Medicus Medicatus: OR THE PHYSICIAN'S RELIGION CURED, BY A LENITIVE OR GENTLE POTION: With some ANIMADVERSIONS upon Sir Kenelm digby's OBSERVATIONS on Religio Medici.  
By ALEXANDER ROSS.  
LONDON, Printed by james Young, and are to be sold by Charles Green, at the Sign of the Gun in Ivy-lane. Anno Dom. 1645.   

TO MY WORTHY AND EVER HONOURED FRIEND, Mr. EDWARD BENLOWES, ESQUIRE.  
SIR,  
TO satisfy your desire, I have endeavoured, so far as the shortness of time, the distractions of my mind, and the want of Books would give me leave, in this place of exile, to open the mysteries of this Treatise, so much cried up by those, whose eyes pierce no deeper than the superficies; and their judgements, than the outsides of things. Expect not here from me Rhetorical flourishes; I study matter, not words: Good wine needs no bush. Truth is so amiable of herself, that she cares not for curious dressing: Where is most painting, there is least beauty. The Gentleman, who at last acknowledgeth himself to be the Author of this Book, 
●his ●eface.  ●his ●eface. tells us, that many things in it are not to be called unto the rigid test of reason, being delivered Rhetorically: but, as I suspect that friendship, which is set out in too many Verbal Compliments; so do I that Religion, which is trimmed up with too many Tropical pigments, and Rhetorical dresses. If the gold be pure, why fears it the Touchstone? The Physician will try the Apothecary's drugs, ere he make use of them for his Patient's body; and shall we not try the ingredients of that Religion, which is accounted the physic of our souls? I have no leisure nor mind here to expatiate myself: a sparkle of the public flame hath taken hold on my estate; my avocations are divers, my Books far from me, and I am here Omnibus exhaustus pene casibus, omnium egenus: Therefore accept these sudden and extemporary Animadversions, so earnestly desired by you, as a testimony of his service and love to you, who will always be found  
Your servant to command, Dum res, & aetas, & Sororum Fila trium patiuntur atra, A. R.   


The Contents of the chief things briefly handled here in this Book, are these:  

1 IF the Papists and we are of one faith.  
2. If it be lawful to join with them in prayers in their Churches.  
3. If Crosses and Crucifixes are fit means to excite devotion.  
4. If it be fit to weep at a Procession.  
5. If we owe the Pope good language.  
6. If we may dispute of Religion.  
7. If the Church at all times is to be followed.  
8. Of the soul's immortality.  
9 Of Origen's opinion concerning the damned.  
10. Of prayer for the dead.  
11. Of seeing Christ corporally.  
12. If the soul can be called man's Angel, or God's body.  
13. Of God's wisdom and knowledge.  
14. How Nature is to be defined.  
15. If Monsters are beautiful.  
16. If one may pray before a game at Tables.  
17. Of judicial Astrology.  
18. Of the brazen Serpent.  
19 Of Eliah's miracle of fire. Of the sire of Sodom. Of Manna.  
20. If there be Atheists.  
21. If man hath a right side.  
22. How America was peopled.  
23. If Methusalem was longest lived.  
24. If Judas hanged himself. Of Babel's Tower. Of Peter's Angel.  
25. If miracles be ceased.  
26. If we may say, that God cannot do some things.  
27. If he denieth Spirits, who denieth Witches.  
28. If the Angels know our thoughts.  
29. If the light be a spiritual substance, or may be an Angel.  
30. If the Heavens be an immaterial world.  
31. If God's presence be the habitation of Angels.  
32. How they are ministering spirits to us.  
33. If creation be founded on contrarieties.  
34. If the soul be ex traduce.  
35. Of Monsters.  
36. If the body be the soul's instrument.  
37. If the seat of Reason can be found in the brain.  
38. If there be in death any thing that may daunt us.  
39 If the soul sleeps in the body after death.  
40. If there shall be any judicial proceeding in the last day.  
41. If there shall be any signs of Christ's coming.  
42. If Antichrist be yet known.  
43. If the natural form of a plant lost can be recovered.  
44. If beyond the tenth Sphere there is a place of bliss.  
45. Of Hell-fire, and how it works on the soul.  
46. Of the local place of Hell.  
47. The souls of worthy Heathens where.  
48. Of the Church's in Asia and Africa.  
49. If we can be confident of our salvation.    

The CONTENTS of the second Part.  

1 OF Physiognomy and Palmistry.  
2. If friends should be loved before parents.  
3. If one should love his friend, as he doth his God.  
4. If original sin is not washed away in baptism.  
5. Of Pride.  
6. If we should sue after knowledge.  
7. If the act of coition be foolish.  
8. Evil company to be avoided.  
9 If the soul was before the elements.    

The CONTENTS of the ANIMADVERSIONS.  

1 IF the condition of the soul cannot be changed, without changing the essence.  
2. How the light is actus perspicui.  
3. If the first matter hath an actual existence.  
4. If matter, form, essence, etc. be but notions.  
5. judicial Astrology impious, and repugnant to Divinity.  
6. If the Angels know all at their creation.  
7. If the light be a solid substance.  
8. If the soul depends on the body.  
9 If terrene souls appear after death.  
10. Departed souls carry not with them affections to the objects left behind.  
11. If slain bodies bleed at the sight of the murderer.  
12. How God is the cause of annihilation, and how the creature is capable of it.  
13. If our dust and ashes shall be all gathered together in the last day.  
14. If the same identical bodies shall rise again.  
15. If the form, or the matter gives nu●ericall individuation.  
16. If the matter, without form, hath actual being.  
17. If identity belong to the matter.  
18. If the body of a child and of a man be ●he same.  
19 Of some Similes, by which identical resurrection seems to be weakened.  
20. If grace be a quality, and how we are justified by grace.     

I Have perused these Animadversions, entitled, Medicus Medicatus; an● those likewise of Sir Kenelm Digbies themselves also animadverted on b● the same Author: and finding then learned, sound and solid, I allo● them to be printed and published that many others may receive th● same satisfaction, content and delight in reading of them, which profess myself to have enjoyed i● their perusal.  
john Downame●   

Medicus Medicatus.  
THough the Author desires that his Rhetoric may not be brought to the test of reason, yet we must be bold to let him know, that our reason is not given to us in vain: shall we suffer ourselves to be wilfully blindfolded? shall we shut our eyes, that we may not see the traps and snares ●aid in our ways? he would have us sleep securely, that the envious man may sow tares among the good corn: latet anguis in herba; all is not gold that glisters; it were strange stupidity in us, to break down our walls, and let in the Grecian Horse, and not (with Laacon) try what is within him. 
Aut hoc inclusi ligno occultantur Achivi,  
Aut haec in nostros fabricata est machina muros.  But now to the matter: 
〈◊〉. 3.  First [He tells us, that between us and the Church of Rome there is one faith] then belike he will have us believe with the Romanists, that there be more Mediators than Christ, that his body is not contained in Heaven, but every where is newly created of bread; that the Saints are the objects of our prayers, that the Pope's traditions are of equal authority with Scripture, that Apocryphal books are Canonical, that we may merit both of congruity and condignity, yea supererogate; that we may pray to and adore Images, and too many more of these dangerous positions must we believe, if our faith be all one with that of Rome: this may be indeed religio Medici, the religion of the House of Medicis, not of the Church of England.  
Secondly, 
Sect  [He is not scrupulous in defect of our Churches to enter Popish Churches, and pray with Papists; for though the Heathen temples polluted the Israelites, yet the Popish impieties are not such as pollute their temples, or our prayers made in them] Observe here first, that his words imply a necessity of praying in Churches, whereas Christ bids us pray in our chambers; and the Apostle wills us to lift up pure hands in every place: Moses his prayer was heard as well on the red-sea-shore, as Aaron's was in the tabernacle; and job was heard as well on the dunghill, as Solomon in the Temple. God is not now tied to Mount Zion or Garizim. Secondly, to pray with Papists, is a countenancing and a confirming of their Idolatry. Thirdly, it is a scandal to the weaker brethren, and woe to him by whom scandal cometh. Fourthly, it argues notorious dissimulation and hypocrisy; and we know what simulata sanctitas is. Fifthly, he that prays with them, must say what they say, Salve regina, and Ave crux, spes unica, etc. or else he prays not with them, though he be with them. Sixthly, Popish Churches, being actually employed about Idolatry, do no less pollute and profane, than the Heathen Temples did; because Popish Idolatry is no less (if not more) hurtful and impious, then Heathen; for it is grosser Idolatry to worship Images, the work of men's hands, then to adore the Sun and Moon, the work of God's hands. I read of four sorts of Idolatry: 1. Hermetical, which is the worship of Images: 2. Poetical, the worship of deified men: 3. Physical, the worship of the great Platonic animal, the world, or the parts thereof: 4. Metaphysical, the worship of Angels, or other created spirits: all these sorts of Idolatry are practised by Papists, except the third.  

●ect. 3.  Thirdly, [At the sight of a Cross or Crucifix he can dispense with his hat, but scarce with the thought or memory of his Saviour.] I will not blame him to remember his Saviour as oft as he can; but then I would have him remember, that our Saviour hath not instituted a painted or carved Cross and Crucifix to bring us in remembrance of him; but hath left us his Word and Sacraments; other devices are but will-worship. Secondly, the sight of a Crucifix adored, should rather excite his indignation then his devotion. When Moses and Ezechia saw the golden Calf and brazen Serpent abused, we read not of their devotion, but of their just indignation: a wooden cross is but a wooden remembrancer of Christ; and silence at the sight of Idolatry, is a secret consent: and how can any be devout in that wherein God is dishonoured?  
Fourthly, [At a Procession he hath wept, 
Sect.  when his consorts have laughed, blind with opposition and prejudice.] The difference only is, that they played the part of Democritus, but the physician of Heraclitus: now which of these are most blind with prejudice? he that laughs at the folly of superstitious Processions, or he that weeps out of a preposterous devotion? But why, Sir, do you weep at such a sight? Is it out of pity, to see such folly? if so, I commend your weeping; but that is not the cause of your sorrow, as appears by your Book: Is it then, because you call to remembrance Christ's sufferings? but as he told the women of jerusalem, so I tell you, Weep not for him, but for yourself: weep that you have not the heart and Christian courage to reprove such Idolatry; for, by countenancing of it with your tears, and not reproving of it with your words, you make it your own: amici vitia si feras, facis tua.  

〈◊〉. 3.  Fifthly, [You think it uncharitable to scoff the Pope, whom, as a temporal Prince, we owe the duty of good language.] First, how came he to be a temporal Prince? Sure he, whose successor he claims himself to be, said, that his Kingdom was not of this world; and refused a temporal Crown when it was proffered him, and told his Apostles, that they should not bear rule as the lords of the Nations did: Non monstrabunt, opinor, ubi quisquam Apostolorum judex sederit hominum, etc. Saint Bernard will tell you, that the Apostles never affected such principality. If you allege Constantins' donation, I will remit you to those who have sufficiently demonstrated the forgery of it. Secondly, we give him no worse terms than Christ gave Herod and the Rabbis of his time; calling the one a Fox, the others hypocrites, painted tombs, wolves in sheep's clothing. Thirdly, those which you call popular scurrilities and opprobrious scoffs, are [Antichrist, man of sin, whore of Babylon:] but these are the terms which the Scripture gives him. Fourthly, I confess [it is the method of charity to suffer without reaction] in particular wrongs, but not when God's glory is in question. Christ prayed for those that persecuted him, but whipped them that dishonoured his Father's House. To suffer God to be wronged, and not to be moved, is not charity, but lukewarmness or stupidity. Fifthly, we give the Pope no other language, than what he hath received of his own party. Victor was checked by Irenaeus for excommunicating the Eastern Churches. 
〈◊〉 in 〈…〉  Arnulphus Bishop of Orleans, in the Council of Rheims, calls the Pope Antichrist: not to speak of joachimus' Abbess, the Waldenses, Wickliff, and many more, who give him the same title. Sixthly, how many Popes have justly deserved these titles, if you look on their flagitious lives, and heretical doctrine, that not without cause Ralph Urbino painted the two chief Apostles with red faces, as blushing at the foul lives of their successors. What duties of good language do we owe to Zepherinus a Montanist, to Marcellinus an Idolater, Liberius an Arian, Anastasius a Nestorian, Vigilius an Eutychian, Honorius a Monothelite, Sylvester a Necromantic, john the 23. that denied the resurrection, and others? What shall I speak of Sylvester the second, Benedict the ninth, john the 20. and 21. Gregory the seventh, etc. who gave themselves to Satan and Witchcraft? I will say nothing of their Apostasies, Idolatries, Whoredoms, Blasphemies, Cruelties, Simony, Tyranny, etc.  

〈◊〉. 6.  1. [You have no Genius to disputes in Religion] neither had Mahomet to disputes in his Koran: it were well, if there were no occasion of dispute; but, without it, I see not how against our learned adversaries we should maintain the truth. If there had been no dispute against Arius, Nestorius, Eutychus, Macedonius, and other Heretics, how should the truth have been vindicated? Not to dispute against an Heretic, is not to fight against an enemy: Shall we suffer the one to poison our ●oules, and the other to kill our bodies, without resistance?  
2. [In Divinity you love to keep the road] so did not Eliah in his time, 
Sect. 6  nor Christ and his Apostles in theirs: If the road be infested with thiefs, holes or precipices, you were better ride about; the broad way is not still the best way.  
3. [You follow the great Wheel of the Church, by which you move: 
Sect. 6 ] but this Wheele ●s sometime out of order. Had you been a member of the Hebrew Church, when that worshipped the Calf, I perceive you would have moved with her, and danced ●o her pipe: Was it not better to follow the private dictates of Christ and his Apostles, then to move with the great Wheel of ●he jewish Church? When the whole world groaned and wondered, that she was made Arian; was it not safer to steer one's course after the private pole of Athanasius his spirit, then to move with the great Wheel of the Arian Church? Had you lived in that time, when the Woman, who had the Eagles wings, was forced to fly unto the wilderness, being pursued by a flood out of the Dragon's mouth; had you (I say) then lived, would not you rather have followed her, then stay at home, and worship Christ's Image with the same adoration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay, worship the Cross with the same that Christ himself is worshipped? You cannot be ignorant how disordered the motion was of the great Wheel of the jewish Church in the days of Elijah, Manasses, and Hosea. Christ tells us, that when he comes again, he will scarce find faith upon the earth; how then will the Churches great Wheel move?  

●ect. 7.  [Your greener studies, you say, were polluted with the Arabians heresy, that men's souls perished with their bodies, but should be raised again. This opinion, you think, Philosophy hath not throughly disproved; and you dare not challenge the prerogrative of immortality to your soul, because of the unworthiness, or merits of your unworthy nature.] First, 
Quo semel est imbuta recens, servabit odorem  
Testa diu:—  your vessel retains yet the sent of that liquor, with which at first it was seasoned. Secondly, if you have forgot, read over again Plato, and you shall find, 
In T●maeo Philebo. in de ani c. 4. t. & 66▪  that Philosophy can throughly prove the soul's immortality: read also Aristotle. Will you have reasons out of Philosophy? take these: 1. The soul is of an heavenly and quintessential nature, not of an elementary. 2. The soul is a simple substance, not compounded of any principles▪ therefore can be resolved unto none: Now, if it were compounded, it could not be actus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and principium. 3. As the soul hath neither matter nor form in it, so neither are there in it any contrarieties: now all generation and corruption are by contraries. This is the reason why Philosophy denieth any generation or corruption in the Heavens, because they are void of contrarieties. 4. It is a Maxim in Philosophy, Quod secundum se alicui convenit, est ab eo inseparabile; therefore life is inseparable from the soul, because it lives by itself, not by another, as the body doth, or by accident, as the souls of beasts do. 5. men's souls have subsistence by themselves, not by their composita, as accidents, and the forms of beasts have; which is the cause of their decay. 6. The soul hath a natural desire to immortality, which if it should not enjoy, that desire were given to it from God in vain: At Deus & Natura nihil faciunt frustra. 7. If the soul perish, it must be resolved to nothing; for it cannot be resolved unto any principles, as not being made of them: if some thing can be resolved unto nothing, than some thing was made of nothing; but Philosophy denies this; therefore it must needs deny that, or the corruption of the soul, and consequently, it holds the soul's immortality. I could allege many testimonies of Heathens, to prove how they believed the immortality of the soul, but that I study brevity. Thirdly, let not the merits of our unworthy nature deter us from challenging the soul's immortality; for the evil Angels have merited worse than we, ●nd yet they cease not for that to be immortal. Though by sin we have lost original righteousness, or supernatural ●race; yet we have not lost the essential properties of our natures: and, indeed, wicked men would be glad, that their souls were as mortal as their bodies; for they ●now, that the merits of their unworthy natures deserve torments, rather than sleep or rest: therefore this your Arabian opinion is not grounded upon Philosophy, but rather upon Pope john the 20. his heresy, for which he was condemned by the Divines of Paris.  
Your second error was that of origen's [That God would after some time release the damned souls from torture. 
Sect. ● ] S. Austin shows how pernicious this opinion of origen's is; for it opens a gap to all profaneness, it destroys God's justice, which cannot be satisfied without eternity of pain, being the person offended is eternal, and the will of the sinner in offending is eternal, if he could live eternally: Voluisse●t reprobi, s● potuissent, sine fine vivere, ut possent sine fine peccare; I take, these are the words of Gregory the Great: Besides, this opinion i● quite repugnant to the Scripture, which tells us of a worm that never dies, of a fir● that's never quenched; of the devil, beast, and false prophet, which shall be tormented for ever, night and day. Again, if the wicked shall have an end of their torments, why may you not as well think, that the Saints shall have an end of their joys? But it's good to be wise with sobriety, and not to make God more merciful than the Scripture makes him: it's sufficient that God hath freed some of Adam's race from eternal fire, whereas he might have damned all; his mercy is to be regulated by his own wisdom, not by our conceits. If melancholy natures are apt to despair, when they think of eternal fire, let them be comforted with the hopes of eternal bliss: therefore, as Austin of Origen▪ so may I say of all his followers, Tanto errant perversiùs, quanto videntur de Deo sentire clementiùs.  

〈◊〉. 7.  [Your third error, whereunto you were inclined from some charitable inducements, was prayer for the dead] If the dead, for whom ●ou prayed, were in heaven, your prayers ●ere needless; for there is fullness of joy ●nd pleasures for evermore: but if these ●ead were in hell, your prayers were fruitless; for from thence is no redemption. ●econdly, if you inclined to pray for the ●ead, you did necessarily incline to the opinion of Purgatory, for that depends on ●his; and so you were injurious to the ●loud of Christ, which hath purged us from ●ll sin; to the merit and satisfaction of Christ, to the grace of God and justifying Faith. Thirdly, you had no ground in Scripture, or any warrant from the ancient Church in her purer times, to pray for ●he dead: there was indeed a commemoration of their names, and a meeting of Christians at the place where the Martyrs ●uffered; but there was no praying either ●o them, or for them, but only a desire ●hat other Christians might be like them; ●nd their names were rehearsed, that they ●ight not be obliterated by silence, and ●hat posterity might know they were in glisse, and that thanks might be given to God for them; that the living might show their charity to them, and might be excited to an holy emulation of their virtues; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈…〉. lib. ●. cont. 〈◊〉. c.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad acuendam charitatem, & in illos quos imitari possumus, et in illum quo adjuvante possumus. This than was the better way, to be remembered by posterity, and not by praying to them, as afterward, when superstition crept by degrees into the Church.  
You have a piece of Rhetoric, ill becoming a Christian physician, 
〈◊〉. 9  [You bless yourself, and are thankful, that you never saw Christ nor his Disciples.] Was it because he or they, by curing all diseases freely, would have hindered your practice? I am sure, Saint Luke, a physician, was not of your mind, who was an inseparable companion of Saint Paul. Did not many Kings and Prophets desire to see that which you slight, and could not see it? It was one of Augustine's wishes, to see Christ in the flesh. Old Simeon was so overjoyed with that sight, that he desires to depart in peace, with a song in his mouth. The three Wisemen were never so wise, as in undertaking so long a journey to see Christ. It seems you would not have taken the pains with Zacheus, to climb up a Sycomore tree to see Christ; but he lost nothing by it: for he that desired to see Christ, was seen by him, and rewarded with salvation. The ●oore Hemoroisse got more good by one touch of Christ's garment, then by all the physic she had received from those of your profession. [You would not be one of Christ's patients in that nature, as you say, for fear your faith should be thrust upon you.] 'Tis well you are of so strong a faith, that you need no such helps; but presume not too much with Peter, to walk on the sea; without Christ's help you'll sink: I will pray with the blind man, I believe, Lord, help my unbelief.  
[You had as leive we tell you, 
Sect.  that the soul is man's Angel, or the body of God, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the first ac● and perfection of the body.] It seems here by your own confession, you love to humour your fancy; for otherwise you cannot deny the soul to be the first act and perfection of the body, whereas no man can conceive▪ that the soul should be an Angel, except you will follow origen's opinion, that souls and Angels are of the same species: which is absurd; seeing the one are made to subsist without bodies, so are not the other: the one are intellective, the other rational substances. The Schools will tell you, that the Angels differ specifically one from another, how then can they and the souls of men differ only numerically? But this will not relish with you, who loves allegorical descriptions better than metaphysical definitions. But tell us how you conceive the soul to be God's body: Hath God a body? seeing he is free from all composition, both of essence and existence, of nature and personalty, of gender and difference; in whom can be no corporiety, because no matter; without which a body can no more be, than a dream without sleep, or bread without meat saith Scaliger. Now, if any matter were in God▪ than there must be in him a passive possibility, and quantity also, and distinction of parts, all which essentially follow the matter. Besides, God and our souls must make but one compound; and so God and the creature is but one compounded substance: And whereas the compound is posterior to the parts compounding, it must follow, that God must 〈◊〉 after our souls, and must be subject to ●●me cause; for every compound hath a ●●use of its composition. What a strange ●od doth your allegorical description decipher to us? Were you not better admit 〈◊〉 metaphysical definition of the soul, to ●it, actus primus corporis naturalis organici ●●tentiâ vitam habentis, than such a wild ●●ncie, that anima est corpus Dei? You were 〈◊〉 good speak out in plain terms with ●lato, and tell us, that the world is a great ●●imal, whereof God is the soul.  
[You say that God is wise, 
Sect. 13  because he know●●h all things; and he knows all things, because 〈◊〉 made them all.] But I say, that God ●●oweth all things, because he is wise; for 〈◊〉 wisdom is not like ours: ours is got 〈◊〉 knowledge and long experience, so is 〈◊〉 Gods, whose wisdom and knowledge 〈◊〉 coeternal; but in priority of order, ●is wisdom precedes his knowledge. We ●now first the effects of things and confusion's by discourse▪ and then come to the knowledge of the principles, which we 〈◊〉 wisdom: but God knows the principle● and causes of things simplici intuitu, an● immediately▪ being all in himself; the effects and conclusions he knows in the●● causes and principles. Secondly, Go● knows not all things, because he mad● them all, but he made them, because 〈◊〉 knew them; for he knew them before 〈◊〉 made them: he knew them from eternity he made them in time, and with time. Again, is there nothing that God knowe● but what he made? He knows himself he knows those notions of our mind which we call entia rationis, he knows nonentities, and he knows evil; and yet these he never made, nor will make.  

●ect. 16.  [You define not nature with the Schools, th● principle of motion and rest; but a strait an● regular line, etc.] Indeed, this is not to define, but to overthrow a good definition the end of which is, to bring us to th● knowledge of the things defined: therefore Aristotle in his Topics will have us to avoid Metaphors, which cast a mist upo● the thing defined; every Metaphor bein● ●ore obscure than proper words. But I ●ee you delight in such fancies; for you ●efine light, to be the shadow of God: I ●hink Empedocles his definition would ●lease you well, who defines the sea to be ●he sweat of the earth; and Plato defines the ●oles to be the little feet, on which the great animal of the world moves itself. Such definitions are good for women and children, who are delighted with toys; wise men search into the causes and nature's of things. But is not Nature a principle of motion and rest? No, say you: What then? [A strait line, a settled course, God's hand and instrument.] Is not ●his obscurum per obscurius? Nature is not a ●ine, for it is no quantity: nor is it like a ●ine; for these are entities too remote to make any similitude between them. Nature is as like a line, as the ten Plagues of Egypt were like the ten Commandments; a ridiculous similitude. And why is Nature rather a strait, than a circular line? We see the world is round, the motions of the heavens and stars are circular, the generation and corruption of sublunary bodies is also circular; the corruption of on● being still the generation of another: snow begets water, and water snow; the river● return to the sea, from whence they flow — Redit labor actus in orbem. And what say you to the circulation o● the blood in our bodies? Is not Nature then a circular, rather than a strait line▪ Again, Nature is not a settled course, bu● in the works of Nature there is a settled and constant course; if you will speak properly, and like a Philosopher, which you love not to do. And suppose we admit▪ that metaphorically Nature is the hand of God, and an instrument; yet it is not such an instrument, as the hammer is to the house, which cannot move itself: but as the fire was to the Chaldeans, and the red sea to the Egyptians; for the one of itself burned, the other of itself drowned, and moved downwards to its own place, without an external agent: Otherwise you must say, that God burned the Chaldeans, and God drowned the Egyptians, and so you will make God both fire and water. Nay, if Nature doth not work, and produce its immediate effects, but God in Nature; than you may say, It is not the fire, but God that roasts your meat, and extracts your physical spirits and quintessences: [For you will not have God's actions ascribed to Nature, lest the honour of the principal agent be devolved upon the instrument.] And what else is this, but, with Plato, to make this world a great animal, whereof God is the soul? 
Principio coelum ac terras, camposque liquentes,  
Lucentemque globum lunae, titaniaque astra  
Spiritus intus alit, totamque infusa per artus  
Mens agitat molem, & magno se corpore miscet:  
Ind hominum, pecudumque genus, vitaeque volantûm,  
Et quae marmoreo fert monstra sub aequore pontus,  
Igneus est ollis vigour, etc.  Now; if Nature be not the principle of motion, what is that which moveth or altereth the water from cold to heat, when it is on the fire? Is it not the nature of the fire? Again, is not form and matter the nature of things? but these are causes, and causes are principles of motion. Do no● you know, that the form actuates the Compositum, and restrains the extravagancy of the matter? Doth not the matter receive the form, and sustain it? but to actuate, restrain, receive and sustain are motions, of which you see Nature is the principle, except you will deny the two internal causes of things; but so you must deny generation and corruption, composition and mixture in Nature, which (I think) you will not do, as you are a Physician.  

〈◊〉. 16.  You say [that there is in monsters a kind of beauty, for that the irregular parts are so contrived, that they become more remarkable than the principal fabric.] It is not their beauty, but their monstrosity and irregularity that makes them remarkable; for the eye is as soon drawn with strange and uncouth, as with beautiful objects; the one to admiration and stupidity, the other to delight: A woman, as beautiful as Venus, will not draw so many eyes, as if she were ●orne with a dog's head, and a fishes tail.  
['Tis not (you say) a ridiculous devotion to say a prayer before a game at Tables. 
Sect. ] I think ●t is profanation, and taking of God's Name in vain: For, what do you pray for? that God would prosper your game, to win your neighbour's money, to which you have no right? If Abraham durst scarce intercede to God for the preservation of five populous Cities, how dare you be so bold with him, as to solicit him to assist you in your idle, foolish and sinful desires, and, in divers respects, unlawful recreations?  
[You will not have us labour to confute judicial Astrology; for, 
Sect.  if there be a truth therein, it doth not injure Divinity.] This is as much as if you would say, Let us not labour to resist the Devil; for, if he loves our salvation, he doth not injure us. If there were truth in that Art, we would not confute it; but we see there is so much deceit, vanity and impiety in it, that Counsels, Canons, civil and municipal Laws, and God's Word condemn it: therefore we confute it▪ You had better than in plain terms said, that Mercury doth not dispos● us to be witty, nor jupiter to be wealthy then to tell us, [that if Mercury disposeth 〈◊〉 to be witty, and Jupiter to be wealthy, you wi●● thanke God that hath ordered your nativity unto such benevolent aspects.] I know the Star were made to be signs, to measure time to warm and illuminate, but not to giv● wealth and wit; promotion comes neither from East nor West, but from the Lord▪ It's he that gives and takes, saith job: It's he that filleth the hungry, and sends the r●c● empty away, saith the Virgin. His wisdom hath wealth and honour in her left hand▪ Solomon went not to Mercury, but to God for wisdom. Was Abraham, isaac, jacob, and other rich men in Scripture, borne under jupiter? How disposeth he us to be wealthy? Passively? that is, to be capable of wealth, or willing to take it, when it is proffered us? then I think, the most men in the world are borne under jupiter: For, Quis nisi mentis inops— Who will refuse wealth, when proffered, except very few? Or, disposeth he us actively? that is, makes he us fit to raise our own fortunes? Surely, whereas there be ma●● ways to attain wealth; wit in some, learning in others, industry in others, boldness, with hazarding of their lives, and vigilancy and pains in others: Again, oppression, robbery, thieving, lying, and many other ways there be of getting wealth, you must make jupiter the cause of all these means: But if he can make us rich, what need we pray to our heavenly Father for our daily bread? You were as good tell us of the goddess Pecunia, of the god Aesculanus, and his son Argentarius, worshipped among the Romans, for being the authors of money, brass and silver, that if they dispose wealth on us, we will thank the Supreme giver for it, not them, as to call Mercury and jupiter benevolent aspects, because they dispose us to be wealthy and witty.  
[You confess, 
Sec●  that the Devil would dissuade your belief from the miracle of the brazen Serpent, and make you think, that wrought by sympathy, and was but an Egyptian trick.] It seems he dealt otherwise with you then with the Ophit heretics; he persuaded them that this was a true miracle; and tha● therefore Serpents should be worshipped: he would persuade you that this was no miracle, but an Egyptian trick. Secondly, he might have more easily persuaded you, that the Egyptians and other Nations, from the report of this miracle, learned their worshipping of Serpents, then that Moses learned this erecting of the Serpent from the Egyptians. Thirdly, here could be no sympathy either between the disease and matter of the Serpent▪ which was brass, (being there was brass enough in the Tabernacle, with looking on which their stings might have been cured:) or between the figure of the Serpent and the wound; for the figure, being a quality and artificial, could not be the subject of sympathy▪ which is a hid virtue, having always a natural substance for the subject of it: and seeing that sympathies and antipathies follow not the matter of things, and therefore are not elementary qualities, but the specifical ●orme, there could be no such quality in that Serpent, having no other essential form but of brass, which hath no such sympathy, as to cure an inflammation by the bare look on it afar off. Fourthly, where there is a sympathy between two bodies, there is a delight and an attraction of the one to the other. Rhabarb, by sympathy, draws choler to it; but what delight or attractive virtue was there in an artificial brazen Serpent, to draw out the venom of a wound? Fifthly, where cures are performed by sympathy, there is a touching of the thing curing, and the thing cured: as Rhododendrum, which kills Asses, being eat by them; cures men of the bitings of Serpents, being applied to them. Sixthly, had he told you, that it was not the image of the Serpent, but the imagination of the beholder that cured him, he had said somewhat; but yet he had deceived you: for, though the imagination helps much to the curing of some diseases in one or two, perhaps among a thousand; yet it was never known, that so many people together, as the Israelites, should have each one of them such strong imaginations, as to be cured by them: It was not then either the image, or the imagination that cured them, but their faith in him that was lifted upon the Cross, as the Serpent was erected by Moses in the desert.  
These other persuasions of Satan [to make you doubt of Elias his miracle, of the combustion of Sodom, of the Manna in the desert] are impious and ridiculous; for though Bitumen and Naphtha will suddenly, and at some distance catch fire; yet hence it will not follow, that Elias used such stuff for the consuming of his sacrifice; for the stuff, being a fat substance, gathered from the superficies of the water of Asphaltites lake, or the dead-sea near jericho, was as well known to Baal's priests, as to Elias, being neighbours to that lake. Again, the Text saith, that the fire of the LORD came down, which consumed the sacrifice, and dried up the water; and how could Eliah so deceive such a multitude of people, being there present, as to kindle a fire in the water with Bitumen, and they not perceive it? And though this stuff will burn in the water, yet water will never kindle it; for than it should burn continually in the lake from whence it comes. Lastly, the Text tells you of no other stuff but of wood and water, and the fire ●hat came down from God. Secondly, whereas [Satan would have told you, that ●here was a bituminous nature in the lake of Gomorrha, before the firing of that place; and ●herefore that Sodoms' combustion was natural,] he showed himself to be that liar ●rom the beginning; for there was no lake ●here, till these Cities were destroyed, as ●he Text showeth: And it also plainly tells us, that the Lord reigned fire from the Lord out ●f heaven. And if there had been a lake ●here before of an Asphaltick nature, how will it follow, that the combustion of Sodom was natural? Was Sodom and the other Cities built in that lake? Who set ●he lake on fire? How is it, that ever since, ●hat lake hath been full of Bitumen? that it ●ever flamed since? if it did, show us some history for it. Thirdly, though Manna was gathered plentifully in Arabia in Iosephus ●is days, and then was no miracle; yet in ●he days of Moses, Manna in that same de●art was miraculous, though not in respect of the matter, yet in regard of the circumstances; for than forty years together fe●● such abundance, that was able to feed tha● populous Nation, the like quantity wa● never known to fall before or after. I● was no miracle for Christ to feed people with bread and fish, but to feed so man● thousands with five loaves and two fishe● was the miracle. Again, it was miraculous that he, who gathered most Manna, ha● not too much, and he that gathered least▪ had no want. Besides, it was miraculous▪ that what was reserved till the next day turned unto worms, except upon the Sabbath day; and that it should fall six days of the week, and the seventh day none to be found, was not this miraculous? Mar● also how long it was kept in the urn unputrefied.  

●ect. 20.  [You could never be inclined to any positions of Atheism; for, these many years, you hav● been of opinion there never was any.] I wish you could make this good, and your opinion true; but if there have been no Atheists, how will you call those fools, who have said in their heart, There is no God▪ Why did Saint Paul call the Ephesians be●ore their conversion Atheists, or without ●od in the world? What was contemptor Deûm Mezentius in the Poet, who acknowledged no other god but his right hand, ●nd his dart, Dextra mihi deus, & telum quod missile libro? And Nisus, who thought every man's desire to be his god, — Sua cuique deus fit dira cupido? The Athenians, and ●ll others, are to ●lame, who made severe laws against Atheists. I have read that Galen, the grand Dictator of your Art, was an Atheist, and ●oo many more. Secondly, 
Sect.  [You think Epicurus to be no Atheist, for denying God's providence over the trivial actions of inferior creatures.] But, I say, he is no less an Atheist that denies God's providence, or any other of his Attributes, than he that denies his Essence. Though Epicurus and Democritus babbled something of a Deity, yet in holding the world to be casually and rashly agglomerated of small atoms, they were very Atheists. And so were Diagoras, Milesius, Theodorus, Cyrnensis, and many others. 
〈◊〉. 1. de 〈◊〉. de●m.  Read Tully, and he will tell you▪ whether Epicurus were not an Atheist, who wrote against the gods; & that both he & Democritus were Atheists▪ for denying that the gods did either help or show favour to men: And, that as Xerxes was an Atheis● in his hands, by pulling down the Temples of the gods; so was Epicurus in his tongue, who pulled them down with his reasons. He shows also that Protagoras, who doubted of the gods, was an Atheist; and so are all those, who think Religion to be the invention of wise men, to keep people in awe. Did you never read of Polyphemus in Homer, who confesses, he never sacrificed to any other god but to his belly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a certain Maxim in school-divinity, That providence, which consisteth in the ordering of effects to their ends, hath as large an extension, as the causality of the first agent: but this gave being to all, even to the meanest things, and so his providence extends to all, even to the hairs of our head, if you will believe Truth it ●elfe: therefore he is doubtless an Atheist, ●hat can say, Non curare deûm credo mortalia quenquam. Thirdly, [You say, 
Sect. 2  that the fatal necessity of ●he Stoics, is nothing else but the immutable ●aw of Gods will.] Then, belike, man sins by ●he immutable law of Gods will. Is this ●our Religion, to make God the author ●f sin, and to take away f●om man totally ●he liberty of his will? But this you do, if ●ou make the Stoical necessity the same ●hat the immutable law of Gods will is; ●or the Stoics held, that what man did, whether it was good or evil, he did it by ●n inevitable necessity, to which not only men, but even jupiter himself was sub●ect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. therefore their fate is termed inevitabile, inelu●tabile, inexsuperabile, inexorabile. This is the Religion of the Turks at this day, if you ●ill believe Busbequius: but I did not ●hink it had been the Religion of a Christian Physician till now.  

〈◊〉. 21.  [You are not yet assured which is the right side of man.] The right side is that where the liver lieth, which is the fountain of blood, wherein our life consisteth; therefore that side is stronger, and more active, and the limbs thereof bigger; as appears by the right hand and right foot, which are bigger than the left. I hope you are not so simple as those children in Nineve▪ which knew not the right hand from the left: Nature hath made this distinction▪ therefore the right hand is honourable amongst all men, except amongst those▪ who honour the sword, which (being tye● to the left side) gives it the preeminency: but this honour is by accident. Endeavour to know Christ's right hand from his left, that, in the last day, you may stand there with joy amongst his sheep.  

●ect. 22.  [You wonder how America should be peopled and inhabited by beasts of prey and noxious animals, and yet not a horse there.] If you wil● credit Geographers, you shall not need to wonder; for they tell us, there is but a narrow passage, called the Straight of Anien▪ between Asia and America; so that, without admiration, men and beasts might be transported, and swim over thither; and ●hat the people on both sides of the Straight resemble each other in feature, manners, ●awes and customs, and other circumstances, and have the same kinds of creatures. And is it more wonder for America to ●ave those animals, which we have not, then for Africa to have those which Europe wants, or Europe to have those which are not to be found in Asia?  — Non omnis fert omnia tellus. 
It seems you are little versed in the Scripture, when you hold it [a paradox, 
Sect.  that Methusalem should be longest lived of all Adam's children, and that no man can prove it.] What need you any other proof than the Text itself, which is so plain, and the unanimous consent of the whole Church from the beginning? If you can manifest it to be otherwise, as you brag, do it; — Et Phyllida solus habeto. Secondly, [You make it doubtful, 
Sect.  if Judas hanged himself.] But the Text is plain, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, 
Mat 27.5  is not doubtful, as you say, but both by sacred and profane Writers it is used for strangling and hanging: so in Homer, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strangling the young fawn: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And in Thucydides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some were hanged on, or from the trees. I do not read this word used in any other sense but for strangling, hanging, or binding the throat; and so the Church hath always expounded it: and yet you will make it a doubtful word. That other place, which you think overthrows this, is that of the Acts: 
〈◊〉. 18.  but indeed, it confirms it; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is fallen down headlong, or flat: So in Homer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. judas then hanged himself, saith Saint Matthew; he fell down flat, saith Saint Luke, this being the sequel of his strangling or hanging: How then doth this overthrow the other? Thirdly, [You hold it improbable, that men should build the Tower of Babel in a plain against the next deluge.] Where then would you have had them build it? On a mountain? 'Tis like they would have done so, had there been the same plenty of materials, and other conveniences on the hills, which they found in the plain. Men must build where they can, not always where they would. Fourthly, 'Tis not material, whether it was a messenger, or Peter's tutelary Angel that was supposed to knock at the door; for the word signifieth both: but the Church hath always expounded that place of Peter's Angel, and she believes that Angels are ministering spirits: But I think you'll hardly find the word Angelus in the New Testament used for a messenger sent from man, but rather the word Apostolus, except Luke 7. where John's disciples are called Angels.  
[You cannot prove, 
Sect.  that miracles are ceased.] Cessante causâ, cessat effectus; the end of miracles was the confirmation of the Gospel: Now the Gospel is confirmed; therefore you may conclude a cessation of miracles. Secondly, we hear of no miracles that shall be in these later days, but of lying wonders. Thirdly, miracles are no essential note of the truth; for john Baptist wrought none, yet his doctrine was true. The Egyptian Sorcerers, Simon Magus and others, wrought some seeming miracles and wonders, yet their doctrine was false: 
〈◊〉. 27.  but when you say [There is not one miracle greater than another] you are deceived; for though miracles be the extraordinary effects of God's hand, to which all things are of an equal facility; yet these effects are different in themselves▪ and some greater, some lesser. The creation of the world is a greater miracle than the fabric of man's body; and 'tis more admirable to feed five thousand people with four loaves, than four thousand with five.  

〈◊〉. 27.  You are so mannerly [that you dare not say, God cannot work contradictions, and many things else.] But I think it is good manners to say, God cannot work contradictions, because these have not a possibility in them to be made; and therefore are not the objects of his omnipotency: but that is only the object, which is possibile absolutum. So, I think, it is good manners to say, God cannot lie, or die, because it cannot ●gree with his active power to suffer, or to die: So he cannot sin, because it agreeth not with right reason. In a word, Deus nequit facere, quod nequit fieri. I think than it were breach of good manners to say, that God could do any thing, which were repugnant either to his wisdom, goodness, or power. And though his power and will make but one God, yet they are different attributes ratione; for the will commands, and the power puts in execution.  
You say [that they who deny witches, 
Sect.  deny spirits also, and are a kind of Atheists.] A strange kind of Atheism to deny witches! but is there such a strict relation between witches and spirits, that he that denies the one, must needs deny the other? Sure, the existence of spirits depends not upon the witch's invocation of, or paction with spirits. We read, that Zoroastres was the first witch in the world, and he lived after the Flood; were there no spirits, I pray, till then? This is as much as if you would say, there were no devils among the Gadarens, till they entered into their swine.  

〈◊〉. 33.  [You think the Angels know a great part of our thoughts, because, by reflection, they behold the thoughts of one another.] That the Angels know one another, is out of doubt; but how they know one another's thoughts, is unknown to me. This I know, that none knows the thoughts of man, but man himself, and God that made him; it being God's prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If they know our thoughts, 'tis either by revelation from God, or by some outward sign and demonstration from ourselves; for, whilst they are immanent, and in the Understanding, they are only known to God, because he only hath the command of our Wills, from which our thoughts depend.  
The light, which we style a bare accident [you say is a spiritual substance, 
〈◊〉. 33.  where it subsists alone, and may be an Angel.] Let us see where, and when it subsists alone, without a subject, and then we will believe you, that it is a spiritual substance; And if your light may be an Angel, that must needs be an Angel of light. What a skipping Angel will ignis fatuus make? The Chandler's and Baker's trades are honourable; those can make lights, which may in ●ime become Angels; these wafers, which ●n time become gods.  
This Section consists of divers errors: 
Sect. 〈◊〉  First, you call the Heavens [the immaterial world:] so you confound the celestial world with the intellectual, which only is immaterial, and had its being in the divine intellect, before it was made. Secondly, if the Heavens be immaterial, they are not movable; for matter is the subject of motion. Why then do you call the great Sphere the first movable? Thirdly, an immaterial world cannot be the habitation of material substances; where then will the bodies of the Saints, after the resurrection, have their residence? Fourthly, if the Heavens have not matter, they have not quantity and parts. Fifthly, nor are they compounded substances of matter and form, but simple, as spirits. Sixthly, though they have not such a matter, as the elementary world, yet immaterial they are not: they have a matter, the subject of quantity, though not of generation and corruption. Your second error is [that you call God's essence the habitation of Angels; and therefore they live everywhere, where his essence is.] Divinity tells us, that Angels are in a place definitiuè; and that they, as we all, live and move in him, as in our efficient, protecting, and sustaining cause, but not as in a place; for Angels move out of one place to another, and while they are on earth, they are not in heaven: but if God's essence be their habitation, than they never change place; for his essence is everywhere, and so you make them partakers of Gods proper attribute, Ubiquity. Your third error is [that God hath not subordinated the creation of Angels to ours, but, as ministering spirits, they are willing to fulfil God's will in the affairs of man.] Then, belike, God made them not to be ministering spirits to the heirs of salvation, but they are so of their own accord: if so, we are more beholding to them for their comfort, protection and instruction of us, then to God, who made them not for this end, but (as you say) for his own glory: But if you were as good at Divinity, as at Physic, you will find, that God's glory is not ●ncompatible with their service to us; but ●n this is God glorified, that they comfort, ●nstruct and protect us; for this charge he hath given to his Angels over us: and so we are bound to them for their care, much more to him for his love, in creating them to this end. Your fourth error is [that both generation and creation are founded on contrarieties.] If creation were a transmutation, which still presupposeth a subject, I would be of your opinion; but seeing it is not, and hath no subject, without which contrarieties cannot be in nature, I deny, that creation is founded on contrarieties; neither is nonentity contrary, but the total privation of being, which God gave to the creature.  
[You wonder at the multitude of heads that deny traduction, 
Sect  having no other argument of their belief but Augustine's words, Creando infunditur, etc.] But I wonder as much at you, who is not better acquainted with our Divinity; for we have many reasons to confirm us against traduction, besides Saint Augustine's authority: At first, that the soul is immaterial; therefore hath not quantity, nor parts, nor is subject to division, as it must be, if it be subject to traduction or propagation. Secondly, the soul existeth in and by itself, depending from the body neither in its being nor operation, and by consequence, not in its production, nec in esse, nec in fieri, nec in operari. Thirdly, if the soul were educed out of the power of the matter, it were mortal, as the souls of beasts are; which, having their beginning and being from the matter, must fail when that fails. Fourthly, the effect is never nobler than the cause; but the soul, in regard of understanding, doth in excellency far exceed the body. Fifthly, a body can no more produce a spirit, than an horse can beget a man, they being different species. Sixthly, if the soul were propagated in or by the seed, than this were a true enunciation, Semen est animal rationale, and so the seed should be man. Seventhly, if the soul of the son be propagated by the soul, or of the soul of the parent, than we must admit transmutation of souls, as we do of bodies in generation. Eighthly, we ●ave the Church's authority. Ninthly, ●nd the testimony of Gentiles; 
De ge anim● c. 3. t. Meta lib. 4.  for Aristotle ●cknowledgeth the Intellect to enter into ●●e body from without: And Apuleius, in ●is mystical description of Psyche, affirms her to be the youngest daughter of the great King; intimating, that she is not infu●ed, till the body be first framed. Many testimonies I could set down here, if I were not in haste. Tenthly, the Scripture is ●or us, affirming, that the souls return to God that gave them, but the body to the ●arth, from whence it came; therefore God keeps the same order in generation, that he did in creation, first framing and articulating the body and its organs, and then infusing the soul.  
[But the main reason that inclines you to the opinion of traduction, 
Sect.  is the monstrous productions of men with beasts; for in these, you ●ay, there is an impression and tincture of rea●on.] So I may say, that Elephants are ●en, because in them is an impression and ●incture of reason, more than in any such monstrous birth. Secondly, if I should grant, that in these equivocal productions there were more reason, then in other beasts, it will not prove the traduction o● the reasonable soul; because the formative power of man's seed, or the vegetative faculty thereof, which is not the work o● the reasonable soul, being conveyed with the seed, makes organs semblable to these of men; and therefore somewhat fitter to exercise functions like those of men▪ in which you may see the shadow of reason, but not a reasonable soul, which is not conveyed by the seed, but infused into the body, when it is articulated Thirdly, if men's souls, with the seed, b● transfused into beasts, than these monstrous productions must be men, and so capable of salvation and damnation, of faith and the Sacraments, and the other mysteries of Religion.  

●ect. 35.  [You will not have the body the instrument of the soul, but rather of sense, and this th● hand of reason.] As if I would say, The ax● is not the proper instrument of the Carpenter, but of his hand, and this of the Carpenter; Causa causae est causa causati, what is subject to the sense, is also subject to the soul▪ But, if you will speak properly, the body is ●ot the instrument of the sense, but the ●ense rather the body's instrument; for▪ whether depends the body on the sense, or ●his on the body? the body can subsist without the sense, not the sense without ●he body. The whelp hath a body before ●he ninth day, but not the sight, because ●he corporeal organ of that sense is not till ●hen fitted for sight; but to speak Philosophically, the sense is the instrument of the whole compositum.  
[You cannot find in the brain the organ of ●he rational soul, 
Sect.  which we term the feat of ●eason.] There is no reason why you ●hould, seeing you confess, that this is a ●ensible argument of the soul's inorgani●ie. Show me the seats of the Intellect, and ●he Will, and I will show you the seat of Reason. [Though you can discover no more in 〈◊〉 man's brain, then in the cranny of a beast,] yet man's brain differs specifically from that of ●he beast. Now, why we call the brain●●he seat of reason, is, because the rational soul makes use of the senses and ●he phant●sie, which have their being in, and their original from the brain.  

〈◊〉. 37.  [You find nothing in death able to daunt the courage of a man; and you cannot highly love any that is afraid of it.] Then you would hardly love David, that prayed against it: and Ezechia, that wept so bitterly, when news was brought to him of it. Sure, Christ, as man, was not quite, exempt from the fear of it: He often avoided it, and wills his Disciples in persecution to fly from it. The Apostle shows, that the Saints desire not to be unclothed, but to be clothed upon. There is something in it able to daunt the courage of man, as it dissolves his fabric; of a wicked man, as it is an introduction to eternal death; of a Christian man, as it is the fruit of Adam's sin, and a part of that punishment laid on him and us all for sin: 
〈◊〉.  Nullum animal ad vitam prodit sine metu mortis, said he, who feared death as little as you: And the greatest of all Philosophers not unfitly called it, the most terrible of all terrible things.  

〈◊〉. 38.  [The Philosophers Stone hath taught you▪ that your immortal spirit or soul may ●ye obscure, and sleep awhile within this house of flesh.] I am sure, the Scripture teacheth you other Divinity, to wit, that the soul returns to God that gave it. Christ did not tell the penitent Thief, that his soul should sleep in his house of flesh, but that it should be with him in Paradise. The soul of Lazarus was not left to sleep in that putrefied house of his flesh, but was carried by the Angels into Abraham's bosom. Saint Paul desired to be dissolved, not to sleep in the grave, but to be with Christ; who will not leave the souls of his sons in that hell, nor suffer them to see corruption; whose comfort is, that, when this earthly tabernacle of their house shall be dissolved, they have a building given them of God, made without hands, eternal in the Heavens. You see then what a bad Schoolmaster the Philosopher's Stone is, which hath taught so many to make shipwreck of their estates, and you of the soul's immortality.  
[You cannot dream, 
Sect  that there should be at the last day any such judicial proceeding, as the Scripture seems to imply.] It seems then, that, in your opinion, the Scripture speaks here mystically: but your bare word will not induce us to subscribe to your conceit, being the whole Church from the beginning, hath, to this day, believed, that Christ shall, in a judiciary way, come as a judge, and call all flesh before him; and we shall stand all naked before his Tribunal, and receive the sentence of life or death. A mystical and unknown way of trial, will not stand so much with the honour of Christ, as an open and visible, that all may see and witness the justice of the judge: First then observe, we have the literal sense of the Scripture for our belief. Secondly, the consent of the Church. Thirdly, Reason; for, as the beginning of the world was, so shall its consummation be: that was not created in a mystery, as some have thought, but really and visibly; neither shall it be dissolved, but after the same way it was created. Fourthly, it is fit that Christ, who w●s not mystically, but visibly and really judged by sinners, should be the visible Judge of those his Judges, and of all sinners: therefore, as the Apostles saw him ascend in glory, not mystically; so they shall see him with real glory return. Fifthly, this visible proceeding will be more satisfactory to the Saints, who shall see their desire upon their enemies, and vengeance really executed on those that afflicted them. Sixthly, and it will be more terrible to the wicked, who have persecuted Christ in himself and in his members, when they shall look on him whom they have pierced. Seventhly, if you think this last Judgement to be but mystical, than you may as well say with Socinus, that eternal death, and eternal fire prepared for the wicked is only mystical, and signifieth nothing else but the annihilation of the wicked for ever, without sensible pain; which is indeed to overthrow all Religion, and open a wide gap for impiety and security.  
The antecedent signs of Christ's coming [you think are not consistent with his secret coming as a thief in the night. 
Sect. ] You must know, that the wars, and signs in the Sun, Moon and Stars▪ are partly meant of those signs, which were the forerunners of jerusalem's last destruction. Secondly, if we understand them of the signs of Christ's second coming, they are meant o● such wars and apparitions, as have no● been known in the world since the beginning, in respect of the extent and numbe● of them. Thirdly, though signs go before his coming, yet men shall be so secure and hardhearted, eating, drinking, and making merry, as in the days of Noah▪ that they will take no notice of warning thereby; then shall Christ come suddenly▪ as a thief in the night.  

〈◊〉. 45.  [Hardly hath any man attained, you say, th● perfect discovery of Antichrist.] These notes which are given by Christ, Saint john, and Saint Paul, do most agree to the Pope, who sits in the Temple of God, as God, and exalts himself above all that's called God▪ in throning and dethroning of Kings, and disposing of their Kingdoms at his pleasure; in pardoning sins, in making of Saints, and dedicating temples and days unto them; in dispensing with, cancelling and making of laws at his pleasure; in tying sanctity, infallibility of judgement to his Chair, and freedom from error; in appointing new sacraments and laws in the Church, and domineering over men's consciences; in dispensing with matrimony forbidden by God's laws, and the law of Nature; in assuming to himself those titles, which are due only to God: These and many other notes have prevailed so far with Wickliff, the Waldenses, Hus, Jerome, Luther, Calvin, Bucer, and other eminent men of our profession, that they thought they had attained the perfect discovery of Antichrist. If you know any other, to whom these notes do more exactly agree, name him, and we will free the Pope from being the man of sin, and child of perdition.  
[A plant, you say, consumed to ashes, 
Sec●  retains its form, being withdrawn into its incombustible part, where it lies secure from the fire; and so the plant from its ashes may again revive.] Admiranda canis, sed non credenda: For, if the form of the plant be there still, than it is not consumed. Secondly, than Philosophy deceives us, in telling us, that the matter is only eternal, and the forms perishing. Thirdly, than Art and Nature is all one, both being able to introduce, or, rather, educe a substantial form. Fourthly, than the radical moisture and natural heat, without which the form hath no subsistence in the plant, is not consumed by the fire, but, in spite of all its heat, lurks within the ashes; — credat judaeus Apella. Fifthly, than an Art, being an accident, can produce a substance; and so the effect is nobler than the cause. Sixthly, then from a total privation to the habit (whose cause was taken away) there may be a natural regress. Seventhly, if the form of the plant be in the ashes still, than it actuates, distinguishes, denomina●es, defines, & perfects the matter (for the ashes are not the first, but second matter) in which it is; and so it is a plant still, lurking under the accidents of ashes: as in the Mass, Christ's body under the accidents of bread. So by your Doctrine, it is no hard work to believe Transubstantiation, or the stori●s of the Phoenix. Eighthly, if the form of the plant be still in the ashes, than the form is not in its own matter, but in another; for so long as the ashes are ashes, they are ●ot the matter of the plant, but of that substance we call ashes. Ninthly, by this also the appetite of the matter is taken away; for to what can it have an appetite, ●eeing it retains the form of the plant? But, I doubt me, your revived plant will prove more artificial than natural; and, ●ike Xeuxes his grapes, deceive perhaps ●irds, but not men. So far as I can perceive in Quercitan and others, who have written of Chemistry, this form of the plant is nothing but an Idea, or a delusion of the eye through a glass held over a flame, wherein you may see somewhat like a plant, a cloud in stead of juno: A salad of such plants may well tantalise you, they will never fill you.  
Though it be true, that where God's presence is, there is Heaven; yet we must not therefore think, that there is not a peculiar ubi of bliss and happiness beyond the tenth Sphere, wherein God doth more manifestly show his glory and presence, than any where else, as you seem to intimate, 
Sect. 4  when you say [that to place Heaven ●n the Empyreal, or beyond the tenth Sphere, is to forget the world's destruction, which when it is destroyed, all shall be here, as it is now there.] First, we deny, that this sensible world shall be destroyed in the substance thereof: its qualities shall be altered, the actions, motions, and influences of the Heavens shall cease; because then shall be no generation or corruption, and consequently, no transmutation of elements. Secondly, though this sensible world were to be destroyed, yet it will not follow, that therefore above the tenth Sphere there is not the Heaven of glory. Whither was it that Christ ascended? Is he not said to ascend above all Heavens, and that the Heavens must contain him, till his second coming? Did not the Apostles see him ascend in a cloud? Do not you acknowledge it an Article of your Creed? Was not Saint Paul caught up into the third Heaven? If you think there is no other Heaven meant in Scripture then God's presence, it must follow, that Christ's humanity is everywhere, because he is in Heaven▪ that is, in God's presence▪ which is everywhere; and so you are of the Ubiquitaries' ●aith: therefore we believe, as the Church ●ath always done, that Heaven is local, ●r a place above this visible world, whither Christ is gone to prepare a place for ●s, which is called the Throne of God; where ●ee have an habitation made without ●ands, given us of God, eternal in the Heavens. Let us therefore seek the things (not which be everywhere, but) which are above, where Christ is at the right hand of God. The Gentiles, 
Tert● de a● cap. 5  as Tertullian witnesseth, were not ignorant of the place of blessed souls, quas in supernis mansionibus collocant, which they placed in these upper mansions of Heaven: Apud Platonem in aeherem sublimantur, etc.  
[You cannot tell how to say, fire is the essence of Hell; 
Sect.  nor can you conceive a flame that can pray upon the soul. Flames of sulphur in Scripture are (you think) to be understood not of this present Hell, but of that to come.] Though you cannot conceive how, yet you must believe, that the fire of Hell is corporal, and worketh on spirits: Perdidisti rationem, tene fidem, saith Austin. Yet the Schoolmen tell us, divers ways, how the soul may be affected and afflicted by that fire: First, as it shall be united to the fire, and shut up as it were in a prison there. Secondly, as it shall retain the experimental knowledge of those pains, which it suffered in the body. Thirdly, as it is the principium and original of the senses, which shall remain in the soul as in their root. Fourthly, as that fire shall be a representative sign or symbol of God's indignation against them, and of their loss of his favour, and of so great happiness, and that eternally, for so small, foolish and fading sinful delights; these are the corporal ways, by which that fire shall torment the soul. And if you hold your Masters Tenent, Mores animi sequuntur temperamentum corporis, you will find no more impossibility for a corporal fire to work upon a spirit, then for the material humours of the body to work upon the soul.  
As you think Hell and Hell-fire to be metaphorical, and in men's consciences only; so you seem to doubt of the place under earth, 
〈◊〉. 49.  where you say, [though we ●●ace Hell under earth, the Devil's walk is about 〈◊〉.] But this is no argument to dissuade ●s from believing Hell to be under earth, because the Devils are not yet confined ●●ither. By the same reason you may say, ●●e habitation of Angels is not above, because they are employed here by God up●n the earth. We believe Hell to be un●er earth, because it stands with reason ●nd God's justice, that the wicked should ●e removed as far as might be from the presence of the Saints, and the place of ●oy, which is above. Secondly, as their ●elight and hopes were not in heaven, but ●n earth and earthly things; so it is fitting ●hat their eternal habitation should be within the earth. Thirdly, the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●n Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, Infernus in La●in, Hell in English, etc. do show, that the ●lace of the damned is low, and in darkness. Fourthly, the Scripture still speaks of Hell as a place under ground, and the inhabitants thereof are said to be under the earth, and the motion thither is called there a descending. Fifthly, the Gentiles were not ignorant of this, as Tertullian showeth, 
●pol. 11.  Imum tartarum carcerem poenaru● cum vultis affirmatis, etc. juvenal call● Hell, subterranea regna. Virgil, Barathrum▪ and infernas sedes, 
— tum tartarus ipse  
Bis petet in praeceps tantum, etc.  Homer calls it a most deep gulf under earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉. 52.  [You think it hard to place the souls of those worthy Heathens in Hell, whose worth● lives teach us virtue on earth.] If there be no salvation but in Christ; if there be no other name under Heaven, by which me● can be saved, but by the name of jesus; if it be life eternal to know God in him; if he only is the way, the life, and the truth; if there be no coming to the Father, but by him; I cannot think it hard, if those worthy Heathens have no place in Heaven, seeing they had no interest in him, who with his blood hath purchased Heaven to us, and hath opened the gates of that Kingdom to all believers. And how specious soever their lives and actions were in the eyes of men, yet without Christ ●hey were nothing else but splendida pecca●a, glorious enormities: only in this I can ●lace them, that it will be easier for them, as it will be for Sodom and Gomorrha, for ●yre and Sidon) in the last day, then for ●ewes and Christians, who have known ●heir Masters will, and have not done it: ●ewer stripes remain for Socrates a Heathen, then for julian a Christian.  
[We cannot deny, say you, 
Sect. 5  the Church of God ●oth in Asia and Africa, if we forget not the peregrination of the Apostles, the death of Martyr's, etc. nor must a few differences excommunicate from Heaven one another.] First, we ●eny not, but God hath many who bow ●ot their knee to Baal in those countries, ●nd that his Church is oftentimes invisible. Secondly, we deny, that the pre●ence of Apostles, death of Martyrs, session's of lawful Counsels, can or have privilege those places from Apostasy. Christ's own presence, and miracles, and doctrine ●n judea, have not given stability or per●anencie to the Church there. What's become of the famous Churches of Co●inth, Ephesus, Laodicea, Philadelphia, etc. planted by the Apostles themselves? Thirdly, it is not for a few or light differences▪ that we have separated ourselves from the communion of the Church of Rome, and of those in Asia and Africa, if we can call them Churches, which are rather Sceletons, than the body of Christ. The differences between the Church of Rome and us are not few, nor small, as you know: The differences between us and the Eastern Churches are greater; for most of them are either Nestorians, denying Mary to be the mother of God, and so in effect making two Christ's, by making two persons; or else they are Eutychians or Monothelites, affirming but one nature and will in Christ; and therefore reject the Council of Chalcedon: such are the jacobites in Asia, if they be not lately converted, and those other Iacobites in afric, under the King of the Abyssins'. I will not speak of the Greek Church, which denieth the procession of the holy Ghost: Nor of the Cophti of Egypt, who are also Eutychians, and reject the observation of the Lords day, as superstitious, and marry in the second degree. The Georgians in Iberia baptise not their children till the eighth year of their age, and give them the Eucharist at seven. The Armenians are little better: As for the Christians of Saint Thomas, and the Maronites in Mount Libanus, if they have forsaken their old heresies, they are fallen into those that are little better, by submitting themselves to the Religion and Jurisdiction of Rome.  
[You are confident, and fully persuaded, 
Sect.  yet dare not take your oath of your salvation; for you think it a kind of perjury to swear, that Constantinople is such a City, because you have not seen it.] To be fully persuaded, and not dare to swear, is a contradiction: and if you dare not swear, but what you have seen, than you will in a manner perjure yourself, if you should swear, that Christ was the son of Mary, or that he was crucified on Mount Calva●ie; for this you have not seen. What think you, if a blind man should swear, that the Sun is a great light; for he hath no infallible warrant from his own sense to confirm him in the certainty thereof? You have, I perceive, [so much humility, that you meet with many doubts.] But indeed, doubting is not the fruit of humility, but of infidelity: you incline too much to the doubtings of the Church of Rome, which would rob us of the comforts we reap in our afflictions, and in death itself, from the assurance of our salvation: For, if we doubt of our salvation, we must doubt also of our election, and of the certainty of all God's promises, and of the work of the holy Ghost, when he seals in our hearts, that we are the sons of God. And so, to what serve the Sacraments, if they do not confirm and seal unto us the love of God in saving us? Nay, our faith hath lost its form and efficacy, if we be still doubting. Saint Paul was not of your mind, he was persuaded, that nothing could separate him from the love of God in Christ. And no question but he would have sworn this, if he had been required. I deny not, but many of God's servants have their doubtings; but this comforts them, that Christ prayeth for them, that their faith shall not fail, and this assures them of their salvation: Though this fire of the Sanctuary be not always flaming, it is not therefore extinguished; and though the eye is not always seeing, it is not therefore blind: — Nihil est ab omm parte beatum. No perfection here: the fairest day hath its clouds, and the strongest faith its doubts: but to be still doubting, is a sign of a bad Christian; and, as Seneca will have it, of a bad man; maximum malae mentis indicium fluctuatio.   

The second part.  

〈◊〉. 2.  YOu say, there are mystically in our faces characters which carry in them the Motto of our souls, wherein one may read our natures, etc. besides these, certain mystical figures in our hands, which you dare not call mere dashes, strokes, or at random.] Fronti nulla fides; how many are deceived by the face and hand? therefore Christ will not have us judge secundum faciem, according to the face or appearance, but judge righteous judgement. I deny not, but sometimes the face proves index animi; and by the face, and other outward signs in julian's body, as his weak legs, unstable feet, wand'ring and furious eyes, wanton laughters, inordinate speeches, etc. Nazianzen conjectured of the pravity of his mind, and wicked inclination. And it was no difficult matter▪ to collect the roughness of Esau's disposition, by the roughness of his hands. We may also by the face and hand judge of the temper and distemper of the body, blood, and other humours; but peremptorily to determine the future events of things that befall us, or the disposition of the soul, by Physiognomy or Chiromancy, by the face and hand, is such a superstitious folly, that the Poet laughs at it, and at him, Qui frontemque manumque Praebebit vati. 
juve l. 1. sa  For first, many lineaments, yea oftentimes deviations and inordinate conformities, are in our bodies rather by accident, then by nature. Secondly, Philosophy, good counsel, and education do much alter the nature of men; therefore Philemon that famous Physiognomer was deceived in Socrates his face, thinking that he was a man of a riotous and wicked disposition, whereas his nature, by the study of Philosophy, was quite altered, being eminent for his continency, fidelity, and other virtues. Thirdly, man, by reason of his will, is master of his own moral actions; therefore it is in his power to alter his own inclinations. Fourthly, supernatural grace doth quite transform nature, and can turn a Wolf into a Lamb, a Saul into a Paul, a Persecutor into a Preacher. Fifthly, how vain and ridiculous is chiromancy, in placing the seven Planets in each palm of the hands, and confining within certain lines and bounds the power and operation of these Stars; so that jupiter must contain himself within his own line, and not encroach upon the line of Venus or Mercury. If men would be more careful to know and follow him, who only hath the seven Stars in his right hand, they would not so superstitiously dote upon such a ridiculous toy as Palmistry; or, by the lineaments of the hands or face, peremptorily conclude of men's souls, and of their future actions and events.  

〈◊〉. 5.  [You hope you do not break the fifth Commandment, if you conceive you may love your friend before your parents.] The God of love hath ordained an order in our love, that we are to love those most, to whom we owe most; but to our carnal parents, under God, we owe our being, to our spiritual parents our well being: therefore they are to have a greater share of our love then our friends, to whom we are not tied in such obligations. Secondly, whereas God is the measure, perfection, and chief object of our love, we are to love those most, who come nearest to him by representation; but these are our parents, who are to us in stead of God, especially, if they bestow not only being, but also well being and education on us. But what needs the urging of this duty, which is grounded on the principles of Nature?  
Your phrase is dangerous, as your love is preposterous, 
Sect.  if it be as you say [that you love your friend, as you do your God:] For, by this, you take away the distinction which God hath made between the two Tables: the one commanding us to love God above all; the other, to love our neighbours as ourselves. Nature will teach you, that him you ought to love most, to whom you owe most; but you owe all to God, even that you live, and move, and have your being. Secondly, an universal good is to be loved afore a particular: A man will venture the loss of his hand or arm, to save the body. A good Citizen will venture his life to save his country, because he loves the whole better than a part; but God is the universal good, our friends are only particular. Thirdly, we must love our friend as ourself, because one selfe-love is the rule by which we square our friends love; but we must love God better than ourselves, because it is by him that we are ourselves.  

〈◊〉. 7.  [For your original sin, you hold it to be washed away in your baptism; for your actual sins you reckon with God, and you are not terrified with the sins of your youth.] Original sin is washed away, in respect of its guilt, not of its being; the curse, not the sin; the dominion, not the habitation is done away: For whilst this root is in us, it will be budding: the leprosy, with which this house of ours is infected, will never be totally abolished, till the house be demolished. We must not look to be free from these jebusites, whilst we are here: Subjugari possunt, 
〈◊〉.  exterminari non possunt; the old man is not totally cast off, nor the old leaven totally cast out: For, if there were not in us concupiscence, there could be no actual sin; and if we say, We sin not, we deceive ourselves. Saint Paul acknow●edgeth a body of death, and you had need ●o pray with David, Cleanse me from my secret sins: And again, Remember not the sins of my youth, with which you say, you are not terrified: but though you know nothing by yourself, yet are you not thereby justified; The heart of man is deceitful above all things: And though your heart clears you, God is greater than your heart. The salt-sea can never lose its saltness, the Blackmoore cannot change his skin, nor the Leopard his spots. Again, we must not think, that in baptism sin is washed away, by virtue of the water. What water can cleanse the soul, but that which flowed from our Saviour's pierced heart? God in Christ hath done away our sins▪ the baptism of his blood hath purged us from all sin, which is sealed unto us by the baptism of his Spirit, and represented by the baptism of water.  
[You thank God, you have escaped pride, 
Sect.  the mortal enemy to charity.] So did the Pharisee thank God, that he was no extortioner; yet he went home unjustified. Pride is a more subtle sin than you conceive; it thrusts itself upon our best actions: as praying, fasting, almes-giving. As Saul amongst the Prophets, and Satan amongst the sons of God; so pride intrudes itself amongst our best works: And have you not pride, in thinking you have no pride? Bernard makes twelve degrees of pride, of which, bragging is one. And Gregory tells us, that ex summis virtutibus saepe intumescimus; even accidentally goodness ocassioneth pride, which (like the scales that fell from Saul's eyes) hinders the sight of ourselves, till they be removed: Nulla alia pestis plura ingenia abrupit, 
〈◊〉  quam confidentia & astimatio sui.  

〈◊〉 8.  ['Tis vanity, you think, to waste our days in the pursuit of knowledge; which▪ if we attend a little longer, we shall enjoy by infusion, which we endeavour here by labour and inquisition: better is a modest ignorance, then uncertain knowledge.] Would you bring in again ignorance, the supposed mother of Devotion, but indeed, the true mother of Confusion? I cannot be of your mind; you will not have us trouble ourselves with knowledge here, because we shall have it hereafter: But I will so much the rather ●abour for knowledge here, because I shall ●ave it hereafter. For the Saints beatitude ●hall for the most part consist in knowledge; ●herefore I desire to be initiated, and to have a taste of that happi●esse here, that I may be the more in love with it. Shall the Israelites refuse to taste, and look upon the grapes which the Spies brought from Canaan, because they were to enjoy all the Vineyards there? By the knowledge of the creature, we come to know the Creator; and by the effects, we know the supreme cause, whom to know in Christ, is life eternal. For want of knowledge the people perish: it were madness in me not to make use of a candle in the dark, because, when the Sun is up, he will bring a greater light with him. By kowledge we come near to the Angelical nature, who are from their great knowledge called Daemons, and Intelligentiae. Shall I not strive to know God at all, because I cannot know him here perfectly? God hath made nothing in vain: but in vain had he given to man a desire of knowledge, for, Omnes homines naturâ scire desiderant: In vain had he given to him understanding, apprehension, judgement, if he were not to exercise them in the search of knowledge; which, though it be uncertain here in some things, vel ex parte cogniti, vel ex parte cognoscentis, yet all knowledge is not uncertain. The Christians, by their knowledge in Philosophy, and other humane studies, did more hurt to Gentilism, than all the opposition and strength of men could do: which julian the Apostate knew well, when he caused to shut up all Schools of learning, purposely to blindfold men, that they might no● discern truth from error. And though modest ignorance is better than uncertain knowledge, yet you will not hence infer, that ignorance is better than knowledge; except you will conclude, that blindness is better than sight, because blind Democritus was to be preferred to a quicksighted Kite.  

〈◊〉. 9  [The perpetuating of the world by coition, you call the foolishest act of a wise man, and an unworthy piece of folly.] You let your pen ●●n too much at random: the way which Wisdom itself hath appointed to multiply mankind, and propagate the Church, cannot be foolish; if it be in your esteem, remember that the foolishness of God is ●iser than the wisdom of man: for, as ●reat folly as you think coition to be, without it you could not have been; and sure●y, there had been no other way in Paradise to propagate man, but this foolish ●ay. There is nothing foolish, but what ●s sinful; but that cannot be sinful, which God hath appointed. There is sometime foolishness in the circumstances, but not ●n the act itself, than the which nothing ●s more natural. As it is not folly to eat, drink and sleep, for the preservation of the individuum; neither is coition folly, by which we preserve the species, and immortalize our kind.  
[You fear the corruption within you, 
Sect. ●  not the contagion of commerce without you.] You must fear both, and shun both: Our corruption within is often irritated by outward commerce; perhaps our inward tinder would lie dead, if it were not incensed by the sparkles of commerce without. 〈◊〉 that handleth pitch shall be defiled; 'tis dangerous to converse with leprous an● plaguy people. The Israelites are forbi● commerce with the Canaanites; and we ar● commanded to dep●rt out of Babel, lest we be partakers of her sins: 

〈◊〉. — Grex totus in agris  
Unius scabie cadit, & porrigine porci,  
Uvaque conspecta livorem ducit ab uva.  If you were like the Sun, you might freely commerce with all; for he shines upon infected places without infection, which you cannot do: and therefore, to use your own phrase [your conversation must not be, like the Suns, with all men,] except it be in causing your light to shine before them.  

〈◊〉. 12.  [There is something, you say, within us, that was before the elements.] That something must be the soul▪ which, though Plato and Origen thought was before the body, yet we know the contrary; for God first made the body, and then inspired it with a soul. To give existence to the soul before the body, can stand neither with the perfection of God's works in the creation, nor ●ith the dignity and quality of the soul: ●ot with the first; for all that God made ●as perfect: but the soul, without the ●ody, had been an imperfect piece, seeing was made to be a part of man. Not with ●●e second; for the soul being the form, 〈◊〉 was not to exist without its matter, the ●ody: nor was it ●it, that so noble a guest ●●ould be brought into the world, before a convenient lodging was fitted for her▪ 'tis true, that the soul can, and doth subsist without the body after death; but then is necessitated, because the body fails it, ●nd the house becomes inhabitable; and it 〈◊〉 a part of its punishment, & of the bodies also, for sin, to be separated for a while.  
Thus have I briefly pointed at your ab●rrations, having snatched some few ●oures from my other occasions (for study cannot in these distracted times:) 'tis not ●ut of an humour of contradiction or vainglory, nor of any intention I have to bring ●ou or your Book into obloquy, that I ●ave marked out its obliquities; but only ●o satisfy the desire of my friends (for whom we are partly borne) who have laid this charge on me; and to let green head and inconsiderate young Gentlemen se● that there is some danger in reading you● Book, without the spectacles of judgement for, whilst they are taken with the gild of your phrase, they may swallow unawares such pills, as may rather kill the● cure them. I have passed by divers slips o● less danger and consequence, because I want time, and would not seem too Eagle-sighted in other men's failings, whereas I have enough to do with mine own, Respicere id manticae quod in tergo est. I acknowledge there is much worth and good language in your Book; and, because you are so ingenuous and modest, as to disclaim these opinions, if they square not with maturer judgements▪ I have, with as great modesty and gentleness as I could, refeled them; having neither dipped my pen in gall, nor mingled my ink with vinegar. The God of truth direct all our hearts into the way of truth. Amen.   

ANIMADVERSIONS UPON Sir KENELME digby's OBSERVATIONS ON Religio Medici.  
LONDON, Printed for JAMES YOUNG.   

Animadversions upon Sir KENELME digby's Observations on Religio Medici.  
I Having done with the Physician, was counselled by my friends to view that noble and ingenuous Knights Observations, who hastily running over Religio Medici, and having let fall some phrases from his pen, which have or may startle the Reader; I thought good, upon the solicitation of my said friends, to point at them by a few Animadversions. It is no wonder that he hath phrased some things amiss; for the best have their failings, — quandoque bonus dormitat Homerus. And S. Bernard, we say, saw not all; and what are spoken or written hastily, are not spoken and written warily; Canis festinans caecos parit catulos.  

3.  1. [I find Sir Kenelm to be of opinion, that the changing of the condition of a damned soul from pain to happiness could not be effected, without God had made that soul another creature then what it was: as, to make fire cease from being hot, requireth to have it become another thing than fire.] I do not see any reason, why the essence of the soul must be changed, upon the change of its condition from pain to happiness; for these are accidents, which may be present or absent, without the destruction of the subject in which they are. We are all by nature the sons of wrath, by grace & regeneration we are made the sons of God; not by changing of our natures and essences, as Illyricus thought: for, though Paul changed his condition and name, he changed not his nature; for he was the same man, being a vessel of mercy, which he was, being a vessel of wrath. [If he saith, that in Eternity there is no change;] I answer, that that continued duration, which we call Eternity, is unchangeable; yet in the things themselves, which are eternal, there is a passive power or possibility of change, or else we cannot say, that unchangeableness is a property in God, but communicable to the creature, which cannot be. As for the fire, it may doubtless for a while cease to be hot, and yet not cease to be fire: as that fire in the Babylonish furnace, which did not touch the three Children, and yet burned the Chaldeans; this it could not have done, had it not been fire.  
2. [Aristotle defines light to be actus perspicui, which Sir Kenelm likes not, 
Pag.  because he knows not the meaning.] The meaning is plain, that light is the active quality of the air or water, by which they are made perspicuous, or fit mediums, through which we see visible objects; for in darkness, though the air be a body still, yet it is not the medium of our sight, but only potentially; let the light come, than it is perspicuous, that is, through which we may see the objects actually, and so it is actus perspicui: For in Philosophy, that is called the act, which giveth a being to a thing, whether that being be accidental or essential; so the light, giving an accidental being to the air, in making it perspicuous, is fitly defined by the Philosopher, Actus perspicui quâ perspicuum: therefore here are no naked terms obtruded in the Schools upon easy minds, as Sir Kenelm thinketh.  

〈◊〉. 21.  3. When Sir Kenelm thinks [that the first matter hath not an actual existence, without the form,] he must know, that the first matter is a substance, and hath a real actuality, or that which is called Actus entitativus in the Schools, without the form; else it could not be the principle, or cause of things: for, how can there proceed any effect from that which hath no being? but when the form comes, it receives formal actuality, without which it is but in possibility, which being compared to this act, it is a kind of non-entity.  

〈◊〉. 22.  4. [The notions of matter, form, act, power, existence, etc. have in the understanding a distinct entity, but in nature are nowhere by themselves. Again, these words are but artificial terms, not real things.] Notions have their being only in the mind: 'tis true; but these are not notions: for then, all things that are made of matter and form, are made of notions; and so notions are the first principles and causes of all things. So likewise the objects of the two noblest Sciences, to wit, Physic and Metaphysic, are only notions and artificial terms, not real things, which cannot be.  
5. [He doth not conceive, that wise men reject Astrology so much, 
Pag  for being repugnant to Divinity, etc. To rely too much upon that vain art, he judgeth to be rather folly than impiety.] I know not who he means by wise men; but the Church and Fathers have rejected this art, as repugnant to Divinity, and impious. Aquila Ponticus, a translator of the Bible, was thrust out of the Church of Christ for his study in this art. And how can this art be excused from impiety, which overthrows the liberty of man's will, makes the soul of man mortal and material, by subjecting it to the power of the Stars, makes God the author of sin, makes men careless of doing good, or avoiding evil, which ascribes the coming of Christ, the working of his miracles, the Prophet's predictions, the Apostles labours, the patience, sufferings, and faith of the Saints, to the influence of the Stars? And so in a word overthrows all religion and prayer: Orandi causas auferre conantur, saith S. Austin; and therefore this art will rather lay the fault of man's misery upon God, the mover of the Stars, then upon man's own wickedness, saith the same Father. Aug. de Gen. ad lit. c. 17. Who in another place, to wit, in his Commentary on the Psalms, showeth, that the Converts of S. Paul, Act. 19 had been Astrologers; and therefore the books which they burned were of Astrology. But is not Astrology repugnant to Divinity, and impious, when it robs God of his honour? which it doth, by undertaking to foretell future contingencies, and such secrets as are only known to God, this being his true property alone. By this Esay, ch. 41. distinguisheth him from false gods, Declare what will come to pass, and we shall know you to be gods. And he mocks these Diviners, ch. 47. and so doth jeremy, ch. 10. and Solomon, Eccles. chap. 8. and 10. showeth ●he knowledge of future things to be hid ●rom man; of which the Poet was not ignorant, when he saith, Nescia mens hominum fati sortisque futurae: ●herefore both the ginger, and he that consults with him, dishonours God in a high nature, by giving credit to, or having commerce with, those excommunicate and apostate Angels, and so endanger their own souls: Is it because there is no God in Israel, that you consult with the god of Ekron? Now, that Astrologers have commerce with evil spirits, besides the testimony of Austin, de civet. Dei, lib. 5. cap. 7. and lib. 2. de Gen. ad lit. c. 17. and other ancient Fathers, the proofs of divers witnesses, and their own confessions, upon examination, do make it apparent: Not to speak of their flagitious lives, and their impious and atheistical Tenants; for this cause Astrologers are condemned by Counsels and Decrees of the Church, Conc. Bracar. 1. c. 9 & in Tolet. 1. sec. part. decret. c. 26.  
6. [The Angels, 
Pag. 3●  in the very instant of their creation, actually knew all that they were capable of knowing, and are acquainted with all free thoughts, past, present, and to come.] They knew not so much then as they do now; because now they have the experimental knowledge of almost six thousand years, and many things revealed to them since their creation. Secondly, they know not our free thoughts, even because they are free, and variable at our pleasure, not at theirs: it's only God's property to know the heart; yet some thing they may know by outward signs, or by revelation. Thirdly, they know not things future; for first, they know not the day of Judgement: secondly, they know not future contingentcies: thirdly, they know not infallibly natural effects that are to come, though they know their causes; because all natural causes are subordinate to God, who, when he pleaseth, can stay their operations. What Angel could foreknow (if God did not reveal it) that the Sun should stand at the prayer of josua; that the fire should not burn the three Children; or the Lions devour Daniel? Fourthly, as they know ●ot future contingencies, because they ●ave not certain and determinate causes: ●o they know not man's resolutions, which depend upon his will, because the will is only subject to God, as being the principal object and end of it; and he only can ●encline it as he pleaseth: 
Isa. 4● 22, 23▪  therefore as Esay of the Gentile Idols, so say I of Angels, Let us know what is to come, to wit, infallibly of yourselves, and all, and we shall know that you are gods.  
7. [Sir Kenelm says, 
Pag. 4  he hath proved sufficiently light to be a solid substance and body.] These proofs I have not seen, therefore I can say nothing to them; but this I know, that if light be a body, when the air is illuminated, two bodies must be in one place, and there must be penetration. Secondly, the motion of a body must be in an instant from the one end of the world to the other: both which are impossible. Thirdly, what becomes of this body, when the Sun goeth down? Doth it putrefy, or corrupt, or vanish to nothing? all these are absurd: Or doth it follow the body of the Sun? then, when the light is contracted into a lesser space, it must be the greater: but we find no such thing. And if light be a body, it must be every day generated and corrupted: why should not darkness be a body too? 
〈…〉.  But of this subject I have spoken else where; therefore I will say no more till I see Sir Kenelme's proofs.  

〈◊〉. 43.  8. [The soul hath a strange kind of near dependence of the body, which is (as it were) God's instruments to create it by.] This phrase▪ I understand not: I have already proved, that the soul hath no dependence on the body, neither in its creation, essence, or operation; it hath no other dependence on the body, but as it is the form thereof, to animate and inform it. So you may say, the Sun depends upon the earth, to warm and illuminate it. The body is the soul's instrument, by which it produceth those actions, which are called organical only; but that God used the body, as it were an instrument, to create the soul by, is a new phrase, unheard of hitherto in Divinity. God immediately createth and infuseth the soul into the body; he used no other instrument in the works of creation, but ●●xit, mandavit.  
9 [Sir Kenelm thinks, 
Pag. 46  that terrene ●ules appear oftenest in Cemeteries, because ●●ey linger perpetually after that life, which ●●ited them to their bodies, their dear converts.] I know not one soul more terrene ●●en another in its essence, though one ●●ule may be more affected to earthly ●●ings then another. Secondly, that life, ●hich united the soul to the body, is not ●ost to the soul, because it still remains in 〈◊〉; as light remains still in the Sun, when ●ur Horizon is deprived of it. Thirdly, if ●●ules after death appear, it must be either 〈◊〉 their own, or in other bodies; for else ●hey must be invisible: if in their own, than ●hey must pass through the grave, and en●er into their cold and inorganical bodies, ●nd add more strength to them then ever ●hey had, to get out from under such a ●●ad of earth and rubbish: if in other bodies, than the end of its creation is overthrown; for it was made to inform its twne body, to which only it hath rela●ion, and to no other; and so we must acknowledge a Pythagorical transanimation Fourthly, such apparitions are delutions o● Satan, and Monkish tricks, to confirm superstition.  

●ag. 46.  10. [Souls, he says, go out of their bodie● with affections to those objects they leave behind them.] Affections, saith Aristotle, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that unreasonable part of the soul● or rather, of the whole compositum; for th● soul hath no parts: and though whilst i● the body it receiveth, by means of its immediate union with the spirits, some impressions, which we call affections; yet, being separated, is free from such, and carrie● nothing with it, but the reasonableand inorganical faculties of the Intellect and Will And, to speak properly, affections are motions of the heart, stirred up by the knowledge and apprehension of the object, goo● or bad; the one by prosecution, the other by avoiding: so that where the heart i● not, nor the external senses to convey the object to the fantasy, nor the animals spirits to carry the species of the object from the fantasy to the heart, there ca● be no affection; but such is the estate of ●he soul separated; it hath no commerce 〈◊〉 all with the body, or bodily affections. ●nd of this the Poets were not ignorant, ●hen they made the departed souls to ●rink Securos latices, & longa oblivia— ●f the river Lethe, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wished for goddess by ●hose that are in misery.  
11. [He thinks, 
Pag. 4 Pag. 4●  that when the slain body suddenly bleedeth, at the approach of the murderer, that this motion of the blood is caused by ●he soul.] But this cannot be; for the soul, when it is in the body, cannot make it ●leed when it would; if it could, we should ●ot need Surgeons to phlebotomise and scarify us: much less than can it, being separated from the body. Secondly, in a ●old body the blood is congealed, how ●hall it grow fluid again without heat? or how hot without the animal and vital spirits? and how can they work without the soul? and how can this operate without union to the body? If then any such bleeding be, as I believe that sometimes ●here hath been, and may be so again, I think it the effect rather of a miracle, t● manifest the murderer, than any naturals cause: for I have read, that a man's arme● which was kept two years, did, at the sigh● of the murderer, drop with blood; which could not be naturally, seeing it could no● but be withered and dry after so long time: yet I deny not but, before the body be cold, or the spirits quite gone, it may bleed; some impressions of revenge and anger being left in the spirits remaining, which may move the blood: but the safest way is, to attribute such motions of the blood to the prayers of these souls under the Altar, saying, Quousque, Domine?  

〈◊〉. 51.  12. [No annihilation can proceed from God: it is more impossible, that not-being should flow from him, than that cold should flow immediately from fire.] 'Tis true, that God is not an efficient cause of annihilation (for of a nonentity there can be no cause) yet we may safely say, that he is the deficient cause: for, as the creatures had both their creation, and have still their conservation, by the influx of God's Almighty power, who, as the Apostle saith, sustains all things by the word of his power: so if he should suspend or withdraw this influx, all things must return to nothing, as they were made of nothing. There is then in the creature both a passive possibility of annihilation, and in God an active possibility to withdraw his assistance: and why should we be afraid to affirm such a power in God? Before the world was made there was annihilation, and yet God was still the same, both before and since, without any alteration in him: So, if the world were annihilated, God should lose nothing, being in himself all things. Again▪ as God suspended his work of creation the seventh day, without any diminution of his power and goodness; so he may suspend, if he please, the work of conservation, which is a continuated production. Besides, as God created not the world by necessity of his nature, but by his free will; so by that same freedom of will, he sustains what he hath created, and not by any necessity: and therefore not only corruptible bodies, but even spirits and angels, have in them a possibility of annihilation, if God should withdraw from them his conservative influence. jeremy was not ignorant of his own and his people's annihilation, if God should correct them in fury, jerem. 10. But, though there be a possibility in the creatures (if God withdraw his power) of annihilation, yet we must not think, that this possibility in them flows from the principles of their own nature; for in material substances there is no such possibility, seeing the matter is eternal: and much less can it be in immaterial substances, in which there is neither physical composition, nor contrariety. As the Sun than is the cause of darkness, and the Pilot the cause of shipwreck: the one, by withdrawing his light; the o●her, by denying his assistance: so may God be the cause of annihilation, by suspending or subtracting his influence.  

〈◊〉. 78.  13. [He thinks it is a gross conception to think, that every atom of the body, or every grain of ashes of the cadaver burned and scattered by the wind, should be raked together, and made up anew into the same body it was.] But this is no gross conceit, if he consider the power of the Almighty, who can with as great facility reunite these dispersed atoms, as he could at first create them; utpote idoneus est reficere qui fecit. The Gentiles objected the same unto the Christians, as a gross conceit of theirs, as Cyril showeth, 
〈…〉  to whom Tertullian returns this answer, That it is as easy to collect the dispersed ashes of thy body, as to make them of nothing, Ubicunque resolutus fueris, quaecunque te materia destruxerit, hauserit, aboleverit, in nihil prodegerit, reddet te, ejus est nihilum ipsum cujus est totum.  
14. But Sir Kenelm in his subsequent discourse, to salve this gross conception, 
Pa● 81 83 85  as he calls it, of collecting the dispersed ashes of the burned body, [tells us, that the same body shall rise that fell; but it shall be the same in form only, not in matter; which he proves by some reasons: First, that it is the form, not the matter that gives numerical individuation to the body. Secondly, that the matter, without form, hath no actual being. Thirdly, that identity belongeth not to the matter by itself. Fourthly, that the body of a man is not the same it was, when it was the body of a child. Fifthly, he illustrates this by some Similes: As, that a ship is still the same, though it be all new timbered: The Thames is still the same river, though the water is not the same this day that flowed heretofore: That a glass full of water, taken out of the sea, is distinguished from the rest of the water; but being returned back again, becomes the same with the other stock: and the glass, being again filled with the sea-water, though not out of the same place, yet it is the same glass full of water that it was before: That, if the soul of a newly dead man should be united to another body, taken from some hill in America, this body is the same identical body he lived with before his death.] This is the sum of Sir Kenelm's Philosophy and Divinity concerning the resurrection; In which are these mistakes: First, the resurrection, by this opinion, is overthrown; a surrection we may call it of a body, but not the resurrection of the same body. This is no new opinion, but the heresy of the Marcionites, Basilidians, and Valentinians, whom Tertullian calls Partianos' sententiae Sadducaeorum, as acknowledging but half a resurrection: Resurrectio dici non potest, ubi non resurgit quod cecidit, saith Gregory. Secondly, 
Phil. 21.  Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to transfigure or transform our vile bodies in the resurrection; but if the same numerical body rise not, our resurrection will be a forming of a new body, not a transforming of the old: Or, an assumption of a body rather, than a resurrection: Or, if you please, a Pythagorical transanimation. Thirdly, the end why man was made, or why his body was united to his soul, was, that both might enjoy God, the chief beatitude; but man should be frustrated of his end, if the same body did not rise that was given him in the creation. Fourthly, if the essential form of man's body was totally lost, as the forms of other creatures are by corruption, we might have some reason to think, that the body should not rise the same numerically which fell: but man's soul, which is his essential form, remains still the same; therefore the body shall return the same. Fifthly, though the child begotten be not numerically the same with the parent begetting, because the whole matter of the parent is not transfused into the child; yet, in the resurrection, the same numerical body shall return that fell, because the whole matter of it remains. Sixthly, though the union of the body to the soul in the resurrection be not numerically the same action that was in generation, yet the body shall be the same; because the entity and unity of the body is not hindered by the multiplication or iteration of accidents, such as union is. Seventhly, our resurrection shall be conformable to Christ's; but he raised up the same numerical temple of his body which was destroyed; as the same numerical body of jonas was disgorged, which was swallowed by the Whale. Eighthly, if in artificial things the introduction of a new form makes not the matter to be identically different from what it was, much less can man's body be any other then what it was, by introducting the same essential form, which was never lost, though for a while separated. Ninthly, it stands with God's justice and man's comfort, that the same body which was the soul's companion in tribulation, should be also companion with it in glory; that the same body, which was to the soul the organ of iniquity, should be also the organ of pain and misery; the same souls and bodies that run together in the same race, let them wear the same crown, and reign together in the same glory. Let the Baptist have the same head he lost, and Bartholomew the same skin he parted with. This was Iob's comfort on the dunghill, that though worms destroy his body, yet he should see God in his flesh, whom I myself (saith he) shall see, and mine eyes shall behold, and none other for me, though my reins are consumed within me.  
His second mistake is, [That the form, not the matter, gives numerical individuation to the body.] Is the dead body of an Ethiopian numerically the same with the dead body of a Scythian? he will not say so; then they are different bodies: but by what? the form is gone: is not then the difference in respect of the matter and accidents, which remain in the carcase? 'Tis true, that the chief cause of individuation is the form in men, yet not as it gives essence; for so it makes the specifical union by which all men are one; but as it gives existence to the matter, which it terminates with quantity, and invests with other accidents, which matter and accidents are the secondary cause of individuation: but in dead bodies, the form of man being gone, there remains nothing but the form of a carcase, or the form of mixtion, which determinating the matter of the carcase with its accidents, makes up the numerical individuation, by which one carcase is distinguished from another.  
His third mistake, [That the matter, without form, hath no actual being.] The matter, as it is a substance and hath entity, as it is the other principle of generation, and as it is the cause of motion, it must needs have an actual being, or else it can be none of these: it must be all one with privation, if it have no actual being. 'Tis true, it hath not that measure of actual being, which it receives from the form, till the union; and yet I see not how the matter is at any time without form, seeing it is never without privation, which presupposeth a form in the matter, which is to be expelled for introduction of another.  
His fourth mistake, [That identity belongs not to the matter by itself.] So he may as well say, that entity belongs not to the matter by itself; for identity follows the entity, as unity doth, which is in a manner the same that identity: he should have said, that matter gives not identity to things, neither generical, specifical, nor numerical, for such proceeds from the form; yet there can be neither of these identities, without the matter: for the conjunction of the form with the matter makes identity; and yet before the form be united, the particular parts of the matter have their particular identities and inclinations to such and such forms: as▪ man's seed to the form of a man, not of an horse; an egg to the form of a chick, not of a man; so after the soul is gone, that identity remains in the matter which was before, to wit, an inclination to that form which once it had, rather than to any other; or, rather than any other part of the matter can have to this form.  
His fifth mistake, [That the body of a man is not the same it was.] Philosopher's say, that the matter remains after the form is gone; so that a dead body, in respect of its matter, is the same it was whilst the soul was in it: If then the absence or change of the form takes not away the identity of the matter, much less can that identity of the body be gone, whilst the soul remains in it. They that bring marks and spots in their skins, as Seleucus' and Augustus did, retain them still until their skin be consumed; which shows, that the body is the same in infancy a●d old age. If Ulysses had not brought home, after his twenty years' travel, the same body he carried out, his Nurse had not known him by his foot; nor had his dog fawned on him. I know the common opinion is, that the body is the same in respect of continuation, and because it hath the same essential form; otherwise there is a continual deperdition and reparation of the matter by nutrition and auction: but I cannot find, that there is any deperdition of the solid parts, or any alteration in the heterogeneal, but only in the blood and spirits, or such fluid parts: And doubtless, the primogeneall or radical humour, which we bring with us, we retain still in us, till it be quite wasted, and then there is no reparation; so that the body is still the same, whilst the soul is in it, both in respect first, of continuation; secondly, of the form of man; thirdly, of the form of mixtion; fourthly, of the solid homogeneal parts; fifthly, of all the heterogeneal; sixthly, of the radical moisture and natural heat: so that if there be any deperdition, it is in respect of the fluid parts only, and that so slowly and insensibly, that there is no reason why we should think, the body of an old man to be any other then what it was in childhood; and if it were not the same, it could not be the fit subject of generation and corruption, nutrition, augmentation and alteration.  
Lastly, for his Similes, they will not hold: for, a ship which is all new timbered, though it be called the same in vulgar speech, yet indeed is not the same; for the form which remains, is only artificial and accidental, which ought not to carry away the name of identity or diversity from the materials, which are substantial. Secondly, the Thames is the same river now that heretofore, not in respect of the water, which is still flowing, but in respect of the same springs that feed it, the same channel that contains it, and the same banks that restrain it; so that the Thames is still the same, but the water without these other makes not the Thames: neither is there any consequence from a fluid to a solid body. Thirdly, a glass full of sea-water, is the same glass when it's full and empty; but the water is not the same which is taken out of divers parts of the sea: I mean not the same individual water, though it be the same specifical, to wit, of the same sea; no more than two branches lopped off from a tree are the same, though the tree be the same. Fourthly, the soul of a newly dead man, united to another body, will not make it the same identical body he lived with before his death; for, if the soul of Dives had entered into the scabby body of job or Lazarus, had that been his indenticall body which he left? then that tongue of job or Lazarus which was, must be tormented in flames, and that tongue of Dives which was, shall scape: is this justice? If the soul of Lazarus, when it was four days absent from ●he body, had not returned to that body ●hat was his, and which Christ raised, but to the body of some other, that had been doubtless no resurrection of Lazarus his body, but a transmigration of Lazarus his soul.  
In the Postscript [Sir Kenelm doth not conceive grace to be a quality infused by God into the soul, but a concatenation rather or complex of motives, that incline a man to piety, and set on foot by God's grace and favour.] 'Tis true, we are not justified by any inherent or infused quality in us, which the Romanists call gratia gratis data; for when the Scripture speaks of our justification, it speaks of that grace, which is set in opposition to works; not only such as may be done by a natural man out of the light of reason, but such as are called the gifts of God's Spirit▪ for Abraham was justified not by his works, but by faith; 
Rom. ● Rom. ●  and we are justified by faith, not by the works of the Law. If of grace, than not of works, otherwise grace were not grace. Faith there, is 〈◊〉 taken for a quality, but for the object apprehended by faith, which is Christ; 〈◊〉 grace in the matter of Justification is tak●● for the free acceptation, mercy and goodness of God in Christ. By this grace w● are saved, 
Tim. ●.  and this was given us before th● world was made; therefore this grace ca● signify nothing inherent in us: But if we● take the word Grace in a larger extent, the● it signifieth every thing freely given; fo● gratia is from gratis, & so Nature itself, & the gifts of Nature are graces, for we deserved them not: 
august.  Ex gratia nos fecit Deus, 〈◊〉 ex gratia refecit. So in a stricter sense, thos● spiritual gifts of God, which more nearly cencerne our salvation, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graces, in Scripture: faith, hope, charity, an● other Christian virtues, are called graces, & yet they are qualities: the gifts of prophesying, teaching, or evangelizing, are qualities, and yet are graces: For to every one o● us is given grace, 
Ephes. ●. 7.  according to the measure o● the gift of Christ. 
Psa. 4 5.  Eloquence is that grace, which was diffused in Christ's lips. The Gospel is that grace, 
●ohn 1.  under which we are, ●ot under the Law: therefore though the ●●ace, by which we are justified, is no quality inherent in us; yet we must not deny, ●ut those graces, by which we are sancti●ed, are qualities. But to say with Sir Ke●elme, [that the accidents of misfortune, the gentleness and softness of nature, the impre●editated chance of hearing a Sermon, should ●ake up that which we call justifying grace] ●or of this he speaketh) is a harsh and dangerous phrase, and contradictory to his ●wne position; for, what is gentleness and softness of nature, but qualities? and yet ●ee will have them to make up that grace, ●y which man is converted, and so he will ●ave our conversion or justification to de●end on ourselves.  
And thus have I briefly pointed at the mistakes of this noble and learned Knight, ●hose worth and ingenuity is such, that ●ee will not take it amiss in me, to vindicate the truth, which is the thing I one●y aim at. The Moon hath her spots, and ●he greatest men have their failings. No man is free from error in this life. Truth could never yet be monopolised; th● great Merchants of spiritual Babylon have not engrossed it to themselves, nor was it ever tied to the Pope's Keys, for all thei● brags: The God of truth send us a time▪ wherein mercy and truth may meet together, righteousness and peace may kiss each other. Amen.  
FINIS.