To the much Honoured and Ingenious Francis Willoughby ESQUIRE.  
SIR,  
'tIs likely you will no less wonder at this unexpected sally of my pen; than at my having prefixed your name to a Trifle, that owns no Author. Of the former, you will receive an account in the Preface. And the latter, if the considerations following; are not of weight, to atone for; I know you have goodness enough to pardon, what I have not reason sufficient to excuse, or vindicate. Well meaning intentions are Apology enough, where candour, and ingenuity are the Judges. I was not induced then to this Address, because I thought I could oblige you; Worth describes itself in the fairest Character. But reflecting upon that delight & satisfaction, that I have received in discoursing with you on such matters; and knowing that your noble genius is gratified by such kind of speculations; I thought I could not make more suitable payment for my content, or better acknowledge the favour I receive in your acquaintance, then by presenting you a Discourse about Praeexistence; & giving you a peculiar interest in it, as you have in its Author. Not that I would suggest, that you are a Favourer of any strange opinions, or hold any thing in this particular, or any other, that is fit to be discountenanced. But I know you love to be dealing in high and generous Theories, even where yourself are a dissenter. Nor is it the least evidence of the greatness and heroic nobleness of your spirit; that amidst the flowing abundance of the world's blessings with which you are encircled, you can yet dedicate yourself to your beloved contemplations; and look upon the furniture and accomplishments of the mind, as better riches, than the largest doals of fortune, and the wealth and Revenues of an ample inheritance. And methinks while most others at the best, do but use the Donatives of Providence; you enjoy them. And by a nobler kind of chemistry extract from them a pleasure, that is not to be met with in all the trivial sports of empty Gallantry. To be reviewing the Recesses of Nature, & the beauteous inside of the universe, is a more manly, yea angelic felicity, than the highest gratifications of the senses; an happiness, that is common to the youthful Epicure, with his Hounds and Horses, yea your ends are more August and generous, then to terminate in the private pleasure you take, even in those Philosophical Researches; For you are meditating a more general good, in those careful & profound inquiries you are making into Animals, & other concerning affairs of nature, which I hope one day the world will be advantaged by. But I must not engage in an Encomium, in which I cannot be just, but I must be troublesome. For your modesty is no more able to bear it, than my Pen can reach. Wherefore I shall dismiss your eyes from this tyresome Attendance; and only beg, that you would assure yourself that no man is more your servant, than  
The Author of Lux Orientalis.   

THE PREFACE.  
IT is none of the least commendable indulgencies of our Church, that she allows us a latitude of judging in points of Speculation. And ties not up men's consciences to an implicit assenting to opinions, not necessary or Fundamental; which favourable and kind permission, is questionless a great obligation upon the ingenious, submissively to receive & observe her pious appointments for peace and order. Nor is there less Reason in this parental indulgence, than there is of Christian charity and prudence; since to tie all others up to our opinions, and to impose difficult and disputable matters under the Notion of Confessions of Faith and fundamentals of Religion, is a most uncharistian piece of Tyranny, the foundation of persecution, and very root of Antichristianisme. So that I have often wondered, that those that heretofore would have forced all men to a compliance with their darling notions, and would have made a prey of them, that could not bow down before the Idol of their new-framed Orthodoxy; should yet have the face to object persecution and unchristian Tyranny to our Church Appointments; when themselves under a deep and crimson guilt of those very same miscarriages, which they endeavour to affix upon those more innocent constitutions. For is it not a far more unblamable and obnoxious imposition to srame systems of disputable opinions, & to require their admittance into our Creeds, in the place of the most sacred, necessary, and fundamental verities; Than it is to appoint some harmless orders of circumstance and ceremony, which in themselves are indifferent and innocent. And let any equal man be judge, which is the greater superstition, either to idolise and place religion in things of dispute and mere opinions; or conscientiously to observe the Sanctions of that Authority we are bound to obey. But how all those ill applied reproaches of the Church of England, recoil upon those that discharge them, I have fully proved in a Discourse on this subject, which in its due time may see the Light. But for the present I go on with what I was about; Therefore I say, 'tis a most commendable excellency in our Ecclesiastical Constitutions, which with all due regard ought to be acknowledged; That they in some few matters of opinion, but such, as are of important concernment, or very meridian truths, which I mention not to this purpose, as if men might therefore indulge themselves in what conceits and dangerous opinions soever their fancies might give birth to; This were an unpardonable abuse of that noble and ingenious Liberty that is afforded us. But that they might see the beauty of those well tempered Constitutions; and that the mouth of obloquy might be stopped that slanders our Church, as if it yielded no scope at all for free inquiry; when I dare say there is not a Church in Christendom, that in this regard is less Criminal. As for the opinion of Praeexistence, the subject of the following Papers, it was never determined against by ours, nor any other Church that I know of; And therefore I conceive is left as a matter of School Speculation, which without danger may be problematically argued on either hand. And I have so great confidence in all true Sons of our common Mother to think, that they will not fix any harsh and severe censures, upon the innocent Speculations of ●hose, though possibly they may be Errors, who own the Authority, Articles, Canons, and Constitutions of that Church which they are so deservedly zealous for. Therefore let me here premonish once for all, that I intent no Innovation in Religion, or disturbance of our established and received Doctrines, by any thing I have undertaken in this little Treatise; But only an innocent representation of an Ancient and Probable opinion, which I conceive may contribute somewhat towards the clearing and vindicating the Divine Attributes, and so representing the ever blessed Deity, as a more fit object of Love and Adoration, than the Opinions of the World make him. And what ever may be thought of the thing itself, or the manage of this affair, I'm 〈◊〉 the end and design is concerning and important, and deserves at least a favourable construction of the undertaking. For there is nothing more for the interest of religion, then that God be represented to his creatures as amiable & lovely, which cannot be better done, then by clearing up his providences and dealings with the sons of men, and discovering them to be full of Equity, Sweetness and Benignity, so that though I should be mistaken in the opinion which I endeavour to recommend, yet I expect the candour of the ingenious being betrayed into an error, if it be one, by so pardonable an occasion. If it be excepted against this undertaking, that the Doctrine of Praeexistence hath in a late Discourse been purposely handled; besides what the learned D. More hath written of it; and therefore that this labour may seem a superfluous, unnecessary Repetition. I answer, that that very Treatise, viz the Account of Origen, made some such thing as this, expedient. For though the proof and management of this affair be there unexceptionable, as far as the Author is by his design engaged; yet, he being consigned to the reasons of Origen, and to the answering such objections, as the Fathers urged against him; hath not so fully sta●ed and cleared the business, but that there was room for af●er-undertakers. And 'tis a ●reat disinterest to so strange and ●nusual a Doctrine as this, to be 〈◊〉 partially handled: since so long, it will not be understood, and consequently be but exposed to contempt and ignominy. Nor can we hope that the world will be so favourable to a Paradox, or take so much pains for the understanding of that which they think a gross absurdity, as to collect those Principles that are scattered up and down the writings of that great & excellent Restorer of the Platonic Cabbala, and accommodate them to the interest of this opinion. So that I thought that till the Reasons, Answers, Principles, & particular State of the Hypothesis were brought all together to talk of Praeexistence in arnest were but to make a man's self ridiculous, and the Doctrine, the common Ludibrium of fools and ignorants. And yet I must confess myself to be so much a contemner of the half witted censurers of things they know not, that this Reason alone could not have moved my pen the breadth of a letter; But some ingenious friends of mine, who were willing to do their maker right, in a due apprehension of his Attributes and Providences having read the Letter of Resolution, and thence being induced to think favourably of Praeexistence, were yet not fully satisfied in the proof, nor able to give stop to those objections, which their imperfect knowledge of the Hypothesis occasioned: wherefore they desired me to draw up a more full & particular Account of that Doctrine, which they had now a kindness for, and which wanted nothing more to recommend it to them, but a clear and full representation. For their satisfaction then, I drew up the following Discourse, intending at first, that it should go no further than their hands, whose interest in mine affections had commanded it; but they being more than I could well pleasure with written Copies, and perceiving others of my acquaintance also, to whom I owe regard and service, to be in the like condition with these; I was induced to let this Little Trifle tread a more public Stage; and to speak my mind to them from the Press.  
If further reason be expected for mine undertaking a business in which others have been engaged, I would desire them to consider what an infinite of books are written upon almost all subjects can be named. And I am confident, if they turn o'er Libraries, they'll find no theme, that is of any consideration, less traced than this is. So that no body hath reason to call it a Crambe, who considers, that there are multitudes, even of Scholars that have never seen or heard of any thing of this nature; And there is not, that I know of, any one book extant in any language besides this, that purposely, solely, and fully treats of Praeexistence. Wherefore who ever condemns this as a superfluous engagement, if he will be just, must pass the same censure upon well nigh every Discourse the Press is delivered of, for he'll meet with few written on lesshandled subjects. I might urge also if there were need on't, that various representations of the same thing, fit the variety of phansyes and gusts of perusers; and that may have force and prevalence to persuade in one for me, which signifies nothing in another. But 'tis enough; he that will judge me on this account, must pass the same award on every Sermon he hears, and every Book he looks on; And such a censure will do me as little hurt, as him good, that passeth it.  
Besides this exception, 'tis not unlikely that some may object, that I use Arguments that have already been pleaded in behalf of this opinion; which rightly understood, is no matter of disrepute; since every one else doth it that deals in a subject formerly written of. And I would have him that commenceth such a charge against me, to consult divers Authors who have handled the same subject; and if he find not the same Arguments and Reasons infinitely repeated every where, let him call me plagiary, & spare not. 'Tis true therefore I have not baulked the reasons of Origen, Dr. More, or the Author of the Letter of Resolution, because they had been used already; but freely own the assistance of those worthy Authors; however I think I have so managed, fortified, & secured them against exceptions, especially the most considerable, that I may reasonably expect a pardon, yea and an interest in them also. For 'tis the backing of an argument that gives it force & efficacy; which I have done to the most weighty of them, at my proper cost & charges. Nor should I have been faithful to my cause, had I omitted any thing that I thought confirmed it, upon any pretence whatever; since possibly this discourse may fall into the hands of some, who never met with those other Authors. And my design being a full proof, defence, & explication of Praeexistence, it had been an unpardonable defect to have permitted those weighty reasons by which its learned Assertors have enforced it. If any yet should criminat me (as I know some did the account of Origen,) for using many of the same words, and some of the same phrases & expressions, that those others; who have writ about those matters have made use of; I am not very careful to answer them in this matter; and I doubt this engagement against those little seruples, will be importunate to the judicious. For no body blames the frequent usage of words of Art; or those which the first Masters or Restorers of any Doctrine have been wont to express their notions by since that such words and expressions are best understood, as have by custom or the Authority of some great Authors been appropriated to such Doctrines, as they have employed them in the service of. And should every man that writes on any subject, be obliged to invent a new, all the terms he hath need of, and industriously to shun those proper, expressive words and phrases that are fitted to his hands, and the business he is about; all things will be filled with impertinency, darkness & confusion. It must be acknowledged then, that most of the peculiar words & phrases that either I, or any body else that will speak properly & intelligibly in this matter, make use of, are borrowed from the judicious and elegant contriver of them, the profound Restorer & Refiner of almost-extinct Platonism: whose invention hath been so happy in this kind, that it hath served up those notions in the most apposite, significant, comprehensive and expressive words that could well be thought of, where fore 'twere an humoursome piece of folly for any man that deals in these matters industriously to avoid such terms and expressions as are so adopted and fitted to this purpose, and so well known among those that are acquainted with this way of Learning; when without vanity he could not think to be better furnish't from his own fancy. If in the following papers I have ufed any expressions of others, which these considerations will not warrant; I must beg pardon for my memory which doth not use to be so serviceable. And where I writ this Discourse, I had not one of my books within my reach, that treated of this, or indeed any other subject. Nor am I at leisure now to examine, them and this, to see whether I can find any such coincidences; which a man's fancy dealing frequently in such matters, might insensibly occasion. If any there be, let those that find them out, pardon them, as the slips of a too officious imagination's or however else they treat them, they shall not much difplease the Author. And now that this Discourse may pass with less control among those that shall light on it, I find myself engaged to speak a little to a double sort of Readers, who are like to be offended at my design & averse to the Doctrine asserted in these Papers, And (1) some will boggle at Praeexistence, & be afraid to entertain it, upon an apprehension that the Admission of this opinion will disorder and change the Frame of orthodox Divinity, which, were there cause for such a jealousy, were but a commendable caution; but there's hope this may prove but a panic fear, or such a needless terror as surpriseth children in the dark, when they take their best friends for some bugbear that would carry them away, or hurt them. For 'tis but supposing (as I have some where intimated in the discourse itself) that God created all souls together as he did the Angels That some of them sinned and fell with the other Apostate spirits; and for their disobedience were thrust into a state of silence and insensibility; That the Divine goodness so provided for them, that they should act a part again in terrestrial bodies, when they should fitly be prepared for them; And that Adam was set up as our great Protoplast and Representative, who had he continued in Innocence and Integrity, we had then been sharers in that happiness which he at first was instated in; but by his unhappy defection and disobedience we lost it; and became thus miserable in our New life in these earthly bodies. I say the Doctrine of Praeexistence thus stated, is in nothing that I know of, an enemy to common Theology: all things hence proceeding as in our ordinary Systems; with this only difference, that this Hypothesis clears the di●ine Attributes from any shadow of harshness or inequality, since it supposeth us to have sinned and deserved all the misery we suffer in this condition before we came hither; whereas the other which teacheth, that we became both guilty and miserable by the single and sole offence of Adam, when as we were not then in being; or as to our souls, as much as potentially in our great Progenitor; bears somewhat hardly upon the repute of the Divine perfections. So that if the wary Reader be afraid to venture upon the Hypothesis, that I have drawn up at the end, (which I confess I would not give him the least encouragement to meddle with) yet, without danger he may admit of Praeexsistence as accommodated to the Orthodox Doctrine. Nor should I indeed have meddled with the other scheam, which is built upon the Principles of mere reason and philosophy; but that those friends who drew the rest of the Discourse from me, engaged me to give them an Account of the Philosophical Hypothesis. In which, I know I have not in every particular, followed the mind of the Masters of the Origenian Cabbala; but kept myself to the conduct of those Principles, that I judged most rational; though indeed the things wherein I differ, are very few and inconsiderable. However for that reason I thought fit, to entitle no body to the Hypothesis that I have made a draught of, lest I should have affixed on any one, what he would not have owned. But for the main, those that understand it, know the Fountain; and for others, 'tis no great matter if they be ignorant. Now if any one judge me to be a proselyte to those opinions, because I call them not all to nought, or damn those, that have a favour for them; I know not how to avoid the doom of their severe displeasure; having said as much in the place where I treat of those matters, to purge myself of such a suspicion as I thought necessary to clear me, in the opinion of any competently ingenuous. As for others, let me say what I can, I shall be what their wisdoms think fit to call me; And let that be what it will, I am very well content to bear it. I'll only add to take off the ground of this uncharitable jealousy, that among thefavourers of Praeexistence, I know none that are adharers to those opinions; & therefore for me to have declaimed against any, on this account, had been a piece of Knight-Errantry; And those Donns that do so make Giants of the Windmills of their own Imaginations.  
But, (2) There are another sort of Readers that I have a word to say to, who contemn & laugh at every thing that their narrow noddles comprehend not. This I confess is a good easy way of confutation; & if we may take every fool's smile for a Demonstration, Praeexistence will be routed. But the best on't is, to call things by their right names, this is but a vulgar childish humour arising from nothing but a fond doting on the opinions we were first instructed in. For having made those the standard of truth & solidity, those praepossest decerners presently conclude every thing that is a stranger to their ears and understandings, & of another stamp from their Education-receptions, false & ridiculous; just like the common people, who judging all customs and fashions by their own, account those of other nations absurd, and barbarous. 'Tis well for those smiling Confuters, that they were not bred in Mahumetism, for then without doubt they would have made sport of Christianity. But since they are so disposed, let them laugh at the opinion I have undertaken for, till they understand it; I know who in the judgement of wise men will prove Ridiculous. It was from this very principle that the most considerable truths, that ever the world was acquainted with, were to the jews, a stumbling block, and to the Greeks, foolishness; and 'twas such a spirit as reigns in these children of self-confidence, that called S. Paul a babbler. And methinks till these narrow sculed people could boast themselves infallible, and all their opinions, an unerring Canon, common modesty and civility should teach them better manners, then at first dash to judge that a ridiculous absurdity; which the greatest and wisest sages that enlightened the ancient world, accounted so sound and and probable a Conclusion. Especially it being a matter not determined against, but rather countenanced in Scripture, as will appear hereafter. But opiniative ignorance is very weak & immoral. And till those slight and vulgar decerners, have learned that first principle of true wisdom, To judge nothing till they throughly understand it, & have weighed it in the balance of impartial Reason; 'tis to no purpose to spend one's breath upon them.  
Courteous Reader, in the Authors absence, you are desired to correct the Printers Errors.   

Lux Orientalis.  

CHAP. I. The opinions proposed concerning the original of Souls.  
IT hath always been found a matter of discouraging difficulty, among those that have busied themselves in such Injuiries, To determine the Soul's original. insomuch that after all the contests and disputes that have been about it, many of the wisest Inquisitors have concluded it undeterminable; or, if they have sat down in either of the 2 opinions, viz. of its immediate Creation, or Traduction (which of later ages have been the only competitors); they have been driven to it, rather from the absurdities of the opposite opinion, which they have left; then drawn by any rational alliciency in that which they have taken to. And indeed, if we do but impartially consider the grand inconveniences which each party urgeth against the others Conclusion, it would even tempt one to think, that both are right in their opposition and neither in their assertion. And since each side so strongly oppugns the other and so weakly defends itself, 'tis a shrewd suspicion that they are both mistaken. Wherefore if there be a third that can lay any probable claim to the truth, it deserves to be heard to plead its cause; and, if it be not chargeable with the contradictions or absurdities either of the one or other, to be admitted.  
Now though these later ages have concluded the matter to lie between immediate Creation, and seminal Traduction; yet I find that the more ancient ●imes have pitched upon Praeexistence, as more likely than either; For the plato●nists, Pythagoreans, the Chaldean Wise men, the Jewish Rabbins, and some of the most learned and ancient Fathers were of this opinion. Wherefore I think we owe so much at least to the Mentory of those grave Sages, 〈◊〉 to examine this Doctrine of theirs, and if neither of the later Hypotheses can ease our anxious minds, or free themselves from absurdities; and this Grey Dogma fairly clear all doubts, and be obnoxious to no such contradictions; I see no reason but we may give it a favourable admittance: Till something else appear more concinnous and rational. Therefore let us take some account of what the 2 first opinions allege one against another, and how they are proved by their promoters and defendants: now, if they be found unable to withstand the shock of one another's opposition; we may reasonably cast our eyes upon the third, to see what force it brings to vouch its interest, and how it will behave itself in the encounter.   

CHAP. II. Daily creation of Souls is inconsistent with the Divine Attributes.  
THe first of these opinions that offers itself to Trial is, that God daily creates humane souls, which immediately are united unto the bodies that Generation hath prepared for them. Of this side are our later Divines, and the generality of the Schoolm●n. But not to be born down by Authoritys, Let us consider what reason stands against it. Therefore,  
(1) If our Souls came immediately out of the hands of God when we came first into these bodies, Whence then are those enormously brutish inclinations, that strong natural proclivity to vice and impiety, that are exstant in the children of men? All the works of God bear his image, and are perfect in their kind. Purity is his nature, and what comes from him, proportionably to its capacity partakes of his perfections. Every thing in the natural world bears the superscription of his wisdom and goodness; and the same fountain cannot send forth sweet waters and bitter. Therefore 'tis a part of our allegiance to our Maker to believe, that he made us pure and innocent and if we were but just then framed by him when we were united with these terrestrial bodies, whence should we contract such degenerate propensions? Some tell us, that this impu●ity was immediately derived from the bodies we are unired to; But, how is it possible, that purely passive insensible Matter should transfuse habits or inclinations into a Nature that is quite of an other Make and Quality? How can such a cause produce an effect so disproportionate? Matter can do nothing but by motion, and what relation hath that to a moral contagion! How can a Body that is neither capable of sense nor sin, infect a soul, as soon as 'tis unied to it, with such vicious debauched dispositions?  
But others think to evade by saying, That we have not these depravities in our natures, but contract them by custom, education, and evil usages. How then comes it about, that those that have had the same care and industry used upon them; and have been nurtured nuder the same d scipline and severe oversight, do so vastly and even to wonder differ in their inclinations? How is it that those that are under continual temptations to vice, are yet kept within the bounds of virtue, and sobriety? And yet that others, that have strong motives and allurements to the contrary, should violently break out into all kinds of extravagance and impiety? Sure, there is some what more in the matter than those general causes, which may be common to both; and which many times have quite contrary effects.  
(2) This Hypothesis, that God continually creates humane souls in these bodies, consists not with the honour of the Divine Attributes. For,  
(1) How stands it with the goodness and benignity of that God, who is Love, to put pure and immaculate spirits, who were capable of living to him and with him, into such bodies as will presently defile them, deface his image, pervert all their powers and faculties, incline them to hate what he most loves, and love what his soul hateth; and that, without any knowledge or concurrence of theirs, will quite mar them as soon as he hath made them, and of dear Children, render them rebels or enemies, and in a moment from being like Angels transform them into the perfect resemblance of the first Apostates, Devils?  
Is this an effect of those tender mercies that are over all his works? And (2) Hath that Wisdom that hath made all things to operate according to their natures, and provided them with what ever is necessary to that end, made myriads of noble Spirits capable of as noble operations, and presently plunged them into such a condition wherein they cannot act at all according to their first and proper dispositions, but shall be necessitated to the quite contrary; and have other noxious and depraved inclinations fatally imposed upon their pure natures Doth that wisdom, that hath made all things in number, weight, and measure, and disposed them in such exact harmony and proportions, use to act so ineptly? And that in the best and noblest pieces of his Creation? Doth it use to make and presently destroy? To frame one thing and give it such or such a nature, and then undo what he had done, and make it an other? And if there be no such irregular methods used in the framing of inferior Creatures, what reason have we to suspect that the Divine Wisdom did so vary from its self in its noblest composures?  
And (3), Is it not a great affront to the Divine Justice, to suppose, as we are commonly taught, that assoon as we are born, yea, and in the Womb, we are obnoxious to eternal wrath and torments, if our Souls are then immediately created out of nothing? For, To be just is to give every one his due; and how can endless unsupportable punishments be due to innocent Spirits, who but the last moment came righteous, pure, and immaculate out of their Creator's hands; and have not done or thought any thing since, contrary to his will or Laws, nor were in any the least capacity of sinning.  
ay, but the first of our order, our General head and Representative, sinned, and we in him; thus we contract guilt as soon as we have a being, and are liable to the punishment of his disobedience. This is thought to solve all, and to clear God from any shadow of unrighte●sness. But what ever truth there is in the thing itself, I think it cannot stand upon the Hypothesis of the souls immediate Creation nor yet justify God in his proceedings. For, (1) If I was then newly created when first in this body; what was Adam to me, who sinned above 5000 years before I came out of nothing? If he represented me, it must be as I was in his Loins, that is, in him as an effect in a cause. But so I was not, according to this Doctrine; for my soul owns no Father but God, its immediate progenitor. And what am I concerned then in his sins, which had never my will or consent, more than in the sins of 〈◊〉, or Julius Caesar? Nay, than in the sins of Belzebub or Lucifer? And for my body, 'tis most likely, that never an Atom of his, ever came at me; or, if any did, he was no cause on't. Besides, that of itself is neither capable of sense, sin, guilt, nor punishment: or, (2) Admitting that we become thus obnoxious assoon as in the body, upon the account of his default, How doth it comport with the divine Justice, in one moment to make such excellent creatures, and in the next to render them so miserable, by thrusting them into a condition, so fatally obnoxious; especially since they were capable of living and acting in bodies more perfect, and more accommodate to their new undesiled natures. Certainly, could they have been put to their choice whether they would have come into being upon such terms, they would rather have been nothing for ever. And God doth not use to make his creatures so, as that, without their own fault, they shall have cause to unwish themselves.  
Hitherto in this second general Arg. I have dealt against those that believe and assert the original depravity of our natures: which those that deny, may think themselves not pinched by or concerned in; Since they think they do no such dishonour to the divine Attributes, while they assert, that we were not made in so deplorable and depraved a condition, but have so made ourselves by our voluntary aberrations. But neither is this a fit Plaster for the sore, supposing our souls to be immediately created and so sent into these bodies. For still it seems to be a diminutive and disparaging apprehen●on of the infinite and immense Goodness of God, that he should detrude such excellent creatures as our souls into a state so hazardous, wherein he seeth it to be ten thousand to one, but that they will corrupt, and defile themselves, and so make themselves miserable here, and to eternity hereafter. And certainly, be we as indifferent naturally to good and evil as can be supposed; yet great are the disadvantages to virtue that all men unavoidably meet with, in this state of imperfection.  
For considering, that our infant and growing age is an age of sense, in which our appetites, and passions are very strong, and our reasons weak, and scarce any thing but a chain of imaginations, 'tis I say great odds, but that we should be carried to inordinacy, and exceed the bounds the divine laws have set us. So that our lower powers of sense and passions using to have the head, will grow strong and impetuous; and thus 'tis an hundred to one but we shall be rooted in vice, before we come to the maturity of our reasons, or are capable of the exercise of virtue. And woeful experience teacheth us, that most men run so far before they consider whither they are going, that the care and diligence of all their lives after, will scarce reclaim them. Besides, the far greatest part of the world are led into wickedness and all kinds of debauchery, by corrupt and vicious education. And 'tis not difficult to observe what an inormous strength, bad education hath to deprave and pervert well disposed inclinations. Which things considered, this way also methinks reflects a Disparagement on the Divine Attributes: Since by creating souls daily and putting them into such bodies, and such parts of the world as his infinite Wisdom sees will debauch them, and pervert them from the ways of righteousness and happiness, into those of vice and misery; he deals with them less mercifully than a parent among us would with his Offspring. And to suppose God to have less goodness than his degenerate creatures, is to have very narrow apprehensions of his perfections, and to 〈◊〉 him of the honour due to his Attributes.  
(3) It hath been urged with good probability by great and wise Sages, that 'tis an unbecoming apprehension of the Majesty on high, to suppose him assistant to unlawful and unclean coitions, by creating a soul to animate the impure foetus. And to think, It is in the power of brutish lust to determine Omnipotence to create a Soul, whensoever a couple of unclean adulterers shall think fit to join in their bestial pleasures; is methinks to have a very mean apprehension of the divine Majesty and Purity. This is to make him the worst of Servants by supposing him to serve his creatures' vices, to wait upon the vilest actions, and to engage the same Infinite Power that made the world for the perfecting what was begun by dissolute wantoness. This Argument was used of old by pious and learned Origen, and hath been employed in the same service since, by his Modern defendants. But I foresee an evasion or two, that possibly with some may stand for an answer, the removal of which will clear the business.  
It may be pretended that God's attending to create souls for the supply of such generations, is but an act of his justice, for the detection, and consequently punishment, of such lawless offenders; which therefore will be no more matter of disparagement than the waiting of an Officer of justice to discover and apprehend a Malefactor.  
But this Subterfuge cannot elude the force of the Argument, for it hath no place at all in most adulteries; yea great injustice and injury is done many times by such illegitimate births; the child of a stranger being by this means admitted to carry away the inheritance from the lawful offspring. Besides, God useth not ordinarily to put forth his Almighty power to discover secret miscarriages, except sometimes for very remarkable and momentous ends, but leaves hidden iniqui●es to be the objects of his own castigations. And if discovery of the fault be the main end of such creations, methinks that might be done at a cheaper rate, that should not have brought so much inconvenience with it, or have exposed his own innocent and harmless offspring to undeserved Reproach and Infamy.  
But further it may be suggested, that it is no more indecent for God to create souls to furnish those unlawful Generations, than it is that a man should be nourished by meat that he hath unlawfully come by, or that the Cattle which he hath stolen should engender with his own. But the difference of these instances from the case in hand is easily discernible; in that the nourishment and productions spoken of, proceed in a set orderly way of natural causes, which work fatally and necessarily without respect to moral circumstances; And there is no reason, it should be in the power of a sinful creature to engage his Maker to pervert or stop the course of nature, when he pleaseth. But in the case of creating souls, God is supposed to act by explicit and immediate Will, the suspending of which, in such a case as this, is far different in point of credit and decorum, from his altering the settled Laws he hath set in the Creation, and turning the world upsidedown.  
I might further add (4ly), That it seems very incongruous and unhandsome to suppose, that God should create a souls for the supply of one monstrous body. And of such prodigious productions there is mention in History. That's a remarkable instance in Sennertus, of a Monster born at Emmaus with two hearts, and two heads; the diversity of whose appetites, perceptions and affections, testified that it had two souls within that bi-partite habitation. Now, to conceive the most wise Maker and Contriver of all things, immediately to create two souls, for a single body, rather than suffer that super-plus of matter which constitutes the monstrous excrescence to prove effete & inanimate, is methinks a derogatory apprehension of his wisdom, and supposeth him to act more ineptly in the great and immediate instances of his power, than in the ordinary course of nature about less noble and accurate productions. Or, if it be pretended, that Souls were sent into them while the bodies were yet distinct, but that after wards they grew into one: This, I say will not heal the breach that this Hypothesis makes upon the divine Wisdom; it tacitly reflecting a shameful oversight upon Omniscience, that he should not be aware of the future coalescence of these bodies into one, when he made souls for them; or at least, 'tis to suppose him, knowingly to act ineptly. Besides, that the rational soul is not created till the body, as to the main strokes of it at least, is framed, is the general opinion of the Assertors of daily creation; So that then there is no room for this evasion.  
And now one would think that an opinion so very obnoxious, and so liable to such grand inconveniences, should not be admitted but upon most pressing reasons and ineludable demonstrations. And yet there is not an argument that I ever heard of from reason to enforce it, but only such as are brought from the impossibility of the way of Traduction, which indeed is chargeable with as great absurdities, as that we have been discoursing of. 'Tis true, several Scriptures are pressed for the service of the cause; but I doubt much against their intent and inclination. General testimonies there are to prove that God is the Father and Creator of Souls, which is equally true, whether we suppose it made just as it is united to these bodies, or did praeexist, and was before them; But that it is just then created out of nothing when first it comes into these earthly bodies, I know not a word in the inspired Writings that speaks it. For that saying of our Saviour, My Father worketh hitherto, and I work, is by the most judicious understood of the works of preservation and providence. Those of creation being concluded within the first Hebdomade, accordingly as is expressed in the History, that God on the seventh day rested from all his works. Nor can there an instance be given of any thing created since, or is there any pretended, but that which hath been the subject of our inquiry; which is no inconsiderable presumption, that that was not so neither; since the divine way of working is not pari● colour or humoursome, but uniform, and consonant to the laws of exactest wisdom. So that for us to suppose that God, after the completing. of his Creation, and the laws given to 〈◊〉 things for their action, and continuanc● to be every moment working in a quit● other way in one instance of beings, tha● he doth in all besides; is methinks a som● what odd apprehension, especially whe● no Reason urgeth to it, and Scripture silent. For such places as this [the 〈◊〉 of the Spirits of all flesh, the Father 〈◊〉 Spirits. The spirit returns to God 〈◊〉 gave it. The souls which I have mad● We are his offspring. Who formeth 〈◊〉 spirit of man within him, and the like signify no more, but that our souls 〈◊〉 a nearer relation to God then our bodies as being his immediate workmanship made without any creature-interposal and more especially regarded by him But to infer hence, that they 〈◊〉 then produced when these body's 〈◊〉 generated, is illogicall and inconsequent So that all that these Scriptures will ser● for, is only to disprove the Doctrine 〈◊〉 Fraduction, but makes not a tittle for the ordinary Hypothesis of Daily Creation against Praeexistence.   

CHAP. III. (2) Traduction of souls is impossible, the reasons for it weak and frivolous, the proposal of Praeexistence.  
THus than we have examined the first way of stating the Soul's original, that of continual Creation; and finding no sure resting place for our inquiry here, we remove to the second.  
The way of Traduction or seminal Propagation. And the adherers to this Hypothesis are of 2 sorts, viz. either such as make the soul to be nothing but a purer sort of matter, or of those that confess it wholly spiritual and immaterial. He dispatch the former, briefly strike at the root of their misconceit of the souls production, and show it cannot be Matter, be it as pure as can be conceived.  
Therefore (ay) If the soul be matter, than whatever perceptions or apprehensions it hath, or is capable of, they were let in at the senses. And thus the great Patron of the Hypothesis states it, in his Leviathan, and other writings. But now clear it is that our Souls have some conceptions, which they never received from external sense; For there are some congenite implicit Principles in us, without which there could be no sensation; since the images of objects are very small and inconsiderable in our brains, comparatively to the vastness of the things which they represent, and very unlike them in multitudes of other circumstances, so that 'twere impossible we should have the sensible representation of any thing, were it not that our souls use a kind of Geometry, or mathematic Inference in judging of external objects by those little hints it finds in material impressions. Which Art and the principles thereof were never received from sense, but are presupposed to all sensible perceptions. And, were the soul quite vold of all such implicit notions, it would remain as senseless as a stone for ever.  
Besides, we find our minds fraught with principles logical, moral, metaphysical, which could never owe their original to sense otherwise, then as it gives us occasions of using them. For sense teacheth no general propositions, but only affords singulars for Induction; which being an Inference, must proceed from an higher principle that owns no such dependence on the senses as being found in the mind, and not derived from any thing without. Also we find in ourselves mathematical notions, and build certain demonstrations on them, which abstract from sense and matter. And therefore never had them from any material power but from something more sublime and excellent. But this Argument is of too large a consideration to be treated of here and therefore I content myself with those brief Touches, and pass on.  
(2) If the soul be matter 'tis impossible it should have the sense of any thing: for either the whole image of the object must be received in one point of this sensitive matter; a thing absurd at first view, that such variety of distinct and orderly representations should be made at once upon a single atom; or the whole image is impressed upon every point, and then there would be as many objects as there are points in this matter; and so every thing would be infinitely multiplied in our delusive senses. Or finally, every part of the soul must receive a proportionable part of the image; and then, how could those parts communicate their perceptions to each other, and what should perceive the whole? This Argument is excellently managed by the great Dr. H. More, in whose writings this fond Hypothesis is fully triumphed over, and defeated. Since therefore the very lowest degree of perception, single and simple sense, is incompatible to 〈◊〉 body or matter, we may safely conclude, that the higher and nobler operations of imagining, remembering, reasoning, and willing must have a cause and source that is not Corporeal. Thus therefore those that build the souls traduction upon this ground of its being only body and modified matter, are disappointed in the foundation of  
But (2) Another sort of assertors of traduction teach the Soul to be spiritual and incorporeal, and affirm that by a virtue derived from the first benediction, it can propagate its like; one soul emitting another as the body doth the matter of Generation. The manner of which spiritual production useth to be illustrated by one candles lighting another; and a man's begetting a thought in another's mind, without diminishing of his own. This is the most favourable representation of this opinion, that I can think on. And yet, if we nearly consider it, it will appear most absurd & unphilosophical For if one soul produce another, 'tis either out of nothing or something preaexistent. If the former, 'tis an absolute creation, which all philosophy concludes impossible for a Creature. And if it be pretended that the Parent doth it not by his proper natural virtue but by a strength imparted by God in the first blessing, Increase and multiply, so that God is the prime agent, he only the instrument: I rejoin, that then either God hath thereby obliged himself to put forth a new and extraordinary power in every such occasion, distinct from his influence in the ordinary course of nature: Or else (2) he only concurres by his providence, as he doth to our other natural actions, we having this Ability bestowed upon our very natures. He that asserts the first, runs upon all the rocks that he would avoid in the former Hypothesis of continual Creation, and God will be made the cause of the sin and misery of his spotless and blameless creatures; which absurdities he cannot shun by saying, that God, by interposing in such productions, doth but follow the rules of acting, which he first made while man was innocent. For certainly infinite goodness would never have tied up itself to such Laws of working, as he foresaw would presently bring unavoidable inconvenience, misery, and ruin upon the best part of his workmanship. And for the second way, it supposeth God to have no more to do in this action then in our eating and drinking. Consequently, here is a creation purely natural. And ●methinks if we have so vast a power to ●ring the ends of contradictories together, something out of nothing, (which some deny to Omnipotence itself) 'tis much we cannot conscrve in being our creature 〈◊〉 produced, nor our own intimate selves, since conservation is not more than creation. And 'tis much, that in other thing we should give such few specimen of so vast an ability; or, have a power so divine and excellent, and no faculty to discern it by.  
Again (2) if the Soul be immediately produced out of nothing, be the agent who it will, God or the Parent, it will be pure and sinless. For, supposing our parents to be our Creators; they make 〈◊〉 but as natural agents, and so can only transmit their natural qualities, but not their moral pravities. Wherefore there can no better account be given from this way how the soul is so debauched and infected assoon as it comes into the body, 〈◊〉 in the former, and therefore it fails in the main end it is designed for.  
Thus we see then that the traduction of the soul supposing it to be produced out of nothing, cannot be defended.  
Nor doth the second general way, yield any more relief to this Hypothesis. For if it be made of any thing preaexistent, it is either of matter or spirit. The former we have undermined and overthrown already, in what was said against those, that hold it to be body. And if it be made out of any spiritual substance, it must be the soul of the parent, (except we will revive the old enthusiastic conceit of its being a particle of the divine essence) which supposition is against the nature of an immaterial being, a chief property of which, is to be indiscerpible. Nor do the similitudes I mentioned in the proposal of the Hypothesis, at all fit the business; for one candle lights another, by separable emissions that pass from the flame of that which is kindled, to the ●ieke of the other. And flame is a body whose parts are in continual flux, as a ●iver. But the substance of the soul is stable, permanent, and indivisible, which quite makes it another case. And for a man's informing another's mind with a thought which he had not conceived, it is not a production of any substance, but only an occasioning him to exertan operation of his mind which he did not before. And therefore makes nothing to the illustrating, how a soul can produce a soul, a substance distinct and without itself; Thus we see how desperate the case of the soul's original is in the Hypothesis of Traduction also. But yet to let it have fair play, we'll give it leave to plead its cause; and briefly present what is most material in its behalf.  
There are but two reasons that I can think of, worth a naming (1) A man begets a man, and a man he is not without a soul, therefore 'tis pretended that the soul is begotten. But this argument is easily detected of palpable sophistry, and is as if one should argue, a man is mortal therefore his soul is mortal, or is fat and lusty therefore his soul is so. The absurdity of which kinds of reasoning lies in drawing that into a strict and rigorous affirmation, which is only meant according to vulgar speech, and is true only, in some remarkable respect or circumstance. Thus we say, A man begets a man, because he doth the visible and only sensible part of him; The vulgar, to whom common speech is accommodate, not taking so much notice of what is past the ken of their senses. And therefore Body in ordinary speaking is oft put for Person as here man for the body. Sometimes the noblest part is used for the whole, as when 'tis said 70 souls went down with Jacob into Egypt; therefore such arguments as the assertors of traduction make use of, which are drawn from vulgar schemes of speech, argue nothing but the desperateness of the cause, that needs such pitiful sophistries to recommend it. Such are these proofs which yet are some of the best I meet with, The seed of the woman shall break the serpent's head; 66 souls descended out of jacob's loins; Adam begat a son in his own likeness, and such like. According to this rate of arguing the scripture may be made speak any thing that our humoursome fancies please to dictate. And thus to rack the sacred writings, to force them whether they will or no to bring evidence to our opinions; is an affront to their Authority that's next to the denying on't. I might add (2) that begetting also hath a latitude, and in common speech signifies not a strict and philosophical production; So that a man begets a man, though he only generates the body, into which fitly prepared descends a soul. And he that doth that upon which another thing necessarily follows, is said to be the cause of both.  
(2) The adherents to traduction use to urge, that, except the whole man soul and body be propagated, there is no account can be given of our original defilement. And scripture gives evident testimony to that early pollution; for we are said to be conceived in sin, and transgressors from the Womb.  
We have already seen that indeed the way of daily creating souls, cannot come off but with vilely aspersing the divine attributes. And it hath been hinted, that neither can Traduction solve the business: for if the Parent beget the soul out of nothing, it will be as pure and clean as if God himself were its immediate creator; for though a clean thing cannot come out of an unclean, when any thing of the substance of the producent is imparted to the effect; yet where 'tis made out of nothing the reason is very different, Yea, the soul in all the powers that are concerned in this production is now as clean and pure as ever 'twas; for it is supposed to do it by a capacity given, at its first creation while pure and innocent; in which respect it is not capable of moral contagion; this being an ability merely natural and plastic, and not at all under the imperium or command of the will the only seat of moral good and evil. Or, if our souls are but particles and decerptions of our parents, than I must have been guilty of all the sins that ever were committed by my Progenitors ever since Adam; and by this time, my soul would have been so depraved and debauched, that it would be now brutish, yea diabolical. Thus than we see, that even upon this reason 'tis necessary, to pitch upon some other Hypothesis, to give an account of the pravity of our natures; which both these fail in the solution of. And, since the former commits such violence upon the honour of the divine Attributes, since the latter is so contrary to the nature of things, and since neither can give any satisfaction in the great affairs of providence and our natures, or have any encouragement from the Sacred Volume; 'Tis I think very excusable for us to cast our eyes abroad, to see if there be no other way, that may probably unriddle those mysteries, and relieve the minds of anxious and contemplative inquirers. In which search, if we light on any thing that doth sweetly accord with the Attributes of God, the nature of things, and unlocks the intricacies of Providence; I think we have found, what the two former opinions aim at, but cannot make good their pretences to. And may salute the truth with a joyful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore from the modern disputants, let us look towards the ancient Sages, those eastern Sophi, that have filled the world with the same of their wisdom; And since our inquiries are benighted in the west, let us look towards the East; from whence 'tis likely the desired light may display itself, and chase away the darkness that covers the face of those theories. Therefore it was the opinion of the Indian brahmin's, the Persian Magis, the Egyptian Gymnosophists, the fewish Rabbins, some of the Grecian Philosophers, and Christian Fathers, that the souls of men were created all at first; and at several times and occasions upon forfeiture of their better life and condition, dropped down into these terrestrial bodies. This the learned among the Jews made a part of their Cabbala, and preten to have received it from their great Lawgiver, Moses: which Hypothesis, if it appear but probable to an impartial inquiry, will even on that account be preferrible to both the former, which we have seen to be desperate.   

CHAP. IV. (Praeexistence) Praeexistence cannot be disproved. Scripture saith nothing against it. It's silence is no prejudice to this Doctrine, but rather an Argument for it, as the case standeth. Praeexistence was the common opinion of our Saviour's times. How, probably, it came to be lost in the Christian Church.  
THerefore let us see what title it can show for our assent, or whether it can prove itself worthy of the Patronage of those great Authors that have owned it.  
(1) Then, Whether this Doctrine be true or no, I'm confident it cannot be proved false: for if All souls were not made together, it must be, either because God could not do it; or because he would not, for the first, I suppose very few have such narrow conceptions of the divine power, as to affirm that omnipotence could not produce all those beings at first, which apart he is supposed to create daily; which implies no contradiction, or as much as difficulty, to be conceived; and which the facto he hath done in the case of Angels. Or, if inconsistence with any Attribute should be pretended, that shall be proved quite otherwise hereafter; And the amicable consistence of this Hypothesis with them, yea the necessity of it, from this very consideration of the divine Attributes, shall be argued in the process.  
Therefore, whoever concludes that God made not all souls of old, when he produced the world out of nothing, must confess the reason of this assertion to be, because he would not. And then I would ask him, how he came to know what he affirms so boldly? Who acquainted him with the Divine Counsels? Is there a word said in his revealed will to the contrary? or, hath he by his holy penmen told us that either of the other ways was more suitable to his beneplaciture? Indeed, 'tis very likely that a strong and ready fancy, possessed with a persuasion of the falsehood of this Hypothesis, might find some half phrases in scripture, which he might suborn to sing to the tune of his imagination. For, in such a Miscellaneous piece as the Bible is, it will not be difficult for a man that's strongly resolved against an opinion, to find somewhat or other that may seem to him to speak the language of his fancy; And therefore it shall go hard, but that those whom their education or prejudice have engaged against this Hypothesis, will light on some obscure pieces of texts, and broken sentences or other, that shall seem to condemn what they disapprove of. But I am securely confident, that there is not a sentence in the sacred volume, from end to end, that ever was intended to teach, that all souls were not made of old; or that, by a legitimate consequence, would infer it. And if any there be that seem to look another way, I dare say they are collateral, and were never designed by the divine Authors for the purpose they are made to serve, by the enemies of Praeexistence. Wherefore not to conceal any thing that with the least show of probability can be pretended from the sacred volume in discountenance of the Doctrine of Praeexistence, I'll bring into view whatever I know to have the least face of a Testimony to the contrary, in the divine Revelations. That so, when it shall appear that the most specious Texts that can be alleged, have nothing at all in them to disprove the souls praeexistence, we may be secure that God hath not discovered to us in his written will, that 'twas not his pleasure to create all souls together.  
Therefore (ay), It may be pretended, that the Doctrine of Praeexistence comports not with that innocence and integrity in which the Scripture determines Adam to have been made. Since it supposeth the descent into these bodies to be a culpable lapse from an higher and better state of Life, and this to be a state of incarceration for former delinquencies. To this I answer.  
(1) No one can object any thing to purpose against Praeexistence from the unconceiveablenesse of it, until he know the particular frame of the Hypothesis, without which, all impugnations relating to the manner of the thing, will be wide of the mark, and but little to the business. Therefore, if the objectour would have patience to wait till we come to that part of our undertaking, he would find that there was but little ground for such a scruple. But however to prevent all cavillings, in this place i'll show the invalidity of this objection. Wherefore,  
(2) There is no necessity from the Doctrine of Praeexistence to suppose Adam a delinquent, before his noted transgression in a terrestrial body: for considering, that his body had vast advantages above ours, in point of beauty, purity, and serviceableness to the soul, what harshness is there in conceiving that God might send one of those immaculate Spirits that he had made, into such a Tenement, that he might be his steward in the affairs of this lower Family; and an overseer, and ruler of those other creatures that he had ordered to have their dwelling upon earth. I am sure, there is no more contrariety to any of the Divine Attributes in this supposition, than there is in that, which makes God to have sent a pure spirit, which he had just made, into such a body. Yea,  
(3) Supposing that some souls fell, when the Angels did (which the process of our discourse will show to be no unreasonable supposition) this was a merciful provision of our Maker, and a generous undertaking for a Seraphic and untainted Spirit. For by this means, fit and congruous matter is prepared for those souls to reside and act in, who had rendered themselves unfit to live and enjoy themselves in more refined bodies. And so those spirits that had sinned themselves into a state of silence and inactivity, are by this seasonable means, which the divine Wisdom and Goodness hath contrived for them, put once more into a capacity of acting their parts anew, and coming into play again. Now if it seem hard to any to conceive how so noble a spirit in such an advantageous body, should have been imposed upon by so gross a delusion, and submit so impotently to the first temptation; He may please to consider, that the difficulty is the same, supposing him just then to have been made; if we grant him but that purity and those great perfections both of will, and understanding, which orthodox theology allows him.  
Yea again (4) I might ask What inconvenience there is in supposing, that Adam himself was one of those delinquent souls, which the divine pity and compassion had thus set up again; that so, so many of his excellent creatures might not be lost and undone irrecoverabiy: but might act anew, though upon a lower stage in the universe: A due consideration of the infinite foecundity and fullness of the divine goodness will, if not warrant, yet excuse such a supposition.  
But now if it be demanded, What advantage Adam's standing had been to his posterity, had he continued in the state of innocence; and how sin and misery is brought upon us by his Fall, according to this Hypothesis: I answer, that then among many other great privileges, he had transsmitted downwards by way of natural generation that excellent and blessed temper of body; which should have been like his own happy crasis. So that our apprehensions should have been more large and free, our affections more regular and governable; and our inclinations to what is good and virtuous, strong and vigorous. For we cannot but observe in this state, how vast an influence the temper of our bodies hath upon our minds; both in reference to intellectual and moral dispositions. Thus, daily experience teacheth us, how that, according to the ebb or flow of certain humours in our bodies, our wits are either more quick, free, and sparkling, or else more obtuse, weak, and sluggish. And we find that there are certain clean and healthy dispositions of body which make us cheerful, and contented; others on the contrary ●orose, melancholy, and dogged. And 'tis easy to observe how age or sickness sours, and crabs our natures. I might instance in almost all other qualities of the mind, which are strangely influenc● and modifyed according to the body's constitution. But none will deny so plain a truth; and therefore I forbear to insist further on it. Nor need I mention any more advantages; so many, and such great ones, being consequent upon this. But our great Protoplast and representative, falling through his unhappy disobedience, besides the integrity and rectitude of his mind, he lost also that blessed constitution of Body, which would have been so great a privilege to his off spring: so that it became now corrupt, weak, and indisposed for the nobler exercises of the soul; and he could transmit no better to us, than himself was owner of. Thus we fell in him, and were made miserable by his transgression. We have bodies conveyed to us, which strangely do bewitch and betray us. And thus we all bear about us the marks of the first apostasy. There are other sad effects of his defection, but this may suffice for my present purpose. Thus we see how that the derivation of original depravity from Adam is as clear in this Hypothesis, as can be pretended in either of the other. And upon other Accounts it seems to have much the advantage of both of them. As will appear to the unprejudiced in what is further to be discoursed of.  
Finally, therefore, If the urgers of the Letter of Genesis of either side, against this Hypothesis, would but consider, That the souls that descend hither, for their prevarication in another state, lie in a long condition of silence and insensibility, before they appear in terrestrial bodies; each of them then might, from the doctrine of Praeexistence thus stated, gain all the advantages which he supposeth to have by his own opinion, and avoid all those absurdities which he seeth the other run upon. If the Assertors of daily Creation think it clear from Scripture that God is the Father of Spirits, and immediate maker of souls, they'll find the same made good and assented to in this Hypothesis. And if they are unwilling to hold— any thing contrary to the Nature of the soul, which is immortal and indiscerpible, the Doctrine of Praeexistence amicably closeth with them in this also.  
And if the Patrons of Traduction would have a way, how sin and misery may be propagated from our first Parent without aspersing the divine Attributes, or affirming any thing contrary to the phaenomena of Providence, and Nature; this Hypothesis will clear the business; It giving us so fair an Account how we all die in Adam, without blotting the Wisdom, Justice, or Goodness of God, or affirming any thing contrary to the Appearances of Nature.  
I have been the longer on this Argument, because 'tis like to be one main objection; And we see it is so far from prejudicing, that it is no inconsiderable evidence of the truth of Praeexistence.  
And now, besides this that I have named, I cannot think of any Arguments from Scripture against this Doctrine, considerable enough to excuse a mention of them. However, if the candid Reader will pardon the impertinency i'll present to view what I find most colourable.  
Therefore (2), It may be some are so inadvertent as to urge against our souls having been of old, that, Sacred writ says We are but of Yesterday; which expression of divine Scripture, is questionless to be understood of our appearance on this stage of Earth. And is no more an Argument against our Praeexistence, then that other phrase of his, Before 〈◊〉 go hence, and Be no more, is against our future existence in an other state after the present life is ended. Nor will it prove more the business it is brought for, than the expression of Rachel's weeping for her Children because they were not, will infer, that they were, absolutely nothing. Nor can any thing more be made.  
(3) Of that place in Ecclesiastes, Yea better is he than both they, (meaning the dead and living) which hath not yet been; since, besides that 'tis a like scheme of speech with the former, it seems more to favour, then discountenance Praeexistence for what is absolutely nothing can neither be worse, nor better. Moreover, we coming from a state of silence and inactivity when we drop into these bodies, we were before, as if we had not been; and so there is better ground in this case, for such a manner of speaking, then in mere non-appearance; which yet scripture phraseth a Not being.  
And now I cannot think of any place in the sacred volume more that could make a tolerable plea against this Hypothesis, of our souls having been before they came into these bodies; except  
(4) Any will draw a negative Argument from the History of the Creation, concluding that the Souls of men were not made of old, because there is no mention there, of any such matter. To which I return briefly, That the same Argument concludes against the being of Angels of whose creation there is no more said in the first story then of this inferior rank of spirits, souls. The reason of which silence is commonly taken to be, because Moses had here to do with a rude and illiterate people, who had few or no apprehensions of any thing beyond their senses, and therefore he takes notice to them of nothing but what was sensible and of common observation. This reason is given also why minerals were omitted. 'Twere an easy matter, to show how the outward cortex, the Letter of this History is adapted to mean and vulgar apprehensions, whose narrowness renders them incapable of sublimer speculations. But that being more than needs for our present purpose, I shall forbear to speak further of it.  
I might (2) further add, that great and learned Interpreters tell us, that all sorts of spirits, angels, and souls are symbolically meant by the creation of heaven, and light. And, if it were directly in the way of our present business, it might be made appear to be no improbable conjecture. But I refer him that is curious in this particular to the great Restorer of the ancient Cabbala, the Learned Dr. H. More in his conjectura Cabbalistica.  
And now from the consideration of the silence of the first History, we descend to the last and most likely to be urged scruple, which is to this purpose.  
(5) We are not to step beyond the divine Revelations, and since God hath made known no such Doctrine as this, of the Souls Praeexistence any where in his word, we may reasonably deny it, or at least have no ground to embrace it. This is the most important objection of all the rest, and most likely to prepossess timorous and wary inquirers against this Hypothesis; wherefore I conceive that a full answer to this doubt, will prevent many scrupulous Haesitations, and make way for an unprejudiced hearing of what I have further to allege in the behalf of this opinion And  
(1) I wish that those that urge Scripture silence to disprove praeexistence would consider, how silent it is both in the case of Daily Creation, and Traduction, we have seen already that there is nothing in Sacred writ to warrant either, but only such Generals from which the respective Patrons of either Doctrine would infer their own conclusion, though indeed they all of them with better right and congruity prove Praeexistence.  
(2) I suppose those that argue from Scripture-silence in such cases mistake the design of Scripture, which is not to determine points of speculation, but to be a rule of Life and Manners. Nor doth it otherwise design the teaching of Doctrinals, then as they have a tendency to promote the divine life, righteousness, and Holiness. It was never intended by its inspired Authors to fill our Heads with notions, but to regulate our disorderly appetites and affections, and to direct us the way to a nobler happiness. Therefore those that look for a system of opinions in those otherways-designed writings, do like him that should see for a body of natural Philosophy, in Epictetus his morals, or Seneca's Epistles.  
(3) Christ and his Apostles spoke and writ as the condition of the persons with whom they dealt administered occasion, as did also the other Penmen. Therefore doubtless there were many noble theories which they could have made the world acquainted with, which yet for want of a fit occasion to draw them forth were never upon Record. And we know, few speculative truths are delivered in Scripture, but such as were called forth by the controversies of those times: And Praeexistence was none of them, it being the constant opinion of the Jews, as appears by that Question, Master, was it for this man's sin or his Fathers, that he was born blind, which supposeth it of the Disciples also. Wherefore  
(4) There was little need of more teaching of that, which those times were sufficiently instructed in: And indeed, as the case stands, if Scripture-silence be Argumentative, 'twil be for the advantage of Praeexistence; since it being the then common opinion, and the disciples themselves being of that belief 'tis very likely, had it been an error, that Saviour Saviour or his Apostles would have witnessed against it. But there being not a word let fall from them in disapprooval of that opinion, though sometimes occasions were administered (as by the Question of the Disciples, and some other occurrences) 'tis a good presumption of the soundness of it.  
Now that Praeexistence was the common opinion of the Jews, in those times might be made good with full and convictive evidence, were it worth our labour to insist much upon this Inquiry; but this being only a by consideration, a brief touch of it will suffice us. One of the great Rabbins therefore, Mr. Ben Israel in his Problems de Creatione, assures us, that Praeexistence was the common belief of all wise men among the Jews, without exception. And the Author of the Book of Wisdom, who certainly was a Jew, probably Philo, plainly supposeth the same Doctrine in that Speech, For I was a witty Child, and had agood Spirit, wherefore the rather being good, I came into a body unafiled. As also did the disciples in their foremention'd Question to our Saviour; For except they supposed, that he might have si●ned before he was born, the Question had been senseless and impertinent. Again, when Christ 〈◊〉 them, whom men said he was they answered, that some said John the Baptist, others Elias, others Jeremias or one of the Prophets, which sayings of theirs suppose their belief of a Metempsychosis & consequently of Praeexistence. These, one would think, were very proper occasions for our Saviour to have rectified his mistaken followers, had their supposition been an error, as he was wont to do in cases not more considerable. Therefore if the enemies of Praeexistence will needs urge scriptures supposed silence against it; they have no reason to take it amiss if I show them how their Argument recoils upon themselves, and destroys their own cause, instead of their Adversaries.  
(5) Besides, there were doubtless many Doctrines entertained by the Apostles and the more learned of their followers, which were disproportioned to the capacities of the generality, who hold but little Theory.  
There was strong meat for the more grown and manly Christians, as well as milk for babes, and weaker constitutions. Now Scripture was designed for the benefit of the most, and they could little understand, and less make use of a speculation so remote from common conceit, as Praeexistence. Among us, wise men count it not so proper to deal forth deep and mysterious points in Divinity to common and promiscuous Auditories. Wherefore the Apostles and others of their more improved and capable disciples might have had such a Doctrine among them, though it were never expressly defined in their public writings. And the Learned Origen and some other of the Ancients affirm that Praeexistence was a Cabbala which was handed down from the Apostolic ages, to their times; and we know those were early, and had therefore better advantages of knowing the certainty of such a Tradition, than we at so vast a distance. Nor need any wonder how it came at length to be lost, or at least kept but among a few, who considers the grossness of succeeding ages, when such multitudes could swallow the dull and course Anthropomorphite Doctrines; much less, if he reflects upon that black night of barbaric ignorance which spread itself over this western world, upon the incursion of those rude and uncivilised Nations that ' ore-ran the Empire: out of which darkness, 'twas the work of some Centuries to recover the then obscured region of Civility and Letters. Moreover, it would allay the admiration of any one inquisitive in such researches, when he shall have taken notice of the starting up and prevailing of School-Divinity in the world, which was but Aristotle's Philosophy theologised. And we know that Philosophy had the luck to swim in the general esteem and credit, when Platonis● and the more ancient wisdom, a branch of which, Praeexistence was; were almost quite sunk and buried. So that a Theology being now made, out of Aristotelian principles, 'tis no wonder that Praeexistence was left out, nothing being supposed to have been said of it, by the great Author of that Philosophy; and his admiring sectators were loath to borrow so considerable a Theory, from their Master's neglected Rival, Plato.  
But 〈◊〉 at once to remove this stone of offence out of the way, I think Scripture is not so silent in this matter as is imagined. And I'm confident, more can be said from those divine writings in behalf of Praeexistence, then for many opinions, that its opposers are very fond of, and think to be there evidently asserted. And had this been a commonly received Doctrine, and men's wits as much exercised for the defence on't, as they have been for the common dogmata, I nothing doubt, but that Scriptures would have been heaped up in abundance for its justification, and it would have been thought to have been plainly witnessed to, in the inspired volume. For, as men's fancies will readily furnish them with a proof of that, of whose truth they are strongly prepossessed; So, on the contrary, they'll be very backward to see any evidence of that which is strange to them, and which hath always been reputed an Absurdity. But my Scripture-evidence is not so proper for this place, I intending to make it an Argument by itself. Therefore if the urger of this objection, will but have a little patience till I come so far on the way of my discourse, I hope he may be satisfied that Praeexistence is not such a stranger to scripture as he conceits it.   

CHAP. V. Reasons against Praeexistence answered. Our forgetting the former state is no argument to disprove it: nor are the other Reasons that can be produced, more conclusive. The proof of the possibility of Praeexistence were enough, all other Hypotheses being absurd and contradictious. But it is proved also by positive Arguments.  
NOw therefore to proceed, let us look back upon our progress, and so enter on what remains; we have seen, that God could have created all souls at first had he so pleased, and that he hath revealed nothing in his written Will to the contrary. And now if it be found also, that he hath not made it known to our Reasons that 'twas not his will to do so, we may conclude this first particular, That no one can say, that the Doctrine of Praeexistence is a falshhood. Therefore let us call to Account the most momentous reasons that can be laid against it, and we shall find that they all have not weight enough in the least to move so rational and solid an opinion.  
(1) Then, 'tis likely to be urged, that had we lived and acted in a former state, we should doubtless have retained some remembrance of that condition; But we having no memory of any thing backwards before our appearance upon this present stage, it will be thought to be a considerable presumption, that Praeexistence is but a fancy.  
But I would desire such kind of reasoners to tell me, how much they remember of their state and condition in the womb, or of the Actions of their first infancy. And I could wish they would consider, that not one passage in an hundred is remembered of their grown and riper age. Nor doth there scarce a night pass but we dream of many things which our waking Memories can give us no Account of; yea old age and some kinds of diseases blot out all the images of things past, and even in this state cause a total oblivion. Now if the Reasons why we should lose the remembrance of our former life be greater, then are the causes of forgetfulness in the instances we have produced, I think it will be clear, that this Argument hath but little force against the opinion we are enquiring into. Therefore if we do but reflect upon that long state of silence and inactivity that we emerged from, when we came into these bodies; and the vast change we underwent by our sinking into this new and unwonted habitation, it will appear to the considerate, that there is greater reason why we should have forgotten our former Life, than any thing in this. And if a disease or old age can raze out the memory of past actions, even while we are in one and the same condition of Life, certainly so long and deep a swoon as is absolute insensibility and inertnesse, may much more reasonably be thought to blot our the memory of an other Life, whose passages probably were nothing like the transactions of this.  
And this also might be given as an other Reason of our forgetting our former state, since usually things are brought to our remembrance by some like occurrences. But  
(2) Some will argue, If this be a state of punishment for former misearriages how comes it about then, that 'tis a better condition then that we last came from viz. the state of silence and insensibility. I answer, That if we look upon our present terrestrial condition an an effect of our defection from the higher Life, and in reference to our former happiness lost by our own default, 'tis then a misery, and a punishment. But if we compare our now-being with the state of inactivity we were delivered from, It may then be called an Aftergame of the divine Goodness, and a Mercy. As a Malefactor, that is at first put into a dark and disconsolate dungeon, and afterwards is removed to a more comfortable and lightsome prison, may acknowledge his remove to be a favour and deliverance compared with the place he was last confined to; though with respect to his fault and former liberty, even this condition is both a mulct and a misery. It is just thus in the present case, and any one may make the application.  
But it will be said, (3) If our souls lived in a former state did they act in bodies, or without them? The former they'll say is absurd, and the latter incongruous and unlikely; since then all the powers the soul hath to exert in a body, would have been idle and to no purpose. But (1) the most that can be argued from such like objections, is, that we know not the manner of the thing; and are no Arguments against the assertion itself. And were it granted that the particular state of the soul before it came hither is inconceivable, yet this makes no more against it, than it doth against its after-condition; which these very objectors hold to be so, as to the particular modus. But (a) Why is it so absurd that the soul should have actuated another kind of body, before it came into this? Even here 'tis immediately united to a purer vehicle, moves and acts the grosser body by it; And why then might it not in its former and purer state of Life have been joined only to such a refined body, which should have been suitable to its own perfection and purity? I'm sure, many, if not the most of the Ancient Father's thought Angels themselves to be embodied, and therefore they reputed not this such a gross absurdity. But an occasion hereafter will draw our pen this way again, and therefore I pass it to a third return to this objection.  
(3) Therefore, though it were granted that the soul lived afore-times without a body, what greater incongruity is there in such a supposition, then that it should live and act after death without any union with matter or any body whatsoever, as the objectors themselves conceive it doth? But all such objections as these will fly away as mists before the sun, when we shall come particularly to state the Hypothesis. And therefore I may be excused from further troubling myself and the Reader about them here. Especially since, as hath been intimated, they prove nothing at all, but that the objectors cannot conceive what manner of state that of Praeexistence was, which is no prejudice to the opinion itself; that our souls were extant before these earthly bodies.  
Thus than I hope I have clearly enough made good that all souls might have been created from the beginning; for aught any thing that is made known, either in the Scriptures or our reasons to the contrary. And thereby have removed those prejudices that would have stood in the way of our conclusion. Wherefore we may now without control, from our proof of, That it may be so, pass on to inquire, whether indeed it is so; and see, whether it may as well be asserted, as defended.  
And truly considering that both the other ways are impossible, and this third not at all unreasonable, it may be thought needless to bring more forces into the field to gain it the victory, after its enemies are quite scattered and defeated. Yet however, for the pomp and triumph of truth, though it need not their service we shall add some positive Arguments, whereby it may appear, that not only all other ways are dangerous and unpassable, and this irreproveable; but also that there is direct evidence enough to prove it solid and rational. And I make my first consideration of this kind, a second Argument.   

CHAP. VI A second Argument for Praeexistence drawn from the consideration of the Divine Goodness, which always doth what is best.  
(2) THen, whoever conceives rightly of God, apprehends him to be infinite and immense Goodness, who is always shedding abroad of his own exuberant fullness: There is no straightness in the Deity, no bounds to the ocean of Love. Now the divine Goodness refers not to himself, as ours extends not unto him. He acts nothing for any self-accomplishment, being essentially and absolutely complete and perfect. But the object and term of his goodness is his creatures good and happiness, in their respective capacities. He is that infinite fountain that is continually overflowing; and can no more cease to shed his influences upon his indigent dependants then the sun to shine at noon. Now as the infinite Goodness of the deity, obligeth him always to do good, so by the same reason to do that which is best; since to omit any degrees of good would argue a defect in goodness, supposing wisdom to order, and power to execute. He therefore that supposeth God not always to do what is best, and best for his Creatures (for he cannot act for his own Good) apprehends him to be less good than can be conceived, and consequently not infinitely so. For what is infinite, is beyond measure and apprehension.  
Therefore to direct this to our purpose, God being infinitely good and that to his Creatures, and therefore doing always what is best for them, methinks it roundly follows that our souls lived and enjoyed themselves of old before they came into these bodies. For since they were capable of living and that in a much better and happier state long before they descended into this region of death and misery; and since that condition of life and self-enjoyment would have been better, then absolute not-being, may we not safely conclude from a due consideration of the divine goodness, that it was so? What was it that gave us our being, but the immense goodness of our Maker? And why were we drawn out of our nothings but because it was better for us to be, than not to be? Why were our souls put into these bodies, and not into some more squalid and ugly; but because we are capable of such, and 'tis better for us to live in these, then in those that are less suitable to our natures? And had it not been better for us, to have enjoyed ourselves and the bounty and favours of our Maker of old, as did the other order of intellectual creatures; then to have lain in the comfortless night of nothing till another's day! Had we not been better on't to have lived and acted in the joyful regions of light and blessedness with those spirits that at first had being, then just now to jump into this sad plight, and state of sin and wretchedness.  
Infinite Power could as well have made us all at once, as the Angels, and with as good congruity to our natures we might have lived and been happy without these bodies, as we shall be in the state of separation: since therefore it was best for us, and as easy for our Creator so to have effected it, where was the defect, if it was not 〈◊〉 〈◊〉 not this to 〈◊〉 his goodness! and to straight-lace the divine beneficence. And doth not the contrary Hypothesis to what I am pleading for, represent the God of Love as less good and bountiful, than a charitable mortal, who would neglect no opportunity within his reach of doing what good he could to those that want his help and assistance?  
I confess, the world generally have such narrow and unbecoming apprehensions of God, and draw his picture in their imaginations so like themselves, that few I doubt will feel the force of this Argument; and mine own observation makes me enter the same suspicion of its success that some others have who have used it. 'Tis only a very deep sense of the divine goodness can give it any persuasive energy. And this noble sentiment there are very few that are possessed of. However to lend it what strength I can, I shall endeavour to remove some prejudices that hinder its force and efficacy; And when those spots and scum are wiped away that mistake and inadvertency have fastened on it, 'twill be illustrious by its own brightness.   

CHAP. VII. This first Evasion, that God acts freely, and his mere will is reason enough for his doing, or forbearing any thing, overthrown by four Considerations. Some incident Evasions, viz. that God's wisdom, or his glory, may be contrary to this display of the divine goodness, in our being made of old, clearly taken off.  
(1) THerefore, will some say, God worketh freely, nor can he be obliged to act but when he pleaseth. And this will and pleasure of his is the reason of our beings, and of the determinate time of our beginning. Therefore if God would not that we should have been made sooner, and in a better state of life, his will is reason enough and we need look no further. To this evasion, I thus Reply.  
(1) 'Tis true indeed, God is the most Free Agent, because none can compel him to act, none can hinder him from acting. Nor can his creatures oblige him to any thing. But then  
(2) The divine liberty and freedom consists not in his acting by mere arbitrarious will as disujnct from his other Attributes. For he is said to act according to the counsel of his own will. So that his wisdom and goodness are as it were the Rules whereby his will is directed. Therefore though he cannot be obliged to act by any thing without himself, yet he may by the Laws of his own essential rectitude and perfection. Wherefore I conceive he is said, not to be able to do those things (which he might well enough by absolute power) that consist not with his ever blessed Attributes. Nor by the same reason can he omit that which the eternal Law of his most perfect nature ob●geth him to. The sum is, God never Acts by mere will or groundless humour, that is a weakness in his imperfect creatures; but according to the immutable Rules of his ever blessed essence. And therefore,  
(3) 'tis a derogation from his infinite Majesty to assert any thing contrary to his Goodness upon pretence of his will and pleasure. For whatever is most suitable to this most blessed Attribute, and contradicts no other, that be sure he willeth. Wherefore  
(4) If it be better, and more agreeable to the divine goodness that we should have been in an happier state, before we came into these bodies, God's will cannot then be pretended to the contrary, especially it having been proved already, that he hath no way revealed any such will of his) but rather it is demonstratively clear that his will was, it should be so. Since as God never acts in the absence of his wisdom and goodness, so neither doth he abstain from acting when those great Attributes require it.  
Now if it be excepted again (2) That 'tis true that this Hypothesis is most suitable to the divine goodness and the consideration of that alone would infer it. But how know we but his Wisdom contradicts it. I return briefly, That if it be confessed to be so correspondent to, and inferrible from one Attribute, and cannot be proved inconsistent with another, my business is determined. Therefore let those that pretend an inconsistence, prove it. (2) The wisdom of God is that Attribute and essential perfection, whereby the divine actions are directed to their end, which is always good, and best: Therefore to do that which is best cannot thwart the divine wisdom, but always includes and supposeth it. Whence it follows, that what so comports with goodness, cannot stand opposite to Wisdom. Wisdom in God being indeed nothing else but goodness, contriving and directing for the creature's good and happiness. For we must remember, what was said above, that what is infinitely full and perfect, can have no ends for any self-advantage; and therefore the ends of the divine wisdom are something without himself, and consequently the good and perfection of his creatures. So that unless it can be proved to have been contrary to ours, or any other creatures good, that we should have been extant as soon as the Light, it cannot be concluded to have any contradiction to the divine wisdom.  
But it will be said again (3) Gods glory is his great end, for the promoting of which his wisdom directs all his Actions; and consequently, that which may be best for the creature, may not be so conducive to the divine Glory, and therefore not agreeable with his wisdom.  
Now though I think the world hath a very mistaken apprehension of God's glory, yet I shall not here engage in more controversies, than I must needs. 'tis enough for my present purpose to intimate; That God's glory is no by-end or self-accumulation, nor an addition of any thing to Him which he was not eternally possessed of; nor yet is it any thing that stands in opposition to the good of his creation: But the display and communication of his excellencies; among the which, his goodness is not the least considerable, if it be not that most divine and fundamental Attribute which gives perfection to all the rest. So that we may assure ourselves, that when ever his goodness obligeth him to action, his glory never stands in opposition. For even this is his glory to communicate to his creatures suitably to his own absolute fullness, and to act according to the direction of his essential perfections, yea, though we should state his glory to consist alone, in the honour and renown of his Attributes, yet even then the Hypothesis of our having been made in the beginning will accumulate to his praises, and represent him to his creatures as more illustrious; since it is a more magnificent apprehension of his goodness, and clears his other Attributes from those stains of dis-repute that all other suppositions cast upon them. And though his glory should consist, as too many fond imagine, in being praised and red by his creatures, even on this account also it would have obliged him to have made us all of old, rather than opposed it; since, then, his excellencies had been sung forth by a more numerous Choir, in continual Hallelujahs. Now if it should be urged, that God made all things for himself, and therefore is not obliged to consult the good of his creatures in all his Actions. I rejoin, that God's making all things for himself, can argue no more than his making all things for his own ends, viz. the ends of goodness. Besides, the best Critics make that place to speak no more but this, That God order all things according to himself; that is, according to the rules of his own nature and perfections.  
Thus than we see that for God to do that which is best for his creatures, is neither contrary to his will and pleasure, his wisdom, nor his glory, but most consonant to all of them. And therefore since the Praeexistence of Souls, is so agreeable to the divine goodness, and since nothing else in the Deity opposeth, but rather sweetly conspires with it, methinks this argument were enough to conclude it. But yet there are other Evasions which would elude this Demonstration, I shall name the most considerable and leave it to the judicious to determine, whether they can disable it.   

CHAP. VIII. A second general evasion, viz that our Reasons cannot tell what God should do, or what is best, overthrown by several considerations. As is also a third, viz. that by the same Argument God would have been obliged to have made us impeccable, and not liable to Misery.  
WHerefore the second general evasion is, That our Reasons cannot conclude what God 〈◊〉, there being vast fetches in the divine wisdom which we comprehend not, nor can our natural light determine what is best. I answer (1) Our Saviour himself, who was the best Judge in the case, teacheth us, that the Reason of a man may in some things conclude what God will do in that saying of his, If ye being evil, know how to give good things to your Children, much more shall your Father which is in Heaven give his Spirit to them that ask him. Plainly intimating, that we may securely argue from any thing that is a perfection in ourselves, to the same in God. And if we, who are imperfectly good, will yet do as much good as we can, for those we love and tender; with greater confidence may we conclude, that God who is infinitely so, will confer upon his creatures whatever good they are capable of. Thus we see our Saviour owns the capacity of reason in a case that is very near the same that we are dealing in.  
And God himself appeals to the reasons of men to judge of the righteousness and equity of his ways. Ye men of Israel and inhabitants of Jerusalem, judge between me and my vineyard, which place I bring to show that mere natural reason is able to judge in some cases what is fit for God to do, and what is suitable to his essence and perfections. And if in any,  
Methinks (2) its capacity in the case before us should be owned as soon as in any. For if reason cannot determine and assure us, that a blessed and happy Being is better than None at all; and consequently, that it was best for our souls to have been, before they were in this state of wretchedness; and thence conclude, that it was very congruous to the divine goodness to have made us in a former and better condition; I think then (1) That it cannot give us the assurance of any thing, since there is not any principle in metaphysics or geometry more clear than this, viz. 〈◊〉 an happy Being, is better than absolute Not-being. And if our reasons can securely determine this, 'tis as much as we need at present. Or if this be not certain, how vain are those Learned men that dispute whether a state of the extremest misery a creature is capable of, and that everlasting, be not better than Nonentity. (2) If we cannot certainly know that it had been Better that we should have exsisted in a life of happiness, proportioned to our natures of old, then have been mere nothing, till some few years since; we can never then own or acknowledge the divine goodness to us in any thing we enjoy. For if it might have been as good for us not to Be, as to Be, and happily; Then it might have been as good for us to have wanted any thing else that we enjoy, as to have it: and consequently, we cannot own it as an effect of God's goodness that he hath bestowed any blessing on us. For if Being be not better, then Not-being, then 'tis no effect of goodness that we are; and if so, then 'tis not from goodness that we have any thing else, since all other things are inferior to the good of Being. If it be said, It had been better indeed for us, to have lived in a former and happier state; but, it may be, it had not been so for the universe; and the general good is to be preferred before that of particulars.  
I say then, and it may serve for a (3) answer to the general objection. If we may deny that to be done by almighty goodness, which is undoubtedly best for a whole species of his creatures, merely on this account, that, for aught we know, it may be for the advantage of some others, though there be not the least appearance of any such matter; we can never then argue any thing from the divine goodness. It can never then be proved from that glorious Attribute, that he hath not made some of his creatures on purpose that they might be miserable; nor can it be concluded thence, that he will not annihilate all the pure and spotless angels; both which I suppose, any sober inquirer will think congruously deducible from the divine goodness. And if to say, for aught we know, It may be best for some other creatures, that those should be miserable, and these annihilated, be enough to disable the Argument; on the same account we shall never be able to prove aught from this, or any other Attribute. I might add,  
(2) There is not the least colourable pretence for any such suspicion. For, would the world have been too little to have contained those souls, without justling with some others? or, would they by violence have taken any of the privileges of the other intellectual creatures from them? If so, how comes it about that at last they can all so well consist together? And, could other creatures have been more disadvantaged by them, when they were pure and innocent, than they will at last, when they are so many of them debauched and depraved?  
(3) If this be enough to answer an Argument, to say, for aught we know, it may be thus and thus, when there is not the least sign or appearance of any such thing, than nothing can ever be proved, and we are condemned to everlasting Scepticism. We should never for instance, from the order, beauty, and wise contrivance of the things that do appear, prove there is a God, if it were sufficient to answer, That things are indeed so made in this earth, on which we are extant; but, it may be, they are framed very oddly, ridiculously, and ineptly in some other worlds, which we know nothing of. If this be answering, any thing might be answered. But there is yet another objection against mine Argument from the divine goodness which looks very formidably at a distance, though when we come near it, we shall find, it will not bear the trial. And it may thus be urged.  
(3) If the goodness of God always obligeth him to do what is best, and best for his Creatures, How is it then, that we were not made impeccable, and so not obnoxious to misery? Or how doth it consist with that overflowing goodness of the Deity, that we were let to lie in a long state of silence and insensibility, before we came into these bodies? This seems a pressing difficulty, but yet there's hopes we may dispatch it. Therefore,  
(1) Had we been made impeccable, we should have been another kind of creatures then now; since we had then wanted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of will to good and evil, which is one of our essential Attributes. Consequently, there would have been one species of beings wanting to complete the universe; and it would have been a slur to the divine goodness not to have given being to such creatures as in the id● were fairly possible; and contradicted no other Attribute. Yea, though he foresaw that some would sin, and make themselves miserable, yet the foreseen lapse and misery of those, was not an evil great enough to overbalance the good the species would reap by being partakers of the divine goodness in the land of the living; Therefore however, 'twas goodness to give such creatures being. But it will be urged upon us, If Liberty to good and evil be so essential to our natures, what think we then of the blessed souls after the resurrection; are not they the same creatures, though without the liberty of sinning? To return to this; I think those that affirm, that, the blessed have not this natural liberty as long as they are united to a body, and are capable of resenting its pleasures, should do well to prove it. Indeed they may be morally immutable and illapsable: but this is grace, not nature; a reward of obedience, not a necessary annex of our Being's. But will it be said, why did not the divine goodness endue us all with this moral stability? Had it not been better for us to have been made in this condition of security, then in a state so dangerous? My return to this doubt will be a second Answer to the main objection.  
Therefore Secondly, I doubt not, but that 'tis much better for rational creatures, that this supreme happiness should be the Reward of virtue, rather than 〈◊〉 upon our natures. For, the procurement of that which we might have missed of, is far more sensibly gratifying, than any necessary and unacquired enjoyment; we find a greater pleasure in what we gain by industry, art, or virtue, then in the things we were born to. And had we been made secure from sin, and misery from the first moment of our Being, we should not have put so high a rate and value upon that privilege.  
(3) Had we been at first established in an impossibility of lapsing into evil; Then many choice virtue's, excellent branches of the divine Life had never been exercised, or indeed have been at all. Such are Patience, Faith, and Hope; the objects of which are, evil, futurity, and uncertainly. Yea,  
(4) Had we been so fixed in an inamissible happiness from the beginning, there had then been no virtue in the world; nor any of that matchless pleasure which attends the exercise thereof. For virtue is a kind of victory, and supposeth a conflict. Therefore we say, that God is good and holy, but not virtuous. Take away a possibility of evil, and in the creature there is no moral goodness. And then no reward, no pleasure, no happiness.  
Therefore in sum (5ly), The divine goodness is manifested in making all creatures suitably to those Ideas of their natures, which he hath in his All-comprehensive Wisdom. And their good and happiness consists in acting according to those natures, and in being furnished with all things necessary for such actions. Now the divine Wisdom is no arhitrary thing, that can change, or alter those settled immutable idaeas of things that are there represented. It lops not off essential Attributes of some beings, to inoculate them upon others: But, distinctly comprehending all things, assigns each Being its proper nature, and qualities. And the Divine goodness, according to the wise direction of the eternal intellect, in like distinct and orderly manner produceth all things: viz. according to all the variety of their respective ideaas in the divine wisdom. Wherefore as the goodness of God obligeth him not to make every planet a 〈◊〉 star, or every star, a sun; So neither doth it oblige him to make every degree of life, a rational soul, or every soul, an impeccable Angel. For this were to tie him to contradictions. Since therefore, such an order of Being's, as rational and happy, though free, and therefore mutable, creatures, were distinctly comprehended in the divine Wisdom; It was an effect of God's Goodness, to bring them into being, even in such a condition, and in such manner, as in their eternal ideas they were represented.  
Thus than we see, it is not contrary to the infinite plenitude of the divine goodness that we should have been made peccable and liable to defection. And being thus in our very essential constitutions lapsable; 'twas no defect in the goodness of our Maker that he did not interpose by his absolute omnipotence to prevent our actual prevarication and Apostasy. Since his goodness obligeth him not to secure us upon any terms whatever, but upon such, as may most promote the general good & advantage. And questionless, 'twas much better that such, as would wilfully depart from the laws of their blessed natures, and break through all restraints of the divine commands, should feel the smart of their disobedience; then that providence should disorder the constitution of nature to prevent the punishment, which they drew upon themselves: Since those apostate spirits, remain instances to those that stand, of the divine justice, and severity against sinners, and so may contribute not a little to their Security. And for that long night of silence, in which multitudes of souls are buried before they descend into terrestrial matter, it is but the due reward of their former disobedience; for which, considering the happy circumstances in which they were made, they deserved to be nothing for ever. And their reinstating in a condition of life & self-injoyment after so highly culpable delinguencies, is a great instance of the overflowing fullness of the divine compassion and benignity.  
Thus than we see, That Gods making us lapsable and permitting us to fall, is no prejudice in the least to the infinite faecundity of his goodness, and his making all things best. So that mine Argument for Praeexistence bottomned on this Foundation, stands yet firm and immovable, notwithstanding the rude assault of this objection. From which I pass to a fourth.   

CHAP. IX. A (4th) Objection against the Argument from God's goodness viz. That it will conclude as well that the World is infinite and eternal, Answered. The conclusion of the second Argument for Praeexistence.  
THerefore fourthly, it will be excepted, If we may argue from the divine goodness, which always doth what is best, for the Praeexistence of Souls; then we may as reasonably thence conclude, that the world is both infinite and eternal, since an infinite communication of goodness is better than a Finite. To this, because I doubt I have distressed the Readers patience already, I answer briefly.  
(1) Every one that believes the infiniteness of God's goodness is as much obliged to answer this objection, as I am. For it will be said, infinite goodness doth good infinitely, and consequently the effects to which it doth communicate are infinite. For if they are not so, it might have communicated to more, and thereby have done more good than now 'tis supposed to do, and by consequence now is not infinite. And to affirm that goodness is infinite, where what it doth and intends to do is but finite, will be said to be a contradiction, since goodness is a relative term, and in God always respects somewhat ad extra. For he cannot be said to be good to himself, he being a nature that can receive no additional perfection. Wherefore this Objection makes no more against mine Argument, than it doth against the infinity of the divine goodness, and therefore I am no more concerned in it than others. Yea (2ly.) the Scripture affirms that which is the very strength of mine Argument, viz. That God made all things best; Very Good, saith our Translation: but the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of the Superlative. And therefore every one that owns its sacred Authority is interested against this objection. For it urgeth, it had been far more splendid, glorious, and magnificent for God to have made the universe commensurate to his own immensity; and to have produced effects of his power and greatness, where ever he himself is, viz. in infinite space and duration, then to have confined his omnipotence to work only in one little spot of an infinite 〈◊〉 capacity, and to begin to act but another's day. Thus than the late creation, and finiteness, of the world, seem to conflict with the undoubted oracle of truth as well as with mine Argument, meant, and therefore the objection drawn thence is of no validity. (3) Those that have most strenuously defended the orthodox doctrine against the old opinion of the eternity and infinity of the world, have asserted it to be impossible in the nature of the thing. And sure the Divine benignity obligeth him not to do contradictions; or such things, as in the very notion of them, are impossible. But in the case of Praeexistence, no such thing can be reasonably pretended, as above hath been declared; and therefore there is no escaping by this Evasion neither. Nor can there any thing else be urged to this purpose, but what whoever believes the infinity of the divine bounty will be concerned to answer; And therefore 'twill make no more against me, then against a truth on all hands confessed. Let me only add this, That 'tis more becoming us, to enlarge our apprehensions of things so, as that they may suit the Divine Beneficence, then to draw it down to a compliance with our narrow schemes, and narrow models.  
Thus than I have done with the Argument for Praeexistence drawn from the Divine goodness. And I have been the longer on it, because I thought 'twas in vain to propose it, without taking to task the principal of those objections, that must needs arise in the minds of those that are not used to this way of arguing. And while there was no provision made to stop up those Evasions, that I saw this Argument obnoxious to; the using of it, I was afraid, would have been a prejudice, rather than a furtherance of the cause I engaged it in. And therefore I hope the ingenious will pardon this so necessary piece of tediousness.   

CHAP. X. A third Argument for Praeexistence, from the great variety of men's speculative inclinations; and also the diversity of our Genius's, copiously urged. If these Arguments make Praeexistence but probable, 'tis enough to gain it the victory.  
BUt now I proceed to another Argument. Therefore, Thirdly, If we do but reflect upon what was said above, against the souls daily Creation, from that enormous pravity which is so deeply rooted in some men's natures, we may thence have a considerable evidence of Praeexistence. For as this strong natural propensity to vice and impiety cannot possibly consist with the Hypothesis of the souls coming just out of God's hands pure and immaculate; so doth it most aptly suit with the doctrine of its praeexistence: which gives a most clear and apposite account of the phaenomenon. For let us but conceive the souls of men to have grown degenerate in a former condition of life, to have contracted strong and inveterate habits to vice and jewdnesse, and that in various manners and degrees; we may then easily apprehend, when some men's natures had so incredibly a depraved tincture, and such impetuous, ungovernable, irreclaimiable inclinations to what is vicious; while others have nothing near such wretched propensions, but by good education and good discipline are mouldable to virtue. This shows a clear way to unriddle this amazing mystery, without blemishing any of the divine Attributes, or doing the least violence to our faculties.  
Nor is it more difficult to conceive, how a soul should awaken out of the state of inactivity we speak of, with those radical inclinations that by long practice it had contracted, then how a Swallow should return to her old trade of living after her winter sleep and silence; for those customs it hath been addicted to in the other state, are now so deeply fastened and rooted in the soul, that they are become even another nature.  
Now then, if Praeexistence be not the truth, 'tis very strange that it should so exactly answer the Phaenomena of our natures, when as no other Hypothesis doth any whit tolerably suit them. And if we may conclude that false, which is so correspondent to all appearances, when we know nothing else that can yield any probable account of them, and which is not in the least repugnant to any inducement of belief, we then strangely forget ourselves when we determine any thing. We can never for instance, conclude the Moon to be the cause of the flux and reflux of the Sea, from the answering of her approaches and recesses to its ebbs and swellings. Nor at this rate can the cause of any thing else be determined in nature.  
But yet besides. (2) we might another way enforce this Argument, from the strange difference and diversity that there is in men's wits and intellectual craseiss, as well as in the dispositions of their wills and appetites. Even the natural tempers of men's minds are as vastly different, as the qualities of their bodies. And 'tis easy to observe in things purely speculative and intellectual, even where neither education or custom have interposed to sophisticate the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some men are strangely propense to some opinions, which they greedily drink in, as soon as they are duly represented; yea and find themselves burdened and oppressed, while their education hath kept them in a contrary belief: when as others are as fatally set against these opinions, and can never be brought favourably to resent them.  
Every soul brings a kind of sense with it into the world, whereby it tastes and relisheth what is suitable to its peculiar temper. And notions will never lie easily in a mind, that they are not fitted to; some can never apprehend that for other than an Absurdity, which others are so clear in, that they almost take it for a First principle. And yet the former hath all the same evidence as the latter. This I have remarkably taken notice of, in the opinion of the extension of a spirit. Some that I know, and those inquisi●ve, free and ingenuous, by all the proof and evidence that is, cannot be reconciled to it. Nor can they conceive any thing extended but as a Body. Whereas other deep and impartial searchers into nature, cannot apprehend it anything at all, if not extended; but think it must then be a mathematical point, or a mere nonentity.  
I could instance in other speculations, which I have observed some to be passionate Embracers of upon the first proposal; when as no arguments could prevail on others, to think them tolerable. But there needs no proof of a manifest observation.  
Therefore before I go further, I would demand, whence comes this mere notional or speculative variety: were this difference about sensibles, yea or about things depending on the imagination, the influence of the body might then be suspected for a cause. But since it is in the most abstracted Theories that have nothing to do with the grosser phantasms; since this diversity is found in minds that have the greatest care to free themselves from the deceptions of sense, and entanglements of the body, what can we conclude, but that the soul itself is the immediate subject of all this variety, and that it came praejudiced and prepossessed into this body with some implicit notions that it had learned in another? And if this congruity to some opinions, and aversene●e to others be congenial to us, and not advenient from any thing in this state, 'tis me thinks clear that we were in a former. For the soul in its first and pure nature hath no idiosynerasies, that is, hath no proper natural inclinations which are not competent to others of the same kind and condition. Be sure, they are not fatally determined by their natures to false and erroneous apprehensions. And therefore since we find this determination to one or other falsehood in many, if not most in this state, and since 'tis very unlikely it is derived only from the body, custom, or education, what can we conceive on't, but that our souls were tainted with these peculiar and wrong corruptions before we were extant upon this stage of Earth.  
Besides, 'tis easy to observe the strange and wonderful variety of our geniusses; one man's nature inclining him to one kind of study and employment, another's to what is very different. Some almost from their very cradles will be addicted to the making of figures, And in little mechanical contrivances; others love to be rhyming, almost as soon as they can speak plainly, and are taken up in small essays of Poetry. Some will be scrawling pictures, and others take as great delight in some pretty offers at Music and vocal harmony. Infinite almost are the ways in which this pure natural diversity doth discover itself. Now to say that all this variety proceeds primarily from the mere temper of our bodies, is me thinks a very poor and unsatisfying Account. For those that are the most like in the temperayr, complexion of their bodies, are yet of a vastly differing Genius. Yea they that havebeen made of the same clay, cast in the same mould, and have lain at once in the same natural bed, the womb; yea whose bodies have been as like as their state and fortunes, and their education & usages the same, yet even they do not unfrequently differ as much from each other in their genius and dispositions of the mind, as those that in all these particulars are of very different condition. Besides there are all kind of makes, forms, dispositions, tempers, and complexions of body, that are addicted by their natures to the same exercises and employments: so that to ascribe this to any peculiarity in the Body, is me seems a very improbable solution of the Phaenomenon. And to say all these inclinations are from custom or education, is the way not to be believed, since all experience testifies the contrary.  
What then can we conjecture is the cause of all this diversity, but that we had taken a great delight and pleasure in some things like and analogous unto'these, in a former condition? which now again begins to put forth itself, when we are awakened out of our silent recess into a state of action. And though the employments, pleasures and exercises of our former life, were without question very different from these in the present estate; yet 'tis no doubt, but that some of them were more confamiliar and analogous to some of our transactions, than others, so that as any exercise or employment here is more suitable to the particular dispositions that were predominant in the other state, with the more peculiar kindness is it regarded by us, and the more greedily do our inclinations now fasten on it. Thus if a Musician should be interdicted the use of all musical instruments, and yet might have his choice of any other Art or profession, 'tis likely he would betake himself to Limning or Poetry; these exercises requiring the same disposition of wit and genius, as his beloved Music did. And we in like manner, being by the fate of our wretched descent hindered from the direct exercising ourselves about the objects of our former delights and pleasures, do yet assoon as we are able, take to those things which do most correspond to that genius that formerly inspired us.  
And now 'tis time to take leave of the Arguments from Reason that give evidence for Praeexistence. If any one think that they are not so Demonstrative, but that they may be answered, or at least evaded; I pray him to consider how many demonstrations he ever met with, that a good wit, resolved in a contrary cause, could not shuffle from the edge of. Or, let it be granted, that the Arguments I have alleged are no infallible or necessary proofs; yet if they render my cause but probable, yea but possible, I have won what I contended for. For it having been made manifest by as good evidence as I think can be brought for any thing, that the way of new creations is most inconsistent with the honour of the blessed Attributes of God: And that the other of Traduction is most impossible and contradictious in the nature of things: There being now no other way left but Praeexstence, if that be probable or but barely possible, 'tis enough to give it the victory. And whether all that hath been said prove so much or no, I leave to the indifferent to determine. I think he that will say it doth not, can bring few proofs for any thing, which according to his way of judging will deserve to be called Demonstrations.   

CHAP. XI. Great caution to be used in alleging scripture for our speculative opinions. The countenance that Praeexistence hath from the sacred writings both of the old and new Testament; Reasons of the seeming uncouthness of these allegations. Praeexistence stood in no need of Scripture-proof.  
IT will be next expected, that I should now prove the Doctrine I have undertaken for, by Scripture evidence, and make good what I said above, That the divine oracles are not so silent in this matter as is imagined. But truly I have so tender a sense of the sacred Authority of that Holy volume, that I dare not be so bold with it, as to force it to speak what I think it intends not; A presumption, that is too common among our confident opinionists, and that hath ocsioned great troubles to the Church, and disrepute to the inspired writings. For, for men to ascribe the odd notions of their overheated imaginations to the spirit of God, and eternal truth, is me thinks a very bold and impudent belying it. Wherefore I dare not but be very cautious what I speak in this matter, nor would I willingly urge Scripture as a proof of any thing, but what I am sure by the whole tenor of it, is therein contained: And would I take the liberty to fetch in every thing for a Scripture-evidence, that with a little industry a man might make serviceable to his design: I doubt not but I should be able to fill my Margin with Quotations, which should be as much to purpose as have been cited in general CATECHISMS and CONFESSIONS of FAITH, and that in points that must forsooth be dignified with the sacred title of FUNDAMENTAL. But Reverend ASSEMBLIES may make more bold with Scripture then private persons; And therefore I confess I'm so timorous that I durst not follow their example: Though in a matter that I would never have imposed upon the belief of any man, though I were certain on't, and had absolute power to enjoin it. I think the only way to preserve the reverence due to the oracles of Truth, is never to urge their Authority but in things very momentous, and such as the whole current of them gives an evident suffrage to. But to make them speak every trivial conceit that our sick brains can imagine or dream of, (as I intimated) is to vilify and deflower them. Therefore though I think that several Texts of Scripture look very fairly upon Praeexistence, and would encourage a man that considers what strong Reasons it hath to back it, to think, that very probably they mean some thing in savour of this Hypothesis; yet He not urge them as an irrefutable proof, being not willing to lay more stress upon any thing than 'twil bear. Yea I am most willing to confess the weakness of my Cause in what joint soever I shall discover it. And yet I must needs say, that who ever compares the Texts that follow, with some particulars mentioned in the answer to the objection of Scripture-silence, will not choose but acknowledge that there is very fair probability for Praeexistence in the written word of God, as there is in that which is engraven upon our rational natures. Therefore to bring together here what Scripture saith in this matter,  
1. ●e lightly touch an expression or two of the old Testament, which not improperly may be applied to the business we are in search of. And me thinks God himself in his posing the great instance of patience, Job, seems to intimate somewhat to this purpose, viz. that all spirits were in being when the Foundations of the earth were laid: when saith he, the morning stars sang together, and all the sons of God shouted for joy. By the former very likely were meant the Angels, and 'tis not improbable but by the latter may be intended the blessed untainted souls. At least the particle All me thinks should comprise this order of spirits also. And within the same period of discourse, having questioned Job about the nature and place of the Light, he Adds, I know that thou wast then born, for the number of thy days are many, as the Septuagint render it. And we know our Saviour and his Apostles have given credit to that Translation by their so constant following it. Nor doth that saying of God to Jeremias in the beginning of his charge seem to intimate less, Before I form thee in the belly I knew thee, and before thou camest out of the womb, I gave thee wisdom; as reads a very creditable version. Now though each of these places might be drawn to another sense, yet that only argues that they are no necessary proof for Praeexistence, which I readily acknowledge; nor do I intend any such matter by alleging them. However I hope they will be confessed to be applicable to this sense; and if there be other grounds that persuade this Hypothesis to be the truth, 'tis I think very probable that these Texts intent it favour. which whether it be so or no, we have seen already.  
2. For the Texts of the New Testament that seem to look pleasingly upon Praeexistence, I shall as briefly hint them as I did the former. And me thinks that passage of our Saviour's prayer, Father, Glorify me with the same glory I had with thee before the world began, sounds somewhat to this purpose.  
The glory which he prays to be restored to, seems to concern his humane nature only; for the divine could never lose it. And therefore it supposeth that he was in his humanity existent before: And that his soul was of old before his appearance in a Terrestrial body. Which seems also to be intimated by the expressions of his coming from the Father, descending from Heaven, and returning thither again, which he very frequently makes use of. And we know the Divinity that fills all things, cannot move to, or quit a place, it being a manifest imperfection, and contrary to his Immensity.  
I might add those other expressions of our Saviour's taking upon him the form of a servant, of rich for our sakes becoming poor, and many others of like import, all which are very clear if we admit the doctrine of Praeexistence, but without it somewhat perplex and intricate: since these things, applied to him as God, are very improper and disagreeing, but appositely suit his Humanity, to which if we refer them, we must suppose our Hypothesis of Praeexistence. But I omit further prosecution of this matter, since these places have been more diffusely urged in a late discourse to this purpose.  
Moreover the Question of the Disciples, Was it for this man's sin, or for his Fathers that he was born blind? and that answer of theirs to our Saviour's demand, whom men said he was; in that some said he was John the Baptist, some Elias, or one of the Prophets; both which I have mentioned before; do clearly enough argue, that both the Disciples and the Jews believed Praeexistence. And our Saviour saith not a word to disprove their opinion. But I spoke of this above.  
Now how ever uncouth these allegations may seem to those that never heard these Scriptures thus interpreted; yet I am confident, had the opinion of Praeexistence been a received Doctrine, and had these Texts been wont to be applied to the proof on't, they would then have been thought to assert it, with clear and convictive evidence. But many having never heard of this Hypothesis, and those that have, seldom meeting it mentioned but as a silly dream o● antiquated absurdity, 'tis no wonder that they never suspect it to be lodged in the Sacred volume, so that any attempt to confirm it thence, must needs seem rather an offer of wit then serious judgement. And the places that are cited to that purpose having been freequently read and heard of, by those that never discerned them to breathe the least air of any such matter as Praexistence, their new and unexpected application to a thing so little thought of, must needs seem a wild fetch of an extravagant imagination. But however unconclusive the Texts alleged may seem to those a strong prejudice hath shut up against the Hypothesis; The learned Jews, who where persuaded of this Doctrine, thought it clearly enough contained in the Old Volume of holy writ, and took the citations, named above, for current Evidence. And though I cannot Warrant for their Judgement in things, yet doubtless they were the best judges of their own Language. Nor would our School-Doctors have thought it so much a stranger to the New, had it had the luck to have been one of their opinions, or did they not too frequently apply the sacred Oracles to their own fore-conceived notions.  
But whether what I have brought from Scripture prove any thing or nothing, 'tis not very material, since the Hypothesis of Praeexistence stands secure enough upon those Pillars of Reason, which have their Foundation in the Attributes of God, and the Phaenomena of the world. And the Right Reason of a Man, is one of the Divine volumes, in which are written the indelible Ideas of eternal Truth: so that what it dictates, is as much the voice of God, as if in so many words it were clearly expressed in the written Revelations. It is enough therefore for my purpose, if there be nothing in the sacred writings contrary to this Hypothesis; which I think is made clear enough already; And though it be granted that Scripture is absolutely silent as to any assertion of Praeexistence, yet we have made it appear that its having said nothing of it, is no prejudice, but an advantage to the cause.   

CHAP. XII. Why the Author thinks himself obliged to descend to some more particular Account of Praeexistence. 'Tis presumption positively to determine how it was with us of old. The Author's design in the Hypothesis that follows.  
NOw because inability to apprehend the manner of a Thing is a great prejudice against the belief on't; I find myself obliged to go a little further than the bare proof, and defence of Praeexistence. For though what I have said, may possibly induce some to think favourably of our conclusion, That The souls of men were made before they came into these bodies; yet whil they shall think that nothing can be conceived of that former state, And that our Preaexistent condition cannot be represented to Humane understanding, but as a dark black solitude: it must needs weaken the persuasion of those that are less confirmed, and fill the minds of the inquisitive with a dubious trouble and Anxiety. For searching and contemplative Heads cannot be satisfied to be told, That our souls have lived and acted in a former condition, except they can be helped to some more particular apprehension of that stare; How we lived and acted of old, and how probably we fell from that better life, into this Region of misery and imperfection.  
Now though indeed my charity would prompt me to do what I can for the relief and ease of avy modest inquirer; yet shall I not attempt to satisfy punctual and eager curiosity in things hidden and unsearchable. Much less shall I positively determine any thing in matters so Lubricous and uncertain. And indeed considering how imperfect our now state is, how miserable shallow our understandings are, and how little we know of our present selves, and the things about us, it may seem a desperate undertaking to attempt any thing in this matter. Yea, when we contemplate the vast circuits of the Divine wisdom, and think how much the thoughts and actions of Eternity and omniscience are beyond ours, who are but of Yesterday, and know nothing, it must needs discourage Confidence itself from determining, how the Oeconomy of the world of life was ordered, in the day the Heavens and Earth were framed. There are doubtless infinite ways and methods according to which the unsearchable wisdom of our Maker could have disposed of us, which we can have no conceit of; And we are little more capable of unerringly resolving ourselves now, how it was with us of old, than a child in the womb is to determine, what kind of life it shall live when it is set at liberty from that dark enclosure. Therefore let shame and blushing cover his face that shall confidently affirm that 'twas thus or thus with us in the state of our Fore-Beings.  
However, to show that it may have been that our Souls did Praeexist, though we cannot punctually and certainly conclude upon the Particular State, I shall presume to draw up a conceivable Scheame of the Hypothesis; And if our narrow minds can think of a way how it might have been, I hope no body will deny that the divine wisdom could have contrived it so, or infinitely better than we can imagine in our little models.  
And now I would not have it thought that I go about to insinuate or represent any opinions of mine own, or that I am a votary to all the notions I make use of, whether of the Ancient, or more modern Philosophers. For I seriously profess against all determinations in this kind. But my business only is, by some imperfect hints and guesses to help to apprehend a little how the state of Praeexistence might have been, and so to let in some beams of ancient and modern light upon this immense darkness. Therefore let the Reader if he please call it a Romantic scheam, or imaginary Hypothesis, or what name else best fits his fancy, and he'll not offend me; Nor do I hold myself concerned at all to vindicate the truth of any thing here that is the fruit of mine own invention or composure; Though I confess I could beg civilityes at least for the notions I have borrowed from great and worthy Sages. And indeed the Hypothesis as to the main, is derived to us from the platonics: though in their writings 'tis but Gold in Oar, less pure and perfect: But a late great Artist hath excellently refined it. And I have not much work to do, but to bring together what he up and down hath scattered, and by a method-order, and some connexion's and notions of mine own, to work it into an entire and uniform mass.  
Now because the Frame of the particular Hypothesis is originally Philosophical, I shall therefore not deprave it by mingling with it the opinions of modern Theologers, or distort any thing to make it accommodate to their dogmata, but solely and sincerely follow the light of Reason and Philosophy. For I intent not to endeavour the late alteration of the ordinary system of Divinity, nor design any thing in this place but a representation of some harmless philosophical conjectures: In which I shall continually guide myself by the Attributes of God, the Phaenomena of the world, and the best discoveries of the nature of the Soul.   

CHAP. XIII. [7] Pillars on which the particular Hypothesis stands.  
NOw the Fabric we are going to build, will stand like as the House of wisdom upon seven Pillars; which I shall first erect and establish, that the Hypothesis may be firm and sure like a House that hath Foundations. Therefore the first Fundamental Principle I shall lay, is  

[1] All the Divine designs and Actions are laid and carried on by pure and Infinite Goodness.  
And methinks this should be owned by all for a manifest and indisputable Truth; But some odd opinions in the world are an interest against it, and therefore I must be fain to prove it. Briefly then, Every rational being Acts towards scme end or other; That end where the Agent Acts regularly and wisely, is either some self-Good or accomplishment, or 'tis the good and perfection of some thing else, at least in the intention. Now God being an absolute and immense fullness, that is incapable of any the least shadow of new perfection, cannot act for any good that may accrue to his immutable self; and consequently, what ever he acts, is for the good of some other being: so that all the divine actions are the communications of his perfections, and the Issues of his Goodness; which, being without the base alloy of self-interest, or partial fondness, and not comprised within any bounds or limits, as his other perfections are not, but far beyond our narrow conception, we may well call it pure and infinite benignity. This is the original and Root of all things, so that this blessed ever blessed Attribute being the Spring and Fountain of all the Actions of the Deity, his designs can be no other but the contrivances of Love for the compassing the good and perfection of the universe. Therefore to suppose God to act or design any thing that is not for the good or his creatures, is either to fancy him to act for no end at all, or for an end that is contrary to his benign Nature. Finally therefore, the very notion of Infinite fullness is to be communicating and overflowing; And the most congruous apprehension that we can entertain of the Infinite and eternal Deity, is to conceive him as an immense and all glorious Sun, that is continually communicating and sending abroad its beams and brightness; which conception of our Maker, if 'twere deeply imprinted on us, would I am confident set our apprehensions right in many Theoryes, and chase away those black and dismal notions which too many have given harbour to. But I come to erect the second Pillar.   

[2] Then, There is an exact Geometrical justice that runs through the universe, and is interwoven in the contexture of things.  
THis is a result of that wise and Almighty Goodness that praesides over all things. For this Justice is but the distributing to every thing according to the requirements of its nature. And that benign wisdom that contrived and framed the natures of all beings, doubtless so provided that they should be suitably furnished with all things proper for their respective conditions.  
And that this Nemesis should be twisted into the very natural coustitutions of things themselves, is methinks very reasonable; since questionless, Almighty wisdom could so perfectly have form his works at first, as that all things that he saw were regular, just, and for the good of the universe, should have been brought about by those stated Laws, which we call nature; without an ordinary engagement of absolute power to effect them. And it seems to me to be very becoming the wise Author of all things so to have made them in the beginning, as that by their own internal spring and wheels, they should orderly bring about what ever he intended them for, without his often immediaie interposal. For this looks like a more magnificient apprehension of the Divine power and Praeexistence, since it supposeth him from everlasting ages to have foreseen all future occurrences, & so wonderfully to have seen and constituted the great machina of the world that the infinite variety of motions therein, should effect nothing but what in his eternal wisdom he had concluded fit and decorous: But as for that which was so, it should as certainly be compassed by the Laws he appointed long ago, as if his omnipotence were at work every moment. On the contrary to engage gods absolute and extraordinary power, in all events and occurrences of things, is me seems to think meanly of his wisdom; As if he had made the world so, as that it should need omnipotence every now & then to mend it, or to bring about those his destinations, which by a shorter way he could have effected, by his instrument, Nature. Can any one say that our supposition derogates from the Divine concourse or Providence? For on these, depend continually both the being and operations of all things, since without them they would cease to act, and return to their old nothing. And doubtless God hath not given the ordering of things out of his own hands; but holds the power to alter, innovate, or change the course of nature as he pleaseth. And to act by extraordinary, by absolute omnipotence, when he thinks fit to do so.  
The sum of what I intent, is, that God's works are perfect; and as his goodness is discovered in them, so is his Justice wrought into their very essential constitutions: so that we need not suppose him to be immediately engaged in every event and all distributions of things in the world, or upon all occasions to exercise his power in extraordinary actions, but that he leaves such managements to the Oeconomy of second causes. And now next to this, (for they are of kin) I raise The third Pillar.   

[3] Things are carried to their proper place and state, by the congruity of their natures; where this fails, we may suppose some arbitrary managements.  
THe Congruity of things is their suitableness to such or such a state or condition; And 'tis a great Law in the Divine and first constitutions, that things should incline and move to what is suitable to their natures. This in sensibles is evident in the motions of consent and sympathy. And the ascent of light, and descent of heavy bodies, must I doubt when all is done, be resolved into a principle that is not merely corporeal. Yea supposing all such things to be done by the Laws os Mechanics, why may we not conceive, that the other rank of beings, spirits, which are not subject to corporeal motions, are also disposed of by a Law proper to their natures, which since we have no other name to express it by, we may call congruity. We read in the sacred History that Judas went to his place; And 'tis very probable that spirits are conveyed to their proper 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉, or a 〈◊〉 descends. The place●ifts would have the Soul of the world 〈◊〉 be the great Infor●ment of all such 〈◊〉 〈◊〉, as also of the phenomina, that ●e beyond the powers of ●asser, And 'tis no unlikely 〈◊〉: But I have 〈◊〉 need to engage further about this 〈◊〉 not yet to speak more of this first part of my Principle, since i● so nearly depends on what was said in be behalf of the former maxi●. Yet of the 〈◊〉 we need a would or two.  
When therefore we cann● give Accounted of things either by the 〈◊〉 of 〈◊〉 or concen●able 〈◊〉, (as likely some things relating to the States of Spirits, and immaterial beings can be resolved by neither) I say then, we may have recourse to the Arbitrary managements of those invisible Ministers of Equity and Justice, which without doubt the world is plentifully stored with. For it cannot be conceived that those active spirits are idle or unemployed in the momentous concerns of the universe Yea the sacred volume gives evidence o● their interposals in our affairs. I shall need mention but that remarkable instance in Da●iel, of the endeavours of the Prince of Persia, and of Grecia, to hinder Michael, and the other Angel, that were engaged for the affairs of F●les; Or if any would evade this, what think they o● all the apparitions of Angels in the ol● Testament, of their Pitching their Tents about us, and being Ministering Spirits for our good. To name no more such passages; Now if those noble Spirits will engage themselves in our trifling concernments, doubtless they are very sedulous in those affairs that tend to the good and perfection of the Universe. But to be brief; jadvance.   

The Fourth Pillar. (4) The Souls of men are capable of living in other bodies besides Terarestial; And never Act but in some body or other.  
FOr 〈◊〉 when I consider how deeply 〈◊〉 this state we are immersed in the body, 〈◊〉 can ●ne thinks searce imagine, that presently upon the quitting on●e, we shall ●e stripped of all corporetry, for this would ●e such a jump as is seldom or never made in nature; since by almost all i●ances that come under our observation his manifest, that she ●seth to act by due ●nd orderly gradations, and takes no precipition leaps from one extreme to another. 'tis very probable therefore, that 〈◊〉 our immediately next state we shall ●ave another vehicle. And then, 2. 〈◊〉 that our Souls are immediately 〈◊〉 to 〈◊〉 more 〈◊〉 and s●bile body 〈◊〉, than this gross outside; 'tis 〈◊〉 thinks a good presumption, that we shal● not be strip● and divested of our inmar● stole also, when we leave this dull earth behind us. Especially 3. if we take notice how the highest and noblest faculties and operations of the Soul are helped on by somewhat that is corporeal, and that i● employeth the bodily Spirits in its subli● most exercises; we might then be persuade ded, that it always 〈◊〉 some body o● other, and never Acts without one. An● 5. since we cannot conceive a Soul to Live or Act that is insensible, and sinc● we know not how there can be sense where there is no union with matter, we should me seems be induced to think, tha● when 'tis 〈◊〉 from all body, 'tis 〈◊〉 and silent. For in all se●sations there is corporeal motion, as all Philosophy and Experience testifies: And these motions b● come sensible representations, by virtue of the union between the 〈◊〉 and its confeder 〈◊〉 〈◊〉, So that when it is lose and 〈◊〉- 〈◊〉 from any body whatsoever it will be unconcerned in all 〈◊〉 〈◊〉 〈◊〉, (being a 〈◊〉 〈◊〉) and ●o sense or perceptions will be conveyed by them.  
Nor will it make any thing at all against this Argument to urge, that there are 〈◊〉 and purely unembodyed Spirits in the Universe, which live and act without relation to any body, and yet these are not insensible: For what they know, and 〈◊〉 they know we are very incompetent judges of, they being a sort of Spirits specifically distinct from out order And therefore their faculties and operations are of a very divers consideration from ours. So that for us to deny what we may reasonably argue from the contemplation of our own nature's, because we cannot comprehend the natures of a species of creatures that are far above us, is a great mistake in the way of reasoning.  
Now how strange soever this principle may seem to those, whom customary opinions have seasoned with an other ●e lief, yet considering the Reasons I have alleged, I cannot forbear concluding it very probable; and if it prove hereafter serviceable for the helping us in some concerning Theories, I think the most wary and timorous may admit it, till upon good grounds they can disprove it.   

The Fifth Pillar. (5) The soul in every state hath such a body, as is fittest for those faculties and operations that it is most inclined to exercise.  
'TIs a known Maxim, That every thing that is, is for its operation; and the contriver and maker of the world hath been so bountiful to all beings, as to furnish them with all suitable and necessary requisites for their respective actions; for there are no propensities and dispositions in nature, but some way or other are brought into actual exercise, otherwise they were mere nullities, and impertinent appendices. Now for the employment of all kinds of faculties, and the exerting all manner of operations, all kinds of instruments will not suffice, but only such, as are proportioned and adapted to the exercises they are to be used in, and the agents that employ them. 'Tis clear therefore, that the soul of man, a noble and vigorous agent, must be fitted with a suitable body, according to the Laws of that exact distributive justice that runs through the Universe; and such a one is most suitable, as is fittest for those exercises it propends to, for the body is the souls instrument, and a necessary requisite of action: Whereas should it be otherwise, God would then have provided worse for his worthiest creatures, than he hath for those that are of a much inferior rank and order. For if we look about us upon all the creatures of God, that are exposed to our Observation, we may seal this Truth with an infallible Induction; That there is nothing but what is fitted with all sutaeble requisites to act according to its nature. The Bird hath wings to waft it aloof in the thin and subtle air; the Fish is furnished with fins, to move in her liquid element; and all other Animals have instruments that are proper for their peculiar inclinations: So that should it be otherwise in the case of Souls, it would be a great blot to the wise managements of Providence, and contrary to its usual methods; and thus we should be dis-furnished of the best and most convictive argument that we have to prove that a Principle of exactcst wisdom hath made and ordered all things.   

The Sixth Pillar. (6) The Powers and Faculties of the Soul, are either (1) Spiritual, and Intellectual: (2) Sensitive: Or, (3) Plastic.  
NOw 1. by the intellectual powers I mean all those that relate to the soul, in its naked and abstracted conception, as as it is a spirit, and are exercised about immaterial Objects; as, virtue, knowledge, and divine love: This is the plate●nical N●s, and that which we call the mind The two other more immediately relate to its espoused matter: For 2. The sensitive are exen●ised about all the objects of sense, and are concerned in all such things as either gratify, or disgust the body. And 3. the Plastic are those faculties of the soul, whereby it moves and forms the body, and are without sense or Animalversi●: The exercise of the former, I call the Higher life; and the operations of the latter, the Lower s and the life of the body. Now that there are exercised faculties belonging to our natures, and that they are exercised upon such and such objects respectively, plain experience 〈◊〉, and therefore I may be excused from going about to prove so universally acknowledged a truth: Wherefore I pass to   

The Seventh Pillar. (7) By the same degrees that the higher powers are invigorated, the lower are consopited and abated, as to their proper exercises, & è contra.  
1. THat those Powers should each of them have a tendency to action and in their turns be exercised is but rational to conceive, since otherwise they had been superfluous. And 2. that they should be inconsistent in the supremest exercise and inactuation, is to me as probable. ●or the Soul is a finite and limited being, and therefore cannot operate divers ways with equal intention at once. That as, cannot at the same time employ all her faculties in the highest degree of exercise that each of them is capable of. For doubtless did it engage but one of those alone, the operations thereof would be more strong and vigorous, then when they are conjunctly exercised, their Acts and Objects being very divers. So that I say, that these faculties should act together in the highest way they are capable of, seems to be contrary to the nature of the Soul. And I am sure it comports not with experience, for those that are endowed with an high degree of exercise of one faculty, are seldom if ever as well provided in the rest. 'Tis a common and daily observation, that those that are of most heightened and strong Imaginations, are defective in Judgement, and the faculty of close reasoning. And your very large and capacious Memories, have seldom or never any great share of either of the other persections. Nor do the deepest Judgements use to have any thing considerable either of Me●wry, or Fancy. And as there are fair instances even in this state of the inconsistence of the faculties in the highest exercise; so also are there others that suggest unto us.  
3. That by the same degrees that some 〈◊〉 fail in their strength and vigeur, others gain and are improved. We know that the shutting up of the senses, is the letting loose and enlarging of the Fancy. And we seldom have such strong imaginations waking, as in our dreams in the silence of our other faculties. At the Sun recedes, the Moon and Stars discover themselves, and when it returns they draw in their baffled beams, and hide their heads in obsurity. But to urge what is more close and pressing; It is an unerring remark, that those that want the use of some one natural part or faculty, are wont to have very liberal amends made them by an excelelncy in some others. Thus those that nature hath deprived of fight, use to have wonderfully tenacious memories. And the deaf and damn have many times a strange kind of sagacity, and very remarkable mechanical ingren●ities: Not to mention other instances, for I'll say no more than I must needs. Thus then experience gives us encouraging probability of the truth of the Theorem asserted. And in its self ●ts very reasonable; for (as we have seen) the Soul being an active nature, is always propending to this exercising of one faculty or other, and that to the utmost it is able, and yet being of a limited capacity, it can employ but one in height of exercise at once; which when it loseth and abates of its strength and supreme 〈◊〉; some other, whole improvement was all this while hindered by this its engrossing Rival must by consequence beg●n now to display itself, and awaken into a more vigorous 〈◊〉: so that as the former loseth, the 〈◊〉 proportionably gaineth.  
And indeed 'tis a great instance of the divine 〈◊〉, that our faculties are made in ●o regular and equilibrium 〈◊〉 order. For were the same powers still uppermost in the greatest height of 〈◊〉, and so ●nakerably constituted, there would want the beauty of variety, and the other faculties would never act to that pitch of perfection that they are capable of. There would be no Liberty of Wi●, and consequently no H●mare Nature. O● if the Higher Powers might have lessened, and fayl●d without a proportionaable iner●ense of the 〈◊〉, and they likewise have been remitted, without any advantage to the other faculties, the Soul might then at length fall into an irrecoverable recess and inactivity.  
But all these inconveniences are avoided by supposing the principle we have here insisted on; And it is the last that I shall mention.  
Briefly then, and if it may be more plainly, the higher faculties are those, whereby the Soul acts towards spiritual and immaterial objects: and the lower whereby it acts towards the body. Now it cannot with equal vigour exercise itself both ways together; and consequently the more it is taken up in the higher operations, the more promped and vigorous it will be in these exercises, and less so about those that concern the body, & è Converso.  
Thus when we are very deeply engaged in intellectual contemplations, our outward senses are in a manner 〈◊〉 up and cramped: And when our senses are highly exercised and gratified, those operations monopolise and employ us. Nor is this less observable in relation to the plastic. For frequent and severe Meditations do much mortify and weaken the body; And we are most nourisbt in our sleep in the silence of our senses. Now what is thus tr●e in respect of acts and particular exercises, 〈◊〉 as much so in states and habits. Moreover, 'tis apparent that the Plastic is then most strong and vigorous when our other faculties are wholly unemployed, from the state of the womb. For 〈◊〉 when she is at her Plastic work ceal●th all other operations. The same we may take noti● of, in silk worms and other infects, which lie as if they were dead and insensible, while their lower powers are forming them into another appearance. All which things put together, give good evidence to the truth of our Axiom.  
I'll conclude this with one Remark more, to prevent mistake; Therefore briefly; As the Soul always acts by the body; so in its highest exercises it useth some of the inferior powers; which, therefore must operate also. So that some sen●ces, as ●ghs and somewhat analogous to hearing may be employed in considerable degree even when the highest life is most predominant; but than it is at the command and in the services of those nobler powers; wherefore the sensitive life cannot for this cause be said to be invigour●ed, since 'tis under servitude and subjection, and its gusts and pleasures are very weak and staccid. As this is the reason of that clause in the principlo, (as to their proper exercises.)  
Having thus laid the Foundation, and 〈◊〉 the Pillars of our building, I now come to advance the Superstructure.    

CHAP. XIV. A Philosophical Hypothesis of the Souls ●aexistence.  
THe Eternal and Almighty goodness, the blessed spring and roo● of 〈◊〉 things, made all his 〈◊〉, in the best, happiest, and most perfect condition, that their respective natures rendered them capable of, By Axiom the first; and therefore they were then constituted in the inactuation and exercise of their noblest and most perfect powers. Consequently, the souls of men, a considerable part of the divine workmanship, were at first made in the highest invigouration of the spiritual and intellective faculties which were exercised in virtue, and in blissful contemplation of the supreme Deity; wherefore now by axiom 6 and 7, the ignobler and lower powers, or the life of the b●ily, were languid and rei●iss.  
So that the most tenuious, pure and simple matter being the fittest instruments for the most vigorous and spiritual faculties according to Principle 2, 4, and 5. The soul in this condition was united with the most 〈◊〉 and athereal matter that it was capable of enacting; and the inferior powers, those relating to the body, being at a very low ebb of exercise, were wholly subservient to the superior, and employed in nothing but what was serviceable to that higher life: So that the senses did but present occasions for divine love, and objects for contemplation; and the plastic had nothing to do, but to move this passive and ●asie body, accordingly as the concerns of the higher faculties required. Thus then did we at first live and act in a pure and aethereal body; and consequently in a place of light and blessedness, by Principle 3d. But particularly to describe and point at this paradisaical residence, can be done only by those that live in those serene regions of lightsome glory: Some Philosophers indeed have adventured to pronounce the place to be the Sun that vast Orb of splendour and brightness; though it may be 'tis more probable, that those immense tracts of pure and quiet aether that are above Saturn, are the joyous place of our ancient celestial abode: But there is no determination in matters of such lubricous uncertainty where ever it is, 'tis doubtless a place and state of wonderful bliss and happiness, and the highest that our natures had fitted us to.  
In this state we may be supposed to have lived in the blissful exercise of virtue, divine love and contemplation, through very long Tracts of Duration.  
But though we were thus unconceivably happy, yet were we not immutably so; for our highest perfections and noblest faculties being but finite, may after long and vigorous exercise, somewhat abat● and remit in their sublimest operations, and Adam may fall a sleep; In which time of remission of the higher powers, the lower may advance and more livelily display themselves then they could before, by Axiom 7; for the soul being a little slacked in its pursuits of immaterial objects, the lower powers which before were almost wholly taken up and employed in those high services, are somewhat more released to follow a little the tendencies of their proper natures. And now they begin to convert towards the body, and warmly to resent the delights and pleasures thereof; Thus is Eve brought forth, while Adam sleepeth. The lower life, that of the body is now considerably awakened, and the operations of the higher, proportionably abated. However, there is yet no anomy or disobedience, for all this is but an innocent exercise of of those faculties which God hath given us to employ, and as far as is consistent with the divine laws, to gratify. For it was no fault of ours that we did not uncessantly keep our spiritual powers upon the most intense exercises that they were capable of exerting; we were made on for purpose defatigable, that so all degrees of life might have their exercise; and our maker designed that we should feel and taste the joys of our congenite bodies, as well as the pleasures of those seraphic aspires and enjoyments.  
And me thinks it adds to the felicity of that state, that our happiness was not one uniform piece, or continual repetition of the same, but consisted in a most grateful variety, viz. in the pleasure of all our faculties, the lower as well as the higher; for those are as much gratified by suitable exercises and enjoyments a● ●hese; and contequently according to their proportion capable of as great an happiness: Nor is it any more derogation from the divine goodness, that the noblest and highest life was not always exercised to the height of its capacity, then that we were not made all Angels, all the Planets so many Suns, and all the variety of the creatures formed into one Species: Yea, as was intimated above, 'tis an pastance of the divine benignity, that he produced things into being, according to the vast plenitude of Forms that were in his all knowing mind; and gave them operations suitable to their respective natures; so that it had rather seemed a defect in the divine dispensations, if we had not had the pleasure of the proper exercise of the lower faculties as well as of the higher. Yea, me thinks, 'tis but a reasonable reward to the body, that it should have its delights and gratifications also, whereby it will be fitted for further serviceableness. For doubtless it would be in time spent and exhausted were it continually employed in those high and less proportioned operations.  
Wherefore God himself having so ordered the matter, that the inferior life should have its turn of invigouration; it can be no evil in us, that that is executed which he hath so determined, as long as we pass not the bounds that he hath set us. Adam therefore was yet innocent, though he joyed in his beloved Spouse, yea, and was permitted to feed upon all the fruits of this Paradise, the various results of corporeal pleasure, as long as he followed not his own will and appetites contrarily to the divine commands and appointments.  
But at length unhappily the delights of the body betray us, through our over indulgence to them, and lead us captive to anomy and disobedience. The sense of what is grateful and pleasant by insensible degrees gets head over the apprehension of what is just and good; the Serpent and Eve prove successful tempters; Adam cannot withstand the inordnate appetite, but feeds on the forbidden fruit, viz. the dictates of his deba●chea will, and ●sual pleasure. And thus now the body is gotten uppermost, the lower faculties have greater exercise and command then the higher, those being very vigorously awakened, and these proportionably shrunk up, and consopited; wherefore by Axiom 3. and 5. the soul contracts a less pure body, which may be more accommodate to sensitive operations; and thus we fall from the highest Paradise the blissful regions of life and glory, and become Inhabitants of the Air.  
Not that we are presently quite divested of our Etherial state, as soon as we descend into this less perfect condition of life, for retaining still considerable exercises of the higher life, though not so ruling and vigorous ones as before, the soul must retain part of its former vehicle, to serve it as its instrument, in those its operations: For the therial body contracts crasiness and impurity, by the same degrees as the immaterial faculties abate in their exercise; so that we are not immediately upon the expiring of the highest congruity wholly stripped of all remains of our celestial bodies, but still hold some portion of them, within the grosser vehicle, while the spirit, or higher life is in any degree of actuation.  
Nor are we to suppose that every slip or indulgence to the body can detrude us from our athereal happiness; but such a change must be wrought in the soul, as may spoil its congruity to a celestial body, which in time by degrees is effected: Thus we may probably be supposed to have fallen from our supreme felicity.  
But others of our order have made better use of their enjoyments, and the indulgences of their Maker; and though they have had their perigas as well as their Apoge's: I mean their Verges towards the body and its joys, as well as their aspires to nobler and sublimer objects, yet they kept the station of their natures, and made their orderly returns, without so remarkable a defection: And though possibly some of them may sometimes have had their slips, and have waded further into the pleasures of the body than they ought to have done, yet partly by their own timely care and consideration, and partly by the divine assistance, they recover themselves again to their condition of primigenial innocence. But we must leave them to their felicity, and go on with the History of our own descent. Therefore after we are detraded from our etherial condition, we next descend into the Aerial.  

The Aerial State.  
NOw our bodies are more or less pure in this condition, proportionably to the degrees of our apostasy: So that we are not absolutely miserable in our first step of descent; but indeed happy in comparison of our now condition: As yet there may be very considerable remains of virtue and divine love, though indeed the lower life, that of the body be grown very strong and rampant: So that as yet we may be supposed to have lapsed no lower than the best and purest Regions of the Air, by Axiom 2 & 3. And doubtless there are some, who by striving against the inordinacy of their Appetitites, may at length get the victory again over their bodies, and so by the assistance of the Divine Spirit who is always ready to promote and assist good beginnings, may re-enkindle the higher life, and so be translated again to their old celestial habitations without descending lower.  
But others irreclaimeably persisting in their Rebellion, and sinking more and more into the body, and the relish of its joys and pleasures, these are still verging to a lower and more degenerate state; so that at the last the higher powers of the Soul being almost quite laid a sleep and consopited, and the sensitive also by long and tedious exercises being much tired, and abated in their vigour, the plastic faculties begin now fully to awaken; so that a body of thin and subtle air will not suffice its now so highly exalted energy, no more than the subtle Aether can suffice us terrestrial animals for respiration; wherefore the Aerial congruity of life expires also, and thus are we ready for an earthly body.  
But now since a Soul cannot unite with any body, but with such only as is fitly prepared for it, by principle 3. and there being in all likelihood more expirations in the Air, than there are prepared bodies upon earth, it must needs be, that for some time it must be destitute of any congruous matter that might be joined with it; And consequently by Principle 3d. 'twill lie in a state of inactivity and silence. Not that it will for ever be lost in that forgotten recess and solitude, for it hath a●ptness aptness and propensity to act in a terrestrial body, which will be reduced into actual exercise, when fit ●atter is prepared. The souls therefore, that are now laid up in the black night of stuipdity and inertnesse will in their proper seasons be awakened into life and operation in such bodies and places of the earth, as by their dispositions they are fitted for. So that no sooner is the●e any matter of due vital temper, afforded by generation, but immediately a soul that is suitable to such a body, either by mere natural congruity, the dispositi, on of the soul of the world, or some more spontaneous agent is attracted, or sent into this so befitting tenement, according to Axiom 2 and 3.   

Terrestrial State.  
NOw because in this state too we use our sensitive faculties, and have some though very small relics of the higher life also; therefore the soul first makes itself a vehicle out of the most spiritous and yielding parts of this spumous terrestrial matter, which hath some analogy both with its etherial and aerial state. This is as it were its inward vest, and immediate instrument in all its operations. By the help of this it understands, reasons, and remembers, Yea forms and moves the body: And that we have such a subtle airy vehicle within this terrestrial, our manifest sympathising with that element, and the necessity we have of it to all the functions of life, as is palpable in respiration, is me thinks good ground for conjecture. And 'tis not improbable but even within this it may have a purer fire and ather to which it is united, being some little remain of what it had of old.  
In this state we grow up merely into the life of sense, having little left of the higher life, but some apish shows and imitations of reason, virtue, and religion: By which alone with speech, we seem to be distinguished from Beasts, while in reality the brutish nature is predominant, and the concernments of the body are our great end, our only God and happiness; this is the condition of our now degenerate, lost natures. However, that ever overflowing goodness that always aims at the happiness of his creatures, hath not left us without all means of recovery, but by the gracious and benign dispensations which he hath afforded us, hath provided for our restauration; which some (though but very few) make so good use of, that being assisted in their well meant and sincere endeavours by the divine spirit, they in good degree mortify and subdue the body, conquer self-will, unruly appetites, and disorderly passions, and so in some measure by Principle 7. awaken the higher life, which still directs them upwards to virtue and divine love; which, where they are perfectly kindled carry the soul when dismissed from this prison to its old celestial abode: For the spirit and noblest faculties being so recovered to life and exercise require an aetherial body to be united to, and that an aetherial place of residence, both which, the divine Nemesis that is wrought into the very nature of things bestoweth on them by Principle the second.  
But they are very few that are thus immediately restored to the celestial paradise, upon the quitting of their earthly bodies. For others that are but in the way of recovery, and die imperfectly virtuous, mere Philosophy and natural reason (within the bounds of which we are now discoursing) can determine no more, but that they step forth again into aer● vehicles; that congruity of life immediately awakening in them after this is expired. In this state their happiness will be more or less, proportionably to their virtues, in which if they persevere, we shall see anon how they will be recovered. But for the present we must not break off the clue of our account, by going backwards before we have arrived to the u●most verge of descent in this Philosophical Romance, or History; the Reader is at his choice to call it which he pleaseth.  
Wherefore let us cast our eyes upon the Most, in whom their Life on earth hath but confirmed and strengthened, their degenerate sensual, and brutish propensions; And see what is like to become of them, when they take their leave of these terrestrial bodies.  
Only first a word of the state of dying infants, and I come immediately to the next step of descent. Those therefore that pass out of these bodies, before the terrestrial congruity be spoiled weakened, or orderly unmound; According to the tenor of this Hypothesis, must return into the state of inactivity.  
For the Plastic in them is too highly awakened, to inactuate only an aerial body; And, there being no other more congruous, ready, and at hand for it to enter, it must needs step back into its former state of insensibility, and there wait its turn, till befitting matter call it forth again into life and action. This is a conjecture that Philosophy dictates, which I vouch not for a truth, but only follow the clue of this Hypothesis. Nor can there any danger be hence conceived that those whose congr●ityes orderly expire, should fall back again into a state of silence and intertnesse; since by long and hard exercises in this body, the plastic life is well tamed and debilitated, so that now its activity is proportioned to a more tenuious and passive vehicle, which it cannot fail to meet with in its next condition. For 'tis only the terrestrial body is so long a preparing. But to   

The next step of Descent, or After State.  
TO give an Account of the After State of the more degenerate and yet descending souls, some fancy a very odd Hypothesis, imagining that they pass hence into some other more course and inferior Planet, in which, they are provided with bodies suitable to their so depraved natures; But I shall be thought extravagant for the mention of such a supposition; Wherefore I come to what is less ●bnoxious.  
When our souls go out of these bodies therefore, they are not presently discharged of all the matter that belonged to this condition, but carry away their inward and aerial state to be partakers with them of their after fortunes, only leaving the unless earth behind them. For they have a congruity to their airy bodies, though that which they had to a terrestrial, is worn out and defaced.  
Nor need we to wonder how it can 〈◊〉 have an aerial aptitude, when as that congruity expired before we defended hither; If we consider the reason of the expiration of its former vital aptitude, which was not so much through any defect of power to actuate such a body, but through the excess of invigoration of the Plastic, which was then grown so strong, that an aerial body was not enough for it to display its force upon. But now the case is altered, these lower powers are worn and wearied out, by the toilsome exercise of dragging about and managing such a load of flesh; wherefore being so castigated, they are duly attempered to the more easy body of air again, as was intimated before; to which they being already united, they cannot miss of a proper habitation.  
But considering the stupor, dulness & inactivity of our declining age, it may seem unlikely to some, that after death we should immediately be resuffitated into so lively and vigorous a condition, as is the aerial, especially, since all the faculties of sense and action, are observed gradually to fail & abate as we draw nearer to our exit from this Stage; which seems to threaten, that we shall next descend into a state of less stupor and inertnesse. But this is a groundless jealousy; for the weakness and lethargic inactivity of old age, ariseth from a defect of those Spirits, that are the instruments of all our operations, which by long exercise are at last spent and seattred. So that the remains can scarce any longer stand under their unwieldy barthem; much less, can they perform all functions of life so vigorously as they were wont to do, when they were in their due temper, strength, and plenty. However notwithstanding this inability to manage a sluggish, stubborn, and exhausted terrestrial body, there is no doubt, but the Soul can with great care, when it is discharged of its former load, actuate its thin airy vehicle; and that with a brisk vigour and activity. As a man that is overladen, may be ready to faint and sink, till he be relieved of his burden; And then, he can run away with a cheerful vivacity. So that this decrepit condition of our decayed natures cannot justly prejudice our belief, that we shall be erected again, into a state of life and action in aerial bodies, after this congruity is expired.  
But if all alike live in bodies of air in the next condition, where is then the difference between the inst and the wicked, in state, place and body? For the just we have said already, that some of them are reinstated in their pristine happiness and felicity; and others are in a middle state, within the confines of the Air, perfecting the inchoations of a better life, which commenced in this: As for the state and place of those that have lived in a continual course of sensuality and forgetfulness of God; I come now to declare what we may fancy of it, by the help of natural light, and the conduct of Philosophy.  
And in order to this discovery I must premise some what concerning the earth, this globe we live upon; which is, that we are not to conceive it to be a full bulky mass to the centre, but rather that 〈◊〉 somewhat like a sucked Egg, in great part, an hollow sphere, so that what we tread upon is but as it were, an Arch or Bridge, to divide between the upper and the lower regions: Not that this inward ●llowness is a mere void capacity, for there are no such chasms in nature, but doubtless replenished it is with some ●uid bodies or other, and it may be a kind of air, fire and water: Now thi● Hypothesis will help us easily to imagine how the earth may move notwithstanding the pretended indisposition of its Bulk, and on that account I believe it will be somewhat the more acceptable with the free and ingenious.  
Those that understand the Cartesian Philosophy, will readily admit the Hypothesis, at least as much of it as I shall have need of: But for others, I have little hopes of persuading them to any thing, and therefore Il'● spare my labour of going about to prove what they are either uncapable of, or at first dash judge ridiculous: And it may be most will grant as much as is requisite for my purpose, which is, That there are huge vast cavities within the body of the earth; and it were as needless, as presumptuous, for me to go about to determine more. Only I shall mention a probability, that this gross crust which we call earth, is not of so vast a profound as is supposed, and so come more press to my business.  
'Tis an ordinary observation among them that are employed in mines and subterraneous vaults of any depth, that heavy bodies lose much of their gravity in those hollow caverns: So that what the strength of several men cannot stir above ground, is easily moved by the single force of one under it: Now to improve this experiment, 'tis very likely that gravity proceeds from a kind of magnetism and attractive virtue in the earth, which is by so much the more strong and vigorous, by how much more of the attrahent contributes to the action, and proportionably weaker, where less of the magnetic Element exerts its operation; so that supposing the solid earth, to reach but to a certain, and that not very great distance from the surface, and 'tis obvious this way to give an account of the Phoenomenon.  
For according to this Hypothesis the gravity of those bodies is less, because the quantity of the earth that draws them is so; whereas were it of the same nature and solidity to the centre, this diminution of its bulk, and consequently virtue would not be at all considerable, nor in the least sensible: Now though there are other causes pretended for this effect, yet there is none so likely, and easy a solution as this, though I know it also is obnoxious to exceptions, which I cannot now stand to to meddle with; all that I would have is, that 'tis a probability, and the mention of the fountains of the great deep in the sacred History, as also the flaming Vulcanoes and smoking mountains that all relations speak of, be others.  
Now I intent not that after a certain distance all is fluid matter to the centre. For the Cartefian Hypothesis distributes the subterranean space into distinct regions of divers matter, which are divided from each other by as solid walls, as is the open air from the inferior Atmosphere: Therefore I suppose only that under this thick outside, there is next a vast and large region of fluid matter, which for the most part very likely is a gross and fa●lid kind of air, as also considerable proportions of fire & water, under all which, there may be other solid floors, that may encompass and cover more vaults, and vast hollows, the contents of which 'twere vanity to go about to determine; only 'tis very likely, that as the admirable Philosophy of Des Cartes supposeth, the lowest and central Regions may be filled with flame and aether, which suppositions, though they may seem to some to be but the groundless excursions of busy imaginations; yet those that know the French Philosophy, and see there the Reasons of them, will be more candid in their censures, and not so severe to those not ill-framed conjectures.  
Now then being thus provided, I return again to prosecute my main intendment; Wherefore 'tis very probable, that the wicked and degenerate part of mankindare after death committed to those squalid subterraneous habitations; in which dark prisons, they do severe penance for their past impletyes, And have their senses, which upon earth they did so fond indulge, and took such care to gratify, now persecuted with darkness, stench, and horror. Thus doth the divine justice triumph in punishing those vi●e apostatet suitably to their delinquencyes.  
Now if those vicious souls are not carried down to the infernal caverns by the mere congruity of their natures, as is not so easy to imagine; we may then reasonably conceive, that they are driven into those dungeons by the invisible Ministers of justice, that manage the affairs of the world by Axiom 3. For those pure spirits doubtless have a deep sense of what is just, and for the good of the universe; and therefore will not let those inexcusable wretches to escape their deserved castigations; or permit them to resicle among the good, lest they should infect and poison the better world, by their examples. Wherefore I say, they are disposed of into those black under-Abysses; where they are suited with company like themselves, and matched unto bodies as impure, as are their depraved inclinations. Not that they are all in the same place and under the like torments; but are variously distributed according to the merits of their natures and actions; some only into the upper prisons, others to the Dungeon: And some to the most intolerable Hell, the Abyss of fire. Thus doth a just Nemesis visit all the quarters of the universe.  
Now those miserable prisoners cannot escape from the places of their confinement; for 'tis very likely that those watchful spirits that were instrumental in committing them, have a strict and careful eye upon them to keep them within the confines of their goal, that they roave not out into the Regions of light and liberty, yea 'tis probable that the bodies they have contracted in those squalid mansions, may by a kind of fatal magnetisme be chained down to this their proper element. Or, they having now a congruity only to such fatid vehicles, may be no more able to abide the clear and lightsome air, than the Bat or Owl are able to bear the Sun's noonday beams; or, the fish to live in these thinner Regions. This may be the reason of the unfrequency of their appearance; and that they most commonly get them away at the approach of light. Besides all this, some there are who suppose that there is a kind of polity among themselves, which may, under severe penalties, prohibit all unlicensed excursions into the upper world; though I confess this seems not so probable, and we stand in no need of the supposition. For though the laws of their natures should not detain them within their proper residences; yet the care and oversight of those watchful spirits; who first committed them, will do it effectually. And very oft when they do appear, they signify that they are under restraint, and come ●ot abroad, but by permission; as by several credible stories I could make good: But for brevity I omit them.  
Now though I intent not this Hypothesis, either for a discovery of infallible truth, or declarement of mine own opinions, yet I cannot forbear to note the strange coincidence that there is between Scripture-expressions in this matter, some main strokes of the Orthodox Doctrine, and this Philosophical conjecture of the state and place of the wicked. 'Tis represented in the Divine Oracles as a deep pit, a prison, a place of darkness, fire, and brimstone; and the going thither, is named a descent. All which most appositely agree with the representation we have made; And the usual Periphrasis of Hell torments, fire, and brimstone, is wonderfully applicable to the place we have been describing; since it abounds with fuliginous flames, and sulphurous stench and vapours; And, as we have conjectured, the lowest cavity, is nothing else but a valut of fire. For the other expressions mentioned, every one can make the application. So that when a man considers this, he will almost be tempted to think, that the inspired writers had some such thing in their fancies. And we are not to run to tropes and figures for the interpretation of plain and literal descriptions; except some weighty reason force us to such a Refuge.  
Moreover Hell is believed among the Orthodox to have degrees of torments, to be a place of uncomfortable horror, and to stand at the greatest distance from the seat and babitation of the blessed. All which, and more that I could reckon up, cannot more clearly made out and explained, than they are in this Hypothesis.  
Thus than we see the irreclameably wicked lodged in a place and condition very wretched and calamilous. If any of them should be taught by their miseries to renounce and forsake their impietyes; or should have any dispositions to virtue and divine love reinkindled in them; mere Philosophy would conclude, that in time they might then be delivered from their lad durance; But we know what Theology hath determined. And indeed those brutish apostates are so fixed and rooted in their sensual and rebellious propensions, that those who are not yet as far distant from their maker as they can be, are still verging downwards; And possibly being quite void of the divine grace, and any considerable exercises of reason and conscience, they may never stop till they have run through all the internal stages, and are arrived to the extremest degree of misery, that as yet any are obnoxious to.  
Wherefore the earth and all the infernal Regions being thus monstrously depraved; 'tis time for the Divine Justice to show some remarkable and more than ordinary severity upon those remorseless Rebels; and his goodness is as ready to deliver the virtuous from this stage of wretchedness and impiety. When therefore those have completed the number of their iniquities, and these are fit for the mercy of so great a deliverance; then shall the great decree for judgement be executed; which though it cannot be expected that mere Philosophy should give an unerring and punctual account of, yet we shall follow this light as far as it will lead us; not entrenching upon the sacred rights of divinity, nor yet baulking what the Ancient Eastern Cabbala, assisted by later discoveries into nature, will dictate; But sincerely following the Hypothesis, we shall leave all its errors and misguidances to be corrected by the more sacred Canons. So that where we shall discern the wisdom of the World to have misdirected the most knowing and sedulous inquirers, we may duly acknowledge the great benefit of that light which we have received to guide us in matters of such vast and concerning speculation.   

The Constagration of the Earth.  
THerefore at length, when the time preappointed by the divine wisdom for this execution, is come; The internal, central fire shall have got such strength and irresistible vigour that it shall easily melt & dissolve that fence that hath all this while enclosed it; And all those other smaller fires, which are lodged in several parts of the lower Regions joining themselves with this mighty flame, shall pray upon what ever is combustible and so rage first within the bowels of the earth, beginning the tragic execution upon those damned spirits that are there confi●ed; these having been reserved in the chains of darkness to the judgement of this great day; and now shall their hell and misery be completed, and they receive the full reward of their impieties, which doubtless will be the most intolerable and severe torment that can be imagned, these sierce and merciless flames sticking close to, yea, piercing through and through their bodies, which can remove no where to avoid this fiery overspreading vengenance.  
And now the subterranean vaults being thus all on fire, it cannot be long ere this prevailing combustion take hold of the upper regions, wherefore at last with irresistible violence it breaks forth upon these also: So that the great pyre is now kindled, smoke, fire, darkness, horror and confusion, cover the face of all things? Wherefore the miserable inhabitants of the earth and inferior air, will be seized on by the devouring Element, and suffer in that fire that was reserved for the perdition of ungodly men.  
But shall the righteous perish with the wicked? And shall not the Judge of all the earth do right? will not the sincere & virtuous both in the Earth and Air be secured from this sad fate? and how can their deliverance be effected? Doubtless Providence that in all things else hath been righteous and equal will not fail in this last scene; but provision will be made for their recovery from this vengeance that hath taken hold of the wicked. But all natural causes failing here, since their bodies are not pure enough to waste them up the quiet regions of the un-infested ather; and the higher congruity of life, being yet but imperfectly inchoated; they would be detained prisoners here below by the chains of their unhappy natures, were there not some extraordinary interposure for their rescue and enlargement; wherefore when we contemplate the infinite fertility of the divine goodness, we cannot think, that he will let those seeds of piety and virtue, which himself hath sown and given some increase to, to come to nought; or the honest possessors of them, fatally to miscarry: But that he will employ his power for the completing what he hath begun, and the deliverance of those, who have relied upon his mercies. But for the particular way and method how this this great iransaction will be accomplished, Philosophy cannot determine it.  
Happy therefore are we, who have the discoveries of a more certain Light, which doth not only secure us of the thing, but acquaints us with the way and means, that the Divine wisdom hath resolved on, for the delivery of the righteous. So that hereby we are assured that our ever blessed Redeemer shall appear in the clouds before this fiery fate shall have quite taken hold of the Earth, and its condemned inhabitants. The Glory of his appearance with his Celestial Legions, shall raise such strong love, joy, and triumph in his now passionately enamoured expectants, as shall again enkindle that high and potent principle, the spirit, which being throughly awakened and excited, will melt the grossest consistence into liquid Aether, so that our bodies being thus turned into the purest flame, we shall ascend in those fiery Chariots with our Glorious Redeemer, and his illustirous and blessed Attendants to the Celestial habitations. This is the Resurrection of the just, and the Recovery of our ancient blessedness. Thus have some represented this great transaction; But I dare warrant nothing in this matter beyond the declarations of the sacred scriptures, therefore to proceed in our philosophical conjectures, However the good shall be delivered; be sure the wicked shall be made a prey to the Scorching element which now rageth every where, and suffer the Judgement threatened. But yet the most degenerate part of mankind (if we consult mere Reason and the Ancient Eastern Cabbals) who are detained prisoners in the now inflamed Almospheare, shall not for ever be abandoned to misery and ruin. For they are still pretended to be under the eye and tender care of that Almighty goodness, that made and preserveth all things, that punisheth not out of malice or revenge, and therefore will not pursue them to their utter undoing for ever: But hath set bounds to their destruction, and in infinite Wisdom hath so ordered the matter that none of his creatures shall be lost eternally, or endure such an endless misery, than which not Being itself were more eligible. Wherefore those curious contemplators fancy, that the unsupportable pain and anguish which hath long stuck to those miserable creatures, will at length so consume and destroy rhat insensible pleasure and congruity that unites soul and body, that the thus-miserably cruciated spirit must needs quit its unfit habitation; and there being no other body within its reach that is capable of a vital union, according to the tenor of this Hypothesis, it must become senseless and unactive by Axiom 4. And so be buried in a state of silence and inertness.  
At length when these greedy flames shall have devoured what ever was combustible, and converted into a smoke and vapour all grosser concretions, that great orb of fire that the Cartesian Philosophy supposeth to constitute the centre of this Globe, shall perfectly have recovered its pristine nature, and so following the Laws of its proper motion, shall fly away out of this vortex, and become a wand'ring comet, till it settle in some other.  
But if the next Conflagration reach not so low as the inmost regions of the earth, so that the central fire remains unconcerned, and unemployed in this combustion; this Globe will then retain its wont place among the Planets. And that so it may happen, is not improbable, since there is plenty enough both of fiery principles and materials in those Regions that are nearer to the surface, to set the Earth into a Lightsome flame, and to do all that execution that we have spoken of. Some conceive therefore, that the conflagration will not be so deep and universal as this opinion supposeth it; But that it may take beginning from a less distance, and spendit self upwards. And to this purpose they represent the sequel of their Hypothesis.   

The General Restitution.  
Those thick and clammy vapours which erstwhile ascended in such vast measures, and had filled the vault of heaven with smoke and darkness, must at length obey the Laws of their nature and gravity, and so descend again in abundant showers, and mingle with the subsiding ashes, which will constitute a mud vegetative and fertile. For those warm and benign beams, that now again begin to visit the desolate Earth, will excite those seminal principles into action, which the Divine Wisdom and goodness hath mingled with all things. Wherefore they operating according to their natures, and the dispositions which they find in the restored matter, will shoot forth in all sorts of flowers, herbs, and trees; Making the whole Earth a Garden of delight and pleasure; And erecting all the Phaenomena proper to this Element. By this time the Air will be grown vital again and far more pure and pleasant, then before the fiery purgation. Wherefore they conceive, that the disbodyed souls shall return from their unactive and silent recess, and be joined again to bodies of purified and duly prepared Air. For their radaical aptitude to matter still remained, though theyfell asleep for want of bodies of fit temper to unite with.  
This is the sum of the Hypothesis as it is represented by the profoundly Learned Dr. H. More, with a copious and pompous eloquence.  
Now supposing such a recess of any souls into a state of in activity, such a Restitution of them to life and action is very reasonable; since it is much better for them to Live and operate again, then to be useless in the universe, and as it were nothing for ever. And we have seen above, that the Divine goodness doth always what is best, and his wisdom is not so shallow as to make his creatures so as that he should be fain to banish them into a state that is next to nonentity, there to remain through all duration. Thus then will those lately tormented souls, having smarted for their past iniquities, be recovered both from their state of ●rtechednesse and insensibility; and by the unspeakable benignity of their Maker, placed once more in such conditions, wherein by their own endeavours, and the divine assistance they may amend what was formerly amiss in them, and pursue any good Resolutions that they took while under thelash of the fiery tortures; which those that do, when their good inclinations are perfected, and the Divine Life again enkindled, they shall in due time reascend the Thrones they so unhappily fell from, & be circled about with unexpressible felicity. Butthose that for all this, follow the sameways of sensuality and rebellion against their merciful deliverer, they shall besure tobe met with by the same methods of punishment; and at length be as miserable as ever.  
Thus we see the Air will be repeopled after the conflagration: but how the Earth will so soon be restored to Inhabitants, is a matter of some difficulty to determine since it useth to be furnished from the Aerial regions, which now will have none left that are fit to plant it. For the good were delivered thence before the conflagration: and those that are newly come from underthe fiery lash and latter state of silence, are in a hopeful way of recovery; At least, their aerial congruity cannot be so soon expired, as to fit them for an early return to their terrestrial prisons. Wherefore to help ourselves in this rencontre, we must remember, that there are continually multitudes of souls in a state of inactivity, for want of suitable bodies to unite with, there being more that die to the airy state, then are born into this terrestrial. In this condition were myriads, when the general Fever seized this great distempered body; who therefore were unconcerned in the conflagration, and are now as ready to return into life and action upon the Earth's happy restauration, as if no such thing had happened.  
Wherefore they will not fail to descend into fitly prepared matter, and to exercise all the functsons proper to this condition. Nor will they alone be inhabitants of the Earth. For all the variety of other Animals, shall live and act upon this stage with them; all sorts of souls insinuating themselves into those bodies, which are fit for their respective natures.  
Thus then supposing habitable congruous bodies, there is no doubt, but there will be humane Souls to actuate and inform them; but all the difficulty is to conceive how the matter shall be prepared. For who shall be the common seedsman of succeeding Humanity, when all mankind is swept away by the fiery deluge? And to take Sanctuary in a Miracle is unphilosophical and desperate. I think therefore, it is not improbable (I mean according to the dust of this Hypothesis) but that in this renewed youth, of the so lately calcined and purified Earth, there may be some pure efflorescences of balmy matter, not to be found now in its exhausted and decrepit Age, that may be proper vehicles of life into which souls may deseend without further preparation: And so orderly shape and form them, as we see to this day several sorts of other creatures do, without the help of generation. For doubtless there will be great plenty of unctuous spirituous matter, when the most inward and recondite spirits of all things, shall be dislodged from their old close residences; and scattered into the Air; where they will at length, when the fierce agitation of the fire is over, gather in considerable proportions of tenuous vapours; which at length descending in a crystalline liquor, and mingling with the finest parts of the newly modified Earth, will doubtless compose as genital a matter as any can be prepared in the bodies of Animals. And the calm and wholesome Air which now is duly purged from its noxious reeks and vapours, and abounds with their saline spirituous humidity, will questionless be very propitious to those tender inchoations of life; and by the help of the Sun's favourable and gentle beams, supply them with all necessary materials.  
Nor need we puzzle ourselves to fancy, how those Terrae Filii, those young sons of the Earth will be fortified against the injuries of weather, or be able to provide for themselves in their first and tender Infancy; since doubtless, if the supposition be admitted, those immediate births of unassisted nature will not be so tender and helpless as we, into whose very constitutions delicacy and effeminateness is now twisted. For those masculine productions which were always exposed to the open Air, and not cloistered up as we, will feel no more incommodity from it, than the young fry of fishes do from the coldness of the water they are spawned in. And even now much of our tenderness and delicacy is not natural but contracted. For poor children will endure that hardshp that would quickly dispatch those that have had a more careful and officious nurture. And without question we should do many things for self-preservati on and provision, which now we yield no signs of; had not custom prevented the endeavours of nature, and made it expect assistance; For the Indian Infants will swim currently, when assoon as they are born, they are thrown into the water. And nature put to her shifts, will do many things more than we can suspect her able for the performance of: which considered, 'tis not hard to apprehend, but that those infant Aborigines, are of a very different temper and condition from the weak products of now decayed nature: having questionless, more pure and serviceable bodies, senses and other faculties more active and vigorous, and nature better exercised; so that they may by a like sense to that which carries all creatures to their proper food, pursue and take hold of that nutriment which the free and willing Earth now offered to their mouths; till being advantaged by Age and growth, they can move about to make their choice. But all this is but the frolic exercise of my pen choosing a Paradox; And 'tis time to give over the pursuit.  
To make an end then, we see that after the Conflagration the earth will be inhabited again, and all things proceed much what in like manner as before. But whether the Catastrophe of this shall be like the former or no, I think is not to be determined. For as one world hath perished by water, and this present shall by fire, 'tis possible the next period may be by the Extinction of the Sun. But I am come to the end of the line, and shall not go beyond this present Stage of Providence, or wander into an Abyss of uncertainties, where there is neither Sun nor Star to guide my notions.  
Now of all that hath been represented of this Hypothesis, there is nothing that seems more extravagant and Romantic than those notions that come under the two last Generals; And yet so it falls out, that the main matters contained under them, one would think to have a strange consonancy with some expressions in the Sacred Oracles. For clear it is from the divine Volume, that the wicked and the Devils themselves are reserved to a further and more severe judgement then yet afflicteth them; It is as plainly declared to be a vengeance of fire that abides them, as a compleatment of their torments: And that the Earth shall be burnt, is as explicitly affirmed, as any thing can be spoken. Now if we put all these together, they look like a probability, That the conflagration of the Earth shall consummate the Hell of the wicked. And those other expressions of Death, Destruction, perdition of the ungodly, and the like, seem to show a favourable regard to the State of silence and inactivity. Nor is there less appearing countenance given to the Hypothesis of Restitution, in those passages which predict New Heavens and a New Earth, and seem to intimate only a change of the present.  
And yet I would have no body be so credulous as to be taken with little appearances, nor do I mention these with an intent that they should with full consent be delivered to intend the asserting any such Doctrines; But that there is show enough both in Reason and Scripture for these Opinions to give an occasion for an Hypothesis, and therefore that they are not mere arbitrary and idle imaginations.  
Now whatever becomes of this particular draught of the Souls several conditions of life and action, the main Opinion of Praeexistence is not at all concerned. This scheame is only to show that natural and imperfect Reason can frame an Intelligible Idea of it; And therefore questionless the Divine Wisdom could form and order it, either so, or with infinitely more accuracy and exactness. How it was with us therefore of Old, I know not; But yet that we may have been, and acted before we descended hither, I think is very probable. And I see no Reason but why Praeexistence may be Admitted without altering any thing considerable of the ordinary Systeme of Theology. But I shut up with that modest conclusion of the Great Des Cartes.  
That although these matters seem hardly otherwise intelligible then as Ihave here explained them:  
Yet nevertheless remembering I am not infallible, I assert nothing; But submit all I have written to the Authority of the Church of England, and to the matured judgements of graver and wiser men; earnestly desiring that nothing else may be entertained with credit by any persons, but what is able to win it by the force of evident and Victorious reason. Des Cartes Princ. Prilos. lib. 4. ss. CVII.    
FINIS.