RELIGIO JURISCONSULTI.  
LONDON, Printed for Henry Hood, and are to be sold at his shop in St. Dunstan's Churchyard. 1649.   

To the Readers.  
WEll? Then it must to the Press? yet Readers, ye being of many Constitutions and Sizes; my words therefore to you (though I am truly yours) are in general, and but few, and those not very pleasing neither; (save only that my Constitution compels me to declare my Bow to Noble Natures, to the truly knowing, wise, good man.) It is published out of pure Love and Pity (in the true concernments) of Mankind: And may it be judged, Ex visceribus causae; I am not therefore minded to beg any thing, claiming allowance of the necessary Incidents to a manly Action: I therefore wish every one of you (at least) either so much true Wit or Honesty, as will suspend reproof only, till you will be public in it, my Ingenuity subscribes, to refer to the generation of Wisdom, who is the Fool or Knave in Print.   

DEO  
Maximo Optimo.  
Dicatur Consecratur.  
Actio Persona.  
For Right Advance of Understanding.  
For Certain Resolve of judgement.  
For Effectual moving the Will.  
For Due and constant Operation.  
Hoc ipsum est Coelo in terris frui: Quando mens humana in charitate movetur; In providentia quiescit, & supra Polos veritatis circumfertur.  
Suave est in littore stanti Naves, etc.  
Suave ad Arcis fenestram stanti, etc.  
Sed nulla suavitas vel voluptas aequiparari potest huicipsi, nempe ut quis stet super clivum excelsum veritatis, atque inde errores, caligines, & Tempestates in convalle subjacenti despiciat.  
Man's mind is not a Paradise, unless there be planted in it the full knowledge of good and evil.   

The Subject.  

Of the first Being's, Essence, Operations.  
Of the End in its external Operations.  
How this End is to be performed, and of the ill finding and performing.  
Where is the true Rule for performance, and the way for full Restauration.    

Religio jurisconsulti.  

Of the first Being's, Essence, Operations.  
AS every Beginning hath a cause thereof, for there is not any thing can give that to itself; so, In causis non datur progressus in infinitum: We must therefore come to a first cause; for among Infinity of causes, the True, the Prime is not, therefore in causa datur progressus in infinitum, to a Precedent eternity of Duration, and a Being there is, without Beginning, the which is incident to an Infinite Being, to which any thing, (consistent with the absolute Perfection) either in its Being, or in the manner thereof, cannot be denied: and infinite this is in its Being; For all Finites conjoined cannot make up an infinity of Duration or otherwise: for that a finite thing should be infinite, is a contradiction, as well as that an infinite thing should be finite. And also humane Reason being finite, and therefore its effect comprehending any finite thing, it being the cause thereof, must be infinite; as in its Operation and Adjunct, so in its Subject or Essence: this Being therefore is necessary and independent, infinity being Absolute, and Present, without aid of possibilities or succession, neither partaking of motion and change, but hath an eternal sameness in itself, and its necessary Operations, as well to, as from eternity: The world therefore is not (as the Epicure first broached, and Aristotle, and the Peripatetics held, contrary to the former Votes of Philosophers) necessarily eternal (their lower Degrees, of Independent eternities, wherein there can be none, are by themselves ranked together with time) it being finite, and the finite parts to sense, appearing to be several and divided Being's, not made up all one, and the whole being (as it must be) of a limited Operation, neither hath it absolute perfection; for whence proceeds the invention of Arts and Sciences, and our better performance of Actions? whence the diversity of Entities? subordinate and subservient, (which also is not to be admitted among eternals, which are equal, and also among whom, there can be no end, or consideration precedent, they also consisting of Contraries as appears hereafter) one unto the other? And why was not the Prime Essence by them acknowledged, the author of all motion, and source of all perfection, admitted (among their highest degrees of Eternity's) to a Deity? Nor is the World so constant in any its properties and qualifications, as in its inconstancy, alterations, variations and decay, necessarily consequent from the contrary matter, whereof it consists, its succession helps not, as aforesaid; and also where the causes and parts are temporal and measured, the effect & the whole, cannot be of itself eternal; and man sure, if any, is to be eternal, he being the principal, and all other things for him, as appears hereafter. But he is not, as of this world; for his temper, his mind, is here constant in inconstancy, unsatisfied, imperfect, and enthralled to the Laws of Mortality; and though it be admitted, particulars resolve into their Principles, and all things relieve nature in common, (which therefore needs it) yet those Principles partake of no further Being than before: And therefore Datur annihilatio, without an infinite power, (the contrary parts invading and absolutely devouring one the other, though where the subject is finite there be no need thereof, as aforesaid) as well as a higher being by Degrees, insensibly passeth to a lower: All things therefore in this world, being under Motion and Time, have a cause, which is either accidental, or worketh by an intended due Operation; not accidental, that is not eternal, as the first cause must be, as aforesaid: Nor doth it give any Being, but only altars, and therefore rather helps to destroy Being; and also the several parts of the World consist even of contraries in their particular Being's, and are of so high a fashion, stored with such manner of varieties, and so proportionable, and useful, in the total, one unto another, that in Galens opinion, (who endeavoured otherwise) it was a sovereign Wisdom, a Perfectly Good, and Heavenly mind that caused it. The fashion of man likewise is wonderful, even a miracle; and as he is the Lieutenant of the world, as appears hereafter, so he is the abridgement of it, being capable to partake of every part thereof: All other things are also as fitly answering their proper Natures, and Degrees; And though Perfection in each kind, be accruable by Degrees, yet never by mere accident, which only produceth disorder and Confusion; And then also the course of the World would not be so like itself, in its Operations, nor keep therein the Order and Harmony it now doth, and for all time hath done. All things therefore are caused by some intended due Operation, contrary to the hap-hazzard Opinion (which can extend only to Accidents) (upon proportionable Alterations of the World; for the better Entities, the greater Alterations, for the other, the lesser; as by Moats of the Sun, collected together, etc. (a Production inconsistent, with a duration to eternity) received by the Epicures (from Democritus their Founder) and other Accidental Philosophers. This Cause or Being, (though with Plato, Plotine, and others, it is fare more excellent than Being, it giving it) is but one: for it being eternal, it is infinite, as aforesaid; and therefore though it be not material, as appears hereafter, yet it having no limits in its Being, and therefore having all Being in itself, no being can be consistent with it, but must be of it. Absolute Perfection also consists in Unity, and according to the Opinion of Proclus, Plotine and Zeno (the Patron of the Stoics) the denial of its Unity, is therefore an absolute denial of its Being: The original also of every thing is Unity; And of reasonable Creatures which are to perform the end of his Operations external, as appears hereafter, there is but one kind, and all things in the world, though made up of contraries, tend only to one General Being, without difference or faction: And though two, and many Being's, are acknowledged by many Philosophers, yet when they would be serious, most of them acknowledged only One, Supreme, the cause of all others. And the Poetical Philosophers, and Orpheus the first of them, which among their vain imaginations first imagined several first Being's, when they were Real, acknowledged only One; yet it is possible, for this first Being, to make another Infinite Being, (contrary to Aristotle's impossibilities) he being an Infinite Cause, and it not being a Contradiction. This first Being is therefore also Infinite (it being of an indivisible single Perfection, thereby the Infiniteness of One excludes not the other) in all its Properties; and it is Spiritual because eternal, and Simple, and Pure, (and therefore fully capable of all things) compositum, being latter to the things whereof compounded, and also contains varieties, which produce Motion and Change, is also Good and Perfect; for Vice and Imperfection, are deviations from a true Operation, and departers from Eternity. It hath also in itself an Infinite Perfection of all things that have Being, or that any Being wants, or can imagine: For, Nil dat, quod non habet: This first Being is therefore a Pure Act, and therefore (though ever at rest in itself) is always necessarily in Operation: And therefore (though Simple and One itself) hath Word, or Conception, and Operation, which is not a mere Reflection of his Understanding, Minding and knowing himself, (though that must be in his perfect Being, and also, though all Understanding must be his Being, it being the Beginning of all Ends, as Plotine saith) as is generally conceived for an action of Reflection, Only, is not the full Operation of Reason and understanding, (which this Word and Conception must be) neither are there thereby produced any external Operations, they not being of the Essence of the first Being, as appears hereafter: And also therefore upon external Operations, another Word would then be substituted; the third Power also, as appears hereafter, would then also be made up of divers Being's or Possibilities, which cannot be in Infinity, as aforesaid. And though Word signify Speech, yet therefore it doth not, as Mercurius Tresmegistus useth it, stand for external Speech only; for that is not an internal subsistence, nor an eternal necessary Operation of the first Cause. It is therefore the Internal Adequate, necessary and eternal Operation of the first cause, and therefore a Coessential, Coequal, coeternal Subsistence with it. This Word, as it is the perfect adequate Operation of his Understanding, hath been by Philosophers, called the Wisdom, and Maker of all things, as it, wherein all the treasures of wisdom are hid, but as begotten by him, so called, his Issue or Son: There is also in this first being, a Spirit or Power, proceeding from it, called by Mercury a Fiery God, which doth infinitely act upon the foresaid Conception or Operation, otherwise, there were no contentment, yea a mere insensibility in the first excellent active Being; and also, external operations, would be without vigorous Liveliness and Effect. This Power was by Ancient Philosophers, called perfect Love, and Eternal, in relation to the Eternal Operation of the internal word. This Spirit is also a subsistence, Coessential, Coequal, coeternal with the first Cause, and Internal Word is for the reasons aforesaid, of the Word, and doth in Order, though not in Being, proceed from the first Being, through the Word, though not Begotten, as the Word is from the first Being. As there are these three (Power, Wisdom, Goodness) (rather Powers than Persons, as most term them) so there are no more; for all other Operations must be external, and pass emanantly out of the Agent: neither can these Internal be multiplied, they being necessary and proceeding from one, absolutely single, and Indivisible, even Unity itself, as aforesaid: there are therefore no further Operations of Consultation, and holding Parliaments by this perfect infinite Trinity, as many men express, whereby a fourth subsistence for the reasons aforesaid, of the Word and Spirit, would be substituted, which is inconsistent with the Being, and infinite Perfection of this Trinity; This first Being as aforesaid, causing all other Things, there is not any thing that hath an eternal Being with it, but must be from it: All other things therefore are produced as the Terminus, a Quo, (though not as the Materia ex Qua; whereupon the Philosophers grounded an absolute impossibility, and therefore not at all Feasible, no not by an infinite cause) of nothing; the general Vote of the later Philosophers following Aristotle, that they are eternal, because ex nihilo nihil fit, is therefore erroneous, and holds not (though between nothing and something, though not between something and nothing, as appears before, there be an infinite distance) concerning the acts of an infinite Agent, with whom infinite things are as finite, and as feasable, by a bare Emanation, without any Motion or Mutation, in any pre-existent matter: And if there were a precedent Chaos, than this unlicked confused Chaos should be infinite and perfect, etc. and then there would be two Eternity's, and the one should have Power over the other, neither of which can be, as aforesaid. And why may not the matter be created, (as the Terminus a Quo) of nothing, as the former? according to the Platonists Tenent, the Form being by their opinion the higher: And if there were Matter, there would be also Form; for without it, (or deformity itself, which then would be the Form of it) there is no matter; and so against their opinion, by their opinion, a World is to be Eternal. But how can a Chaos? which hath neither Understanding nor Sense, but is the comprehendable Object of them, contribute to them, which are so fare above it? Do not the Philosophers thereupon agree, that there are divers things in Nature, which must have other kind of Beginning than from a Chaos? Do not the constant defects and prevarications of all kinds, argue, that the matter desires to revert to its Original and Terminus a Quo, after its confusion even to nothing? It is therefore proportionable to a higher Understanding, that it is made from nothing; for the disproportion ariseth only from the not apprehending the power of the Agent: And so it is a truth above our Reason, but not against it: we apprehend it not, it being above our Sphere, and ability of working. This Creation is made from the first cause, through the Word, by the Spirit, they being entirely coessential in Order aforesaid, and is external, and therefore not at all essential (they also being temporary and measured) nor necessary in any kind (as the Aristotelians would have it) either as an effect, or for the use, and behoof of the first Being, though the Word, Making it, be necessary. And therefore though this Essence be a Pure Act, yet external Operations may be deferred; And as the Philosophers say, he was Eternally in himself, and therefore also might have done external Operations, (as the Creation of Spirits, etc.) even from Eternity; and therefore this world might be from Eternity, though not eternal, by Creation. It is made by Word, there is no precedent Matter; and this Word must have an infinite Spirit, which by the Ancient Philosophers, is called, the external Word. The Conclusion therefore is, that a most Excellent, Eternal, Infinite first Cause, necessarily begetting a Coessential, Coequal, coeternal Word; from which necessarily proceeding a Coessential, Coequal, coeternal Spirit, through and by them hath Created all things Good, according to pleasure. And though (as Mercurius saith) he is best expressed in silence, no Name or Description being able to reach him by an infinite Distance; yet it being necessary to have some expression whereby to Mean him, he shall be termed out of the Premises, Jehovah, and (with Plotine) described that He is, what He is: It is therefore evident, (though no Syllogistical Demonstration lieth in the Case, it being a Cause) Per demonstrationem in Orbem, That it is not Fear, or Weakness of Nature, which Creates a God, (according to the Atheists Opinion) though it also proves a God, as appears more hereafter.   

Of its End, in its external Operations.  
BY Negation, there might be more uttered, of this great Jehovah; but that being only private, and it appearing that our Apprehensions and Judgements are to attribute the highest unto him, a negative Manifestation shall not further be insisted upon, but a further positive knowledge of him, comes not within the sphere of Reason, it being a Created thing which cannot comprehend its maker, and whereby Creatures below it are also but in part known, he being thereby discovered only ab effectu: and as the predicate is included in the nature of the Subject, and appearing to us only wonderful, which is a weak broken knowledge, therefore also not fitly further to be enquired into; but as the Philosopher Damascius saith, is to be honoured in silence; our Apprehensions carrying no proportion to that Essence, and our judgements unable to conceive it; our imagination partakes only of corporeal things, and is but a part of our sensitive faculty: And though our Understanding is the higher part of us, yet we do not understand but through the Senses, though above them: (And so it may be said, there is something in the Understanding, which never was in the Senses;) And therefore I may justly judge that to be which I cannot apprehend. My finite narrow Understanding, also must be astonished and confounded, in further Inquiry in it; for finite cannot understand infinite: Settle I therefore my judgement, maugre the jealousies of Apprehension (which not any Truth is Proof to withstand) yea, or the narrow confounded Conceits (which necessarily are in my understanding, as aforesaid) which (not acknowledging Aristotle's conceit, That alteration must consequently be in Jehovah, if the World be not Eternal, it no more (yea not so much) altering him, than the Argument altars me) think it much forsooth, that there should be an Infinite Being so absolute One, (though of necessity it must be so, as aforesaid, being so solitary, as not to have, or admit any other, (the which denotes only imperfection, to be relieved by another) yea such a Being, which neither hath Beginning, or Capability of End (though they are mere Contradictions, as aforesaid) yea they become confounded, with their own Nonsense and Contradictions; That it should be of itself, yet altogether without itself, fix I my Poles, and Atlas, upon this certain Truth, to guard this understanding, non-plussed, not by due reason, which hath agreed unto me, these very things; but by astonishment, being dazzled by them, which is to be expected, as aforesaid; and not look for more Light than noonday, or suspect an understanding and heart so much my own, etc. (The same things also, must be agreed, upon any supposition whatsoever: As if Aristotle would state the world to be Eternal, etc.) But though I am not capable of further knowledge of his Essence, yet it ought not to drive me backward: But seeing all my good and happiness depends, and must be terminated upon him, Inquire I of him, wherein he may, and is to be known, so fare as belongs to man's Duty, and is requisite to Man's Good and Happiness; which must consist in knowing and doing what he hath appointed to be known and done, by man. Inquire I therefore, what he willeth in his Creatures, which will be gathered and concluded from his End in the Creation; and the Qualifications and Endowments of the Creatures, they being the Laws whereby they are to work, and behave themselves: It is certain, every voluntary Operation, is done for some end; and the better the Operation is, the more proportionable, and determined is the purpose of it: As the best Operation is from him, so the highest the creature is able to perform, and most determined, must the end of it be; honour and worship therefore, (man being fitted for it, as appears hereafter) (which is the perfection of Glory) is to be performed unto Him: And also a right mannagement, or behaviour among the Creatures (though that therefore cannot be the sole end of the Creation, as some conceive, every Operation being done for the Maker's End, and not for the end of the thing made:) Good and Happiness therefore consists in doing these, it being the true and full Operation of the Creature so made: And it must be done, because determined. This end of his Operation terminates upon Man, and upon no Creature below him; for the Creature must be fitted, and have a proportion to that, for which it is appointed, (beside the fitness of the matter appointed) and those that are fitted, and have a peculiar proportion, must be so appointed, otherwise the Actions of Jehovah would be vain: The other Corporeal Creatures are not able to know any thing, of any Spiritual thing, as the first Essence is, as aforesaid; or of honour & worship due unto him, as aforesaid; or the Dictates of Reason, what is Good, or Bad, etc. But keep only a sensual single course, being guided by the Rule of Sense only. But man, (duly qualified in his Reason, although he differs not in any visible Principle from Beasts) pierceth into the Greatest, and most Contrary Material things together, and is the better for it, makes universal Conclusions, and will not be confined by particulars, takes material things abstractedly, and merely in understanding, knows also his own material Being, and therefore he is more than any such Being: Is able also to conceive of Virtue and Vice, Reason and Wisdom, Folly and Madness; which proceeds not from any Consequence, or Excellency of Sense (as some would have it) It being altogether of an abstracted nature, is able (notwithstanding his great Depravation, as hereafter appears) to perceive, and judge of spiritual things, yea the great Jehovah, and that he is to be Honoured, and Worshipped, and that by him, as aforesaid; he is likewise appointed for Eternity, although it cannot be proved, as many endeavour it, from the very Being of his Soul, (yet tell not what his Soul is, not any finite created thing, being able, to understand its utmost and highest grounds; for it gives the power to Understand and Judge) for that Contraries do not pursue, but as they ensue one another, in understanding; and though destructive, each to other, maintain the mind, and themselves to, each from other; and for that the mind (as they suppose) is not liable, to outward or inward violence, in respect of the near Conjunction of his mind and body, and that so outwardly correspondent with other Creatures, which therefore their further blind, and lame Arguments, from the eyes and legs, maimed, either in the Instrument, or sensitive Faculty, without prejudice to the understanding, reach no more than my horse: And in respect the Reasons which should prove it, to be Eternal in its very Being, must be from the soul itself, which is finite, and therefore cannot be eternal in itself, as aforesaid; yet in respect of the Temper and operation of the mind, it will lively and indenyable appear, that it hath pleased Jehovah to appoint him for Eternity: For man understands any material temporal Things, and is not satisfied with their fullness, but they are empty and unsatisfactory unto him: There is nothing great in this Material world to man, nothing in man to his soul, and therefore takes full delight and enjoyment in Spiritual Eternal things; I● vast and unlimited in the Desires and Operations of his mind, and is only to be satisfied in the great Jehovah, who therefore is to be the Eternal Object, of his Understanding; he is also able to understand Mortality, and its difference from Immortality: So that when he argues for the former, he is concluded by the latter; but the desire attributed to him, to continue his Memory by his Statues, Writings, etc. and produced, in evidence for his Immortality, is but Temporary, and in respect of man, and many times a world is short of it: Neither can he have the Imaginary ability ascribed unto him, to apprehend subsequent Eternity, though not precedent, he being finite. But whether he is sensible, that upon his dissolution his soul dyeth not with him, and seeks for comfort in another place, seeing one must be dead first, before it can be determined, it must here be let alone by me, till it shall be determined, how it hath pleased Jehovah to appoint him for Eternity. Of which hereafter.  
Man's soul therefore, according to Gallen second better opinion, is of a better being, than the perfectest material, temporal Being, his Form likewise is towards Heaven, and his Aspect looks to Eternity. And if he be not Eternal, why is he possessed with good or bad affections concerning a succeeding Being? Are not Justice and Injustice mere fopperies, and Virtue and Vice only fantastical, if there be not a succeeding time (and therefore Eternal, as appears hereafter) for Rewards and Punishments, there being not any good without its bad, no Virtue without its Alloy here in this World, since Man's depravation, as appears hereafter? (So that humane actions receive their sentence in this world, only according to the exigences of Mutation, and that justly in Foro saeculi, it being fit and proper to the Condition and Temper of their Real Being, the sentence belonging to them upon their Internal, Eternal Being, only is by Jehovah, to whom only vengeance, and the absolute universal Power, to sentence belongs.) And therefore exact Virtue and Goodness is neglected, and a certain sufferer in this World, and a Politic Vice the flourisher, and the fortunate: And therefore also, why do vicious Actions, though laid under the obscurest Mantle, and above all temporal control bring Anxieties, (not to be relieved, by any temporal thing (though through depravation and darkness of mind, there may be a slumber, and insensibility of them:) and therefore are not the punishments, as some would have them, they also not being, but as fearing punishments, which must be Eternal, as appears hereafter) upon Man? and good delight to the Perfectest, the greatest. Likewise, if we consider the Perfection of Jehovah's Externall Operation, the Creation of the world; And also the Perfection of his Providence (which is of necessity upon his Being, and his Creatures depending, as aforesaid, (contrary to the opinion of the Epicures) unlike itself) (though it be (as it must be) granted, Man's best Fortune to consist in the best things. If thou hast goodness and Knowledge, what if another partake of perfect Health? and Beauty? of Honours? or Pleasures? Or the earthiness of Riches? Who would get by the Exchange? These things are too low for Jehovah to give, or man to receive: And though it must be granted, this Providence being according to his Being, must be beyond our Apprehensions, in ordering present Ills, to some great succeeding good) they will evidence that there is a further account to be made: The soul of man therefore, contrary to Pliny, Lucian, Lucretius, Epicurus, and others of that Habit, which only judge Corporeally, and Sensually, and confine themselves to the Operations of their sensitive Power, is appointed for Eternity; And their sensual low conceits, not reaching Reason, which is the height, and true Nature of man, should no more prevail with us, than their mad Opinions, as Atheists, as aforesaid. Have not all People, Wise and Foolish, acknowledged a Deity? (of which the Sicilian Saturn, I'm the son of Noah, was counted the Father. Vain Superstition is here a good Natural Witness for true Religion) to whom Honour and Worship was to be given by them; and thereupon also, That Man is for Eternity, Religion, Providence, and Man's Immortality being inseparable, as before, (beside which nothing was general in the World, and therefore was not received into the ears by Tradition, but must be natural, the Religions also being so different, of which hereafter.) Have not the most learned, and most perfect of mankind, perceived and rejoiced, even to Ravishment in Immortality? Have not those of the contrary Faction, been held generally vain? Man is to take his Directions from the General and most Perfect: Error, Beastliness, Insensibility may go with others, and the Natures of most Creatures have sway and powerful Operations in particular men; can therefore such a Conclusion be consented unto, that Man is happy only when he is Beastly? It is not therefore a mere Fancy in man, that there is an Eternity for him, because (as Pliny saith) he hath a mind swelled by Ambition to be Immortal. Nor is it a vain speculation of a strained apprehension, or a Conclusion which hath been received into the ears by man, and intoxicated his Brains, and so exerciseth a superstitious Tyranny over his mind: Neither is there only a mere capability in Man, to receive the Impressions of the Universal mind, (as the Sun enlightens all eyes) wherein the variety should arise, either in respect of the diversity of Actual Imaginations, or Possible, by reason of Constitutions, as Averrhoes, and Alexander Aphridiceus, flashingly imagined; for then all men could not agree in some things, and then also, all of the same Constitution must in all; and therefore then, they two, could not so immediately have disagreed about the manner of the variety of Reception: Also, no man could then vary from his Imagination and Will; neither could he imagine any thing, but he must understand it: and also, there must then be a sudden Perfection of understanding and knowledge, without study and endeavour; Man's soul likewise by them is held to be only One, therefore the sensitive and vegetative Powers arise also from receiving the Impressions of the universal Mind. This soul is also, therefore, an Image of Jehovah, having a Resemblance of Him, and Spiritual Things, as the Body hath of the World, and Temporal Things. There is therefore no Pithagorian Transmigration of Souls in the Literal Sense, but only as aforesaid; this Transmigration being no satisfaction to Justice, as appears hereafter; Nor any Punishment or Pain, but rather an Indulgence, suitable to a regenerate soul: And therefore the other Creatures, (yea the most loathsome, seemingly vain, or refractory) being only proper for the use and Powers of Man, are therefore, as Hermes saith, appointed for his use and service. The Conclusion therefore, that Jehovah created man, to Honour him in his Infinite Perfection, Power, Wisdom, Goodness, (as the lower Entities do the other) to Worship him with Fear and Love, for giving him such an excellent Being, with such several Comforts and Delights; And to demean themselves fitly among themselves, and towards the other Creatures.   

How this End should be Performed: And of the ill Finding, and Performing.  
IT appearing that Man is to give Honour and Worship, even the fullness of Glory to Jehovah, and also rightly demean himself towards Mankind, and the other Creatures; It is necessary to determine wherein they consist, and what is the full performance of them, which must appear, upon taking a full consideration of the Premises, concerning Jehovah, and also a true Examination, of the Qualifications of Man, they being the Laws whereby he is to behave himself, as aforesaid, what therefore is proportionable and fit for us to do, Directly or Relatively, as the Rule for our performances. But stay, we are, and always have been, deeply taxed with Prevarication; and that we are disabled of those proportionable Endowments wherewith we were fitted, that we are now become full of Inconstancy, Weakness, Vanity, Vice, that our Opinions are merely complexional, and that we will adhere to them, more than to the clearest closest Truths; And that we will sacrifice ourselves in this our madness to any lawless Opinions; and such our desperate and disorderly frenzinesse, it is therefore necessary for us to examine ourselves: For till we have rightly disposed, or balanced, or fathomed ourselves, our Apprehensions, Judgements, Wills, and Affections, must be, not only as we are distempered, but also lead us amiss. It appears before, that Originally we were Right, and being created by Jehovah, for those ends aforesaid, we had therefore ability so to continue, without any Inclination, or disposition to the contrary: Blasphemous therefore is the opinion, which concludes a necessity of man's prevarication, in that he consists of Contraries, which warring civilly among themselves, must procure it. Be it agreed to conclude man now fallen; As Jehovah created Man good and perfect, from nothing, so he created him to continue so, from nothing, as aforesaid: It is not therefore necessary that man should fall, though it appears of necessity that he is fallen, which will be made also apparent, in each particular, by sifting the endowments of man particularly. It appears before, we were made to give full Honour and Worship to Jehovah, etc. But are we not now scarce able to acknowledge him, whom we ought to Honour and Worship? And unable to conceive the Honour and Worship which is to be done unto him, (of both which more hereafter:) Neither have we any free constant disposition, and motion to perform it. Our minds also are grown fully and wholly ill and vicious, and are as infectious one unto another, as a Plague-fore in one body is to another: Our mind's delight in madness, and it is a pleasant thing sometimes to be foolish, and there is not any vanity which will not produce; our sensitive Power hath now the chief Rule of us, and even devoured our Understanding, and we run Riot, being violently, wilfully, and without regard of Understanding and Knowledge, of Goodness, or the Honour and Worship due to Jehovah, which are shaken off as unjust Tyrannies, transported to our Fancies and Lusts: Yea, our Understanding hath also made a League too with it, is become a mighty inventor of Mischiefs, and prosecutes them with Ignominious Industry, whereby we are become a Torment to ourselves and others. Do we not chiefly enslave ourselves, to sensual, momentany, earthly things, and care not for Goodness, Advance of Understanding, and those Durable things, which properly belong to us? But as Plutarch saith, We are fare worse than Beasts, which keep their courses and measures: Where is that charitable Affection? that sociable, suitable behaviour? that simple even clearness, which is due to our fellow Creatures? Sure it consists not in Savage Gripe, Extortions, or Fawn; in Simulations, and Professions of Virtue and Goodness, thereby to gain advantage to ourselves: and setting the stamp of Virtue and Goodness only upon that which conduceth to our own Ends: Nay, there is no exact Virtue and Goodness to be found, no Mundane Graces without their spots, (it not consisting in covering or avoiding Vice, or doing good, for something else;) not Good without its Bad: And therefore as it is useless and unprofitable here, so also it is not safe (I mean a Noble and universal Virtue, and Goodness, not a severe Habit, for particular Occasions, which is the highest Vice habiting herself with, and seating herself in the place of Virtue) but is of necessity, to be Artificial, and receives its estimate according to its Condition here, from the Proportion it carries, with the Exigencies of Mutations: What need our Moral Instructions, our Laws and Governments, (which were impertinent, but that we are Fools and Knaves) if we are not out of Order? But how should this come to pass? Certainly man could not set himself to work out his own Ruin; nor could he take Pet against Jehovah, or have a mind averse from serving him; neither would jehovah carry any hard hand over him: It must be therefore some Pride, or such aspiring, overweening carriage, as Plotine, Mercury, and Hieroclius say, that must procure this disability: Upon which overweening, aspiring carriage, must follow of all; not to its true height and sovereign goodness, but to Vanity and Darkness, below itself, even to Sensuality; Virtue and Goodness being wounded, and annihilated by ruining Vice: And Virtue and Goodness dying, Man cannot but die to Goodness. Which hath been of long long continuance, even beyond all humane Antiquity, (yet must arise from One, from whom all have descended, all being so alike defiled, and ariseth not from any Constellation, or Imitation) and for aught as appears yet, it may be from Eternity, it appearing before the World, may be from Eternity: However jehovah is Eternal, and therefore Man is an infinite Transgressor; And so hath with all his Pother, reduced himself to a infinite worse condition than just nothing: Consider we but the Vanities, Vices, Hobgoblins, of one day's Words, and Actions, what say we when we shall have such a Collection of our whole lives? When we shall see such Forests of Wild Beasts, and such Sources of Errors and Vices? and yet we are not Sensible of these Truths; and therefore we are Ill to Death, and our Malady is Mortal, or rather Immortal: It appearing Man is an infinite Transgressor, and that there is an Eternity for man to come, wherein are Rewards and Punishments; and therefore Punishments being our due, we must expect an Eternity in Punishment. What course shall we take to be freed from this overwhelming Misery? Can an Infinite Excellent Being be brought to enter into a Reconciliation with a mere Animal, an unjust nothing, which hath entered into a Rebellion against his Sovereign Good, for mere Vanity? Thereby destroying the end of his determined Operations, as aforesaid: What if there be Perfection of Heroic Virtue in him, keeping him from Revenge, and taking occasion to torment Man; but making him, slight, yea pity him? Yet it appears he is necessarily just, and cannot admit Vice to go unpunished: What if man humbled himself, for that the Trespass was by Pride? yet was not justice satisfied, and right administered, though there be therefore Infiniteness of Heroic Virtue in him, and Humility enough in us: yet against the Opinion of Hierocles, (because sure he could go no further) man, unless he make satisfaction to Justice, cannot be discharged: And how can Man that is finite, suppose he were not vicious in all his Actions, satisfy for his Offence Infinite, as aforesaid? Only, by suffering an Infinite time, that, which he being finite, cannot suffer in time; therefore he cannot be relieved for that satisfaction to Justice must be given by that very kind which hath offended. Well therefore may the Platonists confess, That they know not how it may be done; yet it appears, that one man's satisfaction, will satisfy Justice for all: for it is not a mere personal fault in man, as the Philosophers hold, but is in the Nature of man, it coming by one man's fault, as aforesaid; and therefore exact Justice is satisfied by one man's suffering: But it appears before, as impossible for man to give satisfaction, as for a finite thing to make an infinite: There can therefore be no means for Man's Relief, but from Jehovah himself, even miraculously; And therefore miracles must be done to make it known unto us. And hath not this Excellent Infinite Jehovah, to Actuate his Goodness and Wisdom, ordained some way, whereby Man may be discharged? Is he not Infinitely merciful, and as much Mercy as Justice? and doth it lie suspended, though it be a pure Act, as aforesaid: And seeing many have found out their prevarication, and disability, and endeavoured to have avoided it, as aforesaid; Hath not Mercy strove with Justice for a Reconciliation? Are not all men absolutely in this case? And doth not Jehovah desire, even Will, that there be a performance of the End of his Externall Operations, and that there should be a joyful partaking of Eternity for man (and a Reparation of the Ruin introduced by the Fall of Lucifer and his Angels, as some conceive) as at first was allotted? Sure it is not in the strength, much less in the weakness of man, and in his possible imperfections, to hinder him: And sure there is some way of accommodation, otherwise Justice would long ago have seized upon many, even temporally here. Also Jehovah is as Infinitely merciful, beyond our Conceivings, as his Being is, as aforesaid. Let it be carefully considered therefore in our ensuing Discourse, if any such action can be discovered, and then stick we there, when we are well; and there must we find the Excellent, Infinite jehovah, as aforesaid; And it will be an undeniable Argument, That we are in the ready way to perform the end of his Externall Operations. Therefore also the true examination of the Endowments, and Operations of man, must be transacted, with a mind Strong, Fair and sound, and duly tempered, freed from all Self-love, Intemperancies, Vanities of Imagination, and Anxieties; Goodness and Simplicity must possess the heart: Then let a clear, bright, high understanding, advanced and regulalated by Arts and Experience, take the strict Dictates of our own minds; then soar abroad and take a view, of the Virtues and Goodness of old time, (and of all times) and let their Actions where they are Good and Virtuous, be a Proof even Demonstrative unto us, they being near the Truth; for though the knowledge of the Creatures, and things produced by reason, receive Advance and Perfection in time, yet engrafted Principles cannot, they being not capable of Addition; and also they being near an Obliteration, through our Prevarication, as aforesaid: Observe we therefore, what the strong, Good, unsuspected Sages, and Fathers have left unto us; And that no Errors, Vices, Deviations may defile us, let not any Custom of manner of Education, Tradition, Ipse dixit, virtus specifica contra negantem Principia; no ornament of Speech, no Extravagant or specious Pretences, or Actions, exercise any Tyranny upon our duly enfranchised mind, or put a Cheat upon us, with Error to boot. The Conclusion therefore is, That man could have known, and done, the end for which he was made; but that he is totally prevaricated, unable to satisfy Offences past, to know or do for the time to come, and must use his best means to look out for his Cure and remedy.   

Where is the true Rule for Performance; And the way for full Restauration.  
IT appearing that herein must be set down the true Rule for the performance of Iehovah's End in its Externall Operations, which must be done as we would have Good and Happiness, and avoid Infelicity: As also that here must be discovered our Cure and Remedy, whereby we may be relieved against our extreme Disabilities and ensuing misery, as aforesaid; Use therefore is to be made of our most Impartial, truest examinations, and exactest diligence; we being utterly and Eternally wretched, if it be mistaken. This Rule of Performance, (usually called Religion, as the Tie or Bond upon the Creature to perform the Duties belonging to the Creator) is but one, in Substance; for jehovah is but one, to whom it is to be performed; and all men are absolutely in the same Condition, as aforesaid. This Religion requires only such Performances, as are Proportionable for Man to know and do to Jehovah; and as are agreeable to the Powers and Qualifications of Man, as aforesaid: wherein though there are General and Grievous Disabilities; yet man's mind duly disposed, hath Ability to discern and judge rightly, as before; For though it appears, Man lost his good Qualifications, yet not his Reason and Understanding, we also continuing men as before: and it appearing also hereafter, that Jehovah hath appointed a way for man's Direction and Restauration. Let us therefore examine our Religion by them; and in those things for Knowledge or Action, which consist in Quality, as Goodness, Badness, Virtue, Vice, either Positive, or in Degrees, Let us therefore embrace them, though they are thwarting, or above our present Tempers and Natures. Therefore we cannot miss the Truth, for that either there hath been, or will be, some right Service and Worship performed unto jehovah, it being the end of his external Operations, as aforesaid, whereof he cannot be disappointed or hindered. Examine we therefore the Religions of the World, Beginning before the four first Monarchies, (which cannot be very fare from the Infancy of the World; for than was the Invention of Sciences, there being also not many People, or any Record or Memorial extant of further time, but only that there had been a general Deluge of the World: yet all Sciences could not thereby be quite destroyed and forgotten, seeing some of Mankind did and must remain, neither their Memorials totally destroyed; for their Letters were ingraved in Tables of Lead, etc. And sure there was but this one general Deluge, for the Reasons given before: And also, sure we should have had some notice of them, as of this and other Particular Deluges.) Hermes, saith one, the true God, made man; Man made gods; and into these Images, Fiends, Evil Spirits, partly voluntarily, partly by the Art Magic of Man, entered into them, and were worshipped by men; and that Mercury shi Grandfather at that time was worhispped as one of the greatest gods, he having set up his Statue, and by Art Magic, brought a Fiend into it. Thus was Religion, except the Religion declared by Moses, who lived in Egypt, which Religion is the most Ancient, that is recorded or remembered; of this Religion, (our end and stay is there) hereafter. In the Monarchies among the Assyrians, there were so many gods, as Towns, among the Persians, as Stars, among the Grecians, as Fancies, among the Romans, as were in the World (and more too) except only the true God, as appears hereafter; which was not there admitted, though allowed some respect by them, in the Country of the Jews, because (as Cicero saith) That God beseemed not the Majesty of their Empire (Anabis and Priapus did.) It is true, the great jehovah became not that Majesty of their Empire, which was not only as High but Above their Worshipful gods, which were created by it, whose Temples were their Tombs: The Devotions done unto them, Old Wives Tales, Their Originals, Educations, Lives, Deaths, Pedigrees, may be easily set down: for Varro hath been very careful of his gods, lest (as he saith) they might partake of so great a misfortune as to be lost. Sure it is impossible, that so learned, so gallant a Man should be so senseless, so mad Quoad hoc; so that it is to be thought, he feared men (as well he might do) more than those his gods. Well then might this be a time to make men gods; their flattering Minions making them by their Images and Idols mere Idiots; yea the most vicious, unhewen, and Beastliest men (for none else sure would be) sought to be, and were made gods forsooth. We will not meddle more to open our Predecessors Nakedness, than to perceive the truth of things; only the honest Tooth-Drawer, god Esculapius, (no less I promise you) because the half-headed julian forsook jehovah for him, (wherein this our Discourse renders him more Knave than Fool) because he had not so good a mind to serve jehovah as Abraham did, it being but of latter time we cannot so easily pass over; julian hath been at the pains, in Honour of him, to draw this wonderful god's Pedigree from jupiter; and descending by the Sun, styled him Child of Heaven: but seeing no less Pdi gree will serve his turn, under Favour I shall style him this once. Child of the Earth: for he was (as a man may say) A Bastard, be it by Apollo's Priests, or Apollo himself, (it matters not whether) by fair Corinis: Poor julian thou art a little mistaken; For Coronis was but one of the lower Form, Venus at most. What though these Gods (that would be resembled by Images, man's workmanship, and those none of the best neither, but ugly infavoured Images (like themselves) wherein they were as wise as their Worshippers, who may very well go together) have done things beside the ordinary course of man, (it is very hard if their Fiend, their Devil, or their Godhead could not do something extraordinary) As their Hocus Pocus Legerdemain Miracles, which were not done, but to their Favourable, Gentle Spectators, who at most, had rather trust than try. And their Prophecying, (the wisest whereof those at Delphos were usually infused into young Wenches by their Privy parts) which were always in generalties and and incertainties, and ordinarily in the untruths too; and were done only by Natural Causes, Apollo divers times complaining, that he could not resolve things moved unto him, the Position of the Stars being divers from his Observation and Rules. And it is said, that Man is capable to do any such Actions, yea any Action that a Fiend can do; Man's soul is an Image and Resemblance of spiritual things as the body of temporal things, as aforesaid: And these Actions were done by vicious Agents, their Actions being vicious, dishonourable to Ichovah, and Mankind also. The Services done to these gods were not only Vicious, but Cruel and senseless, men Offering their Children, and themselves unto them: Actions that proceed not from the Qualifications of Man, as aforesaid: And all the mysteries of their Service were but Schools of Villainy: yea these Gods themselves being more capacious, and partaking of a greater Latitude of Evil, commanded even the greatest Evils to be done, over and above their Ordinary Service, as a satisfaction due unto them. Also as Cicero observes; Why was there not a course taken concerning the Inward Motions of the Mind? Or a punishment for them? Nay there was no Prohibition or Punishment, but fullest Instructions, and directest means were made use of by these gods themselves, for the utmost Advance of all Vice and Brutishness, and for the making of Men, Devils indeed, like themselves. The inward evils, the evil of the heart, is known only by jehovah, the true God, who made the mind, and knows it; and with which he is chiefly to be honoured and worshipped, as before: Is there here any satisfaction to justice for man's offences, which must be in the true Religion, as aforesaid? Can it consist in the Barbarous kill of Men and Children? which can be no other than Heaps of Villainy, and Blasphemies against jehovah, or in Offering to him the Quintessence of Vice? an Offering for the devil. It is too evident these kinds of gods reach not our former Conclusions, and there are too many of them to be good: Vanity therefore, and beastly Brutish Idolatry was and is in a great part of the World, which (to satisfy only their Follies, not meddling further with their vices) under a Tyrannical, Ignoble, Scoundrel Superstition, even to the shame and abashment of Mankind, make finite weak Being's, foolish mad Opinions, and Conceits, yea mere Phantasms a Deity, their God; Though if we should pieke and choose, some of their Gods were Men, some of them as Gods, and some as Devils among men, yet dependant and Mortal, not Gods of Men. The say of some of their wise men, which would speak out a little, nay of a whole Nation, that they were not clean sottish, to account such things gods, but only allowed them a superiority for some excellency in them, (Although it is true, Civil Respect was only in the Beginning thereof; but afterwards being disguised in History became changed) cleareth them not of it; For those that they accounted of for Civil Government, or State-Merit, or notorious villainy, were by them worshipped, as Demy Inferior Gods: Those which found out or performed, and perfected, some material Thing, for the sustenance or well Being of Man, had the highest Worship, as to the greatest gods, done unto them; Scavola a High Priest among the Romans ranked his Gods into Poetical, Philosophical, and Political, whereof some of them were not at all to be known by the People. Having had enough of these gods, Come we now (discarding all Thought or Memory of them) to the other Religion, which is ancientest, and was received in Palestine, Canaan, or judea, by the Israelites or Hebrews, which obtained the Province of Syria to themselves; with whom alone from the Creation of the world the Knowledge and Worship of the true God, and the first form of speech continued, and is contained in a Book usually called the Old Testament, not destroyed, or corrupted, or altered, in the many sad Desolations of that Kingdom, or the Ruins of any time; that in the Front contains; In the Beginning God Created, etc. And in all points as there manifestly appears runs parallel both in Relation to the Creator, or Creatures, either in themselves, or in Relation one unto the other, either directly or consequently, with our former conclusions: And therefore it is the true Religion; And therefore, and for the Reasons hereafter we must agree with all those which have received it, That the Book called the Old Testament, was compiled by the special Ordination and Assistance of jehovah in man, notwithstanding the Objections, That it appearing Man hath the proportion in him as aforesaid; And also for that the Israelites had express rules by Tradition, to relieve their disabilities, contracted by Man's Prevarication; for they would not have received and undergone many things, therein contained, as upon the Opinion and Will of a Man; And for that the great jehovah, would sure have done it by some higher course, whereby it would have appeared clearly and manifestly to have been done by him; Therefore it may be done by man only, who is too ready to do mischievous Actions, and to fall into Error, to which Suspicion and Doubt it is liable. But this cannot be the sole Act of man without God's special Ordination and Assistance: For man here truly, and always Declares the vices and weaknesses of himself, and all his, chargeth and condemneth himself and them fully, and throughly; affects not Reputation or Honour, or any thing, but neglects and waves Honour, Ease, and any other thing, and willingly undergoes, chooseth, glories and delighteth in misery, even death itself that he may perform Iehovah's Honour and Worship, and declare the good and right way, though there was no formal humour thereof, then in fashion. And though merit and Praise were worthily allowed there by other Authors, which were no great Friends; And can these things so near and dear to man, be always waved by him, without any reservation or alteration? No more zealous or loud, not more frequent in finding out useful Directions, where Profit, Honour, Popularity, or some other Interest is concerned, or some glimmering thereof may be perceived, than where it concerns Iehovab's Honour and Worship, and Goodness, and Truth, with the loss of them; so that Iehovah's right Honour and Worship, bare Goodness, and naked Truth, are the full Design, and only End: And in Order whereunto all of man is fully and wholly waved, and laid aside. It is also concerning matters Eternal and Infinite, and many other things, not consequents, or derived from Nature, out Concomitant. And (notwithstanding it was made not long from the Infancy of the World, when it was but in an unfurnished condition, as aforesaid) is in the whole fit and proper, and altogether free from vice and error, (although its subject matter be various, above the apprehension or conceit of man) and in some parts exceeding full and significant, (as the containing all virtue and goodness in ten Commandedements (the which are abridged in two Sentences, Love God with all thy heart, thy Neighbour as thyself.) It's several Prophecies (being the main part thereof) made by several Persons at several Times, so fare distant from themselves, or their accomplishment, so particular, certain, of such concordance, and so fully accomplished though not at all depending upon Natural Causes, or to be foretold by them, (which only hold a mean betwixt Necessity and Chance) although they were fully and exactly known, demonstrate it to have been done by the Ordination of jehovah; The Prophets were likewise men stricken in years; so that though it could be proved, whereas Frustra fit Potentia que non reducitur in Actum, That Prophesying is a power Natural (or Artificial, or daemoniacal, or what they will) as Conceiving is for the present, and Memory for things past, yet they must have such want of Heat, and defect of Imagination, that they could not thereby so truly perform it; for it is agreed, those must be intended, even to distraction, if it be not rationally concluded from true Principles. Also man of so much Sense and Honour, could not be so Foolhardy, upon his own credit, and his bare word, so positively, and majestically, without Grounds of Reason, and Principles maintaining his Conclusions, to have justified his discourse, (which though the Philosophers therefore slighted, though it be an Argument against them, it being also concerning Principles and Grounds of Being which ought not, not cannot come within the virge of Proof by Principles, but only be declared) although there were not written, Footsteps before, and have charged the observance thereof, even in things of highest Concernment equally upon all. He by whom it was done, must either be a wise good man, or a foolish and bad man: If he were wise and good, how dared he to Arrogate so much to himself, even many times the Person of jehovah himself? And how could he do such an Act to befool Man kind, where there is no Advantage to himself? If he were foolish or bad, how could he do a good thing so exactly? be so fully for Jehovah's Honour and Worship, and Man's Welfare? be so throughly for virtue and goodness? and trace so exactly the ways of Truth, the Birth of uprightness? For though the veriest Devil many times will seem an Angel of Light, yet it is merely an affected Outside, under a fair visage, to make an Advantage, not to be stable there, but driving on to some Conclusion Destructive. And although man had such a Proportion as aforesaid, yet it appears how grievously he is disabled, so that man in general, nay the greater part, nay the exactest of men, cannot attain to a due knowledge, nor discover a means for their discharge and repair; as appears by the confused rambling erroneous Opinions of the able Philosophers, who though they vented many things concerning our present Truths, yet in Truth, they miss, (neither can there be gathered from them scarce good Problems) they being mixed with so much foppery and vanity; And to attain so fare, they also were either Egyptians, or came into Egypt for Instruction, or received Moses Principles by Tradition, (though they slighted them, because there was no Probation of them, yet gave their approbation to them) and generally the farther in situation of Region, or succession of time, they were from Moses, the more fantastically, vain and erroneous. That which a wise man knoweth also, he delivers not so certainly, and positively; nor hath it sufficient steadfastness, for as Richelieu joins them, Reason is contradicting, Nature is corrupted; That also which procured the greatest Admiration, in the Certainty and Beauty of Truths, which procures the greatest Delight, is subject to fall off. And Porphiry, one of the exactest Knowers, notwithstanding his great knowledge, betook himself (as to the surer side for the Present) to the Faction of the second School of the Epicures. And although the Israelites had express Rules by Tradition, (yet not concerning most things contained in this Scripture, neither was the Scripture compiled (except in some main things) till Tradition was silent: Good and gracious therefore was jehovah in giving us our duty Writing, for if we were not able to know the general and plain parts of it, how should we every particular and higher Action? jehovah, before it was written, had tried all other means with us; for when our vices and errors, had in a manner blotted out the Law, first imprinted on our Natures, than was there, through a due Constitution of Mind, a Tradition, as Sir Walter Raleigh hath it, of this Law: It was then the next course, unless he had left man in his blindness, for jehovah to take, when man became so corrupted, that his Law was choked and razed out of Man, and Tradition also, (except in some few principal things) ceased. This fully satisfies the other Cavil, for that jehovah did not in some higher course manifest it and set it off with a greater clearness, it being concerning engrafted Principles, and a Law imprinted upon the Heart; and the next way to Tradition, which was next to that imprinting of it on man's heart, and therefore certain and sufficient to man. It follows therefore, notwithstanding the Cavils, That it was made up of the pickings and choosings of the vanities of former time, (they being so like, I trow, as appears before) and that it is a Remnant of the Religion of the former Times, (which is true only, as before, and no more, than as the Truth is before the Fable,) And that it was the more exact, because the Jews, were perfect in Astronomy and Magic, (than which nothing is there more forbidden, nor any thing made more use of, by the false gods, etc.) That, that which is duly contained in the Old-Testament, is done, by a special power, and Ordination, of jehovah; It being also clear by the respective Histories of Nations, (which contain many things, over and above what is therein contained, though they were no Friends to the Jews) the matters of Fact (being the works of a God) to be true, And that it was not compiled at one time, and so cunningly made up, each part to answer the whole, but directly that it was made in Succession of Time, and at those times either of which the Inditors writ; or those they particularly mention. And though the Jews were but few, (One true Understanding is better, than a hundred thousand, Counterfeit or Deficient, it not being there, as in Burdens where through many, help may be contributed: And we are to follow one clear-sighted, before a blind or dark World) and almost in greatest and constant Afflictions (Temporal things be neither fit for jehovah to give, or Man to receive) yet thereby every man, became a Preacher for the True God; and as Seneca observes of that Nation, That they being overcome always prevailed, and though vanquished, (by what means he knows not) overcame their Conquerors, and gave Laws and Religion unto them; For many of the Conquerors acknowledged, the Jews God and his Worship to be the true: yea, no serious Heathen man ever absolutely denied it: But the Jews never would acknowledge any other, And rather suffered all miseries than forsook it. Therefore also notwithstanding this Direction or Rule from jehovah, contrary to the forward Conceits of Ignorant, Narrow minds, Man must be prepared with those things which are required to make him of a true Understanding and Judgement, For its chief purpose is for the redress and Direction of Qualities and Manners, as aforesaid; as also for the Enabling our understandings, where the Best present state of our Natural Abilities are deficient; It being also subject to several Senses and Constructions, as other things are, and requiring our Prudence and Understanding. Look we therefore constantly into that perfect Rule, which therefore will show unto us our ugly Deformities, whether outward or inward (a Discovery fit only for the true God, as aforesaid.) And therefore this Scripture will be a Schoolmaster to show us, and to drive us to look for our proper Cure and Remedy, without which we remain still utterly lost, as aforesaid; And without such a Cure and Remedy revealed in it to what purpose? Unless to breed Desperation, which produceth violent fearful effects, which would be but Cruelty and Vanity? Should a Rule or Scripture be discovered to vicious Man? And also in seeking for a Cure and Remedy, we must look only towards Jehovah, as aforesaid: And in it we find, that upon the Examination of the Original sin, there was a Saviour declared: and it appears there, That he should be the Eternal Word the Son of God, who should take upon him the Seed of man, become flesh, and suffer for man's sin; there being one Truth in Scripture: and Reason; is not here according to our former Conclusions, Man to suffer for the Offence, God to overcome? and by reason of the union contracted with man's Nature, to suffer also thereby to make up a full infinite Satisfaction, even as Infinite as jehovah himself, as it must be, as aforesaid; But as it is not therefore requisite to Justice, so it is impossible, according to the Conceits of some, That this Word, or Son of God should suffer in his very Essence, it being the same with jehovah himself, as aforesaid. Also, though it were necessary, in respect of Union with the Divine Nature, that it should be pure, that was to suffer; yet it was not necessary to Satisfaction, as is conceived, for a sufficient Infinite satisfaction by Man's Nature must discharge Man kind to exact Justice, as aforesaid. Let us therefore see if this satisfaction be performed, although it be not necessary, as some have weakly Imagined, That this should be performed before there is any Benefit to be received thereby, for a certain, though after performance, of what is due to Justice is sufficient, especially to Jehovah, to whom, all Time and Things, are as Actually and Really, as they are in themselves present. In this Old Testament we find it only declared, not performed: for although in many parts of it, it speaks a present performance; But that is only in determination, and benefit of it, at that present time to them: Seek we therefore if we can find since any performance of it; for it is necessary that it be sometimes done. In a Book called the New Testament, or Gospel, We find there was a full punctual performance; This Book running also parallel with our former conclusions, partaking likewise of the Sense of those Reasons, which concluded us, that the old Testament was by the special Power and Ordination of jehovah in man; we must agree that this is so also, and that the Saviour therein mentioned, is the right Saviour. But in this our rational Discourse, we neither meddle with Jews nor Turks, which admit the Old Testament, (and especially the Jews) the Controversies chiefly depending upon Scripture Contents, and therefore is not proper to be decided in this place. These two Testaments therefore laying down and declaring what man is to know or do to or concerning jehovah, and Declaring the Means for man's full Restauration, hath therein all, that man is to know, or do; and Declares Iehovah's will fully. Here is the true Religion, it declaring a true God, a right Service, and a sufficient Saviour for Mankind: To what purpose serve the Pagans and Infidels Barbarous Sacrifices, in Offering men Infinite only in Offences? The Jews Lamb, a vain and smoky savour? Mahomet's Prayers, Injuries and Treasons against jehovah? The Beginnings only and no other, (as Porphery saith) being able for it. And must we not now, in wonder, and ravishing Astonishment adore the Infinite goodness, Wisdom, and Power of jehovah our Creator and Recreator? Was not the Act of our Redemption, the Act of Wisdom, the second Being in the Trinity: And are not Goodness and Power Infinitely appearing in it? We are therefore Bound, and Bound again to make good our second Conclusion, with our Mouths and Hearts, and to kindle our benumbed Abilities to a constant zealous endeavour of Obedience, making Jehovah our only end, He being the Aiming Point, for our Understanding and Judgement, the Perfect welfare for our Will, and the sole continuing resting Point to the whole man, and fare more, in the Fruition, and Actual partaking of, then in the Desire, or Speculation, which is his sole Felicity, which must be above that it makes happy: casting away Riches, as Earthly things, consisting only in Fancy, and Opinion, and mighty procurers of Vice, uncertain, and not fit to be desired for themselves: Voluptuousness as Sensuality, soon partaking of Turmoils and discontents, Unless that of the Understanding, which is the highest Pleasure, and must terminate on jehovah, as aforesaid, Honours, as Blasts of men, and Shadows of other things, even Vanity, a Multiplication of many Mischiefs for nothing, And Policy which meddles only with the Vain Things of this world, and and hath such a Tincture and Mixture of Vice and Mischief, (We speak not of true Wisdom (which also is only a cure to make Mankind itself) the dearest Gift in Nature, borne to relieve Humane Imbecility, and preserve Humane Society) that it is merely Brutish. Settle we ourselves therefore stable upon our True Interest, as aforesaid, All other things being either Vicious and Brutish, or Froth and Smoak, against all Cavils of Imagination, with a firm Resolution, Maugre our Distempered Natures, which admit, not only our Habitual complexional Opinions, but also our Suspicions and Hear-sayes, to oppose and bear down in our Minds fully proved Truth: So our Reason, shall make us steadfast, and our Belief, sure.  
Let this suffice for our Rational Discourse, upon these Subjects; This Conclusion being, That the Books of the OLD and NEW TESTAMENT, Commonly called the Scriptures, are the True and Perfect Rule for the Performance of JEHOVAH'S Honour and Worship, And that they Declare a Right Way and Means for Man's full Restauration.  
Sic Cogitavit J. BOTRIE.    

ERRATA.  
Fol. 1. line 14. with the absolute, read, with absolute. f. 7. l. 5. for impossibilities r. impossibility) f. 9 l. 21. Word is for. r. Word, for. f. 11. l. 15. the former? r. the form? f. 13. l. 25. a Cause) r. a Causes.) f. 14. l. 7. private, r. privative. f. 16. l. 2. aforesaid being, r. aforesaid) being. f. 19 grounds, r. ground. f. 21. l. 8. is r. to. f. 25. l. 24. Aphridyceus, r. Aphrodyceus. f. 26. l. 22. regenerate, r. degenerate: & l. 28. therefore that, r. therefore is, that. f. 34. l. 5. as r. is: & l. 17. frenzines, r. Frenzies. f. 35. l. 29. which will, r. which it wil f. 36. l. 27 Extortions, r. and Extortions. f. 38. ●. 6. of all, r. a fall. f. 41.28. Many, r. Man. f. 43. l. 10. of r. or. f. 44. l. 6. its r. his. f. 46. l. 27. shi Grandfather, r. his Grandfather.  
FINIS.