &c.
                 
              
               
                 6
                 But
                 to
                 returne
                 to
                 Strachyquaz
                 :
                 the
                 maner
                 of
                 whose
                 death
                 ,
                 (
                 as
                 is
                 apparent
                 )
                 was
                 more
                 fearefull
                 and
                 prodigious
                 ,
                 yet
                 no
                 signe
                 of
                 damnation
                 .
                 For
                 as
                 there
                 is
                 (
                 vates
                 praeteritorum
                 &
                 futurorum
                 )
                 
                   a
                   branch
                   of
                   prophesie
                   in
                   discovering
                   times
                   past
                   ,
                
                 as
                 well
                 as
                 events
                 to
                 come
                 ;
                 so
                 there
                 may
                 bee
                 ,
                 and
                 oft-times
                 are
                 prodigious
                 and
                 portentuous
                 accidents
                 ,
                 which
                 point
                 at
                 nothing
                 (
                 de
                 futuro
                 ,
                 s●●
                 a
                 retro
                 )
                 
                   which
                   looke
                   backwards
                   ,
                   not
                   forwards
                   .
                
                 The
                 best
                 use
                 or
                 signification
                 of
                 this
                 fearefull
                 disaster
                 was
                 to
                 advertise
                 the
                 present
                 generation
                 ,
                 and
                 their
                 successors
                 ,
                 that
                 the
                 
                 execrable
                 and
                 sacrilegious
                 murder
                 ,
                 committed
                 by
                 Boleslaus
                 ,
                 father
                 to
                 Strachyquaz
                 ,
                 was
                 not
                 expiated
                 as
                 yet
                 ,
                 but
                 to
                 be
                 vis●●●d
                 upon
                 more
                 generations
                 without
                 heartie
                 repentance
                 and
                 confession
                 of
                 this
                 wicked
                 usurpers
                 ,
                 and
                 his
                 complices
                 sinnes
                 ,
                 wherewith
                 the
                 land
                 of
                 Boheme
                 had
                 beene
                 polluted
                 .
                 The
                 first
                 borne
                 of
                 Egypt
                 ,
                 was
                 slaine
                 for
                 their
                 fathers
                 offences
                 against
                 the
                 infant
                 males
                 of
                 the
                 Hebrewes
                 ;
                 And
                 Strachyquaz
                 dyed
                 this
                 fearefull
                 death
                 by
                 the
                 visitation
                 of
                 his
                 fathers
                 sinnes
                 upon
                 him
                 ?
                 But
                 he
                 might
                 (
                 perhaps
                 )
                 have
                 lived
                 much
                 longer
                 ,
                 and
                 have
                 dyed
                 in
                 peace
                 ,
                 had
                 he
                 lived
                 according
                 to
                 that
                 rule
                 whose
                 profession
                 hee
                 had
                 taken
                 upon
                 him
                 ;
                 that
                 is
                 ,
                 if
                 hee
                 had
                 continued
                 (
                 as
                 hee
                 once
                 resolved
                 to
                 doe
                 )
                 a
                 true
                 p●nitentiarie
                 ,
                 and
                 not
                 affected
                 to
                 be
                 a
                 prelate
                 .
                 For
                 ,
                 if
                 God
                 would
                 not
                 suffer
                 his
                 Temple
                 to
                 be
                 built
                 by
                 David
                 (
                 a
                 man
                 otherwise
                 after
                 his
                 owne
                 heart
                 )
                 onely
                 because
                 hee
                 had
                 beene
                 a
                 man
                 of
                 warre
                 :
                 wee
                 may
                 ,
                 from
                 the
                 morall
                 Analogie
                 of
                 this
                 sacred
                 embleme
                 ,
                 collect
                 that
                 the
                 same
                 holy
                 Lord
                 would
                 not
                 suffer
                 the
                 sonne
                 of
                 that
                 malignant
                 cruell
                 Pagan
                 Fratricide
                 ,
                 which
                 had
                 imbrued
                 his
                 hands
                 in
                 the
                 blood
                 of
                 his
                 Priests
                 ,
                 and
                 murthered
                 his
                 annointed
                 King
                 in
                 the
                 holy
                 place
                 ,
                 to
                 beare
                 rule
                 over
                 his
                 house
                 ,
                 or
                 Church
                 .
                 This
                 his
                 unseasonable
                 ambitious
                 humor
                 ,
                 without
                 any
                 other
                 actuall
                 remarkable
                 crime
                 ,
                 might
                 in
                 Divine
                 Iustice
                 exact
                 some
                 print
                 of
                 the
                 supreame
                 Iudges
                 indignation
                 .
                 All
                 this
                 (
                 notwithstanding
                 )
                 being
                 granted
                 ;
                 doth
                 not
                 prove
                 ,
                 there
                 was
                 no
                 good
                 thing
                 found
                 in
                 the
                 partie
                 ,
                 that
                 was
                 thus
                 punished
                 ,
                 as
                 well
                 as
                 in
                 Ieroboams
                 child
                 .
                 It
                 was
                 a
                 fauour
                 to
                 
                 the
                 one
                 ,
                 that
                 he
                 dyed
                 in
                 peace
                 ,
                 though
                 in
                 his
                 infancie
                 ,
                 and
                 it
                 might
                 be
                 some
                 matter
                 of
                 honour
                 or
                 favour
                 to
                 the
                 other
                 ,
                 that
                 he
                 had
                 Christian
                 buriall
                 in
                 the
                 Church
                 ,
                 wherein
                 hee
                 died
                 ;
                 and
                 that
                 hee
                 was
                 not
                 made
                 a
                 prey
                 to
                 the
                 fowles
                 of
                 the
                 ayre
                 .
                 But
                 this
                 wee
                 speake
                 skeptique
                 wise
                 ,
                 what
                 became
                 of
                 Strachyquaz
                 after
                 his
                 fearefull
                 end
                 ,
                 we
                 leave
                 it
                 for
                 the
                 eternall
                 Iudge
                 to
                 determine
                 .
              
               
                 7
                 Whatsoever
                 became
                 of
                 him
                 ,
                 the
                 death
                 of
                 his
                 grandmother
                 Drahomira
                 ,
                 was
                 much
                 more
                 terrible
                 :
                 as
                 she
                 had
                 lived
                 ,
                 so
                 she
                 dyed
                 ,
                 a
                 malitious
                 blasphemous
                 Pagan
                 ;
                 a
                 cruell
                 bloody
                 step-dame
                 to
                 Christs
                 infant
                 Church
                 ,
                 in
                 that
                 Kingdome
                 .
                 The
                 storie
                 (
                 I
                 know
                 )
                 will
                 unto
                 many
                 seeme
                 strange
                 ,
                 yet
                 in
                 my
                 observation
                 very
                 capable
                 of
                 credit
                 ;
                 if
                 we
                 consider
                 the
                 exigence
                 of
                 those
                 times
                 ,
                 and
                 the
                 then
                 desperate
                 state
                 of
                 Boheme
                 .
                 Christianity
                 and
                 paganisme
                 lay
                 then
                 at
                 stake
                 ,
                 whether
                 should
                 be
                 entertained
                 ,
                 whether
                 expelled
                 :
                 the
                 Pagans
                 by
                 their
                 unconfeionable
                 policie
                 (
                 which
                 aymes
                 at
                 nothing
                 but
                 some
                 private
                 end
                 ,
                 alwayes
                 readie
                 to
                 hazard
                 whatsoever
                 lyes
                 within
                 their
                 levell
                 ,
                 rather
                 then
                 misse
                 of
                 it
                 )
                 had
                 so
                 cunningly
                 played
                 the
                 foregame
                 ,
                 and
                 ,
                 by
                 their
                 bloody
                 plots
                 ,
                 removed
                 so
                 many
                 principall
                 men
                 out
                 of
                 the
                 way
                 ,
                 that
                 there
                 was
                 no
                 possibilitie
                 left
                 ,
                 save
                 onely
                 in
                 the
                 Almighties
                 
                   immediate
                   hand
                
                 ,
                 to
                 make
                 any
                 thing
                 of
                 the
                 aftergame
                 .
                 Now
                 in
                 case
                 of
                 such
                 desperate
                 extremities
                 (
                 specially
                 when
                 they
                 happen
                 during
                 the
                 infancie
                 of
                 any
                 particular
                 Church
                 )
                 it
                 cannot
                 to
                 mee
                 seeme
                 incredible
                 ,
                 if
                 the
                 good
                 spirit
                 of
                 God
                 doe
                 
                   out
                   vy
                
                 those
                 prodigious
                 cruelties
                 ,
                 which
                 Sathan
                 deviseth
                 against
                 the
                 Saints
                 ,
                 
                 by
                 sudden
                 miraculous
                 executions
                 upon
                 their
                 Actors
                 ,
                 Sathans
                 instruments
                 .
                 The
                 Tragedy
                 of
                 Drahomira
                 was
                 briefly
                 thus
                 :
                 This
                 Queen-mother
                 ,
                 had
                 animated
                 her
                 Pagan-sonne
                 Boleslaus
                 ,
                 surnamed
                 
                   Savus
                   ,
                   the
                   Cruell
                
                 ,
                 to
                 murder
                 his
                 elder
                 brother
                 ,
                 and
                 Liege
                 Lord
                 Wenceslaus
                 ,
                 onely
                 because
                 he
                 had
                 approved
                 himselfe
                 a
                 zealous
                 professor
                 of
                 the
                 doctrine
                 of
                 life
                 .
                 To
                 terrifie
                 others
                 from
                 taking
                 the
                 sacred
                 function
                 upon
                 them
                 ,
                 she
                 caused
                 the
                 bodies
                 of
                 those
                 Priests
                 and
                 Prelates
                 ,
                 whom
                 Boleslaus
                 had
                 ●assacred
                 ,
                 to
                 lye
                 unburied
                 ;
                 and
                 *
                 one
                 Podivivus
                 ,
                 a
                 man
                 of
                 principall
                 note
                 in
                 his
                 time
                 ,
                 to
                 hang
                 two
                 intire
                 yeares
                 ,
                 upon
                 the
                 gallowes
                 .
                 Vpon
                 these
                 and
                 many
                 like
                 provocations
                 of
                 Gods
                 just
                 vengeance
                 ,
                 her
                 grave
                 was
                 made
                 before
                 she
                 felt
                 her selfe
                 sicke
                 ;
                 her
                 buriall
                 like
                 to
                 that
                 of
                 Corah
                 ,
                 of
                 Dathan
                 ,
                 and
                 Abiram
                 .
                 Whether
                 this
                 opening
                 of
                 the
                 earth
                 were
                 
                 truly
                 miraculous
                 ,
                 or
                 whethet
                 it
                 happened
                 in
                 the
                 period
                 of
                 some
                 naturall
                 declination
                 (
                 the
                 supporters
                 or
                 pillars
                 of
                 it
                 being
                 digged
                 up
                 ,
                 or
                 undermined
                 before
                 )
                 the
                 opening
                 of
                 it
                 at
                 that
                 time
                 ,
                 wherein
                 this
                 wicked
                 woman
                 was
                 to
                 passe
                 over
                 that
                 very
                 place
                 ,
                 in
                 which
                 she
                 had
                 caused
                 the
                 Priests
                 bodies
                 to
                 lye
                 unburied
                 ,
                 was
                 the
                 Lords
                 doing
                 ,
                 and
                 no
                 lesse
                 wonderfull
                 to
                 Christian
                 eyes
                 ,
                 than
                 if
                 it
                 had
                 beene
                 (
                 as
                 perhaps
                 it
                 was
                 )
                 a
                 meere
                 miracle
                 .
                 The
                 truth
                 of
                 this
                 story
                 ,
                 wanted
                 not
                 the
                 testimony
                 of
                 many
                 ages
                 .
                 For
                 passengers
                 ,
                 from
                 the
                 day
                 of
                 her
                 death
                 ,
                 untill
                 the
                 day
                 ,
                 wherein
                 mine
                 Author
                 wrote
                 this
                 Story
                 ,
                 (
                 which
                 was
                 within
                 this
                 age
                 current
                 )
                 eschewed
                 the
                 place
                 wherein
                 she
                 dyed
                 ,
                 as
                 execrable
                 and
                 accursed
                 by
                 God.
                 
              
            
             
               
               
                 CHAP.
                 37.
                 
              
               
                 What
                 manner
                 of
                 sinnes
                 they
                 be
                 ,
                 which
                 usually
                 provoke
                 Gods
                 judgements
                 according
                 to
                 the
                 rule
                 of
                 Counterpassion
                 .
                 And
                 of
                 the
                 frequency
                 of
                 this
                 kinde
                 of
                 punishment
                 foresignified
                 by
                 Gods
                 Prophets
                 .
              
               
                 1
                 IVstice
                 ,
                 as
                 was
                 intimated
                 before
                 ,
                 doth
                 not
                 formally
                 consist
                 in
                 retaliation
                 ,
                 and
                 yet
                 is
                 retaliation
                 a
                 formall
                 part
                 or
                 branch
                 of
                 Iustice
                 .
                 And
                 of
                 this
                 branch
                 Nemesis
                 amongst
                 the
                 Heathen
                 ,
                 was
                 the
                 ordinary
                 Arbitresse
                 .
                 Shee
                 was
                 ,
                 in
                 their
                 Divinity
                 ,
                 a
                 Goddesse
                 of
                 Iustice
                 ,
                 not
                 Iustice
                 her selfe
                 ;
                 nor
                 did
                 every
                 *
                 wrong
                 (
                 in
                 their
                 opinion
                 )
                 belong
                 unto
                 her
                 cognizance
                 ,
                 but
                 such
                 insolent
                 wrongs
                 onely
                 as
                 deserved
                 vengeance
                 or
                 indignation
                 .
                 Nor
                 doth
                 the
                 righteous
                 most
                 mercifull
                 Lord
                 and
                 onely
                 God
                 ,
                 usually
                 punish
                 ordinary
                 or
                 private
                 ,
                 but
                 publique
                 and
                 outcrying
                 sinnes
                 ,
                 by
                 the
                 severe
                 Law
                 or
                 Rule
                 of
                 Counterpassion
                 .
                 And
                 it
                 is
                 observable
                 ,
                 that
                 most
                 Prophesies
                 ,
                 which
                 are
                 powred
                 out
                 against
                 any
                 Land
                 ,
                 City
                 ,
                 or
                 People
                 ,
                 with
                 fuller
                 indignation
                 ,
                 are
                 so
                 intermingled
                 with
                 threats
                 of
                 judgement
                 by
                 way
                 of
                 Counterpassion
                 ,
                 that
                 the
                 quality
                 and
                 circumstances
                 of
                 the
                 crimes
                 may
                 seeme
                 to
                 serve
                 the
                 Prophets
                 as
                 glasses
                 for
                 representing
                 the
                 nature
                 and
                 quality
                 of
                 the
                 judgements
                 
                 to
                 come
                 .
                 And
                 if
                 the
                 crimes
                 were
                 as
                 well
                 knowne
                 to
                 m●n
                 as
                 the
                 judgements
                 are
                 ,
                 we
                 would
                 thinke
                 the
                 one
                 were
                 moulded
                 in
                 the
                 other
                 .
                 This
                 exact
                 proportion
                 betwixt
                 the
                 patterne
                 of
                 sinnes
                 which
                 Babylon
                 had
                 set
                 ,
                 and
                 the
                 manner
                 of
                 Gods
                 judgements
                 upon
                 her
                 for
                 them
                 ,
                 hath
                 beene
                 observed
                 *
                 before
                 ,
                 and
                 I
                 will
                 not
                 make
                 the
                 prophesies
                 concerning
                 her
                 destruction
                 ,
                 any
                 part
                 of
                 this
                 observation
                 .
                 The
                 prophesies
                 concerning
                 other
                 Nations
                 and
                 Cities
                 ,
                 will
                 afford
                 plenty
                 of
                 instances
                 to
                 this
                 purpose
                 .
              
               
                 2
                 Samaria
                 shall
                 be
                 as
                 an
                 heape
                 of
                 the
                 field
                 ,
                 and
                 as
                 plantings
                 of
                 a
                 Vineyard
                 :
                 and
                 I
                 will
                 powre
                 downe
                 the
                 stones
                 thereof
                 into
                 the
                 valley
                 ,
                 and
                 I
                 will
                 discover
                 the
                 foundations
                 thereof
                 .
                 And
                 all
                 the
                 graven
                 images
                 thereof
                 shall
                 be
                 beaten
                 to
                 pieces
                 ,
                 and
                 all
                 the
                 hires
                 thereof
                 shall
                 be
                 burnt
                 with
                 the
                 fire
                 ,
                 and
                 all
                 the
                 idols
                 thereof
                 will
                 I
                 lay
                 desolate
                 :
                 for
                 she
                 gathered
                 it
                 of
                 the
                 hire
                 of
                 an
                 harlot
                 ,
                 and
                 they
                 shall
                 returne
                 to
                 the
                 hire
                 of
                 an
                 harlot
                 .
                 Micah
                 1.
                 6
                 ,
                 7.
                 
                 
                   The
                   wound
                   of
                   Samaria
                   ,
                   as
                   the
                   Prophet
                   addes
                   ,
                   vers
                   .
                   9.
                   was
                   incurable
                   ,
                   but
                   so
                   was
                   not
                   the
                   wound
                   of
                   Iudah
                   as
                   yet
                   ,
                   although
                   it
                   was
                   come
                   to
                   Iudah
                   by
                   infection
                   ,
                   and
                   had
                   touched
                   at
                   the
                   very
                   gates
                   of
                   Ierusalem
                   .
                   For
                   so
                   he
                   saith
                   vers
                   .
                   12.
                   
                
                 The
                 inhabitant
                 of
                 Maroth
                 waited
                 carefully
                 for
                 good
                 ,
                 but
                 evill
                 came
                 downe
                 from
                 the
                 Lord
                 unto
                 the
                 gate
                 of
                 Ierusalem
                 .
                 
                   Thither
                   it
                   came
                   ,
                   but
                   it
                   found
                   no
                   entrance
                   in
                   for
                   the
                   present
                   ,
                   as
                   it
                   did
                   into
                   the
                   gates
                   of
                   other
                   Cities
                   of
                   Iudah
                   .
                   Lachish
                   of
                   all
                   the
                   Cities
                   of
                   Iudah
                   was
                   the
                   first
                   which
                   tooke
                   the
                   impression
                   of
                   Israels
                   idolatry
                   ,
                   and
                   did
                   in
                   part
                   derive
                   it
                   unto
                   Sion
                   .
                   And
                   as
                   she
                   was
                   the
                   first
                   and
                   principall
                   in
                   sinne
                   ,
                   so
                   
                   she
                   was
                   the
                   first
                   in
                   the
                   plagues
                   here
                   threatned
                   .
                   The
                   Chariots
                   of
                   Ashur
                   did
                   first
                   triumph
                   in
                   her
                   streets
                   ,
                   and
                   her
                   inhabitants
                   felt
                   the
                   dint
                   of
                   the
                   Assyrian
                   swords
                   ,
                   when
                
                 *
                 
                   Ierusalem
                   escaped
                   with
                   the
                   lash
                   of
                
                 Rabshakehs
                 
                   tongue
                   .
                   That
                   which
                   is
                   afterwards
                   related
                   in
                   the
                   sacred
                   story
                   ,
                   concerning
                   Ierusalems
                   defence
                   against
                
                 Senacherib
                 ,
                 
                   (
                   who
                   had
                   surprised
                   most
                   of
                   the
                   strong
                   Cities
                   of
                   Iudah
                   ,
                   and
                   had
                   made
                   Lachish
                   his
                   seat
                   of
                   residence
                   )
                   was
                   significantly
                   charactered
                   by
                   the
                   Prophet
                
                 Micah
                 
                   in
                   the
                   place
                   forecited
                
                 ,
                 Evill
                 came
                 downe
                 from
                 the
                 Lord
                 unto
                 the
                 gate
                 of
                 Ierusalem
                 ,
                 
                   but
                   it
                   entred
                   into
                   the
                   gates
                   of
                   Lachish
                   ,
                   for
                   so
                   he
                   addes
                   ,
                
                 O
                 thou
                 inhabitant
                 of
                 Lachish
                 binde
                 the
                 charet
                 to
                 the
                 swft
                 beast
                 :
                 she
                 is
                 the
                 beginning
                 of
                 the
                 sinne
                 to
                 the
                 daughter
                 of
                 Sion
                 :
                 for
                 the
                 transgressions
                 of
                 Israel
                 were
                 found
                 in
                 thee
                 .
                 They
                 sacrifice
                 upon
                 the
                 tops
                 of
                 the
                 mountaines
                 ,
                 and
                 burne
                 incense
                 upon
                 the
                 hills
                 under
                 Oakes
                 ,
                 and
                 Poplars
                 ,
                 and
                 Elmes
                 ,
                 because
                 the
                 shadow
                 thereof
                 is
                 good
                 :
                 therefore
                 your
                 daughters
                 shall
                 commit
                 whoredome
                 ,
                 and
                 your
                 spouses
                 shall
                 commit
                 adultery
                 .
                 I
                 will
                 not
                 punish
                 your
                 daughters
                 when
                 they
                 commit
                 whoredome
                 ,
                 nor
                 your
                 spouses
                 when
                 they
                 commit
                 adultery
                 :
                 for
                 themselves
                 are
                 separated
                 with
                 whores
                 ,
                 and
                 they
                 sacrifice
                 with
                 harlots
                 :
                 therefore
                 the
                 people
                 that
                 doth
                 not
                 understand
                 ,
                 shall
                 fall
                 .
                 
                   Hosea
                   3.
                   13
                   ,
                   14.
                
                 
              
               
                 3
                 
                   The
                   Children
                   of
                   Ammon
                   ,
                   of
                   Moab
                   ,
                   and
                   Edom
                   ,
                   did
                   triumph
                   more
                   then
                   other
                   Nations
                   in
                   the
                   day
                   of
                   Iudahs
                   heavy
                   visitatiō
                   by
                
                 Nebuchadnezzar
                 ,
                 
                   and
                   for
                   this
                   cause
                   they
                   have
                   an
                   heavier
                   doome
                   read
                   by
                   Gods
                   Prophets
                   ,
                   which
                   lived
                   at
                   that
                   time
                   ,
                   then
                   other
                   Nations
                   had
                   .
                   Ezekiel
                   25.
                   2
                   ,
                   &c.
                
                 Sonne
                 of
                 
                 man
                 ,
                 set
                 thy
                 face
                 against
                 the
                 Ammonites
                 ,
                 heare
                 the
                 word
                 of
                 the
                 Lord
                 God
                 ;
                 Thus
                 saith
                 the
                 Lord
                 God
                 ,
                 because
                 thou
                 saidst
                 ,
                 Aha
                 ,
                 against
                 my
                 Sanctuary
                 when
                 it
                 was
                 prophaned
                 ,
                 and
                 against
                 the
                 Land
                 of
                 Israel
                 ,
                 when
                 it
                 was
                 desolate
                 ,
                 and
                 against
                 the
                 house
                 of
                 Iudah
                 when
                 they
                 went
                 into
                 captivitie
                 :
                 Behold
                 therefore
                 ,
                 I
                 will
                 deliver
                 thee
                 to
                 the
                 men
                 of
                 the
                 East
                 for
                 a
                 possession
                 ,
                 and
                 they
                 shall
                 set
                 their
                 palaces
                 in
                 thee
                 ,
                 and
                 make
                 their
                 dwellings
                 in
                 thee
                 :
                 they
                 shall
                 eate
                 thy
                 fruite
                 ,
                 and
                 they
                 shall
                 drinke
                 thy
                 milke
                 .
                 And
                 I
                 will
                 make
                 Rabbah
                 a
                 stable
                 for
                 Camels
                 ,
                 and
                 the
                 Ammonites
                 a
                 couching
                 place
                 for
                 flocks
                 :
                 and
                 yee
                 shall
                 know
                 that
                 I
                 am
                 the
                 Lord.
                 For
                 thus
                 saith
                 the
                 Lord
                 God
                 ,
                 Because
                 thou
                 hast
                 clapped
                 thine
                 hands
                 ,
                 and
                 stamped
                 with
                 thy
                 feet
                 ,
                 and
                 rejoyced
                 in
                 heart
                 ,
                 with
                 all
                 thy
                 despite
                 against
                 the
                 Land
                 of
                 Israel
                 :
                 Behold
                 therefore
                 I
                 will
                 stretch
                 out
                 mine
                 hand
                 upon
                 thee
                 ,
                 and
                 will
                 deliver
                 thee
                 for
                 a
                 spoile
                 to
                 the
                 Heathen
                 ,
                 and
                 I
                 will
                 cut
                 thee
                 off
                 from
                 the
                 people
                 ,
                 and
                 I
                 will
                 cause
                 thee
                 to
                 perish
                 out
                 of
                 the
                 countries
                 :
                 I
                 will
                 destroy
                 thee
                 ,
                 and
                 thou
                 shalt
                 know
                 that
                 I
                 am
                 the
                 Lord.
                 
              
               
                 Thus
                 saith
                 the
                 Lord
                 God
                 ,
                 because
                 that
                 Moab
                 and
                 Seir
                 doe
                 say
                 ,
                 behold
                 ,
                 the
                 house
                 of
                 Iudah
                 is
                 like
                 unto
                 all
                 the
                 heathen
                 :
                 therefore
                 behold
                 ,
                 I
                 will
                 open
                 the
                 side
                 of
                 Moab
                 from
                 the
                 Cities
                 ,
                 from
                 his
                 Cities
                 which
                 are
                 on
                 his
                 frontiers
                 ,
                 the
                 glorie
                 of
                 the
                 Countrey
                 Beth
                 jeshimoth
                 ,
                 Baal-meon
                 ,
                 and
                 Keriathaim
                 ,
                 unto
                 the
                 men
                 of
                 the
                 East
                 ,
                 with
                 the
                 Ammonites
                 ,
                 and
                 will
                 give
                 them
                 in
                 possession
                 ,
                 that
                 the
                 Ammonites
                 may
                 not
                 bee
                 remembred
                 among
                 the
                 Nations
                 .
                 And
                 I
                 will
                 execute
                 judgements
                 upon
                 Moab
                 ,
                 and
                 they
                 shall
                 know
                 that
                 I
                 am
                 the
                 Lord.
                 
              
               
               
                 Thus
                 saith
                 Lord
                 GOD
                 ,
                 Because
                 that
                 Edom
                 hath
                 dealt
                 against
                 the
                 house
                 of
                 Iudah
                 by
                 taking
                 vengeance
                 ,
                 and
                 hath
                 greatly
                 offended
                 ,
                 and
                 revenged
                 himselfe
                 upon
                 them
                 :
                 Therefore
                 saith
                 the
                 Lord
                 ,
                 I
                 will
                 also
                 stretch
                 out
                 my
                 hand
                 upon
                 Edom
                 ,
                 and
                 will
                 cut
                 off
                 man
                 and
                 beast
                 from
                 it
                 ,
                 and
                 I
                 will
                 make
                 it
                 desolate
                 from
                 Teman
                 ,
                 and
                 they
                 of
                 Dedan
                 shall
                 fall
                 by
                 the
                 sword
                 .
                 And
                 I
                 will
                 pay
                 my
                 vengeance
                 upon
                 Edom
                 by
                 the
                 hand
                 of
                 my
                 people
                 Israel
                 ,
                 and
                 they
                 shall
                 doe
                 in
                 Edom
                 according
                 to
                 mine
                 anger
                 ,
                 and
                 according
                 to
                 my
                 fury
                 ,
                 and
                 they
                 shall
                 know
                 my
                 vengeance
                 ,
                 saith
                 the
                 Lord
                 God.
                 
              
               
                 4
                 
                   The
                   doome
                   of
                   Moab
                   is
                   more
                   particularly
                   set
                   forth
                   by
                
                 Ieremy
                 .
                 
                   chap.
                   48.
                   2.
                
                 
                 There
                 shall
                 be
                 no
                 more
                 praise
                 of
                 Moab
                 in
                 Heshbon
                 ,
                 they
                 have
                 devised
                 evill
                 against
                 it
                 :
                 come
                 and
                 let
                 us
                 cut
                 it
                 off
                 from
                 being
                 a
                 nation
                 ;
                 
                   (
                   so
                   Moab
                   had
                   said
                   of
                   Israel
                   )
                
                 also
                 thou
                 shalt
                 be
                 cut
                 downe
                 ,
                 O
                 mad
                 men
                 ,
                 the
                 sword
                 shall
                 pursue
                 thee
                 .
                 
                   And
                   againe
                   ,
                   verse
                   25
                   ,
                   26
                   ,
                   27.
                   
                
                 The
                 Horne
                 of
                 Moab
                 is
                 cut
                 off
                 ,
                 and
                 his
                 arme
                 is
                 broken
                 ,
                 saith
                 the
                 Lord.
                 Make
                 yee
                 him
                 drunken
                 ;
                 for
                 hee
                 magnified
                 himselfe
                 against
                 the
                 Lord
                 :
                 Moab
                 also
                 shall
                 wallow
                 in
                 his
                 vomit
                 ,
                 and
                 he
                 also
                 shall
                 bee
                 in
                 derision
                 .
                 For
                 was
                 not
                 Israel
                 a
                 derision
                 unto
                 thee
                 ?
                 was
                 hee
                 found
                 among
                 theeues
                 ?
                 for
                 since
                 thou
                 spakest
                 of
                 him
                 ,
                 thou
                 skippest
                 for
                 joy
                 .
              
               
                 
                   The
                   like
                   doome
                   of
                   Moab
                   is
                   foretold
                   by
                
                 Zephanie
                 .
                 
                   chap.
                   1.
                   8
                   ,
                   9
                   ,
                   10.
                   
                
                 I
                 have
                 heard
                 the
                 reproach
                 of
                 Moab
                 ,
                 and
                 the
                 revilings
                 of
                 the
                 Children
                 of
                 Ammon
                 ,
                 whereby
                 they
                 have
                 reproached
                 my
                 people
                 ,
                 and
                 magnified
                 themselves
                 against
                 their
                 border
                 .
                 Therefore
                 ,
                 as
                 I
                 live
                 saith
                 the
                 Lord
                 of
                 Hosts
                 the
                 God
                 of
                 Israel
                 ,
                 surely
                 
                 Moab
                 shall
                 bee
                 as
                 Sodome
                 ,
                 and
                 the
                 children
                 of
                 Ammon
                 as
                 Gomorrah
                 ,
                 even
                 the
                 breeding
                 of
                 nettles
                 and
                 saltpies
                 ,
                 and
                 a
                 perpetuall
                 desolation
                 ,
                 the
                 residue
                 of
                 my
                 people
                 shall
                 spoile
                 them
                 ,
                 and
                 the
                 remnant
                 of
                 my
                 people
                 shall
                 possesse
                 them
                 .
                 This
                 shall
                 they
                 have
                 for
                 their
                 pride
                 ,
                 because
                 they
                 have
                 reproched
                 and
                 magnified
                 themselves
                 against
                 the
                 people
                 of
                 the
                 Lord
                 of
                 hoasts
                 .
                 The
                 Lord
                 will
                 bee
                 terrible
                 unto
                 them
                 :
                 for
                 hee
                 will
                 famish
                 all
                 the
                 gods
                 of
                 the
                 earth
                 ,
                 and
                 men
                 shall
                 worship
                 him
                 ,
                 every
                 one
                 from
                 his
                 place
                 ,
                 even
                 all
                 the
                 Iles
                 of
                 the
                 heathen
                 .
                 
                   So
                   farre
                   wide
                   were
                   Moab
                   and
                   Edom
                   in
                   their
                   divinations
                   ,
                   when
                   they
                   said
                   ,
                
                 the
                 house
                 of
                 Iudah
                 is
                 like
                 unto
                 all
                 the
                 Heathen
                 .
                 
                   (
                   Ezek.
                   25.
                   8.
                   
                   )
                   that
                   all
                   the
                   yles
                   of
                   the
                   Gentiles
                   were
                   to
                   become
                   ,
                   such
                   as
                   the
                   house
                   of
                   Iudah
                   had
                   beene
                   ,
                   that
                   is
                   ,
                   professed
                   worshippers
                   of
                   the
                   true
                   God
                   ,
                   who
                   had
                   now
                   appointed
                   to
                   make
                   himselfe
                   known
                   ,
                   to
                   all
                   the
                   world
                   ,
                   by
                   his
                   judgements
                   upon
                   these
                   proud
                   Heathens
                   ,
                   which
                   for
                   their
                   blasphemies
                   have
                   now
                   forfeited
                   their
                   nationall
                   interest
                   in
                   this
                   blessing
                   here
                   promised
                   to
                   the
                   Iles
                   of
                   the
                   Gentiles
                   ,
                   for
                   they
                   ceased
                   to
                   bee
                   Nations
                   .
                
              
               
                 5
                 Whiles
                 Gods
                 plagues
                 are
                 thus
                 fitly
                 suited
                 to
                 the
                 matter
                 or
                 manner
                 of
                 mens
                 sins
                 :
                 the
                 longer
                 the
                 punishments
                 themselves
                 are
                 delayed
                 ,
                 the
                 surer
                 document
                 they
                 may
                 afford
                 unto
                 the
                 observant
                 ,
                 that
                 there
                 is
                 a
                 watchfull
                 eye
                 of
                 an
                 alseeing
                 Providence
                 ,
                 without
                 whose
                 presence
                 no
                 fact
                 can
                 bee
                 committed
                 ;
                 an
                 attentive
                 eare
                 which
                 never
                 shuts
                 ,
                 alwayes
                 readie
                 ,
                 alwayes
                 able
                 to
                 take
                 notice
                 of
                 every
                 word
                 that
                 can
                 bee
                 spoken
                 ,
                 and
                 to
                 register
                 proud
                 blasphemous
                 boastings
                 in
                 the
                 indelible
                 characters
                 of
                 an
                 
                 everlasting
                 booke
                 .
                 It
                 is
                 an
                 observation
                 worth
                 the
                 noting
                 ,
                 which
                 a
                 learned
                 Commentator
                 hath
                 made
                 upon
                 the
                 place
                 last
                 cited
                 out
                 of
                 Zephaniah
                 .
                 [
                 Verbum
                 audivi
                 suam
                 Emphasim
                 habet
                 ]
                 
                   These
                   words
                
                 [
                 I
                 have
                 heard
                 ]
                 
                   are
                   emphaticall
                
                 ,
                 They
                 intimate
                 as
                 much
                 unto
                 us
                 ,
                 as
                 if
                 in
                 the
                 name
                 of
                 the
                 Lord
                 ,
                 the
                 Prophet
                 had
                 said
                 ,
                 
                   Though
                   Moab
                   saw
                   not
                   me
                   ,
                   yet
                   I
                   heard
                   him
                   (
                   for
                   I
                   was
                   present
                   with
                   him
                   )
                   when
                   hee
                   pronounced
                   the
                   coast
                   of
                   Israel
                   waste
                   .
                   And
                   what
                   I
                   heard
                   I
                   cannot
                   forget
                   ,
                   nor
                   will
                   I
                   forgive
                   :
                   according
                   to
                   his
                   intentions
                   against
                   Israel
                   at
                   the
                   time
                   appointed
                   ,
                   will
                   I
                   doe
                   to
                   him
                   .
                
              
               
                 6
                 The
                 cryers
                 of
                 Edom
                 against
                 Ierusalem
                 when
                 Ierusalem
                 was
                 drowned
                 with
                 her
                 childrens
                 teares
                 ,
                 (
                 which
                 yet
                 could
                 not
                 quench
                 the
                 fire
                 then
                 kindled
                 in
                 her
                 pallaces
                 )
                 were
                 more
                 bitter
                 then
                 the
                 cry
                 of
                 Edom
                 and
                 Ammon
                 against
                 Iudah
                 had
                 beene
                 .
                 
                   [
                   Rase
                   it
                   ,
                   rase
                   it
                   ,
                   even
                   to
                   the
                   foundation
                   thereof
                   .
                   ]
                
                 The
                 scope
                 at
                 which
                 their
                 wishes
                 did
                 ayme
                 ,
                 was
                 that
                 Ierusalem
                 and
                 the
                 Temple
                 ,
                 might
                 so
                 be
                 demolished
                 that
                 they
                 should
                 never
                 be
                 raised
                 againe
                 .
                 And
                 according
                 to
                 this
                 scantling
                 of
                 their
                 malicious
                 wish
                 ,
                 the
                 Psalmist
                 proportions
                 that
                 imprecation
                 against
                 Edom
                 ,
                 which
                 in
                 the
                 issue
                 proved
                 a
                 Prophesie
                 :
                 
                   Remember
                   O
                   Lord
                   the
                   Children
                   of
                   Edom
                   ,
                   in
                   the
                   day
                   of
                   Ierusalem
                   ,
                   who
                   said
                   ,
                   rase
                   it
                   ,
                   rase
                   it
                   ,
                   &c.
                   
                
                 The
                 more
                 full
                 expression
                 or
                 ratification
                 of
                 this
                 implicit
                 prophesie
                 ,
                 we
                 have
                 in
                 another
                 Prophet
                 ,
                 who
                 lived
                 about
                 eighty
                 yeares
                 after
                 the
                 Edomites
                 had
                 uttered
                 that
                 accursed
                 cry
                 against
                 Ierusalem
                 :
                 
                   I
                   have
                   loved
                   you
                   saith
                   the
                   Lord
                   ,
                   yet
                   ye
                   say
                   ,
                   wherein
                   hast
                   thou
                   loved
                   us
                   ?
                   was
                   not
                
                 Esau
                 Iacobs
                 
                   brother
                   ,
                   saith
                   the
                   
                   Lord
                   ?
                   yet
                   I
                   loved
                
                 Iacob
                 ,
                 
                   and
                   I
                   hated
                
                 Esau
                 ,
                 
                   and
                   layd
                   his
                   mountaines
                   and
                   his
                   heritage
                   waste
                   for
                   the
                   Dragons
                   of
                   the
                   wildernesse
                   .
                   Whereas
                   Edom
                   saith
                   ,
                   wee
                   are
                   impoverished
                   ,
                   wee
                   will
                   returne
                   and
                   build
                   the
                   desolate
                   places
                   :
                   Thus
                   saith
                   the
                   Lord
                   of
                   hoasts
                   ,
                   they
                   shall
                   build
                   but
                   I
                   will
                   throw
                   downe
                   ,
                   and
                   they
                   shall
                   call
                   them
                   ,
                   the
                   border
                   of
                   wickednesse
                   ,
                   and
                   the
                   people
                   against
                   whom
                   the
                   Lord
                   hath
                   indignation
                   for
                   ever
                   .
                
                 Mal.
                 1.
                 2
                 ,
                 &c.
                 Some
                 good
                 expositors
                 have
                 from
                 the
                 litterall
                 sense
                 of
                 this
                 place
                 collected
                 ,
                 that
                 Edom
                 ,
                 not
                 long
                 after
                 the
                 Babilonish
                 captivitie
                 ,
                 did
                 utterly
                 cease
                 to
                 be
                 a
                 Nation
                 .
                 And
                 whether
                 any
                 of
                 Esaus
                 posteritie
                 bee
                 left
                 upon
                 the
                 face
                 of
                 the
                 Earth
                 ,
                 some
                 have
                 questioned
                 ,
                 and
                 (
                 to
                 my
                 remembrance
                 )
                 determined
                 for
                 the
                 Negative
                 .
                 These
                 (
                 whatsoever
                 besides
                 )
                 were
                 the
                 Effects
                 of
                 Gods
                 professed
                 hate
                 to
                 Esau
                 .
                 But
                 there
                 is
                 a
                 seed
                 or
                 Nation
                 yet
                 on
                 earth
                 ,
                 which
                 shall
                 at
                 the
                 time
                 appointed
                 be
                 made
                 partakers
                 of
                 his
                 blessing
                 so
                 often
                 promised
                 to
                 Ierusalem
                 ,
                 and
                 enjoy
                 the
                 fruites
                 of
                 his
                 professed
                 love
                 to
                 Iacob
                 .
              
               
                 7
                 These
                 Prophetical
                 passages
                 cōcerning
                 
                   Ammon
                   ,
                   Moab
                
                 ,
                 and
                 Edom
                 ,
                 afford
                 many
                 usefull
                 speculations
                 ,
                 did
                 either
                 these
                 times
                 afford
                 us
                 freedome
                 ,
                 or
                 this
                 place
                 opportunitie
                 to
                 dilate
                 upon
                 them
                 .
                 But
                 leaving
                 the
                 rest
                 unto
                 the
                 juditious
                 Readers
                 owne
                 collection
                 ,
                 out
                 of
                 the
                 seuerall
                 Expositors
                 of
                 the
                 places
                 by
                 mee
                 quoted
                 ,
                 I
                 shall
                 onely
                 request
                 him
                 to
                 take
                 this
                 one
                 admonition
                 from
                 mee
                 ,
                 
                   [
                   Not
                   to
                   rejoyce
                   ,
                   much
                   lesse
                   to
                   triumph
                   in
                   any
                   others
                   calamitie
                   ,
                   although
                   hee
                   knew
                   it
                   to
                   be
                   the
                   speciall
                   award
                   of
                   divine
                   justice
                   ,
                   or
                   a
                   condigne
                   punishment
                   purposely
                   
                   suted
                   by
                   the
                   All
                   seeing
                   Providence
                   to
                   some
                   peculiar
                   sinne
                   .
                   ]
                
                 Edom
                 and
                 Babylon
                 knew
                 that
                 Ierusalem
                 and
                 Iudah
                 were
                 justly
                 punished
                 for
                 their
                 offences
                 against
                 the
                 righteous
                 Lord
                 ,
                 and
                 themselves
                 to
                 be
                 the
                 appointed
                 executioners
                 of
                 his
                 justice
                 :
                 yet
                 all
                 this
                 doth
                 no
                 way
                 excuse
                 them
                 ,
                 for
                 their
                 presumption
                 in
                 the
                 manner
                 of
                 execution
                 .
                 
                   My
                   people
                   have
                   beene
                   lost
                   sheepe
                   ,
                   their
                   Shepheards
                   have
                   caused
                   them
                   to
                   goe
                   astray
                   ,
                   &c.
                   
                   All
                   that
                   found
                   them
                   have
                   devoured
                   them
                   ,
                   and
                   their
                   adversaries
                   said
                   ,
                   Wee
                   offend
                   not
                   ,
                   because
                   they
                   have
                   sinned
                   against
                   the
                   Lord
                   ,
                   the
                   habitation
                   of
                   Iustice
                   ,
                   even
                   the
                   Lord
                   ,
                   the
                   hope
                   of
                   their
                   Fathers
                   .
                
                 Yet
                 all
                 this
                 acquits
                 not
                 Babylon
                 from
                 guilt
                 of
                 Gods
                 judgments
                 in
                 spoyling
                 Gods
                 people
                 :
                 for
                 so
                 it
                 followes
                 ;
                 
                   Remove
                   out
                   of
                   the
                   midst
                   of
                   Babylon
                   ,
                   and
                   goe
                   forth
                   out
                   of
                   the
                   Land
                   of
                   the
                   Caldeans
                   ,
                   and
                   be
                   as
                   the
                   hee-goats
                   before
                   the
                   flockes
                   .
                   Ier.
                   50.
                   6
                   ,
                   7
                   ,
                   8.
                   
                
                 And
                 againe
                 ,
                 
                   Verse
                   10
                   ,
                   11.
                   
                   Caldea
                   shall
                   be
                   a
                   spoile
                   ;
                   all
                   that
                   spoyle
                   her
                   shall
                   be
                   satisfied
                   ,
                   saith
                   the
                   Lord
                   ,
                   because
                   yee
                   were
                   glad
                   ,
                   because
                   yee
                   rejoyced
                   ,
                   ô
                   yee
                   destroyers
                   of
                   mine
                   heritage
                   .
                
                 Not
                 onely
                 the
                 practise
                 ,
                 or
                 reall
                 intention
                 of
                 mischiefe
                 ,
                 but
                 the
                 delight
                 ,
                 or
                 joy
                 ,
                 which
                 men
                 take
                 in
                 the
                 calamitie
                 of
                 others
                 by
                 whomsoever
                 it
                 bee
                 procured
                 or
                 intended
                 ,
                 doth
                 make
                 men
                 lyable
                 to
                 the
                 rule
                 of
                 Retaliation
                 .
                 For
                 every
                 degree
                 of
                 delight
                 or
                 joy
                 in
                 others
                 misery
                 ,
                 includes
                 a
                 breach
                 of
                 that
                 fundamentall
                 Law
                 of
                 equitie
                 ,
                 [
                 Quod
                 tibi
                 fieri
                 non
                 vis
                 ,
                 alteri
                 ne
                 feceris
                 ]
                 
                   VVhatsoever
                   wee
                   would
                   not
                   have
                   done
                   vnto
                   our selves
                   ,
                   wee
                   should
                   bee
                   vnwilling
                   to
                   doe
                   ,
                   or
                   to
                   see
                   done
                   vnto
                   others
                   .
                   ]
                
                 And
                 all
                 visitation
                 by
                 the
                 rule
                 of
                 Counterpassion
                 ,
                 as
                 it
                 concernes
                 
                 wrongs
                 intended
                 or
                 done
                 by
                 one
                 man
                 to
                 another
                 ,
                 is
                 but
                 a
                 resarcination
                 or
                 making
                 up
                 of
                 that
                 breach
                 ,
                 which
                 hath
                 beene
                 made
                 in
                 the
                 fundamentall
                 Law
                 of
                 equitie
                 ,
                 that
                 is
                 ,
                 
                   of
                   doing
                   as
                   wee
                   would
                   be
                   done
                   unto
                   .
                
              
               
                 8
                 But
                 besides
                 the
                 wrongs
                 which
                 Potentates
                 or
                 priuate
                 men
                 practise
                 upon
                 ,
                 or
                 intend
                 to
                 others
                 ,
                 there
                 is
                 a
                 peculiar
                 disposition
                 ,
                 which
                 makes
                 men
                 liable
                 to
                 the
                 iudgements
                 which
                 they
                 feare
                 ,
                 or
                 at
                 least
                 hasten
                 the
                 execution
                 of
                 iudgements
                 otherwise
                 deserved
                 .
                 And
                 that
                 is
                 a
                 tempting
                 God
                 by
                 the
                 curiositie
                 of
                 superstitious
                 feare
                 ,
                 or
                 by
                 dissimulation
                 .
                 An
                 instance
                 to
                 this
                 purpose
                 (
                 and
                 that
                 is
                 all
                 which
                 at
                 this
                 time
                 I
                 meane
                 to
                 use
                 )
                 we
                 have
                 in
                 *
                 Ieroboam
                 and
                 his
                 wife
                 ,
                 who
                 went
                 disguised
                 unto
                 the
                 Prophet
                 Ahijah
                 ,
                 (
                 as
                 if
                 it
                 had
                 beene
                 unto
                 some
                 cunning
                 man
                 )
                 to
                 know
                 what
                 should
                 become
                 of
                 her
                 young
                 sonne
                 Abijah
                 then
                 visited
                 with
                 sicknesse
                 .
                 The
                 doome
                 or
                 punishment
                 doth
                 so
                 well
                 befit
                 the
                 temptation
                 ,
                 that
                 the
                 circumstances
                 of
                 the
                 time
                 and
                 place
                 ,
                 &c.
                 wherin
                 the
                 discovery
                 of
                 her
                 dissembling
                 was
                 by
                 the
                 spirit
                 revealed
                 unto
                 the
                 Prophet
                 ,
                 may
                 seeme
                 to
                 have
                 suggested
                 unto
                 him
                 the
                 time
                 of
                 the
                 Childes
                 death
                 ,
                 with
                 other
                 circumstances
                 .
                 The
                 Prophets
                 eies
                 were
                 dimme
                 ,
                 that
                 he
                 could
                 not
                 discerne
                 her
                 by
                 sight
                 ,
                 but
                 the
                 Lord
                 so
                 supplyed
                 this
                 defect
                 ,
                 that
                 hee
                 knew
                 her
                 by
                 the
                 sound
                 of
                 her
                 feete
                 ,
                 before
                 shee
                 came
                 in
                 at
                 the
                 doore
                 .
                 The
                 *
                 
                   Lord
                   said
                   unto
                   Ahijah
                   ,
                   Behold
                   the
                   wife
                   of
                   Ieroboam
                   commeth
                   to
                   aske
                   a
                   thing
                   of
                   thee
                   for
                   her
                   sonne
                   ,
                   for
                   hee
                   is
                   sicke
                   .
                   Thus
                   and
                   thus
                   shalt
                   thou
                   say
                   unto
                   her
                   ,
                   for
                   it
                   shall
                   bee
                   when
                   shee
                   commeth
                   in
                   ,
                   that
                   shee
                   will
                   faine
                   herselfe
                   to
                   bee
                   
                   another
                   woman
                   .
                   And
                   it
                   was
                   so
                   ,
                   when
                   Ahijah
                   heard
                   the
                   sound
                   of
                   her
                   feete
                   as
                   shee
                   came
                   in
                   at
                   the
                   doore
                   ,
                   that
                   hee
                   said
                   ;
                   Come
                   in
                   thou
                   wife
                   of
                   Ieroboam
                   ,
                   why
                   fainest
                   thou
                   thy selfe
                   to
                   be
                   another
                   ?
                   for
                   I
                   am
                   sent
                   unto
                   thee
                   with
                   heavie
                   tidings
                   ,
                   &c.
                   
                   Arise
                   thou
                   therefore
                   ,
                   get
                   thee
                   to
                   thine
                   owne
                   house
                   ;
                   and
                   when
                   thy
                   feet
                   enter
                   into
                   the
                   Citie
                   ,
                   the
                   childe
                   shall
                   dye
                   ,
                   &c.
                   
                   And
                
                 *
                 Ieroboams
                 wife
                 arose
                 ,
                 and
                 departed
                 and
                 came
                 
                   to
                   Tirzah
                   :
                   and
                   when
                   shee
                   came
                   to
                   the
                   threshold
                   of
                   the
                   doore
                   ,
                   the
                   childe
                   dyed
                   .
                
                 But
                 of
                 that
                 peculiar
                 branch
                 of
                 Divine
                 Providence
                 ,
                 which
                 takes
                 men
                 in
                 the
                 nets
                 of
                 their
                 owne
                 superstitious
                 feare
                 or
                 imaginations
                 ,
                 wee
                 shall
                 have
                 fitter
                 occasion
                 to
                 speake
                 in
                 the
                 Treatise
                 of
                 Prodigies
                 or
                 Divine
                 Fore-warnings
                 .
              
            
             
               
               
                 CAP.
                 38.
                 
              
               
                 The
                 conclusion
                 of
                 this
                 Treatise
                 ,
                 with
                 the
                 relation
                 of
                 Gods
                 remarkable
                 judgements
                 manifested
                 in
                 Hungary
                 .
              
               
                 1
                 DID
                 GOD
                 alwayes
                 fit
                 his
                 plagues
                 to
                 exorbitant
                 or
                 out-crying
                 sinnes
                 immediately
                 after
                 their
                 commission
                 ,
                 men
                 would
                 suspect
                 that
                 hee
                 did
                 distrust
                 his
                 memory
                 .
                 Should
                 hee
                 deferre
                 all
                 as
                 long
                 as
                 hee
                 doth
                 sundry
                 ,
                 for
                 many
                 yeares
                 ,
                 and
                 some
                 speciall
                 ones
                 till
                 the
                 second
                 ,
                 third
                 ,
                 or
                 fourth
                 generation
                 ;
                 this
                 would
                 tempt
                 us
                 in
                 the
                 interim
                 to
                 thinke
                 hee
                 tooke
                 just
                 notice
                 of
                 none
                 :
                 
                   Because
                   sentence
                   against
                   an
                   evill
                   worke
                   is
                   not
                   executed
                   speedily
                   ,
                   therefore
                   the
                   heart
                   of
                   the
                   children
                   of
                   men
                   is
                   fully
                   set
                   in
                   them
                   to
                   doe
                   evill
                   .
                
                 Ecclesiastes
                 8.
                 11.
                 
                 But
                 the
                 same
                 Preacher
                 to
                 counterpoyze
                 the
                 sway
                 of
                 this
                 inbred
                 temptation
                 ,
                 addeth
                 ;
                 
                   Though
                   a
                   sinner
                   doe
                   evill
                   an
                   hundred
                   times
                   ,
                   and
                   God
                   prolongeth
                   his
                   dayes
                   ,
                   yet
                   I
                   know
                   that
                   it
                   shall
                   bee
                   well
                   with
                   them
                   that
                   feare
                   the
                   Lord
                   ,
                   and
                   doe
                   reverence
                   before
                   him
                   .
                   But
                   it
                   shall
                   not
                   be
                   so
                   well
                   to
                   the
                   wicked
                   ;
                   neyther
                   shall
                   hee
                   prolong
                   his
                   dayes
                   ,
                   hee
                   shall
                   bee
                   like
                   a
                   shadow
                   ,
                   because
                   he
                   feareth
                   not
                   before
                   God
                   ,
                
                 Verse
                 12
                 ,
                 13.
                 
                 Besides
                 this
                 
                 authoritie
                 of
                 the
                 Preacher
                 (
                 concerning
                 the
                 determinate
                 extent
                 or
                 meaning
                 of
                 whose
                 words
                 .
                 I
                 will
                 not
                 here
                 dispute
                 )
                 wee
                 have
                 a
                 propheticall
                 generall
                 Rule
                 ,
                 which
                 never
                 faileth
                 in
                 it selfe
                 ,
                 nor
                 to
                 the
                 apprehension
                 of
                 the
                 observant
                 .
                 How
                 mightily
                 soever
                 iniquitie
                 abounds
                 in
                 any
                 Citie
                 ,
                 Land
                 ,
                 or
                 Countrey
                 ,
                 
                   yet
                   the
                   just
                   Lord
                   is
                   in
                   the
                   midst
                   thereof
                   :
                   hee
                   will
                   not
                   doe
                   iniquitie
                   .
                   Every
                   morning
                   doth
                   hee
                   bring
                   his
                   judgement
                   to
                   light
                   ,
                   hee
                   faileth
                   not
                   ;
                   but
                   the
                   unjust
                   knoweth
                   no
                   shame
                   .
                
                 Zephaniah
                 3.
                 vers
                 .
                 5.
                 
              
               
                 2
                 But
                 these
                 sacred
                 as
                 well
                 as
                 other
                 Maximes
                 ,
                 have
                 their
                 peculiar
                 subjects
                 ,
                 in
                 which
                 they
                 are
                 more
                 remarkably
                 verified
                 at
                 out
                 time
                 then
                 at
                 another
                 .
                 The
                 extraordinarie
                 documents
                 of
                 Gods
                 punitive
                 justice
                 ,
                 had
                 beene
                 no
                 doubt
                 more
                 rise
                 in
                 Iudah
                 about
                 Zephanies
                 time
                 ,
                 than
                 in
                 former
                 ages
                 .
                 And
                 amongst
                 moderne
                 Christian
                 States
                 ,
                 none
                 have
                 beene
                 so
                 fertile
                 as
                 the
                 Kingdome
                 of
                 Hungarie
                 ,
                 since
                 it
                 stood
                 upon
                 the
                 same
                 termes
                 with
                 the
                 Turke
                 ,
                 that
                 Iudah
                 in
                 Zephanies
                 dayes
                 did
                 with
                 the
                 Chaldaean
                 .
                 I
                 will
                 give
                 the
                 Reader
                 onely
                 a
                 hint
                 or
                 taste
                 from
                 one
                 or
                 two
                 particulars
                 ,
                 to
                 set
                 his
                 meditations
                 (
                 if
                 it
                 shall
                 please
                 him
                 )
                 on
                 working
                 to
                 observe
                 the
                 like
                 out
                 of
                 the
                 Histories
                 of
                 that
                 Countrey
                 .
              
               
                 3
                 Amongst
                 all
                 the
                 persons
                 of
                 better
                 place
                 ,
                 or
                 same
                 mentioned
                 in
                 those
                 Histories
                 ,
                 could
                 there
                 bee
                 found
                 but
                 tenne
                 (
                 as
                 for
                 ought
                 I
                 know
                 there
                 may
                 bee
                 more
                 )
                 whose
                 Legends
                 eyther
                 in
                 ,
                 respect
                 of
                 wrongs
                 done
                 to
                 others
                 by
                 them
                 ,
                 or
                 of
                 wrongs
                 
                 done
                 to
                 them
                 by
                 others
                 ,
                 might
                 afford
                 so
                 many
                 pregnant
                 proofes
                 of
                 Divine
                 Retaliation
                 ,
                 as
                 doth
                 the
                 Legend
                 of
                 Fryer
                 George
                 or
                 (
                 as
                 Thuanus
                 calls
                 him
                 )
                 Martinusius
                 :
                 the
                 Prophets
                 Proposition
                 
                   [
                   Every
                   morning
                   hee
                   bringeth
                   forth
                   judgement
                   to
                   light
                   ]
                
                 might
                 by
                 exact
                 Logicall
                 Induction
                 be
                 proved
                 to
                 have
                 beene
                 universally
                 true
                 in
                 that
                 Kingdome
                 for
                 more
                 than
                 tenne
                 yeares
                 together
                 .
                 This
                 man
                 by
                 his
                 valorous
                 wit
                 had
                 advanced
                 himselfe
                 from
                 a
                 Turne-spit
                 ,
                 or
                 Cole-carrier
                 to
                 be
                 a
                 Cardinall
                 :
                 otherwise
                 for
                 his
                 temporall
                 dignitie
                 and
                 authoritie
                 ,
                 full
                 Peere
                 to
                 most
                 Princes
                 of
                 Christendome
                 ;
                 no
                 way
                 inferiour
                 to
                 many
                 Kings
                 ,
                 save
                 onely
                 in
                 want
                 of
                 Royall
                 Title
                 .
                 In
                 the
                 height
                 of
                 his
                 prosperitie
                 he
                 had
                 entertained
                 one
                 
                   Marc
                   Anthony
                   de
                   Ferraro
                
                 ,
                 Secretarie
                 to
                 Castaldie
                 ,
                 Lieutenant
                 to
                 Ferdinand
                 the
                 Emperour
                 in
                 those
                 parts
                 ,
                 as
                 a
                 secret
                 Intelligencer
                 to
                 betray
                 his
                 Master
                 ,
                 but
                 was
                 in
                 the
                 end
                 miserably
                 betrayed
                 by
                 him
                 .
                 For
                 this
                 Assassinate
                 (
                 *
                 
                   (
                   Ferrarius
                
                 )
                 having
                 at
                 all
                 houres
                 free
                 accesse
                 upon
                 this
                 hope
                 ,
                 tooke
                 hence
                 opportunitie
                 to
                 conveigh
                 the
                 rest
                 of
                 the
                 bloody
                 actors
                 into
                 the
                 Bed-chamber
                 of
                 this
                 usually
                 well
                 guarded
                 Prince
                 ,
                 or
                 Tyrant
                 ,
                 in
                 a
                 dismall
                 morning
                 ,
                 before
                 hee
                 was
                 dressed
                 .
                 Ferrary
                 himselfe
                 giving
                 the
                 first
                 wound
                 ,
                 whilest
                 hee
                 was
                 reaching
                 penne
                 and
                 Inoke
                 to
                 subscribe
                 unto
                 the
                 counterfeit
                 Letters
                 or
                 Patents
                 ,
                 which
                 hee
                 then
                 did
                 tender
                 him
                 .
                 
                 This
                 Fryer
                 or
                 Cardinall
                 
                   (
                   Marlinusius
                
                 )
                 had
                 plaid
                 the
                 Hypocrite
                 (
                 as
                 was
                 then
                 presumed
                 )
                 with
                 his
                 Christian
                 neighbours
                 ,
                 being
                 either
                 in
                 affection
                 to
                 his
                 owne
                 country
                 ,
                 or
                 for
                 his
                 private
                 ends
                 ,
                 more
                 engaged
                 to
                 the
                 Turke
                 .
                 And
                 Captaine
                 Lopez
                 ,
                 with
                 the
                 Spanish
                 Harquebuzes
                 designed
                 by
                 Ferdinand
                 and
                 Castaldie
                 to
                 assist
                 Marquesse
                 Pallavicino
                 for
                 effecting
                 this
                 plot
                 ,
                 were
                 permitted
                 ,
                 without
                 suspition
                 of
                 hostility
                 into
                 the
                 Castle
                 ,
                 being
                 apparelled
                 in
                 Turkish
                 weeds
                 or
                 long
                 gownes
                 ,
                 under
                 which
                 they
                 covered
                 their
                 Harquebuzes
                 ,
                 and
                 such
                 other
                 armour
                 ,
                 as
                 they
                 thought
                 expedient
                 for
                 this
                 feat
                 .
              
               
                 4
                 His
                 death
                 though
                 bloody
                 and
                 cruell
                 in
                 the
                 highest
                 degree
                 did
                 not
                 so
                 deeply
                 affect
                 unpartiall
                 hearts
                 ,
                 either
                 with
                 pity
                 toward
                 him
                 ,
                 or
                 with
                 indignation
                 at
                 his
                 murderers
                 ,
                 as
                 the
                 strange
                 and
                 unusuall
                 neglect
                 of
                 his
                 *
                 mangled
                 Corps
                 ,
                 did
                 their
                 hearts
                 ,
                 which
                 either
                 through
                 partialitie
                 or
                 credulitie
                 ,
                 have
                 professed
                 a
                 delectation
                 of
                 his
                 tyrannicall
                 life
                 ,
                 upon
                 higher
                 termes
                 than
                 hee
                 deserved
                 .
                 His
                 enemies
                 it
                 seemes
                 ,
                 were
                 so
                 carefull
                 to
                 effect
                 their
                 intended
                 plot
                 ,
                 and
                 his
                 friends
                 so
                 affrighted
                 with
                 his
                 sudden
                 disaster
                 ,
                 that
                 his
                 dead
                 bodie
                 remained
                 many
                 daies
                 together
                 above
                 ground
                 ,
                 unburied
                 ,
                 or
                 uncovered
                 ,
                 with
                 the
                 blood
                 frozen
                 upon
                 it
                 ;
                 so
                 stiffe
                 with
                 cold
                 
                 that
                 it
                 might
                 rather
                 seeme
                 to
                 have
                 beene
                 a
                 blurred
                 or
                 besmeared
                 statue
                 of
                 stone
                 ,
                 or
                 marble
                 ,
                 than
                 a
                 dead
                 man.
                 A
                 fit
                 relique
                 for
                 a
                 sacrilegious
                 Palace
                 ;
                 such
                 was
                 the
                 Castle
                 wherein
                 hee
                 was
                 murthered
                 ,
                 for
                 whose
                 erection
                 he
                 had
                 demolished
                 an
                 ancient
                 Church
                 and
                 Monasterie
                 of
                 religious
                 persons
                 .
                 And
                 whether
                 it
                 were
                 ,
                 that
                 *
                 indignation
                 doth
                 sometimes
                 make
                 men
                 as
                 well
                 peeces
                 of
                 Prophets
                 ,
                 as
                 of
                 Poets
                 ;
                 or
                 whether
                 it
                 were
                 spoken
                 by
                 way
                 of
                 bitter
                 imprecation
                 ;
                 the
                 *
                 Abbot
                 upon
                 the
                 sacrilegious
                 oppression
                 ,
                 did
                 foresignifie
                 ,
                 that
                 this
                 Castle
                 ,
                 whose
                 foundations
                 were
                 laid
                 with
                 others
                 ,
                 should
                 at
                 length
                 be
                 seasoned
                 with
                 the
                 blood
                 of
                 him
                 that
                 built
                 it
                 .
              
               
                 
                   Who
                   buildeth
                   so
                   ,
                   me
                   thinkes
                   ,
                   so
                   buildeth
                   he
                   ,
                
                 
                   As
                   if
                   his
                   house
                   ,
                   should
                   his
                   Sepulcher
                   bee
                   .
                
              
               
                 5
                 Though
                 Gods
                 judgements
                 upon
                 this
                 man
                 were
                 (
                 as
                 all
                 his
                 are
                 )
                 most
                 just
                 ;
                 yet
                 were
                 they
                 unjustly
                 done
                 by
                 these
                 Assassinates
                 .
                 They
                 were
                 Gods
                 instruments
                 ,
                 but
                 the
                 devills
                 agents
                 ,
                 in
                 acting
                 this
                 plot
                 :
                 and
                 by
                 doing
                 to
                 this
                 Cardinall
                 as
                 hee
                 had
                 done
                 to
                 others
                 ,
                 they
                 themselves
                 become
                 lyable
                 ,
                 in
                 this
                 life
                 ,
                 to
                 the
                 rigour
                 of
                 the
                 indispensable
                 Law
                 ,
                 
                   As
                   they
                   have
                   done
                   to
                   him
                   ,
                   so
                   must
                   it
                   be
                   done
                   to
                   them
                   .
                
                 Gods
                 will
                 is
                 fulfilled
                 upon
                 them
                 ,
                 as
                 the
                 devills
                 will
                 was
                 fulfilled
                 by
                 them
                 .
                 Hee
                 was
                 a
                 murderer
                 from
                 
                 the
                 beginning
                 ,
                 and
                 they
                 are
                 his
                 sonnes
                 .
                 And
                 ,
                 though
                 they
                 afterwards
                 disperse
                 themselves
                 throughout
                 divers
                 Kingdomes
                 or
                 Nations
                 ,
                 yet
                 the
                 cry
                 of
                 this
                 Cardinals
                 blood
                 doth
                 still
                 pursue
                 them
                 .
                 Which
                 way
                 soever
                 they
                 wander
                 ;
                 the
                 Almighties
                 net
                 is
                 spred
                 out
                 for
                 them
                 ,
                 and
                 being
                 still
                 hunted
                 after
                 by
                 Gods
                 judgements
                 ,
                 all
                 of
                 them
                 are
                 driven
                 at
                 length
                 into
                 it
                 .
                 
                   This
                   wee
                   are
                   sure
                   of
                
                 (
                 saith
                 the
                 forementioned
                 Author
                 of
                 the
                 Hungarian
                 historie
                 )
                 
                   that
                   all
                   those
                   which
                   were
                   Actors
                   of
                   his
                   death
                   ,
                   in
                   time
                   fell
                   into
                   great
                   misfortunes
                   .
                   The
                   Marquesse
                
                 Sforce
                 ,
                 
                   within
                   a
                   while
                   after
                   was
                   overthrowne
                   and
                   taken
                   Prisoner
                   by
                   the
                   Turkes
                   ,
                   who
                   inflicted
                   great
                   torments
                   upon
                   him
                   .
                   Captaine
                
                 Monin
                 ,
                 
                   was
                   beheaded
                   at
                   Saint
                
                 Germanes
                 
                   in
                   Piemont
                
                 .
                 Marc
                 Anthony
                 Ferraro
                 
                   in
                   anno
                   1557.
                
                 (
                 
                   which
                   was
                   about
                   six
                   yeares
                   after
                   )
                   was
                   also
                   beheaded
                   in
                   Alexandria
                
                 (
                 his
                 native
                 Country
                 )
                 
                   by
                   the
                   Cardinall
                   of
                   Trent
                   his
                   command
                   .
                   Another
                   was
                   quartered
                   by
                   the
                   French
                   men
                   in
                   Provence
                   .
                
                 Cheualier
                 Campegio
                 
                   in
                   anno
                   1562.
                   was
                   in
                   the
                   presence
                   of
                   the
                   Emperour
                
                 Ferdinand
                 
                   mortally
                   wounded
                   with
                   a
                   Bore
                   in
                   Bohemia
                   .
                
                 *
                 Thuanus
                 relates
                 the
                 selfe
                 same
                 accidents
                 ,
                 from
                 the
                 testimonies
                 of
                 more
                 Writers
                 than
                 this
                 ,
                 save
                 onely
                 that
                 hee
                 omits
                 the
                 mention
                 of
                 him
                 that
                 was
                 quartered
                 in
                 Provence
                 .
              
               
                 6
                 What
                 one
                 of
                 many
                 hundred
                 mornings
                 after
                 
                 this
                 fact
                 was
                 there
                 ,
                 wherein
                 Ferdinand
                 did
                 not
                 lose
                 soting
                 either
                 in
                 Hungary
                 or
                 in
                 Transylvania
                 ;
                 wherein
                 the
                 Turke
                 did
                 not
                 sensibly
                 incroach
                 upon
                 Christendome
                 ,
                 and
                 gaine
                 advantage
                 against
                 Christians
                 ?
                 The
                 just
                 comparison
                 betweene
                 the
                 misery
                 of
                 Iudah
                 in
                 Zedechiaes
                 dayes
                 ,
                 and
                 of
                 Hungary
                 under
                 Lewis
                 the
                 second
                 ,
                 with
                 the
                 parallell
                 manner
                 of
                 these
                 two
                 noble
                 Kings
                 and
                 their
                 adherents
                 miscariage
                 ,
                 must
                 be
                 referred
                 for
                 breuities
                 sake
                 ,
                 to
                 other
                 Treatises
                 .
                 Onely
                 to
                 shut
                 vp
                 this
                 exemplification
                 of
                 the
                 Prophets
                 assertion
                 verified
                 in
                 peculiar
                 sort
                 in
                 Hungary
                 :
                 what
                 example
                 of
                 Divine
                 Iustice
                 ,
                 either
                 more
                 pregnant
                 or
                 more
                 durable
                 was
                 ever
                 manifested
                 in
                 Iudea
                 ,
                 than
                 was
                 to
                 bee
                 seene
                 every
                 morning
                 for
                 more
                 then
                 twenty
                 yeares
                 together
                 in
                 the
                 fields
                 of
                 Moacz
                 ,
                 where
                 the
                 horse
                 and
                 his
                 
                   royall
                   rider
                
                 (
                 King
                 Lewis
                 )
                 found
                 a
                 miserable
                 grave
                 before
                 they
                 were
                 quite
                 dead
                 ;
                 but
                 where
                 the
                 bones
                 of
                 such
                 as
                 were
                 slaine
                 in
                 that
                 unfortunate
                 battaile
                 ,
                 lay
                 unburyed
                 in
                 such
                 abundance
                 as
                 did
                 exhibit
                 a
                 wofull
                 spectacle
                 to
                 every
                 Christian
                 passengers
                 eye
                 ,
                 from
                 the
                 yeare
                 1526.
                 untill
                 the
                 time
                 of
                 *
                 Busbequius
                 his
                 embassage
                 to
                 Constantinople
                 (
                 how
                 long
                 after
                 I
                 know
                 not
                 )
                 which
                 was
                 upon
                 the
                 mariage
                 betweene
                 King
                 Philip
                 and
                 Queene
                 Mary
                 ,
                 about
                 the
                 yeare
                 1555.
                 
                 The
                 Christian
                 Hungars
                 of
                 those
                 times
                 after
                 the
                 losse
                 of
                 their
                 late
                 mentioned
                 King
                 ,
                 had
                 as
                 just
                 cause
                 to
                 insert
                 that
                 lamentation
                 into
                 their
                 Liturgie
                 ,
                 as
                 Ieremie
                 had
                 to
                 take
                 it
                 up
                 :
                 
                   The
                   annointed
                   of
                   the
                   Lord
                   was
                   taken
                   in
                   their
                   nets
                   ,
                   of
                   whom
                   we
                   said
                   ,
                   under
                   his
                   shaddow
                   we
                   shall
                   be
                   preserved
                   alive
                   among
                   
                   the
                   Heathen
                   .
                
                 Lamentations
                 4.
                 20.
                 
                 As
                 full
                 an
                 interest
                 in
                 that
                 complaint
                 of
                 the
                 Psalmist
                 ,
                 as
                 the
                 ancient
                 Iewes
                 had
                 during
                 the
                 time
                 of
                 Nebuchadnezzar
                 or
                 Antiochus
                 his
                 rage
                 :
                 
                   The
                   dead
                   bodies
                   of
                   thy
                   servants
                   ,
                   have
                   they
                   given
                   to
                   be
                   meate
                   unto
                   the
                   fowles
                   of
                   the
                   heaven
                   ,
                   the
                   flesh
                   of
                   thy
                   Saints
                   unto
                   the
                   beasts
                   of
                   the
                   earth
                   ,
                   their
                   blood
                   have
                   they
                   shed
                   like
                   water
                   ,
                   &
                   there
                   was
                   none
                   to
                   burie
                   them
                   .
                
                 Ps
                 .
                 79.
                 2
                 ,
                 3.
                 
                 The
                 pittifull
                 women
                 of
                 Iudea
                 did
                 eate
                 their
                 Children
                 ,
                 when
                 Titus
                 besieged
                 Ierusalem
                 .
                 The
                 women
                 of
                 Hungarie
                 (
                 no
                 lesse
                 mercifull
                 (
                 as
                 may
                 be
                 presumed
                 )
                 than
                 other
                 Christian
                 women
                 are
                 ,
                 buried
                 their
                 Children
                 alive
                 ,
                 lest
                 their
                 timorous
                 outcryes
                 might
                 bewray
                 the
                 place
                 of
                 their
                 abode
                 ,
                 or
                 latitation
                 ,
                 when
                 Soliman
                 and
                 his
                 furious
                 helhounds
                 did
                 so
                 greedily
                 hunt
                 after
                 their
                 lives
                 .
                 The
                 people
                 of
                 Hungary
                 would
                 not
                 take
                 example
                 from
                 the
                 miseries
                 which
                 had
                 befallen
                 Iudea
                 ,
                 nor
                 breake
                 off
                 those
                 sinnes
                 which
                 brought
                 this
                 miserie
                 upon
                 them
                 :
                 GOD
                 grant
                 the
                 Prophets
                 and
                 Seers
                 of
                 this
                 kingdome
                 ,
                 eyes
                 to
                 discerne
                 ,
                 and
                 this
                 whole
                 people
                 ,
                 one
                 and
                 other
                 ,
                 patient
                 hearts
                 to
                 heare
                 those
                 sinnes
                 ,
                 whether
                 of
                 practise
                 ,
                 or
                 opinion
                 discovered
                 ,
                 which
                 threaten
                 the
                 like
                 judgements
                 unto
                 this
                 Land
                 ,
                 as
                 have
                 befallen
                 the
                 Kingdome
                 of
                 Hungarie
                 ,
                 one
                 of
                 the
                 most
                 flourishing
                 Kingdomes
                 in
                 the
                 Christian
                 world
                 ,
                 within
                 a
                 few
                 yeares
                 before
                 its
                 ruine
                 .
              
            
             
               FINIS
               .
            
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A04194-e730
           
             *
             
               Nec
               dictis
               erit
               ullus
               bonos
               ,
               si
               cum
               actus
               ab
               urbe
            
             
               Daunius
               hostili
               Teucris
               urgentibus
               heros
               ,
            
             
               Vix
               pugna
               absistit
               ,
               simili●
               dicetur
               Asello
               ,
            
             
               Qu●m
               pueri
               laeto
               pascentem
               pinguia
               in
               agro
            
             
               Ordea
               stipitibus
               duris
               detrudere
               tendunt
               ,
            
             
               Instantes
               ,
               quatiuntque
               sudes
               per
               terga
               ,
               per
               armos
               .
            
             
               Ille
               autem
               campo
               vix
               cedere
               ,
               &
               inter
               eundum
            
             
               Saepe
               hic
               atque
               illic
               avidis
               insistere
               malis
               :
            
             
               Omnia
               conveniunt
               ,
               rerumque
               ,
               simillima
               imago
               est
               .
            
             
               Credo
               equidem
               ,
               sed
               turpe
               pecus
               ,
               nec
               Turnus
               Asellum
               ,
            
             
               Turnus
               avia
               atavisque
               pote●s
               dignabitur
               heros
               .
            
             
               Aptius
               hanc
               speciem
               referat
               Leo
               ,
               quem
               neque
               tergae
            
             
               Ira
               dare
               ,
               aut
               virtus
               patitur
               ,
               neque
               sufficit
               unus
            
             
               Tendere
               tot
               contra
               ,
               telisque
               obstare
               sequentum
               .
            
             
               Hieron
               .
               Vida
               Poet.
               lib.
               2.
               
            
          
           
             *
             Et
             hic
             quidem
             omnium
             morbus
             est
             trium
             generum
             quae
             proposui
             :
             &
             eorum
             scilicet
             qui
             secundum
             corpus
             de
             Deo
             sapiunt
             ,
             &
             eorum
             qui
             secundum
             spiritualem
             creaturam
             sicuti
             est
             anima
             ;
             &
             eorum
             qui
             neque
             secundum
             corpus
             ,
             neque
             secundū
             spiritualē
             creaturā
             ,
             et
             tamen
             de
             Deo
             falsa
             existimant
             :
             eo
             remotiores
             à
             vero
             ,
             quo
             id
             quod
             sapiunt
             ,
             nec
             in
             corpore
             reperitur
             ,
             nec
             in
             facto
             &
             condito
             spiritu
             ,
             nec
             in
             ipso
             creatore
             .
             Qui
             enim
             opinatur
             Deum
             (
             verbi
             gratia
             )
             candidum
             vel
             rutilum
             ,
             fallitur
             ;
             sed
             tamen
             haec
             inventantur
             in
             corpore
             .
             Rursum
             ,
             qui
             opinatur
             Deum
             nunc
             obliviscentem
             ,
             nunc
             recordantē
             ,
             vel
             si
             quid
             hujusmodi
             est
             ;
             nihilominus
             in
             errore
             est
             :
             sed
             tamen
             haec
             inveniuntur
             in
             animo
             .
             Qui
             autem
             putant
             ejus
             esse
             potentiae
             Deum
             ,
             ut
             seipsum
             ipse
             genuerit
             :
             eo
             plus
             errant
             ,
             quòd
             non
             solum
             Deus
             ita
             non
             est
             ,
             sed
             nec
             spiritualis
             nec
             corporalis
             creatura
             .
             Nulla
             enim
             res
             omnino
             est
             ,
             quae
             seipsum
             gignat
             ut
             sit
             .
             
               Aug.
               de
               Trinit
               .
               lib.
               1.
               cap.
               1.
               
            
          
           
             *
             In
             the
             5.
             
             Book
             ,
             Section
             3.
             
          
           
             1
             
          
           
             *
             Mittamus
             animum
             ad
             illa
             quae
             aeterna
             sunt
             .
             Miremur
             in
             sublimi
             volitantes
             rerum
             on
             niū
             formas
             ▪
             Deumque
             inter
             illa
             versantem
             ,
             &
             providentem
             ,
             quemadmodum
             quae
             immortalia
             facere
             non
             potuit
             ,
             quia
             materia
             prohibebat
             ,
             defendat
             à
             morte
             ,
             ac
             ratione
             vitium
             corporis
             vincat
             .
             Senec.
             ib.
             
               Whether
               for
               thus
               saying
               hee
               fall
               under
               the
               censure
               of
            
             Muretus
             
               in
               his
               annotations
               upon
               this
               place
               ,
               I
               refer
               it
               to
               the
               judicious
               Reader
               .
            
             Impie
             stulta
             veterum
             opinio
             ,
             Deum
             voluisse
             quidem
             à
             primo
             omnia
             immortalia
             facere
             ,
             sed
             non
             potuisse
             ,
             propter
             materiae
             vitium
             .
             Quasi
             non
             ,
             ut
             caetera
             omnia
             ,
             ita
             materiam
             condiderit
             ,
             ac
             procrearit
             Deus
             .
             Recte
             Lacta●●tius
             ,
             Idem
             materiae
             fictor
             est
             ,
             q●i
             &
             rerum
             materia
             constantium
             .
          
           
             *
             
               Qui
               scholas
               regūt
               ,
               ia
               id
               nobis
               exploratū
               reliquerūt
               :
               tale
               esse
               conditionalis
               propositionis
               naturam
               sive
               conditionem
               ,
               ut
               existente
               falso
               quod
               antecedit
               ,
               &
               etiam
               quod
               subsequitur
               ,
               possit
               remanere
               vera
               conditionalis
               .
               Pasq
               .
               c.
               1.
               ad
               Rō
               .
               fol.
               65
            
             Though
             it
             were
             impossible
             for
             an
             Angell
             from
             heaven
             to
             preach
             any
             other
             Gospell
             than
             Paul
             had
             preached
             ,
             and
             impossible
             likewise
             for
             any
             Angell
             of
             heaven
             to
             be
             accursed
             ,
             yet
             S.
             Pauls
             conditionall
             proposition
             was
             true
             ;
             If
             an
             Angell
             from
             heaven
             should
             preach
             any
             other
             Gospell
             ,
             he
             should
             be
             accursed
             .
             In
             like
             manner
             this
             supposition
             or
             conditionall
             [
             If
             any
             thing
             could
             take
             beginning
             from
             it selfe
             ,
             it
             should
             be
             infinite
             ]
             is
             true
             :
             although
             both
             these
             positions
             be
             false
             ;
             First
             ,
             that
             any
             thing
             can
             take
             beginning
             from
             it self
             :
             Secondly
             ,
             that
             any
             thing
             which
             hath
             beginning
             can
             be
             infinite
             .
             And
             this
             only
             is
             absolutely
             true
             ,
             That
             which
             truly
             is
             without
             all
             beginning
             ,
             is
             absolutely
             infinite
             .
          
           
             *
             Idem
             absolutum
             ,
             quod
             et
             Deum
             dicimꝰ
             ,
             non
             cadit
             in
             numero
             cum
             omni
             alio
             ,
             ut
             quod
             Deus
             &
             coelum
             ,
             sint
             plura
             ,
             aut
             duo
             ,
             aut
             alia
             ,
             &
             diversa
             ;
             sicut
             nec
             coelum
             est
             idem
             absolutum
             ,
             ut
             coelum
             quod
             est
             aliud
             à
             terra
             .
             Et
             quia
             idem
             absolutum
             est
             actu
             omnis
             formae
             formabilis
             forma
             ,
             non
             potest
             forma
             esse
             extra
             idem
             .
             Quo
             enim
             res
             est
             eadem
             sibiipsi
             ,
             forma
             agit
             ,
             quòd
             autem
             est
             allerialias
             est
             ,
             quia
             non
             est
             idem
             absolutum
             ,
             hoc
             est
             omnis
             formae
             forma
             .
             Est
             igitur
             idem
             absolutum
             ,
             principium
             ,
             medium
             ,
             &
             finis
             ,
             omnis
             formae
             ,
             &
             actus
             absolutus
             omnis
             potentiae
             .
             Cusan
             .
             de
             Genes
             .
             dialog
             .
             pag.
             128.
             
          
           
             *
             Lib.
             de
             ente
             &
             uno
             .
          
           
             *
             Ex.
             3.
             14.
             
          
           
             *
             Cum
             primum
             ingressus
             Academiam
             sueris
             ,
             occurret
             tibi
             Parmenides
             ,
             qui
             unicum
             demonstrabit
             Deum
             essererum
             omnium
             ideas
             ,
             id
             est
             ,
             exemplaria
             rationesque
             eminentissimè
             continentem
             vel
             producentem
             .
             Occurret
             Melissus
             et
             Zeno
             ,
             qui
             solum
             Deum
             revera
             esse
             demonstrent
             ,
             caetera
             verò
             videri
             .
             Marcil
             .
             Ficin
             .
             Epist
             .
             8.
             pag.
             866.
             
          
           
             Vide
             Senecam
             Ep.
             58.
             
             &
             Muretū
             in
             annot
             .
          
           
             *
             Dijs
             à
             se
             factis
             promisit
             Deus
             non
             factus
             immortalitatem
             ;
             quod
             impossible
             est
             ,
             se
             dixit
             esse
             facturum
             .
             Sic
             enim
             eum
             locutum
             narrat
             Plato
             ,
             &c.
             vide
             Aug.
             lib.
             22.
             de
             civ
             .
             Dei
             cap.
             26.
             
             Et
             Solum
             in
             4.
             senten
             .
             distin
             .
             43.
             q.
             1.
             art
             .
             2.
             
             Et
             Platoriem
             ipsum
             in
             Times
             .
             p.
             41
             
          
           
             *
             Secundum
             ex
             his
             quae
             sunt
             ,
             ponit
             Plato
             ,
             quod
             eminet
             et
             exuperat
             omnia
             .
             Hoc
             ait
             per
             excellentiam
             esse
             ,
             ut
             Poeta
             cōmuniter
             dicitur
             :
             omnibus
             enim
             versus
             facientibus
             hoc
             nomen
             est
             :
             Sed
             iam
             apud
             Graecos
             in
             unius
             notam
             cessit
             .
             Homerū
             intelligas
             cum
             audieris
             Poetam
             .
             Quid
             ergo
             hoc
             est
             ?
             Deus
             scilicet
             maior
             ac
             ,
             potentior
             cunctis
             .
             Seneca
             ep
             .
             58.
             
             Quid
             per
             Ideas
             intelligat
             .
             Plato
             ,
             vide
             ibid.
             et
             apud
             Muretum
             in
             annotat
             .
          
           
             *
             〈◊〉
             ]
             This
             is
             the
             chiefest
             name
             of
             the
             eternall
             and
             most
             blessed
             God
             ,
             so
             called
             of
             his
             Essence
             ,
             being
             ,
             or
             existence
             ,
             which
             is
             ,
             simply
             
               one
               ,
               Deut
               6.
               4.
            
             
             The
             force
             of
             this
             ,
             name
             ,
             the
             holy
             Ghost
             openeth
             
               He
               that
               is
               ,
               that
               was
               ,
               and
               that
               will
               bee
               ,
            
             or
             is
             to
             come
             ,
             
               Rev.
               1.
               48.
               
               &
               4.
               8.
               
               &
               11.
               17.
               
               &
               16.
               5.
               
            
             And
             the
             forme
             of
             the
             Hebrew
             name
             implyeth
             so
             much
             ,
             Je
             being
             a
             signe
             of
             the
             time
             to
             come
             ,
             Ieheveh
             ,
             he
             will
             be
             ,
             H●
             ,
             of
             the
             time
             present
             ,
             Hoveh
             ,
             he
             that
             is
             ;
             and
             Vah
             of
             the
             time
             past
             ,
             Havah
             ,
             he
             was
             .
             It
             importeth
             that
             God
             is
             ,
             and
             hath
             his
             being
             of
             himselfe
             from
             before
             all
             worlds
             :
             
               [
               Isa
               .
               44.
               6.
               
               ]
            
             that
             he
             giveth
             being
             or
             existence
             unto
             all
             things
             ,
             and
             in
             him
             all
             are
             and
             doe
             consist
             ,
             
               [
               Acts
               17.
               25
               
            
             ]
             That
             he
             giveth
             being
             unto
             his
             word
             ,
             effecting
             whatsoever
             hee
             hath
             spoken
             ,
             whether
             promises
             ,
             
               [
               Exod.
               6.
               3.
               
               Esay
               45.
               2
               ,
               3.
               ]
            
             or
             threatnings
             ,
             
               [
               Ezek.
               5.
               17.
            
             and
             7.
             27
             
             ]
             It
             is
             in
             effect
             the
             same
             that
             
               Ehieh
               ,
               I
               will
               be
               ,
               or
               I
               am
               ,
            
             as
             God
             calleth
             himselfe
             ,
             
               Exod.
               3.
               14.
            
             
             Of
             this
             the
             Gentiles
             named
             the
             greatest
             God
             Iove
             and
             Iupiter
             ,
             that
             is
             ,
             Iah-Father
             ,
             of
             the
             shorter
             name
             Iah
             ,
             mentioned
             
               Psal
               .
               68.
               5.
            
             
             And
             Varro
             the
             learnest
             of
             the
             Romanes
             ,
             thought
             Iove
             to
             bee
             the
             God
             of
             the
             Iewes
             .
             
               August
               .
               lib.
               1.
               de
               consen
               .
               Euan.
               cap.
               22.
               
            
             Hereof
             also
             in
             Greeke
             writers
             hee
             is
             called
             
               Iao
               Diodor.
               Sicul
               lib.
               2.
               cap.
               5.
               
               Clem.
               Alexand.
               Strom.
               lib.
               5.
               
               Macrob.
               lib.
               1.
               
               Saturnal
               .
               cap.
               18.
               
            
             But
             in
             the
             Greeke
             tongue
             the
             name
             Iehovah
             cannot
             rightly
             bee
             pronounced
             ,
             and
             for
             it
             the
             Greeke
             Bibles
             have
             Lord
             ,
             which
             the
             new
             Testament
             followeth
             ,
             as
             
               Marke
               12.
               29.
            
             from
             
               Deut.
               6.
               4.
            
             and
             elsewhere
             usually
             ;
             and
             the
             Hebrew
             Text
             sometime
             putteth
             Adonai
             Lord
             ,
             or
             Elobim
             God
             ,
             for
             Ievovah
             ,
             as
             
               Psalme
               57.
               10.
            
             compared
             with
             
               Psalme
               108.
               4.
               2.
               
               Chron.
               25.
               24.
            
             with
             
               2
               Kings
               14.
               14.
               
               Ainsworth
            
             upon
             
               Psal
               .
               83.
               19.
            
             
          
           
             *
             Vide
             Lactant
             .
             lib.
             1.
             de
             ira
             Dei.
             Et
             Betuleum
             in
             com
             .
          
           
             *
             Tertium
             genus
             est
             eorū
             quae
             propriè
             sunt
             :
             innumerabilia
             haec
             sunt
             ,
             sed
             extra
             nostrum
             posita
             conspectū
             .
             Qua
             sunt
             ,
             interrogas
             ?
             Propria
             Platonis
             suppellex
             est
             .
             Ideas
             vo●at
             ,
             ex
             quibus
             quaecunque
             videmus
             ,
             omnia
             fiunt
             ,
             &
             ad
             quas
             cuncta
             formantur
             .
             Hae
             immortales
             ,
             immutabiles
             ,
             inviolabiles
             sunt
             .
             Quid
             sit
             Idea
             ,
             id
             est
             ,
             quid
             Platoni
             esse
             videatur
             ,
             audi
             .
             Idea
             est
             eorū
             quae
             naturâ
             fiūt
             exemplar
             ae●ernum
             .
             Sword●
             .
             ep
             .
             ●8
             .
             Plato
             in
             Timaeo
             ait
             Ideas
             nunquam
             fieri
             ,
             semper
             esse
             :
             corporea
             autem
             omnia
             nunquam
             esse
             ,
             semper
             fieri
             .
             Vide
             Cusan
             .
             Dialog
             .
             de
             Genesi
             ,
             quomodo
             
               idem
               ,
               identificando
            
             ,
             pluralitatem
             producit
             .
          
           
             *
             Deus
             verò
             multipliciter
             dicitur
             ,
             magnus
             ,
             bonus
             ,
             sapiens
             ,
             ●eatus
             ,
             verus
             ,
             &
             quicquid
             aliud
             non
             indignè
             Dei
             videtur
             .
             Sed
             eadem
             magnitudo
             ejus
             est
             ,
             quae
             sapientia
             :
             non
             enim
             mole
             magnus
             est
             ,
             sed
             virtute
             .
             Et
             eadem
             bonitas
             quae
             sapientia
             ,
             &
             magnitudo
             ,
             &
             eadem
             veritas
             ,
             quae
             illa
             omnia
             .
             Et
             non
             est
             ibi
             aliud
             beatum
             esse
             ,
             &
             aliud
             magnum
             ,
             aut
             sapientem
             ,
             aut
             verum
             ,
             aut
             bonum
             esse
             ,
             aut
             omnino
             ipsum
             esse
             .
             Nec
             quoniam
             Trinitas
             est
             ,
             ideo
             triplex
             putandus
             est
             :
             al●oqui
             minor
             erit
             ,
             Pater
             solus
             ,
             aut
             Filius
             s●lus
             ,
             quam
             simul
             Pater
             &
             Filius
             ▪
             August
             .
             de
             Trinitate
             lib.
             6.
             cap.
             7.
             
          
        
         
           Notes for div A04194-e6140
           
             1
             
          
           
             *
             In
             the
             5.
             
             Booke
             .
             Section
             2.
             
          
           
             *
             Axioma
             hic
             proponit
             R.
             David
             .
             Tu
             reples
             omnem
             locum
             ,
             &
             comprehendis
             ,
             &
             nullo
             loco
             comprehenderis
             ,
             nec
             ullus
             te
             locus
             complecti
             ,
             &
             contineri
             potest
             .
             Hinc
             Haebraei
             etiā
             Deum
             indigitant
             vocabulo
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             locum
             ,
             quum
             dicunt
             ,
             Benedictus
             locus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Cujus
             appellationis
             R.
             Elias
             in
             Tisbite
             adfert
             auplicē
             rationem
             .
             Quia
             Deus
             instar
             loci
             omnia
             com
             plectitur
             ,
             ip
             se
             autem
             à
             nullo
             comprehenditur
             .
             Qui
             autē
             hodie
             contendant
             Deū
             esse
             corpus
             coelo
             inclusum
             ,
             minus
             rectè
             sentiunt
             ,
             quam
             Iudaeorum
             Rabbini
             .
             Dolendum
             est
             ista
             contraria
             errata
             hodie
             defendi
             .
             Quidā
             disputant
             et
             asserunt
             corpus
             Christi
             esse
             utique
             :
             et
             tamen
             negant
             esse
             spiritum
             praesertim
             immensum
             &
             infinitum
             .
             Alij
             negantes
             Deum
             esse
             spiritum
             simplicem
             ,
             faciunt
             corporeum
             ,
             &
             loco
             circumser●●●nt
             ▪
             C●ppen
             in
             Psal
             139.
             ver
             .
             7●
             Quo
             ibo
             à
             spiritu
             tuo
             .
          
           
             *
             Ante
             omnia
             enim
             Deus
             erat
             solus
             ,
             ipse
             sibi
             &
             mundus
             &
             locus
             ,
             &
             omnia
             .
             Solus
             autem
             ,
             quia
             nihil
             aliud
             extrinsecus
             praeter
             illum
             .
             Caeterum
             ne
             tunc
             quidem
             solus
             :
             habebat
             enim
             secum
             quam
             habebat
             in
             semetipso
             ,
             rationem
             suā
             scilicet
             .
             Tertul
             .
             adversus
             Praxean
             .
             cap.
             5.
             
          
           
             *
             De
             confusione
             linguarum
             .
          
           
             *
             Vide
             Tertul
             .
             in
             Apologet
             .
             cap.
             48
             ▪
             
          
           
             *
             A
             rebus
             generalibus
             si
             abstuleris
             ipsum
             erit
             ;
             cum
             in
             perpetuâ
             acquisitione
             versentur
             ,
             subitò
             non
             esse
             contingit
             .
             Rebus
             autem
             ,
             quae
             non
             sunt
             tale
             ,
             si
             ipsum
             erit
             adjunxeris
             ,
             accidit
             à
             se●e
             ipsius
             esse
             labi
             .
             Manifestum
             enim
             ex
             hoc
             fuerit
             ,
             ipsum
             esse
             non
             esse
             illis
             innatum
             ,
             si
             fiat
             ex
             eo
             quod
             futurum
             sit
             ,
             &
             factum
             fuerit
             ,
             &
             sit
             in
             posterum
             faciendum
             .
             Videtur
             enim
             in
             rebus
             generabi
             libus
             id
             potissimum
             eisentia
             esse
             ,
             scilicet
             tractus
             quidam
             ab
             ipso
             esse
             ex
             generationis
             initio
             ,
             quousque
             ad
             temporis
             extrema
             perveniat
             ,
             quando
             non
             sit
             ulterius
             ,
             idque
             ipsum
             quod
             dicitur
             ,
             est
             in
             eis
             existete
             ,
             ac
             si
             quis
             quicquā
             ex
             hoc
             ductu
             circumcidat
             ,
             vita
             comminui
             .
             Qua
             propter
             &
             esse
             diminui
             ,
             &
             universo
             quidē
             esse
             eiusmodi
             oportet
             ,
             quousque
             sic
             erit
             .
             Quam●●rem
             ad
             ipsum
             
               esse
               futurum
            
             natura
             festinat
             ,
             neque
             vult
             qui●scere
             ,
             quippe
             cum
             esse
             sibi
             hauriat
             dum
             ali●d
             quiddam
             atque
             aliud
             agit
             ,
             moveturque
             in
             orbem
             quodam
             essentia
             desiderio
             .
             Plot.
             Emead
             .
             3.
             pag.
             328.
             
          
           
             *
             See
             Ecclesiasticus
             41.
             2.
             
          
           
             *
             Ac
             si
             quis
             aeternitatem
             ita
             descripserit
             ,
             scilicet
             vitam
             jam
             infinitam
             ex
             eo
             quod
             sit
             universa
             ;
             nihilque
             amittat
             ,
             cum
             nihil
             vel
             praeterierit
             ,
             vel
             sit
             futurum
             ;
             alioquin
             jam
             tota
             nō
             esset
             :
             is
             profecto
             proximè
             ad
             definitionem
             ejus
             accedet
             .
             Quod
             enim
             deinceps
             subditur
             ,
             scilicet
             totā
             esse
             ,
             nihilque
             amittere
             ,
             expositio
             quaedam
             est
             ejus
             quod
             dicebatur
             ,
             scilicet
             (
             vita
             jam
             infinita
             )
             Plotin
             .
             Emead
             .
             3.
             lib.
             7.
             cap.
             4.
             p.
             329.
             
          
           
             *
             Non
             aliud
             quiddam
             est
             ens
             ,
             aliud
             vero
             semperens
             ,
             sicut
             neque
             aliud
             est
             Philosophus
             ,
             aliud
             vero
             Philosophus
             verus
             .
             Verumtamen
             quia
             nonnulli
             Philosophiam
             simulant
             adjunction
             est
             Philosophus
             verus
             .
             Sic
             &
             enti
             ipsum
             semper
             &
             ipsi
             semper
             adjungitur
             Ens
             ,
             adeò
             ut
             dicatur
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .i.
             semper
             ens
             ,
             unde
             dicitur
             〈◊〉
             .i.
             aevum
             .
             Qua
             propter
             sic
             accipiendum
             est
             ipsum
             semper
             cum
             ente
             ,
             ut
             vere
             ens
             nobis
             significet
             .
             Plotin
             .
             Emead
             .
             3.
             lib.
             7.
             cap.
             4
             p.
             329.
             
          
           
             *
             Ad
             7.
             
             Plotin
             .
             lib.
             Ennead
             .
             3.
             
          
           
             *
             De
             hac
             duplice
             totalitate
             ,
             vide
             Marsil
             .
             Ficinum
             ad
             7.
             
             Plotin
             .
             lib.
             Enneadis
             .
             3.
             
          
           
             *
             Cap.
             38.
             vers
             .
             4
             ,
             5
             ,
             6.
             
          
           
             *
             Quomodo
             est
             praescius
             ,
             dum
             nulla
             nisi
             quae
             futura
             sunt
             ,
             praesciātur
             ?
             Et
             scimus
             quia
             Deo
             futurum
             nihil
             est
             ,
             ante
             cujus
             oculos
             praeterita
             nulla
             sunt
             ,
             praesentia
             non
             transeunt
             ,
             futura
             non
             veniunt
             :
             quippe
             quia
             omne
             quod
             nobis
             fuit
             &
             erit
             ,
             in
             ejus
             prospectu
             praesto
             est
             ,
             &
             omne
             quod
             praesens
             est
             ,
             scire
             potest
             potius
             quam
             praescire
             .
             Greg.
             lib.
             20.
             in
             Iob.
             cap.
             24.
             
             
               Et
               paulo
               post
            
             ,
             In
             illo
             ,
             nec
             praeterita
             ,
             nec
             futura
             reperiri
             quaeunt
             ,
             sed
             cuncta
             mutabilia
             immutabiliter
             durant
             ;
             &
             quae
             in
             seipsis
             simul
             existere
             non
             possunt
             ,
             illi
             simul
             omnia
             assistunt
             ,
             nihilque
             in
             illo
             praeterit
             quod
             transit
             :
             quia
             in
             aeternitate
             ejus
             modo
             quodam
             incomprehensibili
             ,
             cuncta
             volumina
             saeculorum
             transeuntia
             manent
             ,
             currentia
             stant
             .
             
               Vide
               Petrum
               Damianum
               in
               ep
               .
               4.
               de
               omnipotentia
               ,
               &
               Ludovicum
               Ballaster
               Hierologiae
               ,
               cap.
               3.
               
            
          
           
             *
             Ioh.
             5.
             17.
             
          
           
             *
             Ephes
             .
             1.
             11.
             
          
           
             *
             Eccles.
             12
             12.
             
          
           
             *
             Psa
             .
             19.
             9.
             
          
           
             *
             Quod
             plerosque
             in
             emendabiles
             facit
             ,
             omnium
             aliarum
             artium
             peccata
             ,
             artificibus
             pudori
             sunt
             offenduntque
             :
             errantem
             in
             vita
             peccata
             delectant
             .
             Non
             gaudet
             navigio
             Gubernator
             everso
             ,
             non
             gaudet
             egro
             Medicus
             elato
             ,
             non
             gaudet
             Orator
             ,
             si
             patroniculpareus
             cecidit
             .
             At
             contra
             ,
             omnibus
             crimen
             suum
             voluptati
             est
             .
             Laetatur
             ille
             Adulterio
             ,
             in
             quod
             irritatus
             est
             ipsa
             difficultate
             :
             laetatur
             ille
             circumscriptione
             furt●que
             nec
             ante
             illi
             culpa
             ,
             quam
             culpae
             fortuna
             displicuit
             .
             Id
             prava
             consuetudine
             evenit
             .
             Alioqui
             ut
             scias
             ,
             subesse
             animis
             ,
             etiam
             in
             pessima
             abductis
             ,
             boni
             sensum
             ,
             nec
             ignorari
             turpe
             ,
             sed
             negligi
             ,
             omnes
             peccata
             dissimulant
             ,
             &
             quamvis
             feliciter
             cesserint
             ,
             fructu
             illorum
             utuntur
             ,
             ipsa
             subducunt
             .
             At
             bona
             conscientia
             prodire
             vult
             ,
             &
             conspici
             .
             Ipsa
             nequitia
             tenebras
             timet
             .
             Eleganter
             itáque
             ab
             Epicuro
             dictum
             pute
             ,
             Potest
             nocenti
             contingere
             ut
             lateat
             ,
             latendi
             fides
             non
             potest
             .
             Aut
             si
             hoc
             modo
             melius
             hunc
             explicari
             posse
             juditas
             sensum
             :
             Ideo
             non
             prodest
             latere
             peccantibus
             ,
             quia
             latendi
             etiam
             si
             facultatem
             habent
             ,
             fiduciam
             non
             habent
             .
             Ita
             est
             ,
             tuta
             scelera
             esse
             possent
             :
             secura
             non
             possunt
             ,
             
               Seneca
               Epist
               .
               97.
            
             
          
           
             Sunt
             qui
             scribunt
             ,
             Anaxarchum
             sophis●am
             consolandi
             ejus
             causa
             accersi●um
             ,
             ad
             eum
             venisse
             ,
             quumque
             cubantem
             atque
             suspirantem
             offendisset
             ,
             arridentem
             dixisse
             ,
             ignorare
             ipsum
             cur
             veteres
             sapientes
             Iustitiam
             Iovi
             assidentem
             fecerint
             :
             nimirum
             quia
             quicquid
             à
             Iove
             decernitur
             ,
             id
             juste
             factum
             esse
             censeri
             debent
             .
             Opportere
             igitur
             ,
             quae
             à
             magno
             Rege
             fierent
             ,
             justa
             existimari
             ;
             primum
             quidem
             ab
             ipso
             Rege
             ,
             deinde
             à
             caeteris
             mortalibus
             .
             Atque
             hoc
             quidem
             dicto
             non
             nihil
             solatii
             Alexandro
             attulisse
             .
             Ego
             vero
             majoris
             errati
             quam
             prioris
             autorem
             Alexandro
             Anaxarchum
             fuisse
             censeo
             ,
             si
             illam
             viri
             sapientis
             sententiam
             esse
             statuit
             .
             Arrian
             .
             de
             expedit
             .
             Alex.
             lib.
             4.
             
          
           
             *
             Quanto
             superior
             est
             Deus
             homine
             ,
             tam
             mea
             malitia
             est
             ●nferior
             bonitate
             eius
             ,
             ut
             qualitate
             ita
             etiam
             quantitate
             .
             Anselm
             .
             in
             meditat
             .
             cap.
             8.
             
          
           
             *
             Ad
             multiplicandum
             quippe
             sanctorum
             sapientiam
             proficit
             ,
             quod
             postulata
             tardè
             percipiunt
             ,
             ut
             ex
             dilatione
             crescat
             desiderium
             ,
             ex
             desiderio
             intellectus
             augeatur
             .
             Intellectus
             verò
             cum
             intenditur
             ,
             ejus
             in
             Deum
             ardentior
             affectus
             aperitur
             .
             Affectus
             autem
             ad
             promeranda
             coelestia
             tanto
             fit
             capax
             ,
             quanto
             fuerit
             expectando
             longanimis
             .
             Greg.
             lib.
             20.
             moral
             .
             in
             Iob
             ca.
             24.
             
          
           
             *
             Orpheus
             .
             Vide
             Apul.
             in
             lib.
             de
             mundo
             .
             〈◊〉
             Forcatulli
             lib.
             5.
             p.
             703.
             
          
           
             *
             1
             Tim.
             2.
             1
             
          
           
             *
             Hooper
             in
             his
             Preface
             to
             the
             ten
             Commandements
             .
             See
             Parag.
             8
             of
             this
             chapter
             .
          
        
         
           Notes for div A04194-e15990
           
             *
             Ioh.
             12.
             49
             ,
             50.
             
          
           
             *
             Heu
             primae
             scelerum
             causae
             mortalibus
             agris
             Naturam
             nescire
             De●m
             .
             Silius
             Italicus
             .
             lib.
             4.
             de
             be●●o
             pun●●●
             .
          
           
             Rom.
             8.
             28.
             
          
           
             Meroveo
             certe
             auget
             probitatis
             famam
             atque
             justitiae
             necatus
             filius
             ,
             justissimas
             utique
             ob
             causas
             ,
             ne
             quis
             ipsi
             diritatem
             in
             alienos
             falso
             exprobet
             liberos
             ,
             vel
             in
             suos
             inauditam
             saevitiam
             nullis
             fultam
             rationibus
             :
             quales
             nec
             Posthumius
             Tiburtus
             ,
             nec
             T.
             Manlius
             Torquatus
             olim
             habuere
             .
             Foreatulus
             de
             Gallorum
             Imperio
             &
             Philosophia
             .
             lib.
             5.
             
             Et
             Paulo
             post
             .
             Posthumus
             Dictator
             ,
             quia
             Aulus
             filius
             injustus
             praesidiis
             egressus
             hostes
             fuderat
             ,
             victorem
             audacem
             caedi
             securi
             jussit
             :
             at
             Torquatus
             itidem
             Latino
             bello
             ,
             Cos
             .
             filium
             à
             Metio
             Tusculanorum
             Duce
             provocatum
             ,
             &
             forte
             detractandae
             pugnae
             pudore
             incensum
             ,
             ac
             spolia
             referentem
             ,
             mactari
             à
             lictore
             mandavit
             :
             jure
             forsitan
             ,
             cum
             ,
             teste
             Paulo
             Iurisconsulto
             ,
             parentibus
             Romanis
             antiquior
             esset
             disciplina
             militaris
             charitate
             liberorum
             .
             At
             qui
             Gelaor
             Merovei
             filius
             in
             patrem
             contumax
             ,
             in
             cives
             procax
             ,
             in
             omnes
             superbus
             &
             injurius
             ,
             pudicis
             matronis
             vim
             intulerat
             ,
             p●tres
             &
             maritos
             terrnerat
             ,
             ceciderat
             foederatos
             ac
             amicos
             Franci
             nominis
             lacessierat
             .
             Cumque
             ex
             amicissimis
             aulicis
             quispiam
             objecisset
             Meroveo
             Lucium
             Gellium
             Censorem
             Romanum
             ,
             qui
             filio
             novercam
             solicitanti
             ,
             &
             praeter●●
             parricidium
             meditanti
             ,
             ac
             propemodum
             convicto
             ,
             ignovisset
             ,
             &
             in
             reatu
             constitutum
             absolvi
             diligentissime
             curasset
             :
             Ille
             ,
             inquit
             ,
             boni
             patru
             functus
             est
             officio
             ,
             ego
             boni
             Ducis
             :
             qui
             debellare
             hostes
             didici
             ,
             &
             socios
             honorificè
             tractare
             ,
             eorumque
             ulcisci
             injurias
             .
          
           
             *
             Quod
             in
             fine
             versus
             9.
             dicitur
             ,
             Mesericordia
             ejus
             s●per
             omnia
             opera
             ejus
             ,
             hoc
             ,
             inquit
             Calv.
             neque
             absurdum
             ,
             neque
             durum
             videri
             debet
             .
             Nam
             cum
             pec●ata
             nostra
             totum
             mundum
             involvant
             Dei
             maledictione
             ,
             vbique
             locus
             est
             misericordiae
             Dei
             ut
             brutis
             etiam
             animalibus
             subveniat
             .
             Hunc
             locum
             tractat
             Zanchius
             de
             natura
             Dei.
             l.
             4.
             c.
             4.
             q.
             4
             Quam
             magna
             sit
             Dei
             misericordia
             ▪
             i.
             Deus
             de
             justitia
             sua
             multum
             semper
             remittit
             .
             It
             reprobri
             cum
             postea
             puniuntur
             non
             pro
             meritis
             puniuntur
             [
             Haec
             Zanchij
             sententia
             ]
             in
             igitur
             remittit
             illis
             propter
             satisfactionem
             Christi
             ,
             an
             sine
             ulla
             satisfactione
             ?
             [
             Verba
             Coppen
             .
             ]
             Notandum
             hic
             in
             Diabolis
             &
             reprobis
             condemnatis
             ,
             post
             hanc
             vitam
             non
             videri
             quaerenda
             misericordiae
             divinae
             vestigia
             .
             Coppen
             in
             Psal
             .
             145.
             9.
             videtur
             Zanchij
             expositio
             contradicere
             lac
             .
             c.
             2.
             v.
             13
             Damnatio
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ei
             qui
             non
             praestitit
             miseris
             ordiam
             .
          
           
             *
             For
             I
             reckon
             ,
             that
             the
             sufferings
             of
             this
             present
             time
             ,
             are
             not
             worthy
             to
             be
             compared
             with
             the
             glory
             which
             shall
             be
             revealed
             in
             us
             .
             
               Rom.
               8.
               18.
            
             
          
           
             *
             Quod
             si
             Christo
             salus
             nostra
             tam
             chara
             fuit
             ,
             &
             tam
             charò
             constitit
             ,
             quid
             est
             quare
             nostram
             ipsi
             salutem
             tantopere
             negligamus
             ?
             Quibus
             supplicijs
             ,
             &
             qua
             ignominia
             sempiterna
             non
             sumus
             digni
             ,
             modicum
             laborem
             prore
             obtinenda
             tam
             praetiosa
             recusantes
             ?
             Quomòdo
             nos
             effugie●●us
             (
             inquit
             Paulus
             )
             si
             tantum
             neglexerimus
             salutem
             ?
             Acosta
             con
             .
             3.
             de
             circumcisione
             .
          
           
             *
             Isa
             .
             42.
             14
             
             I
             have
             long
             time
             holden
             my
             peace
             ,
             I
             have
             been
             still
             and
             refrained
             my selfe
             :
             now
             will
             I
             cry
             like
             a
             travailing
             woman
             ,
             I
             wil
             destroy
             &
             devoure
             at
             once
             .
          
           
             Ex
             his
             apparet
             vanas
             esse
             rationes
             Philosophorum
             ,
             qui
             Deum
             putant
             sine
             ira
             :
             &
             inter
             caeteras
             laudes
             ejus
             id
             ponunt
             ,
             quod
             est
             contra
             ipsā
             majestatem
             .
             Regnum
             hoc
             imperiumque
             terrenum
             ,
             nisi
             metus
             custodiat
             ,
             solvitur
             .
             Aufer
             iram
             Regi
             ,
             non
             modo
             nemo
             parebit
             ,
             sed
             etiem
             de
             fastigio
             praecipitabitur
             .
             Imo
             vero
             cuilibet
             humili
             eripe
             hunc
             affectum
             ,
             quis
             eum
             non
             spoliabit
             ?
             quis
             non
             deridebit
             ?
             Lactantius
             cap.
             23.
             de
             ira
             Dei.
             p.
             477.
             
          
           
             *
             Hactenus
             mihi
             magna
             contentio
             suit
             cum
             Lactantio
             ,
             dum
             humanis
             rationibus
             ,
             divinam
             iram
             ex
             humana
             metiretur
             fragilitate
             .
             Iam
             autem
             ,
             quia
             dicit
             iram
             Dei
             sicut
             ipsum
             etiam
             Deum
             ,
             eternam
             ,
             nihil
             habeo
             quod
             repugnem
             .
             Nam
             ex
             syncrisi
             divinae
             atque
             humanae
             irae
             intelligas
             ,
             ipsum
             de
             divina
             longe
             aliter
             quam
             de
             humana
             loqui
             :
             neque
             esse
             accidens
             quod
             in
             Deum
             non
             cadit
             ,
             sed
             proprium
             ,
             quia
             ira
             Dei
             à
             justitia
             Dei
             nihil
             differt
             .
             Iustitia
             verò
             Dei
             exeterna
             lage
             manet
             ,
             contra
             quam
             si
             quis
             deliquerit
             ,
             vindictam
             nimirum
             illius
             Dei
             sentiet
             ,
             apud
             quem
             nullus
             vel
             temporum
             vel
             locorum
             terminus
             est
             .
             Betuleius
             in
             Com.
             in
             cap.
             21.
             
             Lactant.
             de
             ira
             Dei.
             
          
           
             *
             Deus
             ex
             se
             sumil
             seminarium
             miserendi
             ,
             quod
             judicat
             &
             condemnat
             nos
             ,
             eum
             quodammodo
             cogimus
             ,
             ut
             longe
             aliter
             de
             corde
             ipsius
             miseratio
             quam
             animadver
             .
             sio
             procedere
             videatur
             .
             Bernard
             .
             Ser.
             5.
             in
             natal
             .
             Dom.
             
          
           
             a
             Vide
             Hierom
             .
             in
             cap.
             1.
             
             Mich.
             vide
             Riberam
             in
             1.
             
             Mich.
             num
             .
             5.
             
             Et
             in
             4.
             
             Mal.
             num
             .
             4.
             
          
           
             *
             De
             Ira
             Dei
             ,
             cap.
             21.
             
          
           
             *
             Quotiens
             impetu
             opus
             est
             non
             irascitur
             ,
             sed
             exurgit
             ,
             &
             in
             quantum
             putavit
             opus
             esse
             concitatur
             remittiturque
             non
             aliter
             quam
             quae
             tormentis
             exprimuntur
             tela
             ,
             in
             potestate
             mittentis
             sunt
             ,
             in
             quantum
             torque
             antur
             .
             Sen.
             lib.
             1.
             de
             ira
             .
             cap.
             9.
             
             Ita
             aut
             ira
             non
             est
             ,
             aut
             inutilis
             est
             .
             Ibid.
             
          
           
             *
             Dum
             ergo
             ad
             verba
             mutabilitatis
             nostrae
             descenditur
             ,
             ex
             iis
             quibusdam
             gradibus
             factis
             ascendet
             qui
             petest
             ad
             incommunicabilitatem
             Dei
             ,
             ut
             rideat
             sine
             zelo
             zelantem
             ,
             sine
             ira
             irascentem
             ,
             sine
             dolore
             &
             penitentia
             ,
             penitentems
             ,
             sine
             misero
             corde
             ,
             mis●ricordem
             ,
             sine
             praevisionibus
             praescientem
             .
             Gregmoral
             .
             lib.
             20.
             in
             30.
             cap.
             Iob.
             
          
           
             Inter
             figuras
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ordinator
             〈◊〉
             est
             capacior
             .
          
           
             Inter
             figuras
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Heterogeneas
             terminatior
             est
             capacior
             .
          
           
             See
             Esay
             66.
             14
             ,
             15
             ,
             16.
             
          
           
             Ezek.
             7.
             4.
             
          
           
             Deut.
             7.
             9
             ,
             10.
             
          
           
             Qui
             quotidie
             contemnit
             Deum
             ,
             etiam
             quotidie
             judicatur
             ,
             non
             manifesto
             sed
             occulto
             judicio
             ,
             non
             aperto
             sed
             tamen
             certo
             :
             occultiora
             saepe
             sunt
             certiora
             manifestioribus
             Coppen
             .
             in
             Psal
             .
             7.
             
          
           
             Etiam
             Dei
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             est
             ipsius
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Coppen
             .
             ibid.
             
          
        
         
           Notes for div A04194-e19550
           
             *
             Certe
             non
             est
             per
             ectus
             &
             pulcher
             mundus
             ,
             nisi
             omne
             quod
             sit
             palehrū
             ,
             sit
             aliqua
             bonitas
             quae
             velit
             ;
             &
             omne
             quod
             scibil●
             ,
             sit
             sapientia
             quae
             sciat
             ;
             &
             quod
             possibile
             ,
             potentia
             quae
             possit
             .
             Na
             qua
             aliquid
             possibile
             non
             potuit
             ,
             aut
             scibile
             ignoravit
             ,
             aut
             pulchrū
             nol
             it
             ,
             vel
             invidet
             ,
             maneum
             &
             imperfectum
             exierit
             opificium
             :
             ipsum
             verò
             pulchrum
             ,
             aut
             scibile
             ,
             nemo
             definit
             ad
             bonitatem
             volentis
             ,
             aut
             scientiam
             scientis
             .
             Sed
             pulchrum
             est
             ,
             quod
             rei
             cui
             accidit
             ad
             propriam
             bonitatem
             obtinendam
             ,
             perfectionem
             adijcit
             ;
             &
             scibile
             ,
             quod
             in
             sese
             habet
             principium
             ,
             unde
             sciri
             pos●it
             :
             igitur
             neque
             possibile
             ,
             quod
             simpliciter
             dicitur
             &
             non
             ad
             aliquid
             ,
             definiri
             debet
             ad
             potentiam
             :
             sed
             simpliciter
             possible
             ,
             est
             illud
             ,
             quo
             facto
             &
             posito
             ,
             nulla
             repugnantia
             fit
             ,
             aut
             contradictio
             .
             Tune
             enim
             res
             per
             sese
             fuerit
             impossibilis
             ,
             cum
             in
             ipsa
             est
             (
             ut
             ita
             dicamus
             )
             impossibilitas
             .
             Externum
             vero
             quiddam
             fuerit
             ,
             si
             ob
             idsolum
             dicatur
             impossibilis
             ,
             quod
             non
             sit
             causa
             quae
             possit
             facere
             .
             Oportet
             igitur
             sit
             in
             rebus
             causa
             aliqua
             ,
             quae
             possit
             quidquid
             in
             sese
             repugnantiam
             nullam
             continet
             .
             At
             vero
             fieri
             ex
             nihilo
             non
             est
             simpliciter
             impossibile
             ,
             sed
             impossibile
             cuidam
             virtuti
             fin●●ae
             ,
             puta
             naturali
             ;
             qua
             virtute
             esse
             aliam
             superiorem
             ,
             &
             potentiorem
             ,
             non
             est
             impossibile
             .
             
               Vallesius
               de
               sacr
               .
               Philosoph
               .
               pag.
               20.
               
            
          
           
             1.
             
          
           
             Iustin
             martyr
             .
             De
             Monarchia
             Dei.
             
          
           
             The
             two
             main
             principles
             contained
             in
             the
             Article
             of
             Creation
             
          
           
             1.
             
          
           
             *
             De
             verbo
             ,
             creare
             ,
             ego
             ita
             censeo
             ,
             creare
             duplex
             esse
             ,
             alterum
             &
             praecipuum
             ,
             ex
             nihilo
             facere
             :
             alterum
             sine
             materiae
             dispositione
             facere
             .
             Nam
             substantia
             non
             videtur
             aliter
             fieri
             posse
             ,
             quam
             generatione
             ,
             aut
             creatione
             .
             Generatio
             vero
             non
             est
             nisi
             in
             materia
             disposita
             :
             quae
             igitur
             sine
             materiae
             dispositione
             est
             ,
             creatio
             vocari
             debet
             .
             Qua
             propter
             sive
             ex
             nihilo
             omnia
             ,
             sive
             ex
             nihilo
             quaedā
             ,
             quaedam
             ex
             materia
             non
             disposita
             ,
             sed
             jubendo
             fee●●
             omnium
             est
             Deus
             effector
             &
             creator
             .
             Vallesius
             .
             c.
             2.
             p.
             22.
             
          
           
             *
             Of
             this
             Argument
             see
             Erastus
             in
             the
             beginning
             of
             his
             first
             Tome
             against
             Paracelsus
             .
          
           
             See
             the
             first
             part
             of
             the
             Divine
             Essence
             &
             Attributes
             ,
             chap.
             20.
             pag.
             219.
             220.
             
          
           
             *
             See
             Macrobius
             in
             his
             relation
             of
             Augustus
             his
             Apophthegmes
             .
          
           
             *
             Vide
             Septalium
             in
             Hippoc.
             de
             aere
             ,
             aquis
             &
             locis
             .
          
           
             *
             Vide
             Arist
             lib.
             1.
             
             Poster
             .
             Analyt
             .
             cap.
             
          
           
             *
             See
             Tully
             Lib.
             de
             natura
             Deorum
             .
          
           
             *
             Ego
             certe
             hac
             in
             re
             laudo
             Aristotelem
             ,
             quod
             cum
             impossibilitatem
             (
             ut
             ita
             dixerim
             )
             aeternorum
             motuum
             ,
             &
             corporum
             ,
             non
             praeviderit
             ,
             maluit
             ab
             Eterno
             esse
             pulchrā
             hanc
             mundi
             faciem
             ,
             quam
             aliquando
             ex
             aeterna
             deformitate
             emersisse
             .
             Oportuit
             vero
             ipsum
             aternitatē
             illam
             temporis
             meditari
             ;
             reperisset
             siquidem
             ,
             ut
             neque
             in
             corpore
             ,
             neque
             in
             loco
             (
             haec
             enim
             ille
             demonstravit
             )
             ita
             neque
             in
             tempore
             infinitatem
             esse
             potuisse
             :
             si
             quidem
             est
             etiam
             tempus
             quantum
             ,
             ut
             &
             corpus
             ,
             &
             locus
             .
             Si
             igitur
             omnia
             quanta
             finita
             ,
             tempus
             quoque
             totum
             finitvm
             est
             ,
             &
             erit
             .
             Quare
             fact
             us
             est
             aliquando
             〈◊〉
             ex
             nihilo
             .
             
               Vallesusde
               sacra
               philosoph
               .
               pag.
               18.
               
            
          
           
             *
             
               Aristor
               .
               nono
               mataphysicorum
               ,
               cap.
               8.
               
            
             Manifestū
             est
             ,
             quod
             actus
             prior
             potentia
             est
             .
             Dico
             autem
             non
             solum
             illa
             potentia
             determinata
             quae
             dicitur
             principium
             transmutatorium
             in
             alio
             ,
             prout
             aliud
             est
             ,
             sed
             prorsus
             omni
             motivo
             ,
             et
             Statorio
             principio
             .
             
               Et
               12
               Metaphys
               .
               cap.
               7
               ,
            
             Quare
             vita
             ,
             &
             aevum
             continuum
             ,
             &
             aeternum
             Deo
             inest
             .
             Hoc
             enim
             est
             Deus
             Quicunque
             vero
             (
             ut
             Pythagorici
             ,
             et
             Speusippus
             putant
             )
             optimum
             &
             pulcherrimum
             non
             esse
             in
             principio
             ,
             eo
             quod
             plantarum
             quoque
             ac
             animali
             ū
             principia
             ,
             causae
             quidem
             sunt
             :
             bonum
             vero
             ,
             &
             perfectum
             in
             ijs
             esse
             ,
             quae
             ex
             his
             sunt
             ,
             non
             recte
             putant
             .
             Sperma
             namque
             ex
             alijs
             prioribus
             perfectis
             est
             ,
             neque
             Sperma
             primum
             est
             ,
             sed
             quod
             perfectum
             est
             :
             veluti
             hominem
             dicere
             quispiam
             possit
             priorem
             spermate
             esse
             ,
             non
             illum
             ,
             qui
             eo
             generatur
             ,
             sed
             alium
             ,
             ex
             quo
             ipsum
             Sperma
             est
             .
             Quod
             itaque
             est
             quaedam
             aeterna
             ,
             immobilisque
             substantia
             ,
             &
             à
             sensibilibus
             separata
             ,
             constat
             ex
             dictis
             .
          
           
             *
             Divus
             Augustinus
             censet
             omnia
             esse
             creata
             simul
             eodem
             momento
             ,
             seu
             in
             eodem
             nunc
             ;
             illam
             vero
             partitionem
             Dierum
             ,
             non
             significare
             partes
             temporis
             ,
             sed
             distinctionem
             ,
             &
             gradus
             quosdam
             naturae
             verum
             :
             atque
             factum
             esse
             hominem
             ex
             terra
             ,
             non
             actu
             praeexistente
             ,
             sed
             existente
             potentia
             in
             ipso
             ,
             velut
             quivis
             dicitur
             nostrum
             ,
             vere
             factus
             ex
             quatuor
             Elementis
             ,
             tametsi
             nulla
             terra
             ,
             aut
             aqua
             erat
             actu
             id
             ex
             quo
             facti
             sumus
             ,
             sed
             semen
             &
             sanguis
             .
             Itaque
             ut
             unico
             intuitu
             tota
             facies
             ,
             &
             ejus
             omnes
             partes
             ,
             inspeculo
             exprimuntur
             ,
             ita
             unica
             Iussione
             Dei
             ,
             constitisse
             totam
             hanc
             corpoream
             molem
             ,
             &
             in
             ea
             refulsisse
             illum
             divinitatis
             fulgorem
             ,
             quem
             vocamus
             naturam
             .
             Caeterum
             quia
             non
             omnes
             sancti
             hoc
             ita
             intelligunt
             ,
             alia
             responsione
             est
             opus
             .
             
               Vallefius
               de
               sacra
               Philos
               .
               cap.
               1.
               pag.
               22.
               
            
             Neque
             vero
             hoc
             ullam
             arguit
             primae
             causae
             debilitatem
             .
             Non
             enim
             eam
             causam
             naturalem
             ponimus
             ,
             q●aeque
             faciat
             semper
             quantum
             potest
             ,
             sed
             liberam
             &
             sapientissimam
             ,
             quae
             facit
             ut
             maxime
             expedit
             ,
             atque
             omnia
             pulcherrin●a
             &
             concinna
             ,
             in
             nnmero
             ,
             pondere
             ,
             &
             ●●c●sura
             .
             Quapropter
             verba
             illa
             capitis
             18.
             
             Ecclesiastici
             ,
             Qui
             vivit
             in
             aeternum
             creavit
             omnia
             simul
             ,
             ego
             ita
             interpretor
             ;
             Creata
             esse
             omnia
             intra
             illam
             hebdomadam
             ,
             perfectumque
             esse
             mundum
             ,
             ita
             ut
             nulla
             ejus
             pars
             princeps
             ,
             quaeque
             a
             creatione
             habitura
             esset
             initium
             ,
             deesset
             .
             Nam
             ut
             initio
             capitis
             secundi
             dicitur
             ,
             perfecti
             sunt
             caeli
             &
             terra
             ,
             &
             omnis
             ornatus
             eorum
             ,
             complevitque
             Deus
             dic
             sexta
             opus
             suum
             .
             
               Valles
               cap
               1.
               pag.
               45.
            
             
          
           
             *
             Si
             facta
             omnino
             non
             sunt
             (
             viz.
             corpora
             coelestia
             )
             fit
             ut
             sint
             per
             sese
             ab
             aeterno
             ,
             et
             esse
             proprio
             existentia
             .
             Quapropter
             nullum
             illorum
             ab
             alio
             pend●at
             ,
             aut
             alio
             posterius
             sit
             ,
             sed
             per
             sese
             sint
             ,
             &
             operentur
             ab
             aeterna
             (
             cum
             operatio
             procedat
             à
             cujusque
             rei
             natura
             ,
             &
             proprio
             esse
             :
             )
             quare
             nulla
             illis
             prior
             causa
             sit
             ,
             (
             si
             enim
             haec
             effecta
             ab
             alio
             non
             sunt
             ,
             non
             sit
             ulla
             eorum
             causa
             )
             quapropter
             mundus
             hic
             universas
             ,
             neque
             unus
             erit
             ,
             neque
             totus
             ,
             neque
             perfectus
             ,
             cum
             non
             pendcat
             totus
             ab
             unica
             virtute
             &
             causa
             ,
             neque
             causae
             omnes
             in
             unam
             omnium
             primam
             ,
             referantur
             :
             sed
             sint
             multae
             mundi
             partes
             ,
             à
             quibus
             non
             procedatur
             ad
             ullam
             aliam
             superiorem
             ,
             &
             priorem
             ,
             hoc
             vera
             fieri
             non
             potest
             .
             Nam
             ant
             illae
             partes
             habent
             aliquam
             naturam
             sive
             essentiam
             communem
             ,
             aut
             omnino
             habent
             nihil
             commune
             .
             Ex
             adeo
             diversis
             ,
             ut
             nihil
             commune
             dicatur
             de
             illis
             ,
             nulla
             ratione
             potest
             constari
             unum
             :
             Nam
             neque
             ordo
             esse
             ●otest
             inter
             omnino
             diversa
             .
             Ordo
             enim
             secundum
             aliquid
             commune
             est
             ,
             dicimus
             enim
             inter
             Petrum
             &
             Franciscum
             ordinem
             quendam
             esse
             .
             Si
             concedis
             partes
             illas
             mun●i
             habere
             aliqu●●
             essentiam
             communem
             ;
             constat
             ,
             quandoquidem
             non
             sunt
             omnino
             cadem
             ,
             habere
             as
             aliquid
             commune
             &
             aliquid
             diversum
             .
             Est
             autem
             quod
             commune
             unum
             :
             quae
             diversa
             multa
             .
             Illud
             ergo
             commune
             prius
             erit
             illis
             omnibus
             diversis
             :
             si
             quidem
             ex
             co
             constant
             haec
             :
             non
             ergo
             〈◊〉
             partes
             ,
             suo
             quaeque
             ordine
             primae
             causae
             ,
             sed
             pend●bant
             illae
             omnes
             ab
             aliquo
             〈◊〉
             causa
             ,
             à
             qua
             daeta
             erat
             eis
             communis
             illa
             essentia
             .
             
               Vallesius
               de
               sacra
               Philosophia
               ▪
               pag.
               16.
               
            
          
           
             See
             Chapter
             3.
             
             §
             3.
             
          
        
         
           Notes for div A04194-e28320
           
             *
             Vide
             Zabarel
             .
             de
             Lumine
             .
          
           
             *
             Vide
             Anton
             .
             Scarmilion
             .
             de
             coloribus
             .
          
           
             *
             See
             the
             first
             part
             of
             the
             Divine
             Essence
             &
             Attributes
             ,
             chap.
             21.
             pag.
             229
             ,
             230.
             &c.
             
          
           
             *
             Who
             fed
             thee
             in
             the
             wilderness
             with
             Manna
             ,
             which
             thy
             fathers
             〈◊〉
             not
             ,
             that
             hee
             might
             humble
             thee
             ,
             and
             that
             he
             might
             prove
             thee
             ,
             to
             doe
             thee
             good
             at
             thy
             latter
             end
             :
             Lest
             thou
             say
             in
             thine
             heart
             ,
             My
             power
             and
             the
             might
             of
             my
             hand
             hath
             〈…〉
             is
             wealth
             .
             But
             thou
             shalt
             remember
             the
             Lord
             thy
             God
             ,
             for
             it
             is
             Hee
             〈…〉
             power
             to
             get
             wealth
             ,
             that
             he
             may
             establish
             his
             covenant
             ,
             which
             hee
             〈…〉
             ,
             as
             it
             is
             this
             day
             .
             DEVT.
             8.
             vers
             .
             16
             ,
             17
             ,
             18.
             
          
           
             *
             Vide
             Salvi●num
             lib.
             7.
             num
             .
             227.
             
          
           
             *
             1
             Tim.
             5
             ▪
             8
             
          
           
             In
             what
             good
             sense
             all
             things
             may
             be
             said
             necessary
             in
             respect
             of
             Gods
             decree
             .
          
           
             See
             chap.
             22.
             parag
             .
             2.
             
          
           
             *
             In
             Dialogistam
             .
          
           
             *
             Quàm
             lon●è
             quaeso
             est
             à
             jubente
             ●ermittens
             ?
             Qui
             en●m
             ,
             〈◊〉
             nos
             ista
             ●mala
             )
             perferre
             ,
             et
             prohibere
             potest
             ne
             perferamus
             ,
             probat
             absque
             〈◊〉
             ●ebe●●●●ferre
             ,
             &
             quaecunq●
             pati●●ur
             .
             sustin●●e
             
               Salvi●n
               .
               lib.
               8.
               in
               initio
               pa.
               260.
               
            
          
           
             *
             Vid.
             Suffrag
             .
             Britannorum
             in
             Concil
             .
             Dordr
             .
             thesi
             3.
             de
             Antecedaneis
             ad
             Conversionem
             .
             Vide
             etiam
             D.
             Wardum
             Concione
             de
             Gratia
             discriminante
             pag.
             5
             ,
             6
             ,
             7.
             editionis
             2.
             
          
           
             Gen.
             18.
             15
             ▪
             
          
           
             Gen.
             4
             ▪
             6
             ,
             7
             ,
             8.
             
          
           
             Objection
             
          
           
             Answer
             .
          
           
             *
             Et
             vere
             clamor
             &
             grandis
             clamor
             est
             ,
             quando
             pietas
             Dei
             ,
             peccatorum
             clamoribus
             vincitur
             ,
             ut
             peccantes
             punire
             cogatur
             .
             Ostendit
             ergo
             Dominꝰ
             ,
             quam
             invitus
             puniat
             etiam
             gravissimos
             peccatores
             ,
             dicens
             ,
             quod
             clamor
             Sedomorum
             ad
             se
             ascenderit
             .
             hoc
             est
             dicere
             :
             Miseritordia
             quidem
             mea
             mihi
             suadet
             ut
             parcam
             ,
             sed
             tamen
             peccatorum
             clamor
             cogit
             ut
             puniam
             .
             Salvianus
             lib.
             1.
             
          
           
             *
             Virgil.
             4.
             
             Aeneid
             .
             vid.
             Rodiginum
             lib.
             21.
             cap.
             4
             ▪
             pag.
             972.
             
          
           
             *
             See
             Cha.
             23.
             
             §.
             2.
             
          
           
             a
             That
             Death
             it selfe
             is
             fatall
             ,
             Pythagoras
             supposeth
             in
             those
             verses
             ;
             
               Iura
               colas
               non
               ore
               tenus
               ;
               sed
               rebus
               &
               ipsis
               :
            
             
               Nec
               pravis
               mentem
               suescas
               rationibus
               uti
               :
            
             
               Sed
               mortem
               fato
               subituros
               noveris
               omnes
               :
            
             
               Divitias
               quandoque
               dari
               ;
               quandoque
               perire
               .
            
             
               That
               disasterous
               or
               untimely
               death
               was
               not
               fatall
               but
               preventable
               ,
               he
               supposeth
               in
               the
               verses
               following
               ,
               for
               he
               calleth
               all
               Calamities
               
                 Divina
                 Infortunia
              
               .
               See
               Hierocles
               upon
               both
               places
               .
               See
               his
               Annotations
               upon
               the
               latter
               .
               Chap.
               21.
               of
               this
               Booke
               .
               Parag.
               2.
               
            
          
           
             b
             
               Quaest
               .
               32.
            
             
             Si
             Deus
             mortalem
             naturam
             nostram
             fecit
             ,
             cur
             Deum
             mortem
             non
             fecisse
             dicis
             ?
             Explicatio
             .
             Non
             si
             quid
             est
             mortale
             naturâ
             ,
             id
             omnino
             mori
             necesse
             est
             .
             Argumente
             sunt
             Enoch
             &
             Elias
             ,
             qui
             cum
             naturâ
             mortales
             sint
             ,
             in
             immortalitate
             etiam
             manent
             superiores
             excelsioresque
             effecti
             quàm
             ad
             quos
             elogium
             illud
             pertineat
             ,
             
               Terra
               es
               ,
               &
               in
               terram
               revertêris
               .
            
             Verum
             est
             igitur
             ,
             naturam
             nostram
             à
             Deo
             factam
             esse
             mortalem
             ,
             mortémque
             invectam
             esse
             in
             mundum
             hominis
             inobedientiâ
             .
             Si
             enim
             Deus
             ut
             naturam
             fecit
             mortalem
             ,
             sic
             etiam
             mortem
             fecisset
             ,
             non
             inobedientia
             mortem
             induxisset
             :
             ac
             si
             Deus
             inobedientiam
             non
             fecit
             ,
             ne
             mortem
             quidem
             fecit
             .
          
           
             *
             Homer
             .
             Iliad
             .
             2.
             non
             procul
             à
             fine
             .
          
           
             Virgil.
             Aeneid
             .
             lib.
             8.
             
          
           
             *
             Quaestio
             .
             33.
             
             Si
             hominum
             natura
             ut
             mortalis
             ,
             proprium
             ac
             suum
             finem
             agnoscit
             ,
             tempus
             autem
             unuscujusque
             non
             est
             certi
             cujusdam
             termini
             ;
             quod
             quidem
             fotum
             vocant
             ij
             qui
             à
             religione
             nostra
             abhorrent
             :
             quomodo
             Ezechiae
             addita
             sunt
             tempora
             ?
             Quod
             enim
             additum
             est
             ,
             in
             praefinito
             determinatoque
             numero
             certè
             sumitur
             .
             Vnde
             igitur
             in
             merientibus
             incertum
             interminatumque
             tempus
             docetur
             ?
             Explicatio
             .
             Non
             esse
             uniuscujusque
             tempus
             certum
             ac
             definitum
             ,
             〈◊〉
             divi●●
             scripturae
             verbis
             docetur
             ,
             
               Si
               in
               campo
               invenerit
               homo
               puellam
               desponsatam
               ,
               eique
               vi●llata
               dormierit
               :
               vitum
               quidem
               interficite
               ,
               puellam
               autem
               ne
               interficite
               .
            
             Mores
             e●●m
             corrupit
             homo
             proximi
             sui
             ,
             eumque
             puls●ns
             non
             crat
             qui
             juvaret
             ,
             atque
             ita
             haecres
             〈◊〉
             .
             Et
             puella
             clamavit
             ,
             nec
             suit
             qui
             ei
             auxilium
             ●●●ret
             .
             Non
             autem
             divina
             scriptura
             violatum
             therum
             coactae
             morti
             comparasset
             ,
             simor●
             certa
             desinitaque
             fuisset
             .
             Quod
             enim
             apud
             Deum
             definitum
             est
             ,
             id
             nec
             viola●i
             ,
             nec
             transiri
             potest
             .
             Quod
             si
             ita
             est
             ,
             profecto
             definitae
             Ezechiae
             vitae
             tempora
             vitae
             non
             sunt
             addita
             ,
             sed
             annis
             ejus
             qui
             indefinite
             occupaverant
             ,
             quorum
             sinis
             morbo
             lethali
             eveniebat
             ,
             nisi
             Deus
             morbam
             ejus
             curasset
             ,
             eumque
             ad
             vitam
             revocavisset
             .
             
               Iustin
               .
               Martyr
               .
               explicat
               .
               pag.
               29.
               
            
          
           
             *
             Vide
             Bellantium
             .
          
           
             
               At
               vos
               ,
               O
               superi
               ,
               &
               divum
               tu
               maxime
               rector
            
             
               Iuppiter
               ,
               Arcadij
               quaeso
               miserescite
               regis
               :
            
             
               ●t
               patrias
               audite
               preces
               ,
               si
               n●mina
               vestra
            
             
               Incolumem
               Pallanta
               mihi
               ,
               si
               fata
               reservant
               :
            
             
               Si
               visurus
               eam
               vivo
               ,
               &
               venturus
               in
               unum
               ,
            
             
               Vitam
               oro
               :
               patior
               quemvis
               durare
               laborem
               .
            
             
               Sin
               aliquē
               infandū
               casum
               Fortuna
               minaris
               ,
            
             
               Nunc
               ,
               ô
               nunc
               ,
               liceat
               crudelem
               abrumpere
               vitā
               .
            
             
               Virgil.
               Aeneid
               .
               lib.
               8.
               
            
          
           
             Manil
             lib.
             4
             cap.
             4.
             
          
           
             Caelius
             Rodigin
             .
             lection
             ,
             antiq
             .
             lib.
             10.
             c.
             20.
             
          
           
             *
             Casus
             autem
             latius
             patet
             quam
             Fortuna
             :
             quando
             &
             eam
             complectitur
             ,
             &
             multa
             alia
             quae
             alias
             aliter
             accidere
             suapte
             naturâ
             possunt
             .
             Ipsum
             nomen
             hoc
             indicat
             .
             Est
             enim
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Graecis
             quod
             ultrò
             &
             à
             se
             fit
             :
             intelligiturque
             casus
             ,
             quum
             quod
             alterius
             causa
             sierisolet
             ,
             〈◊〉
             propter
             illam
             caus●m
             ,
             quale
             frigus
             sub
             caniculae
             ortum
             esse
             videtur
             non
             enim
             frustra
             ,
             neque
             denique
             sicut
             quod
             est
             in
             nostra
             potestate
             ,
             pars
             est
             contingentis
             :
             sic
             fortuna
             pars
             est
             casus
             .
             Vtque
             casus
             contingenti
             ,
             ita
             i●s
             quae
             in
             nostra
             sunt
             potestate
             ,
             fortuna
             accidit
             :
             non
             omnibus
             tamen
             ,
             sed
             in
             quibus
             consilium
             delectusque
             adhibentur
             ,
             uti
             diximus
             .
             Proinde
             casus
             communis
             est
             animatorum
             &
             animae
             expertium
             :
             fortuna
             hominis
             est
             propria
             ,
             ejus
             qui
             jam
             agere
             possit
             .
             Idque
             hinc
             constat
             ,
             quòd
             fortunatum
             esse
             &
             foelicem
             esse
             pro
             eodem
             habentur
             ,
             &
             foelicitas
             est
             quaedam
             agendi
             dexteritas
             :
             haec
             autem
             solius
             est
             perfecti
             hominis
             .
             Quae
             ergo
             fato
             comprehenduntur
             ,
             haec
             sunt
             ▪
             contingen●
             ,
             possibile
             ,
             delectus
             ,
             in
             nostra
             situm
             potestate
             ,
             fortuna
             casus
             ,
             iisque
             ,
             adjuncta
             ,
             de
             quibus
             est
             etiam
             *
             fortassis
             ,
             &
             perinde
             :
             quae
             omnia
             continentur
             quidem
             fato
             ,
             nullum
             autem
             eorum
             fatale
             est
             .
             
               Plutarch
               .
               de
               fato
               .
               pag.
               418
               ,
               419.
               
            
             Faium
             iamen
             sub
             provi
             ●e●lia
             comprebendit
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
        
         
           Notes for div A04194-e39310
           
             *
             Plato
             fortunam
             causam
             in
             propositis
             constitutisque
             per
             accidentiam
             &
             consequutionem
             .
             Aristoteles
             ,
             causam
             per
             accidens
             in
             ijs
             quae
             ex
             animi
             appetentia
             propter
             quid
             fiunt
             ,
             obscuram
             illam
             quidem
             &
             instabilem
             .
             Diff●rre
             autem
             à
             fortuna
             spontaneum
             temer
             ariumque
             casum
             .
             Quod
             enim
             à
             fortuna
             ,
             idem
             à
             temeritate
             quoque
             fieri
             :
             hocque
             gerendis
             in
             rebus
             esse
             .
             Quod
             autem
             temerarium
             spontaneumque
             sit
             ,
             non
             continu●
             idem
             à
             fortuna
             fieri
             ,
             idque
             citra
             omnem
             rerum
             administrationem
             usu
             venire
             .
             Porò
             fortunam
             rationalium
             esse
             ;
             spontis
             autem
             casum
             ,
             tum
             rationalium
             ,
             tum
             rationis
             expertium
             animantium
             ,
             tum
             inanimatorum
             corporum
             .
             Epicurus
             ,
             causam
             non
             sibi
             constantem
             ,
             personis
             ,
             temporibus
             ,
             modis
             :
             Anaxagoxas
             &
             Stoici
             ,
             indeprehensam
             humano
             captui
             causam
             .
             Siquidem
             eventorum
             quaedam
             è
             necessitate
             ,
             quaedam
             è
             fato
             ,
             quaedam
             ex
             libero
             &
             constituto
             ,
             quaedam
             è
             fortuna
             ,
             nonnulla
             è
             suae
             spontis
             casu
             .
             
               Plutarch
               .
               de
               placitis
               &
               decretis
               Philosoph
               .
               lib.
               1.
               p.
               213.
               
            
          
        
         
           Notes for div A04194-e40970
           
             *
             Si
             fato
             fieret
             ,
             ut
             esset
             aut
             improbus
             ,
             aut
             bonus
             ;
             profectò
             contraria
             in
             cum
             cadere
             nunquam
             possent
             ,
             nec
             saepissime
             mutaretu●
             ;
             quin
             nec
             alii
             quidem
             probi
             essent
             ,
             alii
             malitalioqui
             fatum
             causam
             malorum
             esse
             ,
             contrariaque
             sibi
             facere
             sentiremus
             ,
             aut
             illud
             quod
             ante
             dictum
             est
             ,
             videri
             verum
             esse
             ,
             nihil
             esse
             virtutem
             nec
             vitium
             sed
             opinione
             solum
             bona
             ,
             &
             mala
             judicari
             :
             quae
             ,
             ut
             vera
             ratio
             docet
             ,
             maxima
             est
             &
             impieta●
             &
             injusti●ia
             .
             Verum
             fatum
             hoc
             immutabile
             esse
             dicimus
             ,
             iis
             qui
             praeclaras
             bonasque
             res
             cligunt
             ,
             ac
             sibi
             proponunt
             ,
             digna
             praemia
             ,
             itemque
             iis
             qui
             contraria
             ,
             digna
             praemia
             constituens
             .
             Non
             enim
             ut
             alia
             ,
             veluti
             a●bores
             &
             quadr●pedia
             ,
             quae
             nihil
             voluntate
             &
             judicio
             facere
             possunt
             ,
             sic
             hominem
             Deus
             condidit
             .
             Neque
             enim
             praemio
             ac
             laude
             dignus
             esset
             ,
             si
             per
             se
             ,
             &
             à
             se
             ,
             bonum
             non
             deligeret
             ,
             sed
             bonus
             ●actus
             esset
             :
             nec
             si
             malus
             esset
             ,
             jure
             supplicio
             afficeretur
             ,
             cum
             non
             à
             se
             talis
             esset
             ,
             sed
             aliud
             nihil
             esse
             posset
             ,
             nisi
             quod
             factus
             fuisset
             .
             
               Iustin
               .
               Martyr
               .
               Apolog
               2
               pro
               Christ
               pag.
               32.
               
            
             Itaque
             Deus
             non
             est
             sic
             mundum
             deletu●us
             &
             eversurus
             ut
             nulli
             sint
             jam
             futari
             improbi
             angeli
             ,
             daemones
             ,
             &
             homines
             ,
             propter
             Christianorum
             semen
             &
             genus
             quod
             ipsum
             causam
             rerum
             esse
             intelligit
             .
             Nam
             nisi
             hoc
             esset
             ,
             ne
             vobis
             quidem
             haec
             jam
             à
             malis
             geniis
             fieri
             ullo
             modo
             possent
             ,
             sed
             ignis
             judicij
             delapsus
             omnia
             dissiparet
             &
             incenderet
             ,
             quemadmodum
             etiam
             cl●vies
             superioribus
             seculis
             nemini
             pepercit
             ,
             nisi
             uni
             illi
             qui
             à
             nobis
             Nochus
             appellatur
             ,
             à
             vobis
             Deucalion
             ,
             ejusque
             familiae
             ,
             ex
             quo
             rursus
             tam
             multi
             nati
             sunt
             quorum
             partim
             improbi
             ,
             partim
             boni
             fuerunt
             .
             Sic
             enim
             conflagrationem
             fore
             cens●mus
             ,
             non
             ,
             ut
             Stoicis
             placet
             ,
             omnium
             rerum
             inter
             ipsas
             mutatione
             ,
             quod
             turpissimum
             videtur
             :
             nec
             fato
             homines
             facere
             aut
             pati
             quicquam
             co●ū
             quae
             fiunt
             &
             evenium
             ,
             judic●mus
             ,
             sed
             voluntate
             ac
             judicie
             unumquenque
             bene
             agere
             aut
             peccare
             :
             malorūque
             geniorū
             operā
             bonos
             ,
             veluti
             Socratē
             ejusque
             similes
             exagitari
             &
             in
             vincula
             conjici
             :
             Sar
             ●anapatū
             aut●̄
             ,
             Epicurū
             ac
             fimiles
             in
             rerū
             abundantia
             &
             gloria
             beatae
             vitae
             compotes
             videri
             :
             quod
             cum
             non
             intellexissent
             Stoici
             ,
             fati
             necessitate
             fieri
             omnia
             censuerunt
             .
             
               Iustin
               Mart.
               Apol.
               1.
               pro
               Christ
               .
               pag.
               8.
               
            
          
           
             *
             
               Rodiginus
               lection
               .
               Antiquar
               .
               lib.
               10
               cap.
               20.
               
            
             Caeterum
             quo
             planius
             fati
             ratio
             pernoscatur
             ,
             ita
             omnino
             colligendum
             ,
             sicuti
             animi
             rationalis
             summus
             creator
             est
             Deus
             ,
             atque
             idem
             gubernator
             ,
             ita
             et
             corporis
             geniter
             est
             mundus
             ,
             ac
             moderator
             ,
             vnde
             consequitur
             illud
             ,
             uti
             animus
             velut
             Dei
             filius
             ab
             Deo
             ,
             tanquam
             à
             patre
             ,
             providentiae
             legibus
             clementer
             agatur
             ,
             &
             suaviter
             .
             Corpus
             verò
             ut
             mundi
             membrum
             à
             mundano
             corpore
             fati
             viribus
             ,
             velut
             particula
             quaedam
             ab
             mole
             tota
             impetu
             quodam
             ●ra●atur
             violento
             :
             unde
             fit
             ,
             uti
             in
             mentem
             nulla
             pror
             sum
             sati
             vis
             queat
             assultare
             ,
             nisi
             quatenus
             corpori
             ipsa
             se
             fatalibus
             obnoxio
             legibus
             ,
             addixerit
             .
             propterca
             semper
             ferè
             divinus
             Plato
             ab
             corporis
             amore
             ,
             ac
             externorum
             cura
             ad
             animi
             &
             Dei
             cultum
             praecipit
             defugiendum
             ,
             quando
             non
             alia
             ratione
             declinari
             mala
             queunt
             .
          
           
             *
             Neque
             enim
             si
             non
             esset
             providētia
             ,
             ordo
             ille
             in
             mundo
             existeret
             ,
             quod
             fatum
             possit
             aliquis
             appellare
             :
             nec
             si
             ista
             deessent
             ,
             ulla
             esset
             mulcta
             ullumque
             adversus
             sceleratos
             judicium
             :
             immo
             nec
             bonorum
             praemium
             ,
             nec
             cōmendatio
             .
             At
             vero
             ,
             Providentiā
             atque
             ordine
             existentibus
             ,
             omnes
             oportebat
             qui
             jam
             nascuntur
             eadem
             bona
             Sortiri
             ;
             si
             nihil
             à
             seipsis
             ad
             inaequalitatem
             contulissent
             .
             
               Hierocles
               in
               Carm.
               Pythag.
               pag.
               127.
               
               And
               again
               pag.
               136.
               
            
             Tot
             tantaque
             adeo
             ex
             versibus
             istis
             possumus
             baurire
             prae●epta
             quae
             ad
             virtut●
             institutionem
             primam
             conferunt
             .
             Videntur
             enim
             &
             Providentia
             ,
             &
             Fati
             ,
             liberatisque
             animi
             verissimimas
             rationes
             complecti
             ;
             quibus
             molestiam
             illam
             ,
             quae
             in
             eorum
             ,
             quae
             c●rnuntur
             ,
             dissimilitudine
             versatur
             ,
             oratio
             examinavit
             ;
             inque
             omnibus
             malorum
             caussam
             Deum
             nequaquam
             existere
             demonstravit
             .
             
               That
               Fates
               may
               stand
               with
               freedome
               of
               Election
               in
               man
               ,
            
             Tacitus
             
               observes
               out
               of
               the
               ancient
               Heathens
               .
            
             Sed
             mihi
             haec
             ,
             ac
             ●alia
             audienti
             ,
             in
             incerto
             judicium
             est
             ,
             fatone
             res
             mortalium
             &
             necessitate
             immutabili
             ,
             an
             forte
             voluantur
             .
             quippe
             sapientissimos
             veterum
             ,
             quique
             sectam
             eorum
             aemulantur
             ,
             diversos
             reperies
             :
             ac
             multis
             insitam
             opinionem
             ,
             non
             initia
             nostri
             ,
             non
             finem
             ,
             non
             denique
             homines
             diisque
             curae
             .
             Ideo
             creberrima
             &
             ●ristia
             in
             bonos
             ,
             laeta
             apud
             deteriores
             esse
             ;
             contra
             alii
             ,
             fatum
             quidem
             congruere
             rebus
             putant
             sed
             non
             è
             vagis
             stellis
             ,
             verum
             apud
             principia
             &
             nexus
             naturalium
             causarum
             ,
             ac
             tamen
             electionem
             vitae
             nobis
             relinquunt
             :
             quam
             ubi
             elegeris
             ,
             certum
             imminentium
             ordinem
             .
             neque
             mala
             vel
             bona
             ,
             quae
             vulgus
             putet
             :
             multos
             qui
             conflictari
             adversis
             videantur
             ,
             beatos
             :
             ac
             plerosque
             quamquam
             magnas
             per
             〈◊〉
             ,
             miserrimos
             :
             si
             illi
             gravem
             fortunam
             constanter
             tollerent
             ,
             hi
             prospera
             inc●nsulte
             utantur
             .
             Caeterum
             plurimis
             mortalium
             non
             eximi
             ,
             quo
             primo
             cujusque
             ortu
             ventura
             destinentur
             :
             sed
             quaedam
             secus
             quàm
             dicta
             sint
             cadere
             ,
             fallacijs
             ignara
             dicentium
             ,
             ita
             corrumpi
             fidem
             artis
             ,
             cujus
             clara
             documenta
             ,
             &
             antiqua
             aetas
             &
             nostra
             tulerit
             .
             Quippe
             à
             filio
             ●jusdem
             Trasulli
             ,
             praedictum
             Neronis
             imperium
             in
             tempore
             memorabitur
             ,
             ne
             nunc
             incepto
             longiù●
             abierim
             .
             
               Cornel.
               Tacit.
               lib.
               6.
               
               Annal.
               num
               .
               22.
               
            
          
           
             b
             Aeneid
             .
             7.
             
             
               Filius
               huic
               ,
               fato
               divum
               ,
               prolésque
               vir●lis
            
             
               Nulla
               fuit
               ;
               primáque
               oriens
               erepta
               juventa
               est
               .
            
          
           
             c
             Virgil.
             Aeneid
             .
             7.
             
             
               Vndique
               collecti
               coeunt
               ,
               Mattémque
               fatigant
               .
            
             
               Illicet
               infandum
               cuncti
               contra
               omnia
               bellum
               ,
            
             
               Contra
               fata
               Deum
               ,
               perverso
               numine
               poscunt
               .
            
             
               Certatim
               regis
               circunstant
               tecta
               Latini
               .
            
             
               Ille
               ,
               velut
               pelagi
               rupes
               immota
               ,
               resistit
               .
            
             
               Vt
               pelagi
               rupes
               ,
               magno
               veniente
               fragore
               ,
            
             
               Quae
               sese
               ,
               multis
               circum
               lat●antibus
               undis
               ,
            
             
               Mole
               tenet
               ;
               scopuli
               ne
               quicquā
               ,
               &
               spumea
               circū
            
             
               Saxa
               fremunt
               ,
               later
               ique
               ill●●a
               refunditur
               alga
               .
            
          
           
             *
             
               Verū
               ubi
               nulla
               datur
               caecū
               exuperare
               potestas
            
             
               Consilium
               ,
               &
               saevae
               nutu
               Iunonis
               eunt
               res
               :
            
             
               Multa
               deos
               aurásque
               pater
               testatus
               inanes
               ,
            
             
               Frāgin●ur
               heu
               fatis
               ,
               in
               quit
               ,
               fer●múrque
               procell●
               .
            
             
               Ipsi
               has
               sacrilego
               pendetis
               sanguine
               poenas
               ,
            
             
               O
               miseri
               ,
               te
               Turne
               nefas
               ,
               te
               triste
               manebit
            
             
               Suppliciam
               :
               votisque
               Deos
               venerabere
               seris
               .
            
          
           
             *
             Si
             quidem
             per
             se
             alteri
             quidem
             divitias
             ;
             alteri
             autem
             paupertatem
             ,
             divinum
             judicium
             tribuit
             :
             Divinam
             voluntatem
             nominari
             istud
             oportuit
             ,
             non
             infortunium
             .
             Sin
             autem
             nih●l
             hujusmodi
             nominibus
             imperat
             ;
             sed
             fortuito
             &
             temere
             accidit
             ,
             ut
             felix
             iste
             sit
             ,
             sicuti
             dicunt
             ;
             ille
             autem
             infelix
             :
             Infortunium
             vocare
             tantummodo
             istud
             oportuit
             ;
             non
             
               Divinum
               Infortunium
            
             .
             Sin
             porro
             Deus
             arbiter
             unicuique
             tribuit
             ,
             quod
             meritis
             convenit
             ;
             neque
             in
             caussa
             est
             ,
             ut
             tales
             ipsi
             simus
             ;
             sed
             eo
             fine
             tantum
             justitiam
             possidet
             ,
             ut
             ex
             praescripto
             ipsius
             ,
             gestis
             paria
             referat
             :
             non
             immerito
             conjunctis
             nominibus
             judicij
             decreta
             
               Divina
               Infortunia
            
             nuncupat
             :
             sive
             ,
             (
             quia
             Divinum
             sit
             judicium
             ,
             atque
             intelligens
             )
             praeponendum
             putarit
             quod
             Divinitatem
             atque
             scientiam
             demonstret
             :
             sive
             etiam
             (
             quod
             sponte
             malitiam
             idipsum
             amplectatur
             ,
             de
             quo
             agitur
             ,
             unde
             etiam
             calamitatibus
             istis
             dignum
             est
             )
             
               Infortuniorum
               nomen
            
             adjecerit
             ,
             tanquam
             non
             ex
             professo
             certum
             hominem
             vel
             supplicio
             ,
             vel
             praemio
             afficere
             Deus
             statuat
             ;
             sed
             eum
             semper
             ,
             qui
             i●●o
             se
             ,
             atque
             illo
             modo
             gesserit
             ;
             cujus
             rei
             caussa
             non
             sit
             extra
             nos
             investiganda
             .
             Itaque
             voluntatis
             nostrae
             ,
             divinique
             judicij
             nexum
             Infortunium
             parere
             ;
             nihilque
             aliud
             totum
             hoc
             Divinum
             existere
             Infortunium
             ,
             quam
             Dei
             adversus
             peccata
             calculum
             .
             
               Hieroc
               in
               aurea
               Pythag.
               carmina
               pag.
               111.
               
            
          
           
             *
             See
             chap.
             28.
             
             §.
             1.
             
          
           
             *
             Nos
             ita
             judicandū
             humanū
             gen●à
             Christo
             dicim●
             ,
             ut
             tamē
             etiā
             nūc
             omnia
             Deum
             ,
             prout
             rationabileputat
             ,
             regere
             ac
             dispensare
             credamus
             :
             &
             ita
             in
             futuro
             judicio
             judicaturum
             affirmemus
             ,
             ut
             tamen
             semper
             etiam
             in
             hoc
             seculo
             judicesse
             doceamus
             .
             Dum
             enim
             semper
             gubernat
             Deus
             ,
             &
             semper
             judicat
             :
             quia
             gubernatio
             ipsa
             est
             judicium
             .
             
               Salvian
               .
               lib.
               1.
               
               And
               again
               :
            
             ●deo
             etiam
             sanctos
             homines
             castigatos
             quōdā
             judicio
             Dei
             legimus
             ,
             ut
             judicandos
             nos
             ,
             Deo
             judice
             ,
             etiam
             presenti
             seculo
             nosceremus
             ;
             quia
             sicut
             Deus
             est
             semper
             ,
             sic
             justitia
             Dei
             semper
             :
             sicut
             omnipotentia
             Domini
             indeficiens
             ,
             sic
             censura
             indemutabilis
             :
             sicut
             Deus
             jure
             perpetuus
             ,
             sic
             justitia
             perseverans
             .
             
               Salvian
               .
               lib.
               2.
            
             
          
           
             *
             In
             the
             Treatise
             of
             the
             Divine
             Essence
             .
             Part.
             1.
             
          
        
         
           Notes for div A04194-e43160
           
             *
             See
             Cha.
             20.
             
          
        
         
           Notes for div A04194-e43880
           
             *
             In
             the
             Treatise
             of
             Prodigies
             &
             of
             their
             usefull
             observation
             .
          
           
             *
             See
             Cha.
             24.
             parag
             .
             9.
             
             &
             10.
             
          
           
             *
             Nos
             calamitatum
             nostrarum
             authores
             s●mus
             .
             Deus
             enim
             pius
             est
             &
             misericors
             ,
             &
             qui
             ,
             ut
             scriptum
             est
             ,
             neminem
             velit
             perire
             vel
             laedere
             .
             Nos●
             ergo
             adversum
             nos
             omnia
             facimus
             .
             Nihil
             itaque
             ,
             nihil
             est
             in
             nobis
             crudelius
             nobis
             .
             Nos
             inquam
             ,
             nos
             etiam
             Deo
             nolente
             cruciamus
             .
             Sed
             videlicet
             adversum
             meips●im
             dicere
             arbitror
             ,
             qui
             cum
             superius
             dixerim
             ,
             ob
             peccata
             nostra
             nos
             puniri
             à
             Deo
             ,
             nunc
             dicam
             nos
             puntri
             à
             nobis
             ipsis
             .
             Vtrumque
             verum
             est
             ;
             Deo
             quippe
             punimur
             ,
             sed
             ipsi
             facimus
             ut
             puniamur
             .
             Cum
             autem
             punire
             nos
             ipsi
             facimus
             ,
             cui
             dubium
             est
             quin
             ipsi
             nos
             nostris
             criminibus
             puniomus
             :
             quia
             quicunque
             dat
             causam
             qua
             puniatur
             ,
             ipsese
             punit
             ,
             secundum
             illud
             ;
             Funibus
             peccatorum
             suorum
             unusquisque
             constrin
             gitur
             .
             
               Salvianus
               lib.
               8.
            
             
          
           
             *
             Ier
             18.
             
             ●
             .
             &c.
             
          
           
             *
             2
             Sam.
             7.
             12.
             
             &c.
             See
             the
             next
             chapter
             of
             this
             Book
             parag
             .
             2.
             
          
        
         
           Notes for div A04194-e45300
           
             Homer
             .
             Iliad
             .
             1.
             
          
           
             *
             In
             the
             Treatise
             of
             Christs
             answer
             to
             Iohn
             .
          
           
             *
             See
             Iosephus
             in
             the
             history
             of
             
               Iehoiakim
               .
               Et
               Seder
               Olam
            
             .
          
           
             *
             See
             Josephus
             in
             the
             Historie
             of
             Zedekiah
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist
             .
             l.
             7.
             cap.
             7.
             polit
             .
          
           
             *
             Pa●san
             .
          
           
             *
             In
             the
             fulfilling
             of
             that
             prophesie
             ,
             
               Zac.
               9.
               v.
               9.
            
             
          
           
             *
             The
             Persian
             Rams
             ,
             as
             some
             relate
             ,
             are
             of
             an
             extraordinary
             greatnesse
             ,
             and
             might
             serve
             as
             an
             Embleme
             of
             Darius
             his
             excessive
             power
             in
             respect
             of
             Alexanders
             ,
             if
             it
             were
             to
             be
             measured
             by
             visible
             cōjecture
             .
          
           
             *
             Non
             sum
             facturus
             verba
             ,
             Macedones
             ,
             ut
             vos
             abista
             domum
             redeundi
             cupiditale
             demoveam
             (
             siquidem
             per
             me
             integrum
             vobis
             est
             quò
             libuerit
             abire
             )
             sed
             ut
             intelligatis
             ,
             quid
             ego
             vobis
             praestiterim
             ,
             &
             qualē
             vos
             mihi
             vicē
             rependentes
             discedatis
             .
             Ac
             primum
             à
             Philippo
             patre
             (
             ut
             par
             est
             )
             ordiar
             .
             Philippus
             enim
             vos
             incertis
             sedibus
             errantes
             atque
             inopes
             ,
             &
             pleresque
             sub
             Pellibus
             degentes
             ,
             exiguosque
             ovium
             greges
             in
             montibus
             pascentes
             ,
             ac
             pro
             ijs
             parum
             feliciter
             adversùs
             Illyrios
             ,
             Triballos
             ,
             &
             finitimos
             Thracas
             bellum
             gerentes
             ;
             pro
             Pellibus
             Chlamydes
             gestendas
             dedit
             ,
             ex
             montibus
             in
             planitiem
             deduxit
             ,
             paresque
             hostibus
             ad
             pugnandum
             effecit
             ,
             ut
             non
             tam
             in
             Locerū
             munitione
             deinceps
             ,
             quā
             in
             vestra
             virtute
             sal●tē
             collocaretis
             urbes
             vobi●
             habitādas
             dedit
             ,
             optimisque
             legibus
             atque
             institutis
             ornavit
             .
             Idem
             vobis
             in
             eos
             ipsos
             barbaros
             qui
             vos
             assiduis
             populationibus
             lacessebant
             ,
             imperium
             acquisivit
             ,
             &
             dominos
             èservis
             effecit
             :
             magnam
             Thraciae
             partem
             Macedoniae
             adjecit
             oppidisque
             ad
             marit●mam
             oram
             peroppor
             tunis
             in
             potestatem
             suam
             redactis
             ,
             commerciorum
             sacultatem
             aperuit
             ,
             &
             tutas
             metallorum
             fodinas
             suppeditavit
             .
             Thessalos
             praeterea
             ,
             quorum
             metu
             olim
             exanimati
             eratis
             ,
             vestro
             imperio
             subjecit
             :
             Gente
             Phocensium
             afflicta
             ,
             aditum
             in
             Graeciam
             amplum
             &
             expeditum
             pro
             angusto
             &
             difficili
             vobis
             patefecit
             .
             
               Arrian
               ▪
               de
               expedit
               .
               Alex.
               lib.
               7.
               p.
               151.
               
            
          
           
             *
             Darius
             interea
             cum
             exercitu
             castris
             locum
             delegerat
             ,
             Assyriae
             cāpum
             planū
             omnique
             ex
             parte
             apertum
             ,
             qui
             &
             magnitudini
             exercitus
             maxime
             commodus
             esset
             ,
             &
             ad
             ducendum
             equitatum
             peropportunus
             visus
             fuerat
             .
             A
             quo
             quidem
             loco
             ne
             recederet
             ,
             Amyntas
             Antiochi
             filius
             ,
             ab
             Alexandr●
             transfuga
             ,
             su●serat
             .
             Loci
             enim
             amplitudinem
             ,
             &
             multitudini
             Persarum
             &
             impedimentis
             percommodam
             esse
             .
             Et
             mansit
             quidem
             eo
             Loci
             Darius
             .
             Caeterū
             quum
             Alexander
             longiorem
             moram
             Tarsi
             ob
             aegritudinem
             sa●●ret
             ,
             neque
             minorem
             Solis
             ,
             ubi
             &
             sacrificarat
             &
             Ludos
             fecerat
             ;
             mullum
             etiam
             temp●ris
             in
             expeditione
             adversùs
             Cilicas
             montanos
             posuisset
             :
             Darium
             à
             sententia
             sua
             abduxit
             ,
             neque
             invitus
             adid
             quod
             maxime
             cordi
             erat
             credendum
             ,
             protractus
             est
             .
             Siquidem
             ab
             ijs
             qui
             ad
             voluptatem
             tantam
             loquuntur
             (
             maxim●
             semper
             regibus
             ,
             cum
             quibus
             versantur
             ,
             damno
             futuri
             )
             impulsus
             ,
             Alexandrum
             ulterius
             progredi
             〈◊〉
             sibi
             〈…〉
             adventûs
             perculsum
             .
             
               Arrian
               .
               de
               expedit
               .
               Alex.
               lib.
               2.
               pag.
               35.
               
            
          
           
             *
             Hoc
             etiā
             modo
             ejus
             animum
             commoverant
             ,
             quòd
             Darij
             Equitatum
             facile
             universas
             Macedonum
             copias
             proculcaturum
             dicebant
             :
             quantumvis
             Amyntas
             Alexandrum
             ,
             ubicunque
             is
             Darium
             esse
             audi●
             et
             ,
             venturum
             affirmasset
             :
             ibique
             eum
             opperiri
             suasisset
             .
             Caeterum
             deterior
             sententia
             ,
             quod
             primo
             accessu
             gratior
             auribus
             accideret
             ,
             vicit
             .
             Ac
             fortasse
             Deus
             illum
             eo
             Loci
             adduxit
             ,
             ubi
             nec
             equitatus
             magno
             usui
             esse
             posset
             ,
             ut
             nec
             infinita
             hominum
             pariter
             &
             jaculorū
             ac
             telorum
             multitudo
             ;
             sed
             nec
             ipsam
             quidem
             excercitus
             magni
             ficentiam
             ostendere
             poterat
             :
             sed
             Alexandro
             facilem
             omnino
             victoriam
             praebebat
             .
             Oportebat
             enim
             Asiae
             imperiū
             Persis
             à
             Macedonibus
             adi●i
             ,
             quemadmodum
             Persa
             Medis
             ac
             prius
             Medi
             Assyriis
             ademerant
             .
             
               Arrian
               ,
               ibid.
            
             
          
           
             *
             Postquam
             namque
             è
             longinque
             vidit
             candidatum
             populum
             ,
             &
             Sacerdotes
             ante
             agmen
             in
             amictu
             byssino
             ,
             Pontificemque
             in
             stola
             hyacinthina
             auro
             distincta
             ,
             tiaram
             in
             capite
             gestantem
             ,
             prae
             fix●
             aureâ
             lamina
             Dei
             nomine
             inscript●
             ,
             vix
             mentis
             compos
             ,
             solus
             accedens
             ad
             Pontificem
             ●lexander
             ,
             comiter
             salutans
             nomen
             Dei
             adoravit
             ,
             quem
             se
             in
             Macedonia
             vidisse
             memoravit
             ,
             dum
             deliberaret
             quo
             pa●to
             Asiam
             posset
             subigere
             ,
             ejusque
             ●ortatu
             expeditionem
             suscepisse
             .
             Quare
             &
             Deo
             immolavit
             ▪
             salvis
             vitibus
             in
             templum
             ascendens
             ,
             gavisus
             admodum
             o●●enso
             sibi
             libro
             D●●●elis
             ,
             in
             qu●
             Graecum
             quendum
             Pers●●
             debellaturum
             significabatur
             .
             
               Lib.
               antiq
               .
               11.
               cap.
               8.
               
            
          
           
             *
             Dupliciter
             in
             illa
             Hispanorū
             captivitate
             Deus
             ostendere
             veluit
             ,
             quantum
             &
             ●disset
             acrius
             libidinem
             ,
             &
             diligeret
             ●●stitatem
             ,
             cum
             et
             Vandalos
             ob
             solam
             maximè
             pudicitiam
             illis
             superponeret
             ,
             &
             Hispanos
             ob
             solam
             vel
             maxime
             impudicitiam
             subjugaret
             .
             Quid
             enim
             ?
             Nanquid
             non
             erant
             in
             omni
             orbe
             terrarum
             b●rberi
             fortiares
             ,
             quibus
             Hispaniae
             traderentur
             ?
             multi
             absque
             dubio
             ,
             imo
             ni
             fall●r
             ,
             omnes
             .
             Sed
             id●o
             ille
             infirmissimi●
             hostibus
             cuncta
             tradidit
             ,
             ut
             ostenderet
             scilicet
             ,
             non
             vires
             valere
             ,
             sed
             causam
             ;
             neque
             no●
             tunc
             ignavissimorum
             qu●rundam
             hostium
             fortitudine
             obrui
             ,
             sed
             sola
             〈◊〉
             nostrorum
             impuritate
             superari
             .
             
               De
               gubern
               .
               Dei.
               lib.
               7.
               
            
          
           
             *
             Parag.
             4.
             
          
           
             *
             Behold
             ,
             they
             shall
             surely
             gather
             together
             ,
             but
             not
             by
             me
             :
             whosoever
             shal
             gather
             together
             against
             thee
             ,
             shall
             fall
             for
             thy
             sake
             .
             Behold
             I
             have
             created
             the
             Smith
             that
             bloweth
             the
             coales
             in
             the
             fire
             ,
             and
             that
             bringeth
             forth
             an
             instrument
             for
             his
             worke
             ,
             and
             I
             have
             created
             the
             waster
             to
             destroy
             .
             No
             weapon
             that
             is
             framed
             against
             thee
             ,
             shall
             prosper
             ,
             and
             every
             tongue
             that
             shall
             rise
             against
             thee
             in
             judgement
             ,
             thou
             shalt
             condemne
             .
             This
             is
             the
             heritage
             of
             the
             servants
             of
             the
             Lord
             ,
             and
             their
             righteousnesse
             is
             of
             me
             ,
             saith
             the
             Lord.
             
               Isaiah
               54.
               vers
               .
               15
               ,
               16
               ,
               17.
               
            
          
           
             *
             Hab.
             1.
             v.
             5.
             to
             10.
             
          
           
             *
             Vide
             S.
             Hieron
             .
             in
             cap.
             Isai
             .
             45
             v.
             2.
             
             &
             3.
             
          
           
             *
             Psal
             .
             49
             ,
             20.
             
          
           
             *
             Fama
             est
             [
             Caesarem
             ]
             quū
             alio
             tēpore
             in
             Hispania
             ,
             legeret
             per
             otium
             Alexandri
             historia
             ,
             diu
             eum
             secum
             cogitabundum
             sedisse
             ,
             inde
             lachrymas
             profudisse
             ,
             Mirantibus
             causam
             amicis
             dixisse
             ;
             
               Annon
               videtur
               vobis
               gemendum
               ,
               quum
               hae
               aetate
               ,
               Alexander
               tot
               jam
               regna
               subegerit
               ,
               me
               nihildum
               gessisse
               praeclari
               ?
            
             Vt
             ergo
             Hispaniam
             attigit
             ,
             mox
             accinxit
             se
             operi
             ,
             atque
             intra
             paucos
             dies
             cobortes
             decem
             ad
             priores
             viginti
             conscripsit
             .
             
               Plutarch
               .
               in
               vita
               Iul.
               Caesaris
               .
            
          
           
             *
             See
             the
             first
             Booke
             upon
             the
             Creed
             .
             pag.
             59.
             &c.
             
          
           
             *
             It
             is
             memorable
             which
             Xenophon
             relates
             in
             his
             fourth
             book
             ,
             at
             the
             time
             when
             Cyrus
             did
             prosecute
             the
             victory
             ,
             which
             he
             had
             gotten
             over
             the
             Babylonians
             in
             the
             first
             conflict
             ,
             wherein
             their
             King
             was
             slaine
             .
             
               Quum
               autem
               progrederentur
               ,
               &
               nox
               a●petiisset
               ;
               proditum
               est
               ;
               Cyro
               &
               exercitui
               Lucem
               claerissimam
               caelitus
               ablatam
               fuisse
               :
               quo
               factum
               ut
               in
               animis
               ●mnium
               quidam
               horror
               erga
               numen
               divinum
               ,
               &
               in
               hostes
               confidentia
               existeret
               .
            
             Xenopon
             .
             Lib.
             4.
             
          
           
             *
             Ego
             vero
             sic
             ●io
             ,
             mi
             Rex
             ,
             inquit
             .
             Nam
             regem
             natura
             ni●ilo
             te
             minil●
             ortum
             arbitror
             :
             quam
             ille
             rex
             est
             ,
             qui
             dux
             apum
             in
             alveo
             nascitur
             .
             Illi
             enim
             semper
             apes
             ultro
             parēt
             ,
             ac
             quocunque
             loco
             ma●serit
             ,
             ab
             eo
             nulla
             earum
             discedit
             .
             Quod
             si
             aliquò
             prodierit
             ,
             nulla
             ipsum
             deserit
             .
             lam
             mirisicus
             eis
             amor
             erga
             principem
             hunc
             suum
             innascitur
             .
             Itidem
             erga
             te
             mihi
             quodam
             modo
             videntur
             hi
             homines
             adfecti
             esse
             .
             
               Xenophon
               .
               lib.
               5.
               p.
               118.
               
            
          
           
             *
             Cyrus
             autem
             domum
             reversus
             ,
             precatusque
             vestam
             patriam
             ,
             &
             Iovem
             patrium
             ,
             &
             Deos
             caeteros
             in
             militiam
             domo
             profectus
             est
             ,
             quum
             quidem
             &
             pater
             eum
             una
             prosequeretur
             .
             Ac
             postquam
             domo
             egressi
             essent
             ,
             fulgura
             tonitruaque
             dextraei
             oblata
             fuisse
             perhibentur
             .
             Quae
             quum
             adparuissent
             ,
             alio
             praeterca
             nullo
             captato
             augurio
             perrexere
             ;
             quod
             maximi
             Dei
             signa
             nemini
             obscura
             esse
             possent
             .
             
               Xenophon
               lib.
               1.
               p.
               25.
               
               Hee
               knew
               by
               experience
               that
               he
               was
               set
               on
               worke
               by
               some
               divine
               instinct
               ,
               and
               this
               made
               him
               seeke
               to
               please
               all
               which
               he
               tooks
               for
               Gods
               or
               Divine
               Powers
               .
               So
            
             Xenophon
             
               relates
               in
               his
               third
               book
            
             :
             Bonis
             avibus
             hostile
             solum
             invasit
             ;
             ut
             vero
             primum
             fiaes
             transierat
             ,
             Tellurem
             libationibus
             prepitiam
             sibi
             reddidit
             ,
             &
             Deos
             atque
             Heroas
             regionem
             Assyriorum
             incolentes
             sacrificiis
             placa●●t
             .
             Quibus
             peractis
             rursum
             Iovi
             patrio
             rem
             divinam
             fe●it
             ,
             nec
             si
             quis
             alius
             se
             Deorum
             〈◊〉
             ,
             ullum
             neglexit
             .
             
               The
               watchword
               which
               he
               gave
               unto
               his
               Souldiers
               in
               that
               battell
               wherein
               the
               King
               of
               Babylon
               was
               slaine
               ,
               was
               ,
            
             Iupiter
             auxiliaris
             &
             Dux
             .
             
               Xenophon
               .
               lib.
               3.
            
             
          
           
             *
             Ier.
             51.
             27
             ,
             28
             ,
             29.
             
          
           
             *
             The
             first
             occasion
             of
             Cyrus
             his
             expedition
             was
             to
             regaine
             the
             revolting
             Armenians
             unto
             his
             uncle
             Cyaxarez
             ,
             King
             of
             the
             Medes
             .
             And
             these
             hee
             won
             to
             their
             allegiance
             ,
             partly
             by
             love
             ,
             partly
             by
             sleight
             ,
             having
             ●ur
             prized
             some
             parts
             of
             their
             country
             (
             under
             pretence
             of
             hunting
             )
             before
             they
             were
             aware
             .
             See
             Xenophon
             ,
             book
             2.
             and
             3.
             how
             Cyrus
             won
             the
             Chaldeans
             which
             bordered
             upon
             the
             Armenians
             to
             his
             side
             .
             And
             his
             4.
             book
             ,
             how
             the
             Hircanians
             ,
             after
             the
             King
             of
             Babylon
             was
             slaine
             in
             battaile
             ,
             revolted
             to
             him
             ,
             and
             of
             the
             good
             service
             which
             they
             did
             him
             .
             And
             after
             them
             the
             Sacae
             and
             the
             Cadusii
             ,
             with
             Gobrias
             and
             Godatas
             two
             great
             Princes
             .
          
           
             *
             Hab.
             2.
             v.
             2
             ,
             3
             ,
             &c.
             
          
           
             *
             Pr●cedente
             vero
             tempore
             moritur
             apud
             Medos
             Astyages
             ,
             &
             Cyaxares
             Astyagis
             filius
             ,
             matrisque
             Cyri
             frater
             ,
             Medorum
             imperio
             potitur
             .
             Rex
             autem
             Assyriorum
             quum
             Cyros
             universos
             ,
             non
             exiguam
             sane
             nationem
             ,
             subegisset
             ,
             Arabum
             regem
             imperio
             suo
             subjecisset
             ,
             Hyrcani●s
             subditos
             haberet
             ,
             Bactrios
             appug●aret
             ;
             futurum
             existimabat
             ,
             ut
             si
             Medorum
             vires
             d●bilitasset
             ,
             facile
             finitimis
             omnibus
             imperaret
             .
             
               Xenophon
               .
               lib.
               1
               p.
               22.
               
            
          
           
             *
             The
             Medes
             themselves
             were
             unwilling
             to
             follow
             the
             warres
             after
             the
             King
             of
             Babylon
             was
             slaine
             ,
             untill
             the
             Hyrcanians
             did
             perswade
             them
             ;
             and
             Cyrus
             himselfe
             was
             doubtfull
             what
             to
             doe
             ,
             untill
             he
             saw
             in
             what
             desperate
             estate
             he
             should
             leave
             Gobryas
             ,
             if
             his
             army
             were
             dissolved
             .
             See
             Xenophon
             in
             the
             5.
             book
             .
          
           
             *
             Esa
             .
             48.
             20.
             
          
           
             *
             Qui
             autem
             in
             mure
             stabant
             ,
             obsidionem
             hanc
             irridebant
             ,
             quòd
             ei●
             commeatus
             esset
             copiosior
             ,
             quam
             in
             annos
             viginti
             .
             Quae
             Cyrus
             quum
             audiisset
             ,
             in
             partes
             duodecim
             exercitum
             divisit
             ,
             ut
             pars
             quaelibet
             unum
             anni
             mensem
             in
             excubiis
             esset
             .
             Quibus
             iterum
             auditis
             ,
             multo
             etiam
             Babylonii
             magis
             irridebant
             ,
             qui
             cogitarent
             secum
             ,
             Phryges
             ac
             Lycios
             &
             Arabes
             ,
             &
             Cappadoces
             futur●s
             c●ntra
             se
             in
             excubiis
             ;
             quos
             omnes
             arbitrabantur
             animia
             erga
             se
             magis
             esse
             benevolus
             ,
             quam
             erga
             Pers●●
             .
             Ac
             Fossae
             quidem
             jam
             actae
             erant
             .
             Cyrus
             vero
             quum
             audiisset
             ,
             celebrari
             Babylone
             festum
             ,
             quendam
             ejusmodi
             diem
             quo
             Babylonii
             omnes
             nocte
             tota
             potarent
             &
             comessarentur
             :
             quamprimum
             eo
             die
             tenebrae
             accessissent
             ,
             magna
             mortaliam
             multitudine
             adhibita
             ,
             Fossarum
             ostia
             versus
             amnem
             aperuit
             .
             Hoc
             quum
             factum
             esset
             ,
             aqua
             noctu
             in
             Fossa●
             manabat
             ,
             &
             alueus
             fluvii
             per
             urbem
             tendens
             hominibus
             permeabilis
             esse
             cepit
             .
             &c.
             
               Xenoph.
               de
               instir
               .
               Cyri
               Histor
               .
               lib.
               7.
               pag.
               190.
               
            
          
           
             *
             Ac
             primum
             quidem
             turres
             propter
             flumen
             exstru●bat
             palmis
             ●undatas
             ,
             quarum
             non
             minor
             erat
             ,
             quam
             jugeri
             longitudo
             .
             Nam
             hac
             majorem
             etiam
             in
             longitudinem
             excrescunt
             .
             Has
             autem
             pa●mas
             operi
             propterea
             subjiciebat
             ,
             ut
             quam
             maxime
             videretur
             id
             facere
             quod
             solent
             ,
             qui
             ad
             urbem
             obsidendam
             sese
             comparant
             ,
             ut
             tametsi
             flumen
             in
             fossem
             dilaberetur
             ,
             ipsas
             turres
             non
             everteret
             .
             Etiam
             multas
             ,
             alias
             supra
             terram
             egestam
             excitabat
             ,
             ut
             quam
             plurima
             essent
             excubiarum
             loca
             .
             
               Xenophon
               .
               de
               instit
            
             .
             Cyri
             
               lib.
               7.
               
               Histor
               .
               pag.
               190.
               
            
          
           
             a
             
               Yet
               it
               seemes
               by
            
             Cyrus
             
               his
               answer
               to
            
             Chrysantas
             ,
             
               that
               he
               had
               no
               hope
               to
               finde
               any
               entrance
               into
               the
               citie
               ,
               otherwise
               then
               by
               famishing
               the
               besieged
               .
            
             Vbi
             jam
             in
             Castris
             essent
             Cyrus
             ijs
             ,
             quos
             oporteret
             ,
             convocatis
             ,
             dixit
             :
             urbem
             socij
             undique
             contemplati
             fuimus
             :
             atque
             equidem
             ,
             quo
             pact●
             quis
             adeò
             firmos
             &
             excelsos
             muros
             oppugnando
             capere
             possit
             ,
             videre
             mihi
             non
             videor
             .
             Quanto
             autem
             plures
             homines
             in
             urbe
             sunt
             ,
             quando
             ad
             pugnandum
             non
             exeunt
             ,
             tanto
             citi●s
             fieri
             arbitror
             ut
             fame
             in
             potestatem
             redigantur
             .
             Nisi
             igitur
             aliquem
             alium
             modum
             habetis
             ,
             quem
             nobis
             ostendatis
             ,
             hoc
             ipso
             nobis
             istos
             expugnandos
             esse
             autumo
             .
             Et
             Chrysantas
             inquit
             :
             Hic●ine
             fluvius
             per
             urbem
             mediam
             labitur
             ,
             cujus
             latitudo
             ●●adia
             duo
             superat
             ?
             Ita
             profecto
             ,
             ait
             Gobryas
             ,
             ac
             tanta
             quoque
             prefunditas
             ejus
             est
             ,
             ut
             ne
             duo
             quidem
             viri
             ,
             alter
             alteri
             insistentes
             ,
             supra
             aquam
             exstare
             possint
             .
             Quo
             fit
             ,
             ut
             fluvio
             sit
             urbs
             etiam
             munitior
             ,
             quam
             moenibus
             .
             Et
             Cyrus
             :
             Missa
             faciamus
             haec
             ,
             ait
             mi
             Chrysanta
             ,
             quae
             viribus
             nostris
             potiora
             sunt
             .
             
               Xenophon
               .
               de
               instit
            
             .
             Cyri
             
               lib.
               7.
               pag.
               190.
               
               The
               reason
               why
            
             Cyrus
             
               did
               cast
               his
               trenches
               so
               wide
               and
               deepe
               ,
               was
               in
               his
               first
               intention
               ,
               as
               it
               seemes
               ,
               onely
               for
               the
               more
               commodious
               defence
               of
               his
               Souldiers
               against
               the
               sallies
               of
               their
               enemies
               .
            
             Adibita
             vero
             mensura
             quamprimum
             fossa
             latissima
             profunditissimaque
             vobis
             erit
             agenda
             ,
             pro
             parte
             cuique●ua
             ;
             quo
             paucissimis
             custodibus
             vobis
             sit
             opus
             .
             
               Xenophon
               .
               ibid.
            
             
          
           
             *
             At
             si
             hoc
             in
             mente●
             alicui
             venit
             quod
             fertur
             esse
             formidabile
             urbem
             intrantibus
             ;
             ne
             tectis
             illi
             conscensis
             hinc
             inde
             tela
             in
             nos
             conjiciant
             :
             id
             ipsum
             maxime
             vobis
             animos
             addat
             .
             Nam
             si
             qui
             conscendent
             aedes
             ,
             opitulator
             nobis
             est
             deus
             Vulcanus
             .
             Et
             sunt
             eorum
             vestibula
             crematu
             facilia
             .
             Nam
             januae
             palmarum
             è
             materìa
             fabricatae
             sunt
             ,
             quae
             ingens
             incendium
             citò
             parient
             ;
             &
             copia
             pici●
             ac
             stuppae
             ,
             quae
             citè
             magnam
             flammam
             eliciunt
             .
             Quo
             fiet
             ,
             ut
             vel
             celeriter
             necesse
             sit
             hos
             ab
             ●dibus
             aufugere
             ,
             vel
             celeriter
             exuri
             .
             Verum
             agite
             ,
             arma
             capite
             ,
             Diis
             equidem
             juvantibus
             praeibo
             .
             
               Xenophon
               .
               de
               instit
            
             .
             Cyri
             
               Histor
               .
               lib.
               7.
               p.
               191.
               
            
          
           
             *
             Cyrus
             autem
             co●ortes
             equitum
             per
             vias
             passim
             dimittebat
             ,
             edicens
             ,
             ut
             si
             quos
             extra
             domos
             invenirent
             ,
             ●cciderent
             :
             at
             illis
             ,
             qui
             adhuc
             in
             aedibus
             essent
             ,
             per
             Syriacae
             linguae
             peritos
             〈…〉
             jussit
             ,
             ut
             intus
             manerent
             .
             Quod
             si
             quis
             foris
             deprehenderetur
             ,
             enus
             morte
             mult
             a●dum
             .
             Et
             ●i
             quidem
             haec
             exs●quebantur
             .
             
               Xenophon
               .
               ibidem
               .
               pag.
               192.
               
            
          
           
             *
             Atqui
             ,
             aiebant
             illi
             ,
             qui
             erant
             cum
             Gobrya
             ,
             Demōstrate
             nobis
             i●inera
             quū
             vob●s
             ea
             cognitasint
             .
             Vrbs
             enim
             tota
             ,
             hac
             nocte
             comessationi
             est
             intenta
             .
             Sed
             in
             excubias
             tamen
             ante
             regiae
             portas
             incidemus
             ,
             quod
             cae
             semper
             i●tic
             coll●centur
             .
             Non
             negligenda
             res
             est
             ,
             ait
             Cyrus
             ,
             sed
             eundum
             ,
             ut
             quam
             maxime
             imparatos
             offend
             imus
             .
             Quae
             quum
             essent
             dicta
             ,
             pergebant
             .
             Si
             qui
             eis
             obviam
             venirent
             ,
             partim
             caesi
             peribant
             ,
             partim
             retrò
             vicissim
             fugiebant
             ,
             partim
             clamorem
             edebant
             .
             Cum
             his
             &
             Gobrya●i
             clamores
             edebant
             ●osdem
             ,
             velut
             ipsi
             quoque
             comessationum
             socii
             .
             Simul
             pergentes
             ,
             quà
             celerrime
             progredi
             poterant
             ,
             ad
             regiam
             perveniunt
             .
             Et
             hi
             quidem
             Gobryae
             Gadataeque
             adjuncti
             portas
             regiae
             clausa●
             invoniunt
             :
             qui
             verò
             adversus
             Regiae
             custodes
             ire
             jussi
             f●erant
             ,
             irr●unt
             in
             eos
             in
             ignem
             luculentum
             potantes
             ,
             statimque
             hostili
             cum
             eis
             more
             agunt
             .
             
               Xenophon
               ibidem
            
             .
          
           
             *
             So
             Grandfathers
             are
             usually
             called
             Fathers
             in
             Scriptures
             ,
             specially
             in
             respect
             of
             such
             as
             inherit
             after
             them
             .
             It
             is
             evident
             from
             
               Ier.
               52.
               vers
               .
               51.
            
             that
             Evil-Merodach
             did
             immediately
             succeed
             Nabuchadnezzar
             .
             This
             Evil-Merodach
             was
             that
             King
             of
             As●yria
             which
             was
             slain
             in
             the
             battaile
             betwixt
             Cyrus
             and
             the
             Babylonians
             related
             by
             Xenophon
             in
             his
             4.
             book
             .
             A
             King
             much
             better
             beloved
             of
             his
             subjects
             than
             his
             son
             Belshazzar
             .
          
           
             *
             He
             had
             slaine
             Gobrias
             his
             sonne
             ,
             because
             hee
             was
             a
             better
             Archer
             than
             himselfe
             :
             and
             gelded
             Gadatas
             being
             jealous
             lest
             he
             should
             prove
             his
             corriuall
             ▪
             
          
           
             *
             Dan.
             5.
             21.
             
          
           
             *
             See
             Abulensis
             and
             〈◊〉
             in
             their
             Comments
             upon
             this
             place
             .
          
           
             *
             See
             Section
             1.
             cha
             .
             9
             parag
             .
             3.
             &
             chap
             10.
             parag
             .
             2.
             
          
           
             *
             Orto
             autem
             clamore
             ac
             strepitu
             ,
             quum
             ij
             ,
             qui
             erant
             in●us
             ,
             tumultum
             sentirent
             ,
             &
             inspici
             rex
             juberet
             quid
             illud
             esset
             rei
             ;
             apertis
             aliqui
             portis
             ,
             soras
             procurrunt
             .
             Eas
             quum
             patefactas
             Gadatai
             conspicerent
             ,
             iruunt
             &
             illos
             rursus
             fugientes
             intro
             sequuti
             ,
             ac
             ferientes
             ,
             ad
             regem
             accedunt
             :
             eumque
             jam
             er●ctum
             cum
             acinac●
             ,
             quē
             strictum
             tenebat
             ,
             inveniunt
             .
             Hunc
             Gadataei
             &
             Gobriani
             numer●
             plures
             opprimunt
             ,
             interfectis
             etiam
             jis
             ,
             qui
             regi
             aderāt
             ac
             partim
             aliquid
             objiciebant
             ,
             partim
             fugiebant
             ,
             partim
             se
             quacunque
             re
             peterant
             ,
             tuebantur
             .
             
               Xenophon
               .
               l.
               7.
               pag.
               192.
               
            
          
           
             *
             Quumque
             in
             mentem
             ei
             veniret
             ,
             quid
             in
             se
             nego●ij
             suse
             episset
             ,
             qui
             multis
             mortalibus
             imperare
             niteretur
             ,
             &
             habere
             domicilium
             in
             urbe
             inter
             illustres
             amplissima
             institueret
             ,
             quam
             sic
             adfecta
             in
             eum
             esset
             ,
             ut
             urbs
             alicui
             maxime
             infesta
             :
             quum
             haec
             inquam
             expenderet
             ,
             corporis
             sibi
             custodia
             opus
             esse
             existimavit
             .
             Quod
             item
             sciret
             ,
             homines
             opprimi
             faciliùs
             non
             posse
             ,
             quam
             inter
             vescendum
             ,
             bibendum
             ,
             lavandum
             in
             cubili
             &
             somno
             :
             circumspiciebat
             ,
             quos●am
             in
             his
             sibi
             maxime
             sidos
             habere
             posset
             .
             Arbitrabatur
             autem
             ,
             non
             posse
             fidum
             hominem
             unquam
             esse
             ,
             qui
             magis
             amaret
             al
             um
             ,
             quam
             illum
             ,
             qui
             ejus
             custodia
             indigeret
             .
             Quamobrem
             ●lios
             ,
             quibus
             essent
             liberi
             ,
             vel
             conjuges
             genio
             congruentes
             ,
             vel
             amores
             alij
             ,
             naturae
             quadam
             coactione
             judicabat
             ad
             eos
             maxime
             diligendos
             impelli
             .
             At
             Eunuchos
             omnibus
             his
             carere
             cernens
             maximi
             facturos
             putabat
             illos
             ,
             à
             quibus
             locupletari
             plurimum
             possent
             ,
             &
             opem
             habere
             ,
             si
             injuriis
             adficerentur
             ,
             atque
             etiam
             honoribus
             ornari
             .
             A
             quo
             autem
             beneficiis
             in
             hos
             conferendis
             ipse
             superari
             posset
             ,
             neminem
             fore
             censebat
             .
             
               Xenophon
               .
               lib.
               7.
               pag.
               192.
               
            
          
           
             *
             Existimarunt
             multi
             ,
             &
             inter
             caeteros
             Plutarchus
             gravissimus
             autor
             ,
             populum
             Romanum
             in
             acquirendo
             tanto
             imperio
             majore
             fortune
             prosperitate
             ,
             quàm
             virtute
             usum
             esse
             ;
             idque
             vel
             ipsiusmet
             populi
             Romani
             autoritate
             constare
             .
             Neque
             enim
             fortunae
             tot
             Templa
             dedicasset
             ,
             nisi
             ei
             victorias
             suas
             acceptas
             tulisset
             .
             Nam
             Romae
             nulli
             Deorum
             ,
             Dearumve
             tot
             erant
             posita
             templa
             ,
             uti
             Fortunae
             .
             Eidem
             huic
             sentiae
             videtur
             Livius
             quoque
             suffragari
             ,
             eò
             quòd
             in
             recitandis
             orationibus
             Imperatorum
             ,
             nunquam
             solius
             virtutis
             mentionem
             facit
             ,
             sed
             fortunae
             auxilium
             adjungit
             .
             Ego
             vero
             contrarinm
             sentio
             ,
             neque
             Plutarchi
             hanc
             opinionem
             defendi
             posse
             contendo
             .
             Nam
             si
             nulla
             extitit
             Respublica
             quae
             tantum
             Imperium
             ,
             uti
             Roma
             acquisivit
             :
             cur
             id
             fortunae
             potiùs
             ,
             quam
             bonis
             ipsius
             legibus
             &
             institutis
             tribuamus
             ?
             virtus
             exercituum
             ,
             &
             Imperatorum
             singularis
             industria
             Imperium
             Romanum
             peperêre
             :
             res
             autem
             p●rtas
             conservarunt
             bona
             rei●
             :
             institutio
             ,
             rectaque
             gubernandi
             ratio
             à
             primo
             Legislatore
             constituta
             :
             uti
             deinceps
             copiosiùs
             disseremus
             .
             
               Disput
               .
               Nic.
               Machiavel
               .
               Lib.
               2.
               
               Cap.
               1.
               in
               initio
               .
            
          
           
             *
             De
             providentia
             .
             lib.
             7
             
          
           
             *
             
               Vide
               Annonium
               lib.
               1.
               cap.
               15.
               
            
             See
             the
             Treatise
             containing
             the
             Origi●nall
             of
             Vnbeliefe
             ,
             &c.
             cap.
             18.
             
             §.
             1
             
          
           
             *
             
               Other
               Barbarians
               had
               the
               like
               apprehension
               of
               their
               calling
               to
               the
               like
               service
               as
            
             Salvianus
             witnesseth
             .
             Potuerant
             (
             Wandal●
             )
             ergo
             ille
             degere
             ,
             nec
             timebant
             :
             sed
             illa
             utique
             coelestis
             manus
             ,
             quae
             eos
             ad
             punieuda
             Hispa
             norum
             flagitia
             illuc
             traxerat
             ,
             etiam
             ad
             vastandam
             Africam
             transire
             cogebat
             .
             Ipsi
             denique
             fatebantur
             ,
             non
             suum
             esse
             quod
             facerent
             .
             Agi
             enim
             se
             divino
             jussu
             at
             perurgeri
             .
             Ex
             quo
             intelligi
             potest
             quanta
             sint
             mala
             nostra
             ,
             ad
             quos
             vastandos
             atque
             cruciandos
             ire
             barba●i
             compelluntur
             invi●i
             ,
             secundùm
             illud
             quod
             vastator
             terrae
             Israeliticae
             Rex
             Assyriorum
             ait
             .
             
               Esa
               .
               35.
               
               &
               Ier.
               25.
               
               Salv.
               lib.
               7.
               de
               Gubern
               .
               Dei.
               
            
          
           
             a
             Chronica
             Hungarorum
             .
          
           
             *
             Vide
             Chronica
             Hungarorum
             .
             Et
             Bonfin
             .
             lib.
             7.
             dec
             .
             1.
             
          
           
             *
             Bonfin
             .
             lib.
             2.
             dec
             .
             1.
             
          
           
             *
             See
             chapter
             26.
             parag
             .
             11.
             
          
           
             *
             Bonfinius
             .
             lib.
             3.
             dec
             .
             1.
             
          
           
             *
             Aëtius
             postquam
             audivit
             Attilam
             exercitum
             infinitae
             multitudinis
             ductare
             in
             Gallias
             ,
             obviandum
             maturè
             putavit
             :
             &
             ,
             ut
             ipse
             dicere
             solebat
             ,
             enitendum
             ,
             ut
             Ala●tores
             ,
             seu
             mali
             genii
             procul
             ferro
             exterminarentur
             :
             alludens
             ad
             naturam
             umbrarum
             &
             Daemonum
             ,
             qui
             gladium
             eductum
             timent
             &
             minus
             ,
             ut
             Psellius
             ait
             ;
             ac
             praeterea
             scite
             alludens
             ad
             originem
             decantatam
             Hunnorum
             ad
             Daemones
             referendam
             .
             Nam
             cum
             Filimer
             Rex
             Gothorum
             post
             egressum
             Scanziae
             insulae
             terram
             Scythicam
             ingressus
             ,
             reperisset
             mulieres
             quasdam
             magas
             maleficâ
             arte
             populum
             vexare
             ,
             longè
             fugatas
             adegit
             in
             solitudinem
             ,
             ubi
             spurci
             ac
             vagi
             spiritus
             in
             complexum
             suumeas
             illexere
             ,
             humanae
             ,
             figurae
             ,
             sed
             in
             humanae
             prorsus
             mentis
             &
             impietatis
             supremae
             edituri
             sobolem
             ,
             nempe
             Hu●nos
             ,
             rapto
             &
             venatu
             ali
             consuetos
             .
             
               Forcatulus
               .
               lib
               5.
               pag.
               72●
               .
               ex
               Iornande
               in
               lib.
               rerum
               Getic
               .
            
             Fabulosum
             putarem
             ,
             nisi
             D.
             Augustinus
             Sylvanos
             &
             Faunos
             ,
             agrestia
             veterum
             numina
             ,
             improbos
             extitisse
             mulieribus
             ,
             appetisse
             &
             peregisse
             concubitum
             retulisset
             :
             &
             Daemones
             quosdam
             ,
             quos
             inquit
             ,
             Dusios
             Galli
             nuncupant
             ,
             eadem
             cupidine
             inquinatos
             pr●
             comperto
             haber●tur
             .
             
               Ibid.
               ex
               Augustino
               .
               lib.
               5.
               de
               Civit.
               Dei.
               cap.
               23.
               
            
          
           
             *
             
               Disput
               .
               lib.
               2.
               cap.
               29.
               
            
             Quod
             si
             quis
             igitur
             animo
             comprehendat
             res
             à
             populo
             Romano
             ,
             prius
             tam
             praeclarè
             ,
             longo
             annorum
             numero
             ,
             gestas
             :
             iisque
             has
             conferat
             ,
             quas
             adversùs
             Gallos
             gessere
             :
             tam
             diversat
             esse
             comperiet
             ,
             ut
             non
             ab
             uno
             eodemque
             sed
             diversis
             populis
             ,
             g●estae
             esse
             videantur
             .
             Vsque
             ad●o
             scilicet
             ,
             occaecat
             fortuna
             animos
             hominum
             ,
             ait
             Livius
             :
             cum
             vim
             suam
             ingru●entem
             ref●ngi
             non
             vult
             .
             Quo
             ●it
             ,
             ut
             qui
             in
             perpetuis
             pericul●
             versantur
             ,
             min●s
             vit●perari
             debeant
             ;
             &
             min●s
             laudari
             qui
             continuâ
             foeli●itate
             fruuntur
             :
             cum
             &
             illos
             &
             hosfata
             tr●●ere
             videantur●
             neque
             consilium
             illorum
             ad
             resistendum
             malis
             ;
             neque
             horum
             virtus
             ad
             comparandam
             foelicitatem
             multum
             facere
             queat
             .
             &c.
             
          
           
             *
             
               He
               concludes
            
             ;
             Cum
             urbi
             Romae
             tanta
             Imperii
             magnitudo
             fatalis
             esset
             ;
             opprimi
             ,
             ac
             vehementissime
             affligi
             ●am
             oportuit
             ,
             ut
             deinceps
             cautior
             ,
             prudentiorque
             fieret
             ,
             ac
             tantam
             imperij
             molem
             acquirendam
             :
             delere
             tamen
             planè
             non
             debuit
             .
             Itaque
             ut
             omnia
             h●ec
             ita
             succederent
             ,
             Fata
             Camillum
             in
             exilium
             misêre
             ,
             non
             necaverunt
             ,
             urbem
             à
             Gallis
             permisêre
             occupari
             non
             Capitolium
             :
             utque
             commodiùs
             occupari
             urbs
             posset
             ,
             efficêre
             ,
             ut
             major
             exercitus
             pars
             ,
             ex
             praelio
             non
             Romam
             ,
             sed
             Veios
             fugeret
             .
             Et
             (
             ut
             omnia
             uno
             quasi
             fasce
             comprehendam
             )
             effecerunt
             ,
             ut
             ad
             avertendum
             à
             Republica
             tantam
             malorum
             molem
             ,
             nihil
             à
             pepulo
             Romano
             prudenter
             sapienterque
             fieret
             :
             ad
             defendendum
             Capitolium
             &
             recuperandam
             urbem
             jam
             captam
             omnia
             commodissima
             instructa
             essent
             .
             
               Disput
               .
               Nic.
               Machiavel
               .
               lib.
               2.
               cap.
               29.
               
            
          
           
             *
             See
             cha
             .
             29.
             parag
             .
             1.
             
          
           
             *
             Imprimis
             igitur
             habenda
             ratio
             est
             earum
             rerum
             ,
             quae
             fato
             ipso
             ,
             seu
             astrorum
             influxu
             ,
             evenire
             videntur
             ,
             &
             quibus
             ut
             resistamus
             ,
             fortuna
             non
             permittit
             .
             Quarum
             exemplum
             luculentissimum
             est
             id
             ,
             quod
             ,
             populus
             Romanus
             ,
             in
             clade
             Gallica
             accepit
             .
             Nam
             cum
             fatis
             urgentibus
             ,
             tanta
             moles
             mali
             instaret
             :
             primam
             occasionem
             ,
             ad
             illam
             accelerandam
             dederunt
             tres
             Fabij
             Legati
             ,
             qui
             cum
             agere
             debuissent
             de
             pace
             ,
             inter
             Clusinos
             &
             Gallos
             ;
             contra
             jus
             gentium
             ,
             pro
             Clusinis
             ,
             adversùs
             Gallos
             praelio
             decertarunt
             :
             atque
             ita
             Gallorum
             iram
             ,
             adversùs
             populum
             Romanum
             provocarunt
             .
             
               Machiavel
               .
               lib.
               2.
               cap.
               29.
               
            
          
           
             *
             Magnus
             ille
             nostrorū
             temporum
             Medicus
             Vindicianus
             ,
             consultus
             à
             quodam
             ;
             dolori
             ejus
             adhiberi
             jussit
             ,
             quod
             in
             tempore
             congruere
             videbatur
             :
             adhibitum
             sanitas
             consecuta
             est
             .
             Deinde
             ,
             post
             annos
             aliquot
             eádem
             cursus
             corporis
             causâ
             commotus
             ,
             hoc
             idem
             ille
             putavit
             adhibendū
             :
             adhibitum
             vertit
             in
             pejus
             .
             Mira●us
             ,
             curr●t
             ad
             Medicū
             ,
             indicat
             factum
             :
             at
             ille
             ,
             ut
             erat
             acerrimus
             ,
             ita
             respondit
             ;
             Ide●●a●è
             acceptus
             e●
             ,
             quia
             ego
             non
             jus●●
             :
             ut
             omnes
             qui
             audîssent
             ,
             parumque
             hominem
             nossent
             ,
             non
             eum
             arte
             medicinali
             fidere
             ,
             sed
             nesci●
             qua
             illicitâ
             potentiâ
             putarent
             .
             Vnde
             ,
             quum
             esset
             à
             quibusdam
             postea
             stupentibus
             interrogatus
             ,
             aperuit
             quod
             non
             intellexerant
             ,
             videlicet
             illi
             atati
             jam
             non
             hoc
             se
             fuisse
             jussurum
             .
             
               August
               .
               Epist
               .
               5.
               ad
               Marcellinum
               .
            
          
           
             *
             Magnus
             ille
             nostrorū
             temporum
             Medicus
             Vindicianus
             ,
             consultus
             à
             quodam
             ;
             dolori
             ejus
             adhiberi
             jussit
             ,
             quod
             in
             tempore
             congruere
             videbatur
             :
             adhibitum
             sanitas
             consecuta
             est
             .
             Deinde
             ,
             post
             annos
             aliquot
             eádem
             cursus
             corporis
             causâ
             commotus
             ,
             hoc
             idem
             ille
             putavit
             adhibendū
             :
             adhibitum
             vertit
             in
             pejus
             .
             Mira●us
             ,
             curr●t
             ad
             Medicū
             ,
             indicat
             factum
             :
             at
             ille
             ,
             ut
             erat
             acerrimus
             ,
             ita
             respondit
             ;
             Ide●●a●è
             acceptus
             e●
             ,
             quia
             ego
             non
             jus●●
             :
             ut
             omnes
             qui
             audîssent
             ,
             parumque
             hominem
             nossent
             ,
             non
             eum
             arte
             medicinali
             fidere
             ,
             sed
             nesci●
             qua
             illicitâ
             potentiâ
             putarent
             .
             Vnde
             ,
             quum
             esset
             à
             quibusdam
             postea
             stupentibus
             interrogatus
             ,
             aperuit
             quod
             non
             intellexerant
             ,
             videlicet
             illi
             atati
             jam
             non
             hoc
             se
             fuisse
             jussurum
             .
             
               August
               .
               Epist
               .
               5.
               ad
               Marcellinum
               .
            
          
           
             *
             Dum
             sape
             multumque
             ipse
             mecum
             cogito
             de
             fortunae
             diversitate
             quae
             aliis
             secundam
             ,
             aliis
             adversam
             se
             in
             eorum
             actionibus
             ,
             institutisque
             exhibet
             :
             hanc
             ejus
             causam
             invenisse
             mihi
             videor
             ,
             quòd
             ut
             diversi
             sunt
             agendi
             modi
             ,
             aliis
             atque
             aliis
             hominibus
             consueti
             ac
             naturales
             :
             ita
             aliae
             atque
             aliae
             sunt
             temporum
             rationes
             ,
             occasionesque
             ▪
             Quidam
             in
             rebus
             gerendis
             ,
             administrandisque
             ferocia
             quadam
             utuntur
             ,
             &
             omnia
             cum
             impetu
             agunt
             .
             &c.
             
               Mac●iavel
               .
               lib.
               3.
               cap.
               9
            
             in
             initio
             .
          
           
             *
             Non
             ponebat
             enim
             rumores
             ante
             salutem
             .
          
           
             a
             Vnus
             home
             nobis
             cunctande
             restituit
             r●m
             .
             Ennius
             .
          
           
             b
             —
             Sed
             mens
             humana
             major
             ;
             nec
             t●la
             nec
             enses
             Nec
             fortes
             spectabat
             equos
             ,
             tot
             millia
             contra
             Poenorum
             invictumque
             ducem
             ,
             tot
             in
             agm●ne
             ,
             solus
             Ibat
             ,
             &
             in
             sese
             cuncta
             arma
             virosque
             gerebat
             .
             
               Sillius
               Italicus
               .
               lib.
               7.
            
             
          
           
             *
             Neque
             Fabius
             sua
             cūctatione
             ,
             ●llâ
             cōmodiori
             tēporū
             occasione
             uti
             potuit
             ,
             quam
             illâ
             ipsâ
             :
             cum
             tamen
             naturalis
             esset
             in
             Fabio
             illa
             cunctatio
             ,
             non
             ex
             praesenti
             temporum
             statu
             su●pta
             .
             Id
             enim
             vel
             eo
             ipso
             satis
             declaravit
             ,
             quòd
             cum
             Scipio
             in
             Africam
             postea
             ad
             conficiendū
             bellum
             trajicere
             vellet
             :
             Fabius
             ei
             vehementer
             resistebat
             ,
             &
             omnibus
             modis
             impedire
             conabatur
             :
             ut
             qui
             naturâ
             suâ
             magis
             ad
             cunctandum
             ,
             arcendaque
             praesentia
             pericula
             ferretur
             ,
             quàm
             ad
             alia
             majorasubeunda
             .
             Itaque
             per
             Fab●um
             non
             stetit
             ,
             quò
             minus
             Punicum
             bellum
             absolvi
             fini●ique
             non
             posset
             ,
             quòd
             is
             non
             animadverteret
             alia
             jam
             tempora
             esse
             ,
             &
             aliam
             belli
             gerendi
             rationem
             commodam
             existere
             .
             Quod
             si
             solus
             rerum
             potitus
             fuisset
             ,
             victoriam
             de
             Carthaginensibus
             obtinere
             nequivisset
             ,
             quod
             belli
             gerendi
             rationes
             temporum
             diversitati
             nescivisset
             accommodare
             .
             Se●●um
             in
             ea
             republica
             totessent
             insignes
             Imperatores
             ,
             ac
             rei
             militaris
             peritissimi
             homines
             ,
             voluit
             fortuna
             ,
             ut
             sicuti
             difficilibus
             illis
             temporibus
             Fabius
             bellum
             sustinere
             ,
             ac
             pericula
             arcere
             ;
             ita
             postea
             ,
             commodiori
             rerū
             statu
             ,
             Scipio
             id
             conficere
             ,
             &
             victoriā
             obtinere
             pot●erit
             .
             
               Ma●h●
               .
               3
               c.
               9.
            
             
          
           
             *
             Petrus
             Soderinus
             ,
             cujus
             alias
             etiam
             mentionē
             fecimus
             ,
             naturâ
             humanus
             erat
             ,
             et
             patientiâ
             suâ
             multas
             injurias
             ferebat
             ,
             quae
             res
             salutaris
             fuit
             Reip.
             simul
             atque
             ipsi
             quandiu
             tēpora
             clemētiora
             fuere
             .
             Sed
             cum
             tēporū
             mutatione
             ferrea
             quaedā
             aetas
             adesset
             ,
             quae
             severitatem
             postulabat
             :
             atque
             ille
             à
             cōsueta
             sua
             patiētia
             &
             bonitate
             discedere
             nesciret
             ,
             semetipsum
             simul
             ,
             atque
             patriam
             perdidit
             .
             
               Machiavel
               .
               lib.
               3.
               cap.
               9.
               
            
          
           
             *
             Bonfin
             .
             lib.
             2
             dec
             .
             1.
             
          
           
             *
             Vide
             Pr●cop
             .
             l.
             3.
             de
             bell●
             Vandalico
             .
          
           
             Paulus
             Diaconus
             .
             lib.
             15
             
          
           
             Vide
             Bonfinium
             lib.
             V.
             dec
             .
             1.
             
             &
             Niceph.
             l.
             15
             hist
             .
             Eccles
             .
             cap.
             11.
             
          
           
             *
             Lazius
             .
          
           
             *
             Cha.
             27.
             
             §.
             7.
             
          
           
             *
             Vide
             Varsevicii
             paral
             .
             in
             vita
             Iagell
             .
          
           
             *
             Non
             ita
             Gothi
             ,
             non
             ita
             Vuandali
             ,
             qui
             &
             in
             discrimine
             positi
             opem
             a
             ●eo
             postulant
             ,
             &
             prosperitatis
             suae
             munus
             divinis
             nominibus
             appellant
             .
             Denique
             probavit
             hoc
             ,
             bello
             Proximo
             infelicitas
             nostra
             .
             Cum
             enim
             Gothi
             metuerent
             ,
             praesumpsimus
             ●os
             :
             nos
             in
             viribus
             spem
             ponere
             ,
             illi
             in
             Deo
             :
             cum
             pax
             ab
             illis
             postularetur
             ,
             a
             nobis
             negaretur
             :
             illi
             Episcopos
             mitterent
             ,
             nos
             repelleremus
             :
             illi
             etiam
             in
             alienis
             Sacerdotibus
             Deum
             honorarent
             ,
             nos
             etiam
             in
             nostris
             contemneremus
             :
             prout
             actus
             utriusque
             partis
             ,
             ita
             &
             rerum
             terminus
             fuit
             .
             Illis
             data
             est
             in
             summo
             timore
             palma
             ;
             nobis
             in
             summa
             elatione
             confusio
             .
             Ve●è
             &
             in
             nobis
             tunc
             &
             in
             illis
             evidenter
             probatum
             fuit
             illud
             Domini
             nostri
             d●ctum
             :
             
               quoniam
               ,
               qui
               se
               exaltat
               ,
               humiliabitur
               ,
               &
               qui
               se
               humiliat
               ,
               exaltabitur
               .
            
             Illis
             enim
             exaltatio
             data
             est
             pro
             humilitate
             ;
             nobis
             pro
             elatione
             dejectio
             .
             Namque
             agnovit
             hoc
             ille
             dux
             nostrae
             partis
             ,
             qui
             c●ndem
             urbem
             hostium
             ,
             quam
             ●odem
             die
             victorem
             se
             intrat●rum
             ●sse
             prasumpsit
             ,
             captivus
             intravit
             &c.
             
             In
             quo
             quidem
             pr●ter
             ipsam
             rerum
             infelicitatem
             ,
             praesens
             judicium
             Dei
             patuit
             ,
             ut
             quicquid
             facturum
             se
             usurparat
             ,
             ipse
             pateretur
             .
             &c.
             
               Salvian
               .
               lib.
               7.
            
             
          
           
             *
             Thuanus
             Anno
             1546
             ▪
             
          
           
             *
             Thuanus
             ibidem
             .
          
           
             *
             Thuanus
             anno
             1547
             ▪
             
          
           
             *
             Inter
             Mauritiū
             et
             Albertum
             ,
             cum
             essent
             aequales
             ,
             maxima
             sēper
             fuerat
             necessitude
             ;
             sic
             ut
             nihil
             esset
             illis
             cōjunctiu●
             .
             Tribus
             enim
             bellis
             a●bo
             simul
             Caesari
             militarunt
             ,
             Gallico
             ,
             Smalcaldico
             Magdeburgi●o
             deinde
             ,
             quartū
             atque
             postremum
             hoc
             in
             Caesarem
             susceperunt
             .
             Sed
             natis
             offensionibꝰ
             ,
             hunc
             tam
             funestū
             habuit
             exitum
             ipsorū
             amicitia
             .
             
               Sleidanus
               Comment
               .
               li.
               25.
               anno
               1553.
               
               See
               the
               occasions
               of
               their
               out
               fall
               .
               lib.
               24.
               anno
               1552.
               
            
          
           
             a
             Vide
             Thuanum
             anno
             .
             1553
             ▪
             
          
           
             *
             Sig●a
             militaria
             sunt
             hostibus
             erecta
             ,
             &
             ad
             ipsum
             ex
             prael●o
             relata
             :
             Pedestria
             quidē
             quinqu
             aginta
             quatu●r
             ,
             equestria
             vero
             qu●tuordecim
             .
             Mauritius
             ergo
             vitam
             quidem
             ipse
             profudit
             ,
             sed
             Alberti
             tamen
             vires
             atque
             r●bur
             admodum
             fregit
             :
             nam
             ab
             eo
             praelio
             vix●●quam
             ille
             potuit
             vel
             m●●diocres
             recolligere
             copius
             .
             
               Sleidanus
               ▪
               comment
               .
               lib.
               25.
               anno
               1553.
               
               Vide
               plur●
               Thuanum
               .
            
          
           
             *
             In
             the
             life
             of
             Charles
             the
             fift
             .
          
           
             *
             In
             his
             Preface
             or
             Epistle
             dedicatorie
             to
             the
             continuation
             of
             Chemnitius
             his
             Harmony
             .
          
           
             Of
             Maurice
             his
             munificence
             and
             good
             affection
             towards
             learning
             and
             Religion
             ,
             see
             
               Sleidan
               .
               lib.
               19.
               anno
               1547.
               
            
          
           
             *
             Quid
             v.
             hoc
             loco
             dicas
             de
             Fortuna
             ,
             mund●i
             gubernatrice
             ?
             ut
             nonnulli
             putāt
             ▪
             
          
           
             Obtinebat
             ille
             summā
             in
             Gallijs
             authoritatem
             :
             finitimus
             erat
             utrique
             principi
             ;
             arcem
             habebat
             munitissimam
             ,
             &
             rebus
             omnibus
             instructam
             .
             Praesecerat
             eum
             Rex
             quadring
             entis
             cataphractis
             :
             valebat
             ingenio
             ;
             &
             peritia
             rei
             bellicae
             praestabat
             ;
             magnum
             habebat
             rerum
             usum
             ,
             &
             auri
             vim
             ingentem
             possidebat
             .
             Statuendū
             est
             igitur
             Fortunam
             ,
             qua
             nihil
             est
             mutabilius
             ,
             ei
             fuisse
             planè
             adversariam
             .
             Sed
             revera
             nihil
             aliud
             est
             Fortuna
             ,
             quam
             sigmentum
             poeticum
             .
             Quin
             potius
             ita
             judicandum
             est
             iratum
             ei
             fuisse
             Deum
             &
             graviter
             offensum
             .
             Et
             si
             de
             consiliia
             arcanis
             fas
             esset
             ulli
             homini
             pronunciare
             ,
             dicerem
             illum
             excitasse
             iram
             Dei
             adversum
             se
             ,
             hac
             unare
             po●issimum
             quod
             per
             emnem
             vitam
             ,
             mente
             &
             animo
             totus
             in
             hoc
             fuerat
             ut
             perpetuum
             bellum
             a●eret
             .
             Nam
             in
             eo
             positam
             esse
             putabat
             sua
             dignitatis
             materiam
             ,
             ac
             v●luti
             segetem
             .
             Neque
             vero
             difficile
             ei
             erat
             istud
             perfi●●●
             .
             Tota
             enim
             natura
             &
             moribus
             &
             ingenio
             Principes
             in●●
             se
             dissidebant
             .
             Vix
             igitur
             credendum
             est
             fortunam
             aliquam
             eo
             dementiae
             adduxisse
             virum
             longe
             prudentissimum
             ,
             ut
             eos
             Principes
             adversum
             se
             concitaret
             ,
             quorum
             fuerat
             per
             omnem
             vitam
             in
             rebus
             omnibus
             contraria
             ,
             &
             diversa
             voluntas
             :
             qui
             nullam
             rem
             unquam
             simul
             ex
             animo
             comprobarunt
             nisi
             hanc
             in
             illius
             caput
             factam
             conjurationem
             .
             
               Cominaeus
               commentar
               .
               lib.
               6.
               juxta
               finem
               .
            
          
           
             *
             Pro.
             19.
             21.
             
          
           
             Vide
             Thuanum
             anno
             .
             1547
             
          
           
             See
             the
             Histories
             which
             write
             of
             Iustin
             the
             second
             .
          
           
             *
             See
             the
             writers
             of
             the
             Emperours
             lives
             ▪
             in
             the
             life
             of
             Heraclius
             .
          
           
             *
             Camerarius
             ex
             Ferrono
             .
          
           
             *
             See
             Guicciardine
             and
             Machiavel
             ,
             locis
             citatis
             .
          
        
         
           Notes for div A04194-e61740
           
             *
             Interrogavi
             paulò
             antè
             ,
             quis
             habiturus
             sit
             quaestionem
             de
             potentibus
             ,
             quis
             illo
             accusabit
             ,
             quis
             litem
             defi●iet
             ,
             quis
             poenam
             irrogabit
             ?
             Certè
             querimoniae
             &
             lachrymae
             miserorum
             hominum
             ,
             quos
             crudeliter
             vexarunt
             ,
             item
             viduarum
             &
             pupillorum
             gemitus
             atque
             suspiria
             ,
             quos
             parentibus
             atque
             maritis
             inhumanè
             spoliarunt
             ,
             breviter
             eorum
             ,
             quos
             afflixerunt
             &
             fortunis
             omnibus
             denudarunt
             ,
             lamentationes
             atque
             planger
             ,
             erunt
             accusationis
             loco
             ,
             quam
             illi
             coram
             suprem●
             Dei
             tribunali
             sislent
             .
             Qui
             magnitudine
             scelerum
             offensus
             ,
             non
             semper
             concedit
             diuturniorem
             impunitatem
             ,
             sed
             illos
             aliquando
             verberat
             prasentibus
             poenis
             ,
             ita
             quidem
             evidenter
             &
             clarè
             ,
             ut
             dubitari
             non
             possit
             ,
             ipsum
             esse
             justissimum
             impietatis
             nostrae
             ultorem
             .
             Plerique
             vero
             Principes
             ,
             imperiti
             quidem
             illi
             &
             inconsulti
             ,
             quam
             diu
             prospera
             utuntur
             fortuna
             ,
             nihil
             tal●
             metuunt
             ,
             sed
             cum
             maximè
             securi
             sunt
             omnium
             rerum
             ,
             tunc
             ecce
             Deus
             repentè
             illis
             adversarium
             aliquem
             excitat
             ,
             de
             quo
             minime
             suspicati
             fuerant
             .
             
               Cominaeus
               in
               fine
               lib.
               10.
            
             
          
           
             *
             Componā
             ergo
             illius
             accrbitates
             ac
             dolores
             ,
             quos
             pertulit
             ante
             mortem
             ,
             ●um
             ijs
             malis
             &
             incommodis
             ,
             quibus
             alios
             affecit
             .
             Magnitudine
             quidem
             inter
             se
             differunt
             ,
             ac
             longè
             aliud
             etiam
             fuit
             ipsius
             munus
             :
             verùm
             ,
             quò
             prosperiori
             fuit
             usus
             fortuna
             ,
             &
             quò
             major
             extitit
             ejus
             per
             omnem
             Europam
             authoritas
             :
             eo
             quoque
             vehementiùs
             fuit
             af●ictus
             ,
             dum
             praeter
             consuetudinem
             suam
             &
             naturam
             aliquid
             perferre
             coactus
             est
             .
             Ineo
             ,
             quem
             diximus
             ,
             Eremica
             ,
             summam
             perpetuò
             spem
             habebat
             ,
             ac
             subinde
             missis
             nuncijs
             interpellabat
             eum
             ut
             vitam
             sibi
             produceret
             .
             Nam
             etsi
             res
             suas
             ,
             quasi
             jam
             moriturus
             ,
             constituerat
             :
             tamen
             redintegrato
             animo
             ,
             sperabat
             se
             posse
             evadere
             .
             
               Cominaeus
               lib.
               10.
               in
               initio
            
             .
          
           
             a
             Medico
             suo
             menstruum
             dabat
             stipendium
             ,
             ut
             supr●
             quoque
             diximus
             ,
             decem
             aureorum
             millia
             :
             nec
             id
             modò
             ,
             verum
             etiam
             Episcopatum
             Ambianensem
             ejus
             Nepoti
             ,
             &
             munerae
             publica
             multa
             largiebatur
             ejus
             propinquis
             &
             amicis
             .
             Et
             tamen
             Medicus
             tam
             erat
             verbis
             in
             eum
             asper
             &
             durus
             ,
             ut
             nihil
             supra
             :
             valde
             igitur
             eum
             Rex
             metuebat
             ,
             &
             ad
             suos
             familiares
             ,
             de
             illine
             asperitate
             〈◊〉
             ,
             saepe
             querebatur
             ,
             neque
             tamen
             andebat
             eum
             à
             se
             dimittere
             .
             Ibid.
             
          
           
             Mortem
             nullus
             unquam
             veh●m●ntius
             exhorruit
             :
             n●mo
             etiam
             majori
             studio
             &
             ratione
             de
             remediis
             unquam
             cogitavit
             ,
             quam
             ipse
             .
             Familiaribus
             suis
             per
             omnem
             vitam
             ,
             &
             mihi
             quoque
             saepenumerò
             mandaverat
             ,
             s●
             quando
             ipsum
             in
             ea
             necessitatate
             positum
             esse
             conspiceremus
             ,
             ut
             nulla
             prorsuo
             fact●
             mentione
             mortis
             ,
             ad
             peccatorum
             expiationem
             solummodo
             adhortaremur
             ,
             ac
             videbatur
             essen●nc
             temporis
             molliori
             animo
             ,
             quam
             ut
             adeò
             duram
             sententiam
             audiret
             .
             Ibidem
             .
          
           
             Jpse
             d●os
             Ga●●●●
             principes
             D●cem
             〈◊〉
             &
             C●●nest
             ablium
             ,
             capite
             mu●ctaver●
             ,
             &
             quod
             alterū
             n●●usset
             ,
             jā
             cū
             esset
             moritur●●
             ,
             ipsū
             punituit
             .
             Et
             quem
             ad●●●dum
             illis
             per
             homines
             delectos
             ,
             denunciatum
             fuit
             supplicium
             ,
             paneis
             verbis
             ,
             &
             breve
             temporis
             spa●iū
             ,
             quo
             de
             solu
             to
             sua
             statuerent
             ,
             cōcessū
             ,
             ad
             eundem
             plane
             modum
             isti
             ,
             nulla
             verborum
             〈◊〉
             circuitione
             ,
             cū
             ei
             praesignificarēt
             mortem
             :
             ut
             officio
             nostro
             satisfaciamus
             ,
             ai●bant●res
             ipsa
             postulat
             .
             Spem
             nullā
             d●inceps
             collocare
             debes
             ,
             vel
             in
             Eremita
             ,
             vel
             in
             quovis
             alio
             .
             Nam
             actū
             est
             de
             te
             prorsus
             .
             Ibid.
             
          
           
             *
             Carceres
             〈◊〉
             ravit
             horrendos
             ,
             &
             valde
             tetros
             ,
             nempe
             caveas
             aliquot
             ,
             partim
             ferreas
             ,
             partim
             ligneas
             ,
             ferreis
             laminibus
             coopertas
             ,
             latitudine
             octo
             pedum
             ,
             &
             altitudine
             paulo
             majori
             ,
             quam
             est
             staturae
             hominis
             .
             Excogit●verat
             hanc
             rationem
             Cardinalis
             Baluensis
             ,
             &
             in
             cam
             ,
             quae
             primum
             perfecta
             fuit
             ,
             inclusus
             est
             ipse
             ,
             perque
             totos
             quatuordecim
             annos
             detentus
             .
             Ibid.
             
          
           
             a
             Et
             sicut
             per
             ipsius
             imperiū
             carceres
             illi
             funesti
             fuerunt
             inventi
             :
             ad
             eundē
             plane
             modū
             ipse
             quoque
             ante
             mortem
             ,
             consimilibus
             omnin●
             vinculis
             sese
             induit
             ,
             inque
             majori
             versabatur
             metu
             ,
             quam
             illi
             ,
             quos
             aliquando
             captivos
             detinuerat
             .
             Ibidem
             .
          
           
             Ingrediendum
             erat
             omnibus
             non
             quidem
             per
             patentē
             portam
             ,
             sed
             per
             parvnlū
             ostium
             ,
             &
             praeter
             paucos
             aliquot
             familiares
             ,
             quorū
             erat
             opera
             necessaria
             ,
             nemo
             quisquam
             ,
             nisi
             voluntate
             ipsius
             ,
             introibat
             .
             Ibidem
             .
          
           
             *
             
               Hierocles
               in
               haec
               aurea
               Pythagorae
               carmina
               :
            
             
               Mortales
               quaecunque
               Deus
               mittentibus
               ,
               angunt
               ;
            
             
               Vt
               tua
               sors
               tulerit
               ;
               pati●●●
               ne
               ferre
               recusts
               :
            
             
               Nec
               speranda
               medela
               tamen
               ,
               sed
               novis
               &
               istud
               ▪
            
             
               Parcius
               ista
               viris
               immittere
               numina
               justis
               .
            
          
           
             Multos
             ipse
             ,
             per
             omnem
             vitam
             ,
             perpetuo
             metu
             et
             solicitudine
             excruciaverat
             :
             &
             nunc
             ecce
             videmus
             ●ū
             ad
             con●imilē
             plane
             modū
             affligi
             .
             Cui
             enim
             se
             cōmittat
             ,
             qui
             liberis
             etiā
             suis
             ,
             &
             genero
             fidem
             non
             habet
             ?
             Haec
             autem
             non
             ad
             ipsū
             modò
             pertineat
             :
             verū
             etiam
             ad
             cos
             omnes
             Principes
             ,
             qui
             metui
             volunt
             :
             qua
             quidē
             in
             re
             quanta
             sit
             servitus
             ,
             quū
             ad
             senectutē
             pervenerunt
             ,
             tunc
             demū
             aperte
             sentiunt
             ,
             quiae
             coguntur
             invicem
             plurimos
             formidare
             .
             
               Com.
               ibid.
            
             
          
           
             *
             Borbonius
             &
             Comes
             Dunensis
             ,
             Legatos
             Flandriae
             ,
             qui
             nuptius
             Deiph●●
             interfue●ant
             Ambosae
             ,
             honoris
             causa
             ,
             quod
             fieri
             solet
             ,
             deduxerant
             .
             Vbi
             Plessiū
             revertissent
             magno
             cum
             comitatu
             ;
             è
             stipatorum
             ,
             &
             satellitum
             suorum
             praefectis
             quendam
             accersit
             ,
             &
             explorare
             jubet
             ,
             an
             essent
             arma●isub
             veste
             ,
             sed
             ut
             dissimulanter
             faceret
             ,
             mandat
             ,
             intereà
             dum
             familiariter
             cum
             iis
             loquitur
             .
             
               Com.
               ibidem
            
             .
          
           
             *
             Exod.
             1.
             15.
             
             &c.
             
          
           
             *
             1
             King.
             21.
             19.
             
          
           
             *
             1
             Kin.
             22.
             18.
             
          
           
             *
             1
             King.
             21.
             8.
             
          
           
             2
             Kin.
             9.
             33.
             
          
           
             *
             2
             King.
             9.
             34.
             
          
           
             *
             Ibidem
             .
          
           
             Vide
             Thuanum
             ad
             finem
             lib.
             20.
             
          
           
             *
             See
             the
             1.
             
             Kings
             21.
             24.
             and
             2
             King.
             9.
             26.
             
             &c.
             
          
           
             *
             2
             Sam.
             16.
             21.
             
          
           
             2
             Sam.
             12.
             12
             
          
           
             Saint
             Paul
             acknowledgeth
             his
             consent
             unto
             Saint
             Stephens
             death
             ,
             either
             as
             expresly
             given
             by
             him
             or
             as
             included
             in
             his
             willingness
             to
             keep
             the
             garments
             of
             such
             as
             stoned
             him
             to
             death
             .
          
           
             *
             Acts
             14.
             5
             ,
             6.
             
          
           
             
               Acts
               22.
               20.
            
             
             And
             when
             the
             blood
             of
             thy
             martyr
             Stephen
             was
             shed
             ,
             I
             also
             was
             standing
             by
             ,
             and
             consenting
             unto
             his
             death
             ,
             and
             kept
             the
             rayment
             of
             them
             that
             slew
             him
             :
          
           
             *
             Vide
             Thuanum
             .
          
           
             *
             Pausanias
             in
             Achaic
             .
             lib.
             7.
             p.
             425.
             
          
           
             *
             Dubravius
             in
             histor
             .
             Boem
             .
          
           
             *
             In●
             à
             breve
             igitur
             tempus
             va●cu●um
             Divi
             Wenceslai
             compictū
             fuit
             ,
             vaticinantis
             ,
             ●o
             e
             ,
             ut
             à
             discessu
             suo
             ,
             a●●●●m
             Pauli
             Presbyteri
             Sacerdotibus
             vacuum
             redderetur
             .
             Co●●eptus
             inter
             precipuos
             ad
             suppliciū
             ,
             Podivivus
             quoque
             totum
             biennium
             in
             Furcâ
             sub
             dio
             pendena
             ,
             nulla
             tabe
             violati
             ,
             nedum
             corrumpi
             ,
             consici●ue
             potuit
             ,
             donec
             post
             haustam
             terrae
             hiatu
             Drahom●●m
             ,
             sepeliretur
             .
             Nam
             quo
             manifestior
             ,
             graviorque
             paena
             appareret
             ,
             quae
             merito
             de
             crudelissima
             atque
             impiissima
             muliere
             exigenda
             fuerat
             ;
             eo
             loci
             ▪
             quo
             adhuc
             insepulta
             jacebant
             ossa
             occisorum
             Sacerdotum
             ,
             terra
             sua
             sponte
             dehiscens
             ,
             vivam
             D●ahomiram
             ,
             una
             cum
             curiu
             &
             qui
             simul
             vehebantur
             ,
             absorbuit
             ,
             auriga
             solo
             incolumi
             ,
             qui
             ad
             arā
             juxta
             sitam
             (
             nune
             haud
             extat
             )
             equo
             desiliens
             ,
             accurrit
             ,
             eum
             sorte
             tintinnabulum
             tinnire
             audisset
             ,
             ut
             corpus
             domini
             adoraret
             ,
             execrante
             illum
             Drahomira
             on
             nibus
             maledictis
             .
             Quare
             locum
             eum
             etiamnum
             ,
             ut
             execratum
             funeslum●ue
             declinant
             viatores
             ,
             qui
             arcem
             Pragensem
             ab
             occidentali
             plaga
             petunt
             .
             Quar
             quam
             terra
             eodem
             loci
             in
             statum
             pristinum
             cohaeserit
             .
             Puniti
             &
             illi
             divinitus
             ,
             qui
             Boleslaum
             assectati
             ,
             gladios
             etiam
             suos
             adversus
             divum
             Wenceslaum
             strinxerunt
             .
             Pars
             enim
             eorum
             mente
             alienata
             ,
             in
             rabiem●ue
             versa
             praecipites
             ex
             alto
             deorsum
             se
             dabant
             :
             quidam
             in
             eos
             gladios
             ,
             quos
             nudaverant
             ,
             incubuere
             .
             Ad
             haec
             Templi
             paries
             ,
             quem
             pr●pe
             occisus
             fuit
             Divus
             Wenceslaus
             ,
             velut
             caedis
             ipse
             quoque
             conscius
             ,
             aut
             potius
             ,
             ut
             testis
             foret
             sceletis
             sempiterni
             ,
             nulla
             ullius
             opera
             abstergi
             ,
             elui●ue
             potuit
             à
             cruore
             ,
             quo
             respersus
             ex
             corpore
             Divi
             Wenceslai
             fuerat
             .
             Haec
             tandem
             tot
             prodigia
             ,
             tam●ue
             varia
             supplicia
             ,
             Boleslaum
             exterruerunt
             ,
             ut
             mitius
             deinceps
             cum
             Christianis
             agere
             ,
             saevitiam●ue
             suam
             adversus
             illos
             remittere
             inciperet
             .
             
               Dubravins
               in
               Histor
               .
               Boem
               .
               Lib.
               5.
               p.
               40.
               
            
          
           
             *
             See
             the
             Treatise
             of
             the
             originall
             of
             Atheisme
             &
             Idolatry
             .
             chap.
             17.
             parag
             .
             10.
             
          
           
             *
             chap.
             26.
             
          
           
             *
             2
             King.
             18.
             15
             
             &
             17
             Esay
             36.
             2.
             
             Esay
             37.
             33
             
          
           
             *
             1
             King.
             14.
             1
             ,
             2.
             
          
           
             *
             vers
             .
             5.
             &c.
             
          
           
             *
             Vers
             .
             17.
             
          
           
             *
             Hac
             vero
             arte
             conjurati
             in
             Georgij
             cubiculum
             irruperūt
             :
             Marcus
             Antonius
             Ferrarius
             ,
             Castal
             do
             ab
             Epistolis
             homo
             prostitutae
             audacia
             jam
             abaliquo
             tempore
             tantam
             cum
             Georgio
             familiaritatem
             contraxerat
             ,
             dum
             se
             berum
             prod●re
             simulat
             ,
             ut
             cubiculorijs
             ejus
             proptereà
             factus
             noti●r
             ,
             quavis
             〈◊〉
             ad
             ipsum
             admiteretur
             .
             
               Thuanus
               lib.
               9.
            
             
          
           
             *
             And
             so
             this
             assembly
             was
             discomfited
             ,
             every
             man
             taking
             his
             neerest
             &
             safest
             way
             ,
             leaving
             their
             Masters
             dead
             body
             to
             be
             a
             prey
             and
             spoile
             unburied
             .
             It
             remained
             there
             many
             dayes
             above
             ground
             naked
             and
             without
             light
             ,
             there
             being
             not
             any
             who
             respected
             to
             cover
             or
             bury
             him
             ,
             being
             so
             stiffe
             with
             cold
             ,
             that
             he
             seemed
             as
             a
             man
             made
             out
             of
             marble
             ,
             having
             in
             his
             head
             ,
             brest
             ,
             and
             armes
             ,
             many
             wounds
             ,
             upon
             which
             was
             yet
             remaining
             the
             blood
             all
             frozen
             ▪
             which
             to
             say
             truly
             was
             an
             object
             worthy
             of
             compassion
             :
             and
             on
             the
             other
             side
             it
             was
             execrable
             and
             enormous
             to
             see
             ,
             so
             great
             a
             personage
             so
             vildly
             lest
             without
             buriall
             by
             those
             ,
             who
             (
             God
             knowes
             for
             what
             cause
             )
             had
             practised
             his
             death
             .
             
               Martin
               Fu●ee
            
             in
             his
             Historie
             of
             Hungary
             .
             Booke
             4.
             
          
           
             *
             Si
             natura
             negat
             ,
             facit
             indignatio
             versum
             .
          
           
             *
             Behold
             now
             the
             end
             of
             the
             proudest
             and
             insolentest
             man
             in
             the
             world
             ,
             and
             the
             greatest
             and
             closest
             Tyrant
             that
             ever
             lived
             .
             God
             permitting
             that
             hee
             should
             in
             that
             very
             place
             end
             his
             dayes
             ,
             which
             hee
             had
             caused
             to
             be
             built
             upon
             the
             foundations
             of
             an
             ancient
             Church
             and
             Monastery
             of
             religious
             persons
             ,
             which
             for
             that
             occasion
             he
             caused
             to
             be
             defaced
             and
             pulled
             downe
             ;
             and
             for
             the
             ruine
             whereof
             his
             death
             was
             foretold
             unto
             him
             by
             the
             Abbot
             of
             that
             place
             .
             See
             the
             History
             of
             Hungary
             in
             the
             place
             before
             cited
             .
             See
             
               Thuanus
               Lib.
               9.
            
             
          
           
             *
             Certe
             percusseres
             Georgij
             post
             ejus
             necem
             ad
             unum
             omnes
             p●nas
             dedisse
             plerique
             scripserunt
             :
             ac
             Sfortiam
             quidem
             diuturna
             &
             morte
             pejore
             apud
             Turcos
             captivitate
             .
             Moninum
             vero
             insubalpi●a
             regione
             ad
             Germani
             fanum
             cervice
             abscissa
             ;
             Ferrarium
             denique
             qui
             Alexandriae
             ,
             quae
             ipsa
             patria
             erat
             ,
             Cardinalis
             Tridentini
             ●●ssu
             sexennio
             post
             securi
             percussus
             est
             .
             Postremo
             equitem
             Compegium
             ,
             qui
             hujus
             ,
             saeculi
             anno
             62
             inter
             venandum
             in
             Ferdinandi
             ipsius
             conspectu
             apri
             fulminio
             dente
             in
             Bohemia
             discerptus
             est
             ,
             honestiori
             ,
             nec
             tamen
             minus
             infortunata
             morte
             .
             
               Thuanus
               lib.
               9.
            
             
          
           
             *
             Quidex
             eo
             sperandum
             sit
             ,
             satis
             eum
             docent
             superiorum
             temporum
             exempla
             ,
             acceptae
             ad
             Nicopoli●
             ,
             &
             ad
             Varnam
             clades
             ,
             absentesque
             adhuc
             ●●●ibus
             caeserū
             Christianorum
             ad
             〈…〉
             
               Busbeq
               .
               epist
               .
               4.