THE Atheist Silenced; OR, The EXISTENCE of a DEITY: AND His Creation and Government OF THE WORLD. Demonstrated from Reason, and the Light of Nature only. In a plain and Mathematical Method By AXIOMS and THEOREMS. With an Appendix touching the most proper Method of Preaching the Gospel among the Heathens. By J. M. M. A. Animis, non Auribus. Nullus in Inferno est Atheos', ante fuit. London, Printed by T. R. & N. T. for Daniel Brown next door to the Queens-Head without Temple-bar, Anno Domini, 1672. Quisquis profundâ ment vestigat verum Cupitque nullis ille devijs falli In se revolvat intimi Lucem visûs Longòsq, in Orbem cogat inflectens motus Animùmque doceat quicquid extra molitur Suis Retrorsum possidere Thesauris Quod atra dudum texit erroris nubes Lucebit ipso perspicacius Phoebo Boet. de Consol. Philos. Lib. 3. Metr. Who e'er profoundly searches after truth, And would not be miss-led by straggling paths; Let him turn on himself his inmost eye, And bend into a Ring his ranging thoughts, Making his Soul see what she seeks abroad In her own native Treasures stored up lies. Then what errors black Cloud did hid, will soon Shine clearer than the Sun itself at Noon. TO THE READER. THe publishing a Book to prove the Existence of a Deity amongst People that have all Enrolled themselves Christians at the Font, may possibly be thought unnecessary; but it must be only such as are strangers to this unhappy Age of ours, where it is esteemed by too many a piece of wit to be Profane, and all things sacred have been made objects of Scoff & Drollery; wherein Atheists have appeared broad-faced, and with a prodigious impudence defied Heaven in the sight of the Sun, undertaking to dispute Divinity out of the World by Reason, and levying Arguments against that Power which gave them Being; how requisite then it is now to show the abused World, that these Godless ones have all this while committed a Rape on their own Reason, who freely of herself (would they but hear her speak) leads them directly to the knowledge of a Deity. Nor is it only these open Ranters that we are to combat, there is a sort of secret demure Atheists, who verbally acknowledge a Deity, and perhaps make the most zealous pretensions of Religion too, but Hearts being not really possessed with a firm belief and stable apprehension of a most Just and Holy Power, that being ever present takes an Account of, and will one day severely judge all their Actions, They thereupon give no other Check to their exorbitant Lusts, than what external or politic respects may Bridle them in with, whence proceeds that Innundation of wickedness that at this day overwhelms the World, and though these last may hypocritically Sergeant a veneration of the holy Scriptures, there is only this difference between them and the other Crew; that whereas the others disclaim all regard to those sacred Oracles; these pretend to believe them, but really do not. To meet with them both, we recommend this brief Treatise to public view, which not with flourishes of Rhetoric, or mustering up Authorities, Fathers, Philosophers, etc. But merely by Nature's Light, and in an undeniable Mathematical Method, evinces the existences of a Deity; which once firmly and unfeignedly believed with the necessary consequences thereof would very much stop the Torrent of Impiety in men's Lives, and prepare them for the reception of, and obedience to other Articles of the Christian Faith and Gospel Duties; The main part of it is an Arrow borrowed from the great Morinus his quiver; He that was lately Royal Professor of Mathematics, when he first sent it abroad in its Roman Dress 'twas welcomed with the applauses of the Sorbon and general approbation of the learned World for its perspicuous Brevity, Orthodoxness, and close Cogent Method of arguing. What entertainment it may meet with in this courser English Garb, I cannot Divine, yet dare venture to say, that whoever shall Seriously and Understandingly read it over, cannot but confess a Deity, or disown his Reason, and must acknowledge a God, unless he will deny himself to be Man. If it prove in the least useful to reduce any to their Allegiance to their Sovereign Creator, I shall esteem my pains most advantageously laid out in the Translation, and therefore conclude with imploring his Infinite Majesty, that he would by commanding a Blessing to attend it, render it Effectual to that desired end. ADVERTISEMENT. BY Dan. Brown next door to the Sign of the Queen's Head without Temple-Bar, You may be furnished with most sorts of Plays, both New and Old, to be sold, or lent to read. Where you may be also furnished with all sorts of Stationary Wares; As, Indentures, Recoveries, Blanck-Bonds, and Blanck-Writs of all sorts; Paper-Books, etc. Writings fairly Ingrossed and Copied; and the Best Ink for Recoveries or Records. THE PREFACE OR INTRODUCTION. HOW spreading and Epidemical the Contagion of Atheism is grown of late, there are few so happy as to be ignorant, That the same not only strikes at the Root of all Religion, but takes away all sense of Good and Evil, all Trust and Obligations amongst Men; and consequently is most destructive to humane Society and Government, is no less evident: To put some stop to this fatal Torrent which thus threatens all things sacred and civil with a Deluge, not a few have attempted with endeavours no less laudable than laborious: Yet scarce attaining that success as was wished, by reason of their not proceeding in such a Method of Proof, as the Adversaries (who must be allowed to choose their Weapons, or they will never acknowledge themselves vanquished) have thought fit to expect for their Conviction; The authority of sacred Scriptures, which pious Souls devoutly reverence, They Impudently deny; The sense all Nations have of a Deity, they allege is only a general cheat, and a melancholy Fancy blown into credulous heads by subtle Polititions. The Beauty and Harmony of the world they'll tell you, is only caused by the curious motion of Dancing Atoms, or the apt, yet fortuitous concurrence of Actives with Passives: In brief, (for who without horror can relate their Blasphemies?) whatever you offer of that kind, they evade; yet still pretend highly to Reason, and intimate they would be satisfied, could they but meet with such Demonstrations might be necessarily conclusive to their Understandings, and enforce their Assent: And certainly, the goodness, and Infinite Mercy of God, (ever legible in all his deal with Mankind,) doth most illustriously display itself in this, That even when they not only (like desperate Traitors) renounce all Allegiance to Him, but deny his very Essence, from whence they received their own: Yet still he affords them Nature's Light, and deprives them not of those common Principles, which if seriously consulted, are able to reduce them from their horrid Frenzy, and evidently demonstrate the Existence of a Deity that Created the World, and continually Governs it by his Providence, and whom to acknowledge Love, and obey, is not only their Duty, but their glory, perfection, and chiefest Happiness. To make it appear that Nature of itself doth so far enlighten, and conduct us, is our present design, wherein the more to comply with their Humour, which pretends so high a value for Reason, we have chosen to proceed in a Synthetick Method, familiar in Geometry, whose Students glory in the infallibility of their Demonstrations, and may justly boast more certainty than the Votaries of any other Science, A happiness they principally own to that excellent Mode of Arguing by Axioms and Theorems, which in the subsequent Leaves, we have endeavoured to imitate: Not doubting but the same may be practicable in all other Learning, as well as the Mathematics, and that with greater success than can be expected from the vulgar Logic, or wrangling Sophistry of the Schools: The Foundation is laid on Definitions, truly stating the Nature of the Things treated of, and certain Axioms or common Notions, self-evident and universally necessary, whence we are apt to conceive the succeeding Theorems by a due and continued connexion built hereon, must be confessed undeniable, unless we shall abandon our Reason, resolve absolutely to Dispute against Common Sense, and proclaim ourselves rather Brutes than Men. And that we may proceed Orderly, we will First, give brief Definitions of the Terms which we are forced to make use of in the ensuing Discourse. Secondly, Lay down several Self-evident Axioms, And, Thirdly, Deduce thence Theorems necessarily arising pertinent to our present scope. DEFINITIONS. 1. Esse is a Term used to signify a Principle of Being, or that whereby whatever Is, or can be Is. 2. Ens (or a Being) is that which hath an Esse, (or such Principle of Being) And is either Actual or Potential. 3. An actual Being is that which actually doth exist. 4. A Potential Being, is that which may come, or is able actually to exist hereafter. 5. Nothing▪ is that which hath no Esse, (or principle of Being) 6. A Finite Being, is that which is included & bounded within some limits of Being. 7. An Infinite Being, is that which transcends all, or is included in no bound of Being. 8. Eternity, is an infinite duration; Or that which transcends all bounds of Continuance or Enduring. 9 Creation, is the production of a Being out of Nothing. 10. Providence, is the Method or Reason of Ordaining things for some end. 11. A pure Act, is the perfection of Being; to exclude from it all Power to be another thing. 12. Nature, (as here we take it) is every Finite Being so far as endowed with its proper Virtue; Or, a concourse of Finite Being's, to to effect something by their proper Virtues. AXIOMS. 1. Every thing either Is, or Is not. 2. It is impossible the same thing should at the same time both Be, and not Be. 3. Nothing is before it is. 4. That which is not, can do or effect nothing. 5. That which is, is not in power to be that which already it is. 6. Whatever is, is either by or from itself, or hath its Essence from another besides itself. 7. That which Is by itself, is Independent on any thing besides itself; and so on the contrary. 8. Nothing can give that which itself hath not. 9 As a thing is in it self, so is it in its posse, or power. 10. The power of a Finite Being is Infinite, both its active power, and also its passive, so far as 'tis reducible to Art. 11. The Effect of a Finite Virtue or power cannot be Infinite. 12. There is no finite thing, but something more great, or more perfect may be assigned or conceived. 13. Nothing can be, or be conceived greater, than that which is infinite. 14. To every finite thing, another thing equal may be conceived. 15. The whole is greater than its part. 16. Those things which are the same with any third thing, are the same between themselves in that Third thing. 17. That which is the Cause of the Cause, is also the Cause of the thing Caused. 18. That which is not Eternal, gins to be in Time, or hath some other first beginning of duration proper to its self. 19 Of that which is Eternal, there can no beginning of duration be assigned. 20. Every thing that is compounded is dividable into those things of which it is compounded. 21. Nature makes nothing out of nothing, nor any thing out of every thing. 22. There is no progress to be made in Cause, or from Cause, to 'Cause infinitely. THEOREMS. 1. An Infinite Being, is all that which is, or can be. FOr otherwise, Infinite being itself would be included in some Limits of being, against our 7th definition; and hence it follows, that Infinite being in its self is every finite being, but without, or above all limits, or (as others express it) Absolutely, Incontractedly, or Eminently. Nor let any over captious head, conceit that here at first step, we stumble on a Paralogism, and fall to Beg the Question, by taking that for granted, which is to be proved, viz. That there is such a thing as Infinite being; For we here only treat of Infinite being abstractedly, as defined in our 7th definition, whence this Theorem is necessarily deduced; Now a definition doth not necessarily infer, that there is (ex parte r●i) and indeed such a thing as is defined; For Example, The squaring of a Circle is the finding of a right line, which may be equal to the circumference of a Circle: this is a true definition, yet there is really no such invention, nor yet is it known whether 'tis possible to be done, since it hath not yet been found out by any the most laborious Geometricians; But that there is really such a thing as Infinite being, we shall prove by and by. Theorem 23. THEOREM. TWO Infinite being is a pure Act. For otherwise it should be in power to be some other thing; Definition the 1●th; And so would not be. All that which is, or can be, against our First Theorem; or would be included in some limits of being against our 7th Definition. THEOREM. III. Infinite Being is an Infinite Act, or every Act that is, or can be. For otherwise it would not be all that is, or can be against our first Theorem, nor a pure Act against our Second Theorem; Therefore Infinite being must be an Infinite Act, and by consequence is good, true, potent, wise, and whatever else can be, or be conceived under the notion of an Act or perfection, and that in the highest degree. THEOREM. IU. Infinite Being is unchangeable. For otherwise it should be in power to be that, into which it is changeable; and so would not be a pure Act against our second Theorem, nor an Infinite Act against our third Theorem. THEOREM. V A finite being cannot be the adequate subject of an Infinite. For if it would, The Passive Power of a finite being must be Infinite against our 10th Axiom. THEOREM. VI There cannot be two Infinite Being's. For suppose (if it were possible) A. and B. to be two Infinite beings in any moment of time, now because A. is an Infinite being, therefore it will be whatever is or can be at that moment of time; but whatever is, or can be at the same moment of time, doth not admit of any Generical Specific, Individual or other difference from itself, but is one and the same both in reason and things; And therefore neither A. nor B. do admit of any difference at all between themselves, but will be wholly the same in entity according to our 16th Axiom, and so not two Infinite beings against the Hypothesis, whence it is evident, there cannot be two Infinite beings. It may possibly be objected, that this Theorem concludes aright of two infinites in essence or entity, since such an infinite is indeed all that is, or can be, according to the first Theorem, but not of two infinites, whereof at least one is finite by Essence, but infinite by Accident; As Body which may be infinite in extension, or quality by intention. But we answer, That the finite essence of Body, cannot be the subject of an infinite accident, as an Infinite extension would be, see our 5th Theorem; therefore there is no such infinite; the same we say of Quality, and irrefragably conclude, there cannot be two infinite beings. THEOREM. VII. Infinite being is not dividable. For First, It cannot be divided into two infinite beings, because a part cannot be equal to the whole, Axiom the 15th, nor can here be two Infinites, Theorem the 16th. Nor Secondly, Can it be divided into two finites, for either of such finites may still be conceived greater, or more perfect Axiom the 12th, and to every finite thing, something else may be conceived equal, and addition may be made of them, Axiom the 11th: But by such means something would be conceived more great, large, or perfect, than that which is infinite, against our 13th Axiom. Nor last, Is it divisible into a finite and an Infinite; For when the finite is taken away, still the Infinite Being remains, which hence plainly appears cannot at all be divided. THEOREM. VIII. In an Infinite Being there is nothing before or after. For if there should, it would be dividable, viz. Into that which was before, and that which is after; But that cannot be by our 7th Theorem. THEOREM. IX. Infinite Being is most simple and uncompounded. For were it any way Compounded, it would be dividable into those things whereof it is Compounded, Axiom the 20th, But infinite being cannot be divided, Theorem the 7th; Therefore is not Compounded. THEOREM. X. Whatever is, or can be conceived in an Infinite Being is Infinite. For whatsoever is, or can be conceived in an infinite being, is such infinite being itself, which is individable by our 7th Theorem. THEOREM. XI Nothing any way Compounded can be Infinite. For every compound is dividable, Axiom the 20th, But infinite being is undividable, Theorem the 7th, therefore not Compound is Infinite. THEOREM. XII Infinite Being is neither a part, nor a whole. 1. Not a part; For it must be a part either of a Finite or an Infinite; if of a Finite, a part would be greater than its whole; if of an infinite, a part would be equal to its whole; both which are absurd, and contrary to our ●th Axiom. 2. Neither is it a whole, for a, whole, as a whole consists of parts, into which therefore it is Dividable, but infinite being is not Dividable, Theorem the 7th, therefore is neither a part nor a whole, but above both these. THEOREM. XIII. The difference between a Finite Being and an Infinite, is Infinite. For since an infinite being exceeds a finite, which is wanting of the infinite, if such excess, want, or difference, were finite, the infinite might be compounded of two finites, or a finite and an infinite, and so would be dividable into them; against our 7th Theorem. THEOREM. XIV. Infinite Being differs in (or of) its self, from finite. For otherwise, either the difference between them would not be infinite, against our 13th Theorem, or at least there would be two several infinites against our 6th Theorem. THEOREM. XV. Esse (or the principal of Being) is of itself. For it is that whereby whatever is is, Definition the first; now because we see many things are, 'tis necessary that there be an Esse (or such principles) For otherwise nothing could be; But one Esse cannot be from another Esse, because that were to run round from Cause to Cause in Infinitum, against our 22 d. Axiom; therefore it follows it is of itself. THEOREM. XVI. That only Esse is of its self. For otherwise, if any thing besides were of its self, Esse could not be that whereby whatever is, Is, against our 1st. Definition. THEOREM. XVII. That Esse itself is Infinite. For it is included in no bounds of being, and because there are not two infinites, Theorem the 6th, therefore Esse and Infinite Being are the same; and whatever is said of this, may be said of that. THEOREM. XVIII. Nothing can of itself pass from nothing to an astual Existence. For either it must do so whilst it is not, or whilst it is; not the first, for that which is not, can do nothing; Axiom the 4th, not the second; for that which is, is not in power to be that which already it is; Axiom the 5th, therefore, etc. THEOREM. XIX. No Finite thing is of its self, neither as to Essence, nor as to Existence. 1. Not as to Essence; for since every finite thing is included in bounds of being this thing, and not another; if any finite being were of itself as to Essence, it would follow, that such bein● was bounded by itself, or did impose Limits on itself of being this and not another thing, which must be done either before it was, against our 4th Axiom; or after it was, which will be against our 5th Axiom; & therefore cannot be done at all. 2. Not as to Existence; for if it should, than such Finite being must be Esse itself, or the first principle of Being, which alone exists by, or of itself, Theorem the 16th; And than it would be infinite; Theorem 17th against the Hypothesis; therefore no finite being is of itself. The same may more briefly be demonstrated another way. Thus. Only Esse is of itself, Theorem 16th, but Esse is infinite, therefore no Finite thing is of itself. THEOREM. XX. In the production of things there can be no Circulation. For if A. should give being to B. and B, to C, and C, to the same A. it would follow, that A. in respect of the same C. were both an efficient Cause and an Effect, and so was before it was, which is absurd, and against our 3 d. Axiom. THEOREM. XXI. Every Finite being hath its being from Infinite being. For it hath its being from Esse, which is that whereby whatever Is is, Definition the the First; But Esse is Infinite Being, theorems 9th and 17th, Therefore, etc. Again, whatever is, must either be of its self, or have its being from some other being, Axiom 6th; for nothing, viz. That which hath no being cannot give being to any thing, Axiom the 4th, but no finete thing is of its self, Theorem 19th, and if it take being from another, such other must be either a Finite or an Infinite; if you say the last, you grant our present Theorem; If the first, it will be replied, That this other Being must have its being either from Infinite, or some finite being, and so you must still either grant our Theorem, or else continue your progress from assigning one finite after another, which would be against our 22 d. Axiom; and though you should be permitted so to do to never so great a number, yet could not the same be Infinite, because Infinite, is undividable, Theorem the 7th, but such number (though never so vast) being composed of the unities of the finite beings produced, will be dividable into the same; Axiom the 20th, and so will not be Infinite, but Finite, and by consequence there may be assigned the first of such finite beings whereby the rest were produced, and which itself was produced by none of them, (for no Circulation can be, Theorem the 20th) And when such first finite being is assigned, we shall still say it is not of its self, Theorem the 19th, but hath its being from some other being either finite or infinite, but it cannot be from any finite; for then, this, not that should be the first of finite beings, which is against the Hypothesis; and therefore it must be from infinite being. Then, agreeing the first finite being to come from Infinite being, It will follow that the other finite things produced by that first, are likewise from infinite being; for that which is the Cause of the Cause, is the Cause of the thing Caused; Axiom 17. whence appears the truth of our Theorem, that every finite hath its being from that which is Infinite. That the number of finite things, produced by other finite beings, is not infinite, is thus also demonstrable; Suppose the number of Men hitherto produced to be Infinite, the same will contain all the Men that have been, are, or can be, Axiom 13th; and so no Man would be henceforwards producible; but experience shows us every day and moment fresh Men are produced (and that without Circulation) therefore the number of Men produced, is not Infinite but finite; and consequently there is a First, etc. as before, now what is here instanced in Men, holding● true by parity of reason in all other finite things which have being one from another, it therefore undeniably follows, that every finite being hath its being from a being that is infinite. Here let us take breath a while, and consider, that if a being which is confined to some limits of being, be properly termed finite, than a being which transcends all bounds of being must be called Infinite; Of some of the proprieties of both these we have treated hitherto comparing them, one with the other, yet not at all determining whether there were any such things, especially any Infinite being; so the explication of the first Theorem, but only have made it evident, that if there be such things as Finite beings none of them can be of its self; but every of them can only be from some being that is Infinite; and now we proceed thus. THEOREM. XXII. The World is Finite. For the Terestical Globe is not the whole World, but a part thereof; the same we may say of the Sun, Moon, and every Star, or even of Heaven itself; whence it appears, that the World is a certain whole Composed of those parts, and is therefore dividable into them, Axiom the 20th, so not Infinite; Theorem the 7th therefore Finite. THEOREM. XXIII. There is really an Infinite Being. For there is really a finite Being; As, the Earth, the Sun, the Moon, Man, etc. Therefore there must be an Infinite Being from whom these have their Being, Theorem the 21st. For it cannot be said, that heretofore indeed there was an Infinite Being that gave being to these Finites, but the same is now no more; for then such Infinite being must have been included in Limits of duration, and consequently not Infinite, Definition the 7th, which is contradictory and absurd. THEOREM. XXIV. Infinite Being is of itself. For otherwise it hath its being from other besides itself, Axiom the 6th, which must be either Finite or Infinite, but it could not from the first, because the Virtue of a finite Being, being finite; Axiom the 10th, Its effects cannot be Infinite; Axiom the 11th, nor from the Second; for there cannot be two Infinite beings; Theorem the 6th: therefore the Axiom is undeniable. Again, Infinite being, is Esse itself, Theorem the 17th; but Esse is of its self; Theorem the 25th: therefore Infinite being must be of its self. THEOREM. XXV. Infinite Being is Independent. For it is of itself, Theorem the 24th, therefore Independent or any other; Axiom the 7th. THEOREM. XXVI. Whatever is Independent, is Infinite. For, whatever is of its self, is Esse itself, Theorem the 16th, but whatever is Independent, is of its self, Axiom the 7th: therefore whatever is Independent, is Esse itself; but such Esse is infinite, Theorem the 17th; Therefore so is whatsoever is independent. THEOREM. XXVII. Infinite Being is Eternal. For otherwise, either it hath its Being from some other, against our 24th Theorem, or passed of itself from nothing to an actual existence, against our 18th Theorem, therefore Infinite being must needs be Eternal, or rather is its own Eternity, or Eternity itself. THEOREM. XXVIII. No real matter flows from Infinite Being out of its self, whereby it may produce a Finite Being. For if there should, Infinite Being would be dividable, against the 7th Theorem. THEOREM. XXIX. Infinite Being produces a Finite Being by the simple Act of its will. For since no real thing flows from it out of its self whereby it may produce a Finite Being, Theorem the 28th; Therefore it must needs produce the same by some Immanent Act, which can be no other than the mere Act of its will; for in the production of finite things we must necessarily at last come to some first things produced by Infinite being alone, as we have proved, Theorem 21st. But innumerable things there were producible, which of themselves were equally indifferent to be produced; therefore when Infinite Being goes to produce something out of itself, either all things possible to be produced, should be produced together at once, or nothing (both which it is plain are false and absurd) or else Lastly, we must admit an election or Act of such Infinite Being's will whereby it produced one thing rather than another; since it is in its producing, superlatively, free, powerful and wise, yea supreme liberty and infinite wisdom and power itself, Theorem the 9th. Yet still the production of a finite being is peculiarly attributed to the simple Act of its will, and so to Love, which is the wills proper Act, and not to power or wisdom, because although Infinite Being, be Infinite Wisdom and Power, as well as Infinite Love, yet it produces not at all that can be produced, nor all that it understands its self able to produce but only that which it wills or is pleased to produce at that moment wherein from eternity, it willed it should be, because the will of Infinite Being, is the same with its Omnipotence, Theorem the 9th, and therefore is of its self infinitely efficacious and needs nothing else either efficiently or subjectively to assist it in producing; for otherwise it would not be supremely free and Omnipotent, against the premises, therefore our Theorem stands undeniable, viz. That Infinite Being produces a finite by the simple Act of its will. THEOREM. XXX. A Finite Being once produced by an Infinite, is continually produced or conserved by the same Infinite Being. For since a finite being is produced by an Act of the Infinite beings will, Theorem the 29th. Therefore it is only so far a finite being as infinite being wills it to be; but how far that wills it to be, so far it doth produce it, because the Omnipotent will of infinite being is most efficacious, Theorem the 29th. Therefore a finite produced by the infinite, is thereby continually produced, which continual production we usually call its conservation, which ceasing, such finite being immediately drops into its original, nothing, and ceases to be. THEOREM. XXXI. Infinite Being concurs efficiently and immediately to all the real effects of a Finite Being. For since infinite being by an Act of its will continually produces a finite being, by giving it both being and power of acting according to the last Theorem; therefore at whatever moment such finite doth act, infinite being wills it so to do; for otherwise either it should give it power of acting in vain, and so would not be infinite wisdom, against our 9th Theorem. or at least a finite being should Act contrary to the will of infinite being, which so would not be infinitely potent against our 29th Theorem; but so far as infinite being, wills a finite being to Act or produce a new real effect, so far it causes it to Act, and what it wills, it also produces, its will, being most efficacious: Theorem the 29th. THEOREM. XXXII. Every Finite Being, immediately depends in its Being on Infinite Being. For 'tis produced either by infinite being alone, or by some other finite being; if the first, the truth of the Theorem appears; if the last, then since infinite being doth so efficiently and immediately concur to all the real effects of a finite being, Theorem 31. Therefore also every finite being produced by another finite depends in its being immediately on infinite being. THEOREM. XXXIII No Finite Being is or can be from Eternity. For since every finite hath its being from infinite being, according to our 21st. Theorem; therefore if we suppose any finite being to have actually been from eternity, since it was produced by the simple Act of infinite beings will, Theorem the 29th. and thereby continually produced, Theorem the 30th. Therefore if infinite being will, (as it may) that such finite being shall from henceforwards be everlasting, 'twill follow that its duration being included in no bounds, must be infinite, and so individable; Theorem the 7th. In which by consequence there will neither be before, nor after; Theorem the 8th. but it will be all at once; and therefore a true eternity according to our 6th Definition; but infinite being is also eternal, or rather eternity itself; now therefore the eternities of the finite and infinite are two, or munerically the same; if the first, than there will be two eternities against our 6th Theorem; if the second, than since the eternity of an infinite being is the very same with its entity, Theorem the 9th. Therefore if infinite being can give to finite being its own eternity, it will also give it its own infinite entity, and so the unite must be Infinite against the Hypothesis. The same is otherwise demonstrated thus, no finite being can be actually existing, but the same was producible from eternity; therefore no finite being was, or could be from eternity; for if it should, it would at the same time be both in Act and Power, or (which that implies) it would at the same moment be actually, and not actually existing, the consequence is plain, the antecedent proved thus; because every finite being is produced only by an Act of infinite beings will, which in producing is most free and unconfined, Theorem the 29th. And therefore indifferent in itself, to give; or not give actual being to this thing, and therefore supposes such finite things to be only in power; for otherwise its indifferency would be about giving, or not giving being to a thing which already is in Act, or to a thing impossible, which on either side is absurd, wherefore there is no finite being can actually be from Eternity, though it may from all Eternity be possible. THEOREM. XXXIV. This World had not its Being by any Physical, or Natural Generation, nor concourse of Atoms. For all Natural Generation tends to some one thing formally and by itself; but this World is not any one thing formally and by itself, but only by accident; that is to say, Composed of several bodies, as Earth, Sun, Moon, etc. Of different Species and discontinuant, therefore could not owe its Being to any Natural Generation. Nor yet to the fortuitous concourse of wand'ring Atoms according to the Dream of Epicurus, whose ridiculous Hypothesis being of late revived, hath undeservedly procured to many followers, and is in Sum no more but this. That in an Infinite Vltramundane space, there is an Infinite Troop of Atoms, or little Particles which have an eternal motion that makes them Encounter and justle each other; and that such their casual concourse and shuffling together, made up this World and danced them by mere chance into all these beauteous visible Being's, and in that exact order and harmony which we behold. A conceit so absurd and extravagant that it deserves scarce any other Refutation but a hiss; yet that we may continue our Method, we thus seriously and in brief raze its foundations, and say, That these imaginary Atoms in this fancied vacuity were either eternally there, or not, if the last, than they were placed thereby somewhat before and above them, and that leads us to our principles of an Infinite being or Deity; if the first, than they must of necessity have been without alteration there still; for whatever is eternal is unchangeable, that is, can never cease to be as it was, or produce any other thing by varying its own form; nor can any thing be Infinite in change, since what infinitely is, is the highest perfection of being; now Change is a perfect relative to imperfection, and to imagine a change in what is Infinite, is to imagine a change from the highest perfection, which is unimaginable. THEOREM. XXXV. This World was Created in time by Infinite Being. For since 'tis finite, Theorem 22. Therefore it is not eternal, Theorem 33. Besides those who with Aristotle conceit the World to have been from all Eternity, do suppose the motion thereof, or of Heaven to be Eternal, in that they confess the first mover of the World to be Eternal; which being supposed, either the number of the revolutions of the primum mobile from Eternity hitherto, is finite or Infinite; if the first, than its first revolution may be assigned, and consequently the beginning of the World's duration, and so the same cannot be Eternal, Axiom the 19th. If the second, than such number, will be no number against the Hypothesis; for that every number is dividable, Axiom the 20th. Because compounded of a multitude of Unites; Definition the 11th. But Infinite is undividable, Theorem the 7th. Whence it follows, that no number can be Infinite and consequently this World not Eternal. That the number of the revolutions, or turn round of Heaven hitherto is not Infinite, may also otherwise be proved; for were it Infinite, it must comprehend all its revolutions that have been, are, or can be, Axiom the 13th. And by consequence no more Circulation would be possible, but every week we know there are new whirlings round of the first Heaven. Therefore this World cannot be Eternal, but must begin to be in time by a duration proper to itself, but it neither received being from nothing, Axiom the 8th. Nor had it by any Physical Generation, Theorem 34. Nor last could it of its self pass from nothing to actual existence, Theorem the 18th. And therefore must be brought out of nothing to such actual being, immediately by that whence every Finite Being takes its Esse, viz. Infinite Being Theorem 32. But that which is so produced, is properly said to be Created, Definition the 9th. Therefore this World was Created in time by Infinite Being, which is what we undertook to demonstrate, For Infinite Being having all things virtually existing in himself, made all matter out of no matter, but from his own active potentiality, who being without, and above all cause, must necessarily be acknowledged as the Author of all causes. THEOREM. XXXVI. This World, and the several Being's therein, are governed by the providence of Infinite Being. For since Infinite being is the immediate efficient cause of this World, and the several beings therein produced, Theorem 32. And that every efficient cause Acts for some end, especially infinite being, because it is infinite Wisdom, Theorem the 9th. Therefore either Infinite being must be said in vain to Act for some end, or it will order this World, and all the several beings by fit and agreeable means to some end intended and designed by its self in their production; and this is properly called to rule by its providence, Definition the 10th. The same likewise appears otherwise thus, Since we manifestly see there is a providence in all Animals; for Brutes provide for their young; parents for their Children; A Prince for his Subjects, which finite providence must be from Infinite being, Theorem 32.. And therefore Infinite being itself must be provident, as well by our 8. as 3. Axiom; yea must be Infinite Providence; that is, a Providence extended to every finite being; for otherwise it would not be infinite: therefore this World and all things therein are governed by the providence of Infinite being. Again, every finite being is continually produced by Infinite being, which is called the conservation of such finite being, Theorem the 30th. But it is produced by an Act of its will, which is the same with Infinite Wisdom, Theorem 29. And therefore neither rashly nor to no purpose, but for some end, and therefore it is continually directed to such end, by the same infinite being which indeed would not be infinite, if it were not provident, or rather if it were Infinite Providence, which leaves nothing any where wholly void of itself. Now this Providence of Infinite Being is found to discharge a threefold office. 1. In placing the several finite beings in their several ranks and orders. 2. In preserving them in such their places and order. 3. In moving and directing them to their respective proper ends according to every one's Nature; and therefore it provides that necessary causes shall act necessarily, contingent, contingently, and free causes freely. And most consonant it was to Infinite Wisdom, to will, that some of its Creatures should be free Agents; that is, endued with understanding and will, to the end, that infinite being might not remain unknown known amongst all the finite beings produced by its self, and have none to celebrate its Glory, and return the tribute of worship and admiration to their Creator; but that it might at least by such free Creatures (which in this behalf, it hath enabled and made after its own Image above others) be owned in their understandings to be of all things, the beginning, middle (or preserver) and last end, and by their wills might be above all Created things, Adored, Loved and desired; that so such free Creatures by becoming like to the Infinite Being in Purity, Justice, Charity, Holiness, etc. Should always tend thereunto, and at length obtain, and everlastingly enjoy the same. And here we may behold the Basis of those two grand Pillars of the World, Reward and Punishment; For these free Creatures being made capable of discerning Truth from Falsehood, and what is just and righteous, from that which is unjust; and thereby of knowing their own excellency, and consequently their greater obligations above all other finite beings; therefore by decree of Infinite Providence, just things are by them either to be done, or suffered, so that if they follow not the one voluntarily, they fall into the other necessarily. THEOREM. XXXVII. There is some certain ultimate (or last) end of all Finite Being's. For every finite being is produced by infinite being, Theorem 32. And therefore is ordained for some end by such infinite being, Theorem 36. Now this end is either the ultimare end, and so our Theorem is granted, or only a mean to some ultimate end; and if there be such an ultimate end, our Theorem is granted, if there be not, than such other end could not be a mean thereunto, against the Hypothesis; therefore there must necessarily be some certain last end of all the several finite beings, in which every finite being attains the compliment of its perfection, according to its Nature. THEOREM. XXXVIII. Infinite Being is the ultimate, or last end of all Finite Being's. For otherwise there would be a progress in ends Infinitely, whereby a finite being would never attain that end intended by Infinite Being in its production, and so it would be ordained thereunto by Infinite Wisdom to no purpose; or else there must some finite being ●e assigned, which was made by infinite Being for no other end, than that it might be the end of all other finite beings, Theorem the 37th. And so such other finite beings would likewise be the last end of that, and they would mutually be causes to one another in the same kind which all Philosophers confess cannot be. Besides, the ultimate end is always extremely desired by those things which tend thereunto, because it satisfies them, and having obtained the same, they rest; but if no finite being can so much as satisfy itself, but stands in need continually to be produced and conserved, lest it should sink into nothing and cease to be; Theorem the 30th. Much less can it satisfy any other finite being, especially Man's Appetite which can never be satiated with any thing finite; so that we may safely conclude no finite being can be the last end either to its self, or another. Once more since a rational creatures is obliged which its whole understanding and entire will to tend to that last end for which it is ordained, therefore if the same shall be any thing besides Infinite being, it will be bound to turn itself from that infinite being, which as we said before, made such rational Cteatures, merely that by them through understanding and will he might be known and loved; nothing therefore but Infinite Being can be imagined 〈◊〉 the last end of all finite beings, and which at last possessed by every thing tending thereunto according to its proper Nature; and that immediately through the understanding, and will, or knowledge, and love by rational Creatures, and through them by other things mediately. Now this infinite, only one, most simple, immutable, independent, eternal being; the Creator, Preserver, most provident Governor, and ultimate end of the World, and all things therein, is by the unanimous consent of all Nations called God, who is infinite Goodness, infinite Wisdom, infinite Love, infinite Justice, infinite, and whatever else is becomingly attributed to him; to whom every creature for its being, power of acting, and preservation received, whether immediately or by secondary causes, doth owe itself, and its being, its power of acting, and all its operations; since the Causer, original, and maker of a thing, must needs have a property in it; nor can he be desseised of his right to a thing, that caused it first to be. But above all, every rational Creature ought wholly to devote and consecrate to this Omnipotent and Ineffable Being, the sole and entire use of its understanding, and its will; since so to do, is both their duty, and their chief perfection and supreme happiness; which consists in knowing and loving him, To whose most sacred and infinite Majesty, be thanksgiving, Praise, Honour, Power, and all Glory, for ever and ever. Amen. THEOREM. XXXIX. God in Acting is not bound to the Laws of Nature, but by his Power, Infinitely excels Nature's Power. The first part is proved thus, The Laws of Nature are, that it can make nothing out of nothing, nor any thing out of every thing, Axiom 21. But only something out of something, meet and idoneous for that purpose; but God makes and does whatever he pleases, Theorem the 29th. And that out of nothing, Theorem 35. Therefore much more out of any thing; since there is a greater power shown in producing a thing out of nothing at all, than in making it out of some other thing. The second part is thus evinced, as a thing is in its being, so is it in its Power, Axiom the 9th. But God is infinite being, Theorem 38. And therefore his power is Infinite. But Nature is a finite being, Definition the 12th. And so its power finite also, Axiom the 10th. Therefore the strength or power of God doth infinitely excel that of Nature, Theorem the 13th. Now those wretched votaries of Hell, the positive and dogmatical Atheists, who with a brazen Impudence and imparrallelled Ingratitude, disown their Creator, by denying that there is a God; do yet generally admit of Nature, and confess it took its being from none, and therefore are forced to confess that it is of itself, Axiom the 6th. And so that it is Infinite, Theorem 19th. And by consequence omnipotent, Theorem 9 But this is absurd and against experience; for we daily see that Nature is very strictly subject to rules and Laws, so that it is not to beget any thing out of every thing, but only out of its proper seeds; as Wheat from Wheat, a Wolf from a Wolf, etc. Since Nature therefore is subject to Laws, Who is the Lawgiver? If she be a Subject, Who is the Lord? Certainly he who is truly Omnipotent, and did first impose these bounds, and circumscribe her power in these Limits; To wit, God the Infinite Greator of Finite Nature. THEOREM. XL. God can do whatever doth not imply a Contradiction. For God can do whatever is possible, otherwise he were not omnipotent, but whatever implies not a contradiction is in it possible; Therefore God can do whatever implies not a Contradiction. The Conclusion. Thus far humane understanding is able to dart its proper beams, what remains requires some more excellent optics, and can only be discovered by the assistance of Faith's celestial Tube; yet though our Reason, or that mere natural Light God hath planted in our Souls, be not able of itself to fathom those adorable Depths and sacred Mysteries of the Trinity, Hypostatical Union, Resurrection, and other verities of the Christian Creed, yet in some measure, it prepares for the entertainment of the same, and when they are revealed by God, and declared by his Ministers, It enforces our consent to them by its proper light, since thereby by it knows, First, That God cannot Lie; and Secondly, That God in acting as well within as without himself, is not bound by the Laws of Nature, Theorem 39 And therefore able to do whatever implies not a Contradiction, but in the premises and whole body of our Religion, no contradiction offers itself; and therefore the Soul lead on by a divine Faith, and supported by right Reason, embraces these sacred truths when proposed, and yields an unfeigned and undoubting consent and obedience thereunto. In Brief, The belief of this proposition, that there is one supreme, eternal, independent Being, infinite in Wisdom, Power, and Goodness, and Maker, Governor, Preserver, and ultimate End of the World and all Creatures therein, viz. GOD, is the first step to Religion, and so asserted by the Author of the Epistle to the Hebrews, He that comes to God must believe that he is; where by coming to God, according to the mode of expression ordinary with the Hebrews is meant, worshipping him, to which none or can address themselves, without believing that he is; So that a firm assent to the Existence of a Deity necessarily precedes all adoration of, and obedience to him. For the more ready disposing persons unto which (especially such as have been seduced of Satan to entertain mean thoughts of those sacred oracles wherein God hath more fully and expressly declared himself and his will) 'tis hoped the premised Demonstrations may prove in some measure Conducive; Since 'tis certain that this proleptical principle of the Being of a God implanted in Man's Nature, with the deductions which do immediately flow, and may necessarily be inferred from thence, is the original of all natural Religion, and the foundation of all that Virtue and Veneration which we admire in the pagan World; to this Idea engraven in their Souls, were those gallant Hero's, Socrates, Plato, Tully, Seneca, Epictetus, and other Heathen Worthies, indebted for the seminal principles of all that solid honesty and piety, which sparkled with so much Lustre in their Lives and Discourses, that a serious reflection thereon, cannot but Summon up Blushes on the guilty Cheeks of most pretended Christians, to see themselves (to whom the Sun of Righteousness vouchsafes to appear in a Gospel Meridian) surpassed in real goodness by those who had only Nature's glimmering Light for their Conduct. AN APPENDIX Concerning the most Proper Method of Preaching to Pagans and Infidels. THE mention of Pagans in the close of the precedent Discourse, invites us on this Opportunity to offer a few things, touching the most Effectual Course of dealing with them, in order to their Conviction and Conversion to Christianity. That the Gospel, viz. The glad tidings of Man's Reconciliation to to God through a crucified Jesus shall one day be proclaimed in every Land, even to the extremest corners of the habitable World, and amongst the most savage and barbarous of Adam's Offspring is part of our Belief, warranted by Authority no less than Infallible; and certainly 'tis very strange and very sad to consider, That too many, who appear so passionately zealous about what they apprehend, concerns the Honour of God in the skirts of Religion, and little Adiapherous Circumstances, should yet unconcernedly behold near three parts of the known World lie chained up by the Prince of Darkness in a stone-blind Paganism, or what is equally wretched, a filthy obscure Mahumatisme, without contributing aught but a lazy Insignificant utinam to their Relief. Do we not much too much busy ourselves about Mint and Cummin, and too little regard the weightier matters, when we so fiercely reincounter each other to the wounding of Charity, and banishing peace and Brotherly love out of our streets for a few darlingopinions, in themselves no less indifferent, than to us uncertain; and yet in the mean time seem not at all affected with their deplorable condition, who scarce ever heard of a Redeemer. Have we not the highest obligations in the World upon us, to be thankful to that merciful hand of Providence, that hath ordered our lot so graciously, and fixed our Habitations in those Regions where Christianity is universally professed? And can we any way more illustriously evidence our gratitude in this behalf, than by endeavouring with the pious Samaritan Lepers to make others sharers in the happiness we enjoy. 'Twould certainly be more glorious, if these great and fervent Spirits would turn the bright flames of their Zeal to the burning down Ethnic Temples, rather than to the wasting and unsettling Christian Churches, and strive more to enlarge the Tents of them in the borders of Japhet, than to promote unseasonable divisions in Reuben, which must cost each truly pious Christian so many sad thoughts of heart. In the Primative days, The Promulgers of the Gospel went out supernaturally furnished with the gift of Tongues, and enabled to seal the truth of their Doctrine as well with working of Miracles, as laying down their lives, and by performing such Actions as could not but be acknowledged the Effects of a divine assistance, did (as it were) enforce the Gentiles belief; But now those extraordinary Gifts being generally ceased, there seems a greater need of improving natural parts to the best advantage, and pursuing the most rational method of Instruction, which seems to be First, To cast out the strong man armed, to show the vanity of their present Apprehensions, taking them off from their worshipping Idols or Devils, by shew-them, that it is no less ridiculous than wicked and derestable. Secondly, To lead them by the most suitable persuasives and demonstrations to the knowledge of one true God, Creator and Governor of the whole World and all things therein; and that he is most good, most wise, most blessed, Eternal, Immutable, etc. And that if he were not all this, he would want to be so, and so could not be God; for who in his wits would admit an indigent God into his Creed, since all want is Imperfection and misery. Thirdly, After their minds are hereby settled in this great Principle, The Existence of a Deity, they are next to be informed concerning their own nature, in what condition man was Originally created, and how he fell by Satan's temptation from that glorious state, which may easily be evinced; for since all other Creatures keep in the same natural order ordained for them from the beginning; how shall we imagine that man's nature (the noblest part of the Creation, and for whose sake the rest seem chief made) should so prodigiously be depraved, and become worse than brutish, raging in quarrels, rapines and cruelties against itself, and abnoxious to ignorance, inconstancy, sloth, diseases, death, and a thousand miseries which would accuse infinite wisdom of an error, unless we believe that man first created upright, and endued with Free will, did by transgression forfeit all his happy privileges, and so became liable to all these evils as just punishments for such his sin. Fourthly, hence it follows, that man having offended against an Infinite God, there was no appeasing Divine Justice without an Infinite satisfaction; This only, the Son of God could make, whose love to miserable humanity causes him to quit his mansions of Glory, to take on him our nature, and by his death to open to us the gates of Life and Immortality: and here may be unfolded the whole mystery of our blessed Saviour's Incarnation, the purity of his life, grievousness of his Crucifiction, certainty of his Resurrection, and glorious Ascension, etc. Fifthly, Add to all this the Excellency of the Doctrine, showing, that there is nothing required in the whole Christian profession, but what is highly reasonable in itself, and mainly conducive to the accomplishing and ennobling humane nature: not a few rigid persons are apt to draw our Religion (the greatest beauty in the World) in too sad a habit, with a frowning (countenance and sour looks, more ready to frighten than invite raw Proselytes to a more intimate converse. The persons that undertake this glorious work of propagating the Gospel (which is attended with the Plaudites of Angels and prayers of all good men) ought to be fitted for the same in respect of mission and Abilities. 'Tis no sleight nor trivial affair attempted out of wantonness, vanity, or vainglory; they are Gods Ambassadors, and should see they have his Commission and Warrant, without whom Paul plants, and Apollo waters, but all in vain. A lively vigorous faith is required to set forth the Word with power and authority, and carry them through all dangers, hazards and difficulties that may occur; they ought also to be very expert in the language of those persons they design to instruct, that they may readily in clear intelligible terms distil their discourses into their souls. Thus our blessed Lord, though he chose his Apostles Fishermen, and ordinary Mechanics (lest vain men should suspect his holy Doctrine for the contrivement of some great worldly wits or plot of subtle self-interested Politicians;) yet before he sent them abroad into the Nations, he made them the best Linguists in the World; above all, sweetness of nature, and holiness of Life are necessary. This is a Continual Sermon, and convinces more than all the charms of the most accomplished Orator. How odious did Coveteonsnesse and cruelly render the very name of Christianity to the poor Americans, Show us thy Faith by thy Works is every man's propsal. Can we imagine they design any other but to put a cheat on us, who tell, us of Growns, and Glory, and everlasting happiness in the other world which we can only aspire to by Purity and Mortification, Self-denial, etc. in this; And yet themselves practise things quite contrary to all these they so eagerly recommend. These Stumbling-blocks which cause the name of the Lord to be blasphemed amongst the Gentiles ought to be removed; And these Fishers of men must approve themselves Lights in Conversation as well as Doctrine; That so God may be glorified, the souls of their hearers saved, and themselves enjoy that glorious promise made to such as turn many to Righteousness; Of shining like Stars in the Firmament for ever and ever. FINIS.