THE KARL HOLL 
 LIBRARY OF CHURCH HISTORY 
 
 DUKE UNIVERSITY LIBRARY 
 
 DURHAM. N. C. 
 
 Date 
 
 /^'^r^c^MM^^y /f ^ y 
 
-^c- 
 
M/t 
 
 i;V7^t}^/ar— 
 
TareM>eli^cdnWorHlAs tkou hast hcen. to me 
 Dxtftlc aShaulowj thp/e I leave.T*>ith tktc : 
 Tht unfeen. Vitafl. ^idyitancc I commiit 
 To him tJjjiii Svih-Rancc^ Lights L.i£t to it . 
 Tht'Lcav^ 8c Fruit hzrz dro-ptare hjo^fcc^j 
 iCeacvcriS heirs to aewt-ratz; to hecdc ^J^tcd. : 
 Thtm ajfi Hwu nr& -Baiter Sc mole ft 
 ButfJiaktwt kcepjroni £verldtu^ Reft . 
 
 f 
 
THE 
 
 REASONS 
 
 OF THE 
 
 Chriftian Religion. 
 
 The FirstPart, 
 
 G OD lIn E SS: 
 
 Proving by NATVRAL EVIDENCE the Being of GOD. 
 the Neceflity oi HOLINES S^ and z future Life of Retribution 5 
 the Sinfulnefs of the Worlds the Defert of Hell, and what 
 hope of Recovery Mercies intimate. 
 
 The Second Part, 
 
 CHRISt7aN ITY: 
 
 Proving by Evidence Supertiaiurjl and Naturjl, the certain Truth of the 
 C HRI ST lA N Belief: and anfwering the Ob]ertlms of Vnbelicvers. 
 
 Ftrfi meditated for the fPcU-fctlingofhU ovon Beliefs and notv fublijfjedfor the benefit 
 of others. By RICHAKV BAXTER. 
 
 It openeth alio the true Refolutioaof the Chriftian Faith. 
 
 I Alfo an APPENDIX, defending the Soul's ImmoruUty againll the Strnttifis or Epicureans, 
 and other Pfeudo philofephcrs. 
 
 L N T) N, 
 Printed by R. White, for Erayu Titen , at ih^three Vaggers in Fleet -flreet. 1 66y. 
 

 CHRlSriAN READER. 
 
 £caufe there are fome ^ who judging of 
 others by themfelves^ will fay what need 
 this labour among Chrijiians^ to prove 
 a Cod^ a Life to come^ and the Truth 
 of theCof^el^ Or at leaji what need 
 is there of it, after Jo much already written ^ I take 
 my felf obliged to give you an account of this attempt : 
 For my own Reafon is much againfi over-doing, and 
 wajling our little time in things fuperfluous , which 
 is but enough for necefjary things : But it hath re- 
 corded this among the indubitata ^ Boni raio ni- 
 mis 5 optimi nunquam 3 indifierentes fepiffime , 
 mail (emper. 
 
 The true Reafons of this work^^ are no fewer than 
 thefe following, i. Quod cogitamus , loquimur ; 
 That which is moft and deepeft in my thoiights, is 
 apteji to breaks forth to others. Aian is a communi- 
 cative Creature. Though it be to my fjame^ I muji 
 confejfe^ that neceflity , through perplexed thoughts^ 
 hath made this Subjeii much of my Meditations : It 
 is the Sub']e6i which I have found moji necellary and 
 «?<2/^ ufefull to my felf And I have rtafon enough to 
 think^y that many others may be as weal^as I. And I 
 
 A 3 would 
 
 18831S 
 
To the Chriftian Reader. 
 
 would fain have ikofe partake of my fitisfiClioN^ who 
 have partaked of my difficulties. 
 
 2. 1 perceive^ that becjuje it is taken for afiame^ 
 to doubt of our Chriftia^nty afid the Life to come^ this 
 hindereth tvany from utterit:g t/j^cir donhts^ nho ne- 
 ver gtt tkcm vpell rcfolved^ hut remain half Infidels 
 rpiihin^ rvhilejl the E^ifigns of Chr/Ji are ha^/gcd ivith- 
 out ^ and Meed much help^ though they are ajhamcd to 
 tell their needs : An^ prudent Charity will relieve thoje^ 
 vpho are apamcd to hcg. 
 
 ^. As the true k^cTfledge of Cody is the beginning 
 and main taincr of all holrntjje and honcjiy of Heart 
 and Life-^ fo latcft Athctjme and Infidelity ui the 
 mindes of Hypocrites in t/.c churchy is the root of 
 their prophanencfiej diJLonefiy and ivickcdnejje. Did 
 they fcrioufiy Believe as Chnjtians^ they ivonldnot live 
 as the Enemies of Chrifti.mity ! I tak^ it therefore to 
 be the [ur eft and moji expeditious Cure of thejecurity^ 
 prefumptjon ^ pride , pcrfidioufnejje , fenfuality , and 
 rvickedncfie of thefe Hypocrites^ to convince them that 
 there if a Cod^ and a Lije to come^ and that the Co- 
 Jpel is true. 
 
 4. y^W//j«" prophaneneft and renfuality tcnJcth 
 
 to greater Infidelity. Jhey that vrill not live as they 
 
 profefs to Believe, may mofi eajily be drawn to Bclitve 
 
 tfw^profefs, as they are voilling to live. And there* 
 
 fore this ?rognofiick.commandeth me to endeai.'our^ to 
 
 prevent mens open profjjion of Infidelity ^ IcU the pre- 
 
 fent torrent of nngodlinejje ^ fclfijlwefie ^ malice^ un- 
 
 charitableneficy perjury^ treachery ^ fa& ion ^ whoredom^ 
 
 and other Jenfiialities^ fionldfa// into this gulf or one 
 
 that is not much unlike it. 
 
 5. The heli complain of the imperfeUion of their 
 Saitk .' jiftd toa many good Chrijiians , efpecially if 
 
 Melancholy 
 
To the Chriflian Reader. 
 lilchwcholy firprifi tkem , are haurjtcd rvith fuch 
 tempt dihfjs^ to Atheifwe^ hla(phemy and unbeliefs as 
 make their lives a burden to them ! And one that hath 
 heard fo many of their complaints as I have done ^ is 
 cxcy.fahle for de(irif;g to relieve them. It hath many 
 a time been matter of wonder to me toobferve^ that 
 there is fcarce one deep melancholy perfon among ten 
 (religious or notreligioHs before^ but is foUovoed with 
 violent fmgcflions to doubt of the Godhead^ and of 
 the truth op the Cofpel^ or to utter fome word ofBlaJ- 
 phemy agiiinji God. And he that mtfi pray^ [_ Lord in- 
 crcp.fe my Faith, and help my UnbeHefj] muji ufe 
 other means tjs well as pray, 
 
 (5. ihe imperfeBion of our Faith ( even about the 
 Gofpel^ and the Life to come ) is thefecret root of ail 
 our fiults ^ of the vreakfiejje of every other grace^ of 
 our yielding to temptations 5 and of the carelefnefjcj 
 hadfieffe^ and barrennej^e of our Lives, So Tranfcen- 
 dent arc the Concernments of the Life to come^ that a 
 cerraiPj clear, and firm belief of them^ would even 
 eleridc temptations^ and bear down all the trifes of 
 this ff'orld^ by what names or titles foever dignified^ 
 as things not worthy of a look or thought! What 
 manner of perlbn will that man be, in all holy 
 Converfation and CodlineG, who believing that all 
 thtfe things mufl be diflblved, doth look, for the 
 coming of Chrijl ^ and for the Bleffed Confcquents ! 
 2 Per. 3. 11,12.14. 2 Their. 1 . i o. O what a life would 
 that ?nan live ! what Prayers , what Prayfes ! what 
 holy difi-ourfe ivould employ his tongue! with what 
 aihorrence would he reje& the baits of fin ! who did 
 but iee, but once fee, thofe unfeen "andfuture things^ 
 which every Chriftian profeffeth to believe .<? How con- 
 tewptibly would he thinks and fpea\ both of the plea- 
 lures 
 
 r\ 
 
 
To the Ghriftian Reader, 
 fures a fid the fufferings of this dreamittg life^ in com- 
 farijbn of the everlafiitjg thi^rgs .«? Whatferious deftres^ 
 and labours ^ and joycs^nnd patience ^ would jnch a 
 fight procure .<? how much more holy and Heavenly 
 would it make even thofe that by the purblind IVorld 
 are thought to exceed herein already ^ And if rve 
 took_ our Belief to be as certain as our fight. Believing 
 would do greater matters than it doth. I oft thinks 
 what one told me, that an Infidel an fwerccl him, when 
 he asked him^ How he could quiet his Confcience 
 in fuch a dcfpcrate ftate ? faith he, [_ I rather won- 
 der how you can quiet your Confcience in fuch a 
 common careleG courfc of life , believing as you 
 do ? If I believed fuch things as you do, I fhould 
 think no care, and diligence, and holineG could be 
 enough. '] 
 
 7. The Soul in flefti is fo much d^Jirousofa (en- 
 fiiive way of apprehcnfion, ^w^fenfible things being 
 fir II before us, do jo increafc this Ala lady, and divert 
 tie mmde from fpiritual things, that we have all great 
 ?:ced oj' the c\{:iirt(\: evidence, and the mofi fuitable, 
 a:jcl jrequcnt, and taking explication of them, that 
 pojjibly can be given m ^ not only to make m Be- 
 lieve things unjecn , but to make us ierious , and 
 praclical, and affeftionate about the things which 
 in a fort ire do believe 5 to k^ep drowjie hearts 
 awahn, 
 
 8. 'ihe way of tahjng Religion upon trufl, with' 
 cut rijivg up to mak? it cur own , hath filled the 
 church jo fhU of Hypocrites who h^ve no better than 
 afi humane Faith, that thereby the complexion of 
 it is much changed, from its primitive beauty : And 
 thoufands do per if j by f elf deceit: And though fome 
 of their Gifts beferviceabk to the Gofpel^ ethers of 
 
 them 
 
To the Chriftian Header. 
 them do more effe&Hally ferve the Devil, againft the 
 Caufc and Servants ofchrifl^ than they could have 
 done if they wereprofejfid Infidels. 
 
 9. It makes me blnfi ^ and fiirrs my Indigna- 
 tion^ to read and hear abundance of hot and vehe- 
 ment Dijputes 3 and tedious or Critical difcourfes 
 about many fmall lejje needfuR things ^ by thofi men 
 that never Jiudyed the Foundation , nor can with 
 Senfe and Reafon defend their Chrijiianity again fl 
 an Infidel. Such frepofierous methods are pcrverfe 
 and naufeoui. 
 
 10. I am much afraid leji many of thofe ignorant 
 zealous Chrijiians ^ who now turn to that Sectary 
 whom they cannot anfwcr , would turn to the Infi- 
 dels at lafi^ when they finde themfelves unable to con- 
 fute them 5 through their own injujjiciency and un- 
 groundcdnefie in the truth. 
 
 11. But if they do not Apofiaiize ^ what a. 
 flume will it be to the Church of God ^ to have 
 
 our Religion thus betrayed^ by fuch as are not 
 able to defend it ^ And how many others may it 
 tempt to Infidelity ^ to hear an Ignorant Chrifiian 
 baffled. 
 
 12. I am too fure^ that too many Teachers^ that 
 fliould be champions for the Truth^ are lamentably 
 unfurniped for fuch a ConfliB^ by negle&ing thefiudy 
 of the Foundation^ and befiowing all their thoughts 
 on the Super/iru&ure. 
 
 13. I know that it is Gods method^ to caufe the 
 growth of Faith at the root , in proportion to its 
 growth in tallnejfe and in fruit: It is his merci- 
 fuU Providence^ to k§ep thofe whofe Faith hath 
 
 weaker roots ^ from the firong temptations which 
 others undergoes As the Plant that is little, doth 
 
 ( a ) bear 
 
To the Chriftian*^Reader. 
 hear bnt little of the ftroke df \he vpjndes ^ which 
 elfe Vfould qnickjji overturn it : but the root grow- 
 irtg downn>ard, 4^ the top grovpeth ufward , the ra^ 
 djcation and the ajjaults are Jhll proportioned : 
 So Faith nmfi grow equally in its Roots and 
 Branches rvhjle we live. Had I felt as Jirong afi 
 faults againji ntj> Faith while I was youngs as I have 
 donefwce , / am not fure it would have fcap'd an 
 overthrow. 
 
 I A. J have in the anatomizing of the Contre- 
 vcrfies which niofi hazard the Church of Chriji , 
 found fo much latent Atheifme and Infidelity ^ that 
 I think among many ( that do net obferve it _) the 
 true root of all the difference is^ Whether there be 
 ti God^ and a Life to corned And whether the 
 Scriptures be true. And I think_ that A found 
 agreement in thefe , would do more to the ending 
 offuch Controverjies ^ and to the healing of our 
 Wounds^ than any difputing of the Controverted 
 points. 
 
 15. We have had hot and fcandalous Difputes 
 among Chrifiians , de Refolutione Fidei 5 each 
 Tarty invalidating the others Foundations^ as if it 
 had been our work^ to perfwade the Infidel Worlds 
 that they are jn the right. And I thought it the 
 only way to end that Controvcrjie , to open all the 
 Caufes of our Faith, ihe Roman Tarty may here 
 perceive ottr Grounds^ and better know into what 
 we rcfolve our Faith , than if we named only one 
 fort of Gaufe^ and f aid , / refolve it into this : As 
 if all the Frame had but one Wheels Faith hath 
 variety of Caufes and Obje&s^ into which re/pe&ive^ 
 ly it may be faid to be refolved : ( hy thofe that 
 will not ufe an inftgnificant Word^ to mak^ People 
 
 believe 
 
To the Chriftian Readeri, 
 believe there is a dijferefjce , where there is tjone j 
 and to keep men from underjianding the matter 
 it felf.) AuQudmefiiih of his Frieud Nebudius 
 (Ep. 23. Bonjf) That he exceedingly hated a 
 ftiort Anfwer to a great Queftion, and took it 
 ill where he might be free , of any that did 
 expeft it from him ; [ Anfwer me in a word ] 
 is the Command of an ignorant or a flothfull per- 
 fon^ or of a Deceiver, when a Word is not capabh 
 of the nece^ary Anfwer, 
 
 \6, 'There is no more dejireable work^ in the 
 World 3 than the converting of idolaters and Itift" 
 dels to God and to the Chrifiian Faith, And it 
 is a worli_ which requireth the greateji judgement 
 and zeal in^ them that muji perform it. It is a 
 dolcfuU thojtght , that five parts of the IVorld arc 
 fiill Heathens and Mahometans 5 And that Chri- 
 fiian Princes and Preachers do no more to their 
 Recovery ^ hut are taken up with fad Coutctitions 
 among themfelves : And that the few that have 
 attempted it , have hitherto had fo fmall fiiceeffi. 
 The opening of the true method for fuch a Work.^ 
 is the highcfi part of my defign : In which though 
 many others have excellently laboured , Q efpecially 
 Savonarola , Campanella, Ficinus, Vives, Micrse- 
 lius, Duplefsis, Grotius, and our Stillingfleet,^ 
 my Zeal for the faving of Mens Souls hath pro- 
 voked me to try , whether I might adde any thing 
 to their more worthy Labours^ in point of Method 
 and perjpicuity of Proof, 
 
 17. Lafily, I have long agoe written much en 
 this Subje^ , which is dijperfed and buryed in the 
 midfi of other Subje&s , ( except my Book, of the 
 Unreafonablenefs of Infidelity).* And I thought 
 
 (a 2) it 
 
To the Chriftian Reader. 
 it more Edifying to fit it in order together by it 
 filf. If thefe Reafons jujiifie not my undertaking , 
 / have no better^ The Lord have mercy on this 
 dark_j diJiraBed^ [cnfual World. Chrijiians^ watch, 
 pray, love, live, hope, rejoyce, and patiently 
 fufler, according to this Holy Faith which you 
 profefje^ And you f\)aU he blejjed in dejpight of Earth 
 and Hell, 
 
 Odob. 31. 
 2666. 
 
 Your Brother in this Life of Faith, 
 
 ^BkharA Baxter. 
 
 Virtus fUei in Ferifulisfccur/t efi i fecuritate periclitatur. 
 
 Chryfoft. in Mat. 20. 
 
 TO 
 
^To the Doubting and the Vnhelieying 
 Re ad e r s. 
 
 H E natural love to knowledge and 
 to my felf, which belong to me 
 as I am a Man, have commanded 
 me to look beyond this life^ and 
 diligently to enquire, whether 
 there be any certainty of a better .<? 
 and which is the way to it, and to whom it doth of 
 right belong. And what I have certainly difcovered 
 in this fearchjthe love of Mankind, and of Truth, 
 and of God, oblige me to communicate. But ic 
 was not a curfory glance at Truth, nor a look to- 
 wards it afar off, m my ftate of ignorance and 
 diverfion, which brought the fatisfying light into 
 my mind: nor can you reafonably expect itfhould 
 do foby you. I favv that in one S^vsnareU^ Cam- 
 fanelU, Ficinns, Vives^ Mornaj^ Grotius, Cameron^ 
 MktdUus^ which I now fee might fatisfie all the 
 world, if it were duly received. But it was not a 
 bare reading of one or ail of thefc and others, 
 which was a due reception : I found that truth maft 
 be fo long retained, and faithfully elaborated by a 
 diligent and willing mind, till it beconcoi^ed into 
 a clear methodical underftanding, and the Scheme 
 cw: Aaalyfisof it have left upon the foul its proper 
 
 C a 3 ) image, 
 
To \U VoMng And the Unhcle'Vift^ ?^tAdtrs. 
 
 image, by an orderly and deep impreffion •, yea, till 
 the Good fiefs of the matter become as nutriment, 
 bloud and fpirits to the Will, before it is truly 
 made our own. It expedieth ( I fay not greater 
 courtfliip, but ) more cordial friendfliip, than a 
 tranlicnt falute* befcre it will unveil its glory, and 
 illuftratc, beautifieand blefs the foul. It is food and 
 Phyfick : it will nourifli and heal: but not by a bare 
 look or hear-fay, nor by the reading of the pre- 
 fcript. Could I procure the Reader to doh/sparf^ 
 1 doubt not but this Treatlfe will fuffice on /// 
 fdrt, to bring in that light, which the Sa^£, the 
 Lcmares and D^menes of Athei[m^ InfideUtj and Um- 
 godlimfs will not be able to endure. 
 
 But I am far from expecting univerfal fucccfs ; 
 no not if 1 brought a Book from Heaven. The far 
 greateft part have unprepared minds, and will not 
 come up CO the price of truth. And nothing is 
 more fure than that recipitttr Ad modttm r(cipienus 5 
 fj* Pro Cdptu l(^erii habtnt fud fata lilelli, Tbcfe 
 drones imagine, that they are fit to judge of a 
 Scripture-difficulty, or of an argument concerning 
 the myflerics of Religion, before they know what 
 it is to be a Man, or underfland the Alphabet of 
 Nature, even thofe points which fupernatural 
 Revelations prefuppofe : fuch uncapablenefs in the 
 Reader is as a great hinderance, as the want of folid 
 proof and evidence in the Writer. Mofl men are 
 drowned in filthy fenfoality, or worldly cares 5 and 
 their rclifli is vitiated by lufcious vanities 5 their 
 reafon is debafed by fubjedion to the fleih, and 
 darkned and debilitated by long alienation from 
 its proper work : and yet they arc fo conflituted 
 of ignorance and fride^ that ihey can neither un- 
 
 derfland 
 
To the Doubting And the UnUlkvini Kuckrs] 
 derftand plain truth, nor perceive that ic is long 
 of themfdvcs that they underftand it not. And 
 flothfulnefs and fenfuality have (o far conqaered 
 hhrftitnity it fclf, even the nAtur^l love of truth and 
 of themfelves^ that they will take up with what 
 their play-fellows have taught them, and venture 
 iheir fouls and their everlafting concernmentSj 
 unlefs they can fecure them by an idle, gamefome, 
 fleihly life, or grow wife by the fliort fupcificial 
 lludies of an alienated, unwilling, tired mind. Un- 
 lefs the great things of God and Immortality, will 
 be favingly known by a few diftraftcd thoughts of 
 a difcompofed mind, or the rambling talk of their 
 companions, vvhofe heads are as unfurnidied and 
 giddy as their own; or by the curfory pcrufal of 
 a few Books, which crofs not their carnal intereft 
 and humour in the midft of their more beloved em- 
 ployments and delights, they will neither be folid 
 ChriftianSj nor wife and honeft men. If God will be 
 converfed with in the midft of their feafting, cups 
 and oathSjin their pride,and revelling, and with their 
 whores 5 if he will be found of them that hate his 
 holinefs, and all that love it, and ferioufly obey 
 him, then God lliallbe their God, and Chrift fliUl 
 be their Saviour, and if this bs the way, they mny 
 become good Chriftians : But if retired ferious 
 thoughts be neceffary, and an honeft faithfulnefs 
 to what they know, they muft be excufed : They 
 that know that it is not an hours perufal of a book 
 of Aftionomy, Geometry, Mufick, Phyfick, &c. 
 which will ferve tomaketbem skilful in thefc Arts, 
 doe3*fc<^to attain fat higher wifdom, by incond- 
 derable induftry and fearch; and will not bt wife 
 unlefs they can betaug-hi by vifion in their dream?, 
 
 or 
 
To the Doubting affd the Unbelieving RedJers", 
 
 or in the crowd and noife of worldly bufinefS;, and 
 offlcflilylufts. 
 
 1 find that itisa difficult task which I have un- 
 dertaken, to beihe inftruftcr of fuch men : if I be 
 large and copious, their laz'nefs will not fuffer them 
 to read it: if I be concife, I cannot fatisfie their 
 expe^ation$5 for they think nothing well proved 
 if every objedion be not anfwered, which idle ca- 
 vilhng brains can bring : Keither have they fuf- 
 fici&nt attentivenefs {or brevity J not will their igno- 
 rance allow them to underffand it. The contra- 
 difting vices of their minds, do call for impofTibi- 
 lities for the cure. Their Incapacity faith, It muft 
 be a full explication, or I cannot apprehend the 
 fenfe or truth. Their averfenefs and flothfulncfs 
 faith. It muft be fhort, or I Ihall be tired with it, or 
 cannot have while to read it. I cannot anfwer both 
 thcfe expedadons to the full: but though the 
 greatnefs of the matter have made the Book bigger 
 than I intended, the naufeating flomack ot moft 
 Readers haih perfwaded me to avoid unnecefiary 
 words: andai big as the Book is, I mud tell the 
 Reader, that theftylc isfo far from redundancies 
 ( though fome things be oft repeated ) that if he 
 will not chew the particular words ^ but fvvallow 
 them whole, and beftow his labour only on the 
 Sentences, I (hall fuppofe that he hath not read the 
 Book. 
 
 ricinus very truly noteth, that while children and 
 youth are fufficiently confcious of theit ignorance, 
 to keep in a learning courfe, they may do well •, but 
 when they firft grow to a confidence of their own 
 imderftandings^andat ripenefsof age imagine, that 
 their wits are ripe, and think that their unfurnifticd 
 
 minds 
 
To the Doubting And the Unbelieving Redder s] 
 
 minds (becaufethcy have a natural qulcknefs ) are 
 competent judges of all that they resd 5 then they 
 are moft in danger of infidelity, and of being un- 
 done forever^ (from 18 to 28 being the mcft pe- 
 rilous age.) But if God keep t :f ;p as humble dili- 
 gent learners, till ihey have ordi -y gene through 
 their courfe of ftudies, and fanctihc their greener 
 youthful knowledge 5 they then grow up to be 
 confirmed Chriftians. Ficinjt Ftrit, Melcdp, 3. It is 
 therefore the diligence and patience ot the Reader 
 which I ftill intreat, and not his belief : for I will 
 beg nothing of his under JlAnding^ but jujiiee to the 
 iruth'y but (fuppofing God's help) dotruft to the 
 cogencie of evidence. 
 
 Yet I mufttell you, that I expefl: tht Reader, 
 by the truths which he learneth, fhould be able 
 himfelf to anfwer an hundred trivial obje^ions, 
 which are here pafTed by : and that in particular 
 textual difficulties^ he have recourfc to Commcn- 
 taiies and Tra^ates on thofe fubjeds : for this Book 
 is long enough already. He that will diligently con- 
 (ider the connexion of the confequent Propofitions 
 to the Antecedent, and will underftand what he 
 readethashegoethalong, will fee that I give him 
 fufficient proof of all which Idefirc him toaflent 
 to. But I make no doubt but a hafty and half- 
 witted Reader can find objedions arid words 
 enough againft the plained truth here written ^ and 
 fucb as he thinks do need a particular anfwer. When 
 an underftanding Reader would be ofTended with 
 me, if I fhould recite them. I had more compafTion 
 on the fober Reader, than for the humouring of 
 every brainfickSceptick, to ftand proving that two 
 and two are four. 1 write for fuch as are v^illing to 
 
 (b) be 
 
To the Doubting and the Mnhdicvin^ KiAders. 
 be v>ife and h^ffj^ and that at dearer rates than 
 jcft'ng: For others, I muft leave theirij whether I 
 will or no, to be wife too late. 
 
 And for thofe capricious brains who deride our 
 ordinary preaching, as begging and fuppofing that 
 Tvbich wc do not prove, when they have here, and 
 in other fuch writings, found our fundamentals 
 frtved, let them hereafter excufc our raperftru<5iure, 
 and not think that every Sermon muft be fpent in 
 proving our Chriftianity and Creed. 
 
 In the firftpart of this Book, I give you note- 
 ftimonies from the Chriftian writings or authorities, 
 becaufe I fuppofe the Reader to be one that doth 
 not believe them 5 and my bufinefs is only to prove 
 Natural Verities by their proper evidence : But left 
 any (hould think that there is not fo much legible 
 in Nature^ becaufe the wifcft Heathens (aw it not, I 
 have cited in the margin their atteftations to moft 
 particulars, to fhew thac indeed they did confefs 
 the fame, though lefs diftindtly and clearly than 
 they might have done, ( as I have plainly proved.) 
 But, being many years feparated from m) Books, I 
 was forced CO do this pare lefs exa(5l:ly than I would 
 have done, had I been near my own or any other 
 Library. Again, I ferioufly profefs, that I am fo 
 confident of the juft proofs and evidences of truth 
 here given, that I fear nothing as to fruflrate the 
 fuccefs, but the Reader $ incapacity^ ( through half- 
 rpittedne[s or wickednefs) or his Ldzinefs in a curfory 
 and negligent perufal of what is concifely but evi- 
 dently propoled. It's true that Seneca faith, 
 [_ CMagna debet tjje tloquentia^ qu£ invitis placet, ] 
 I may adde, Et yeritatis evidentia qu£ ejects, ma' 
 H^nis vel ignavis prodefl. And who fcdeih not the 
 
 tru(h 
 
To the^Douhtlng and the Unbdttvhg Readers* 
 truth of liierorni words, {ad Faul, ) Nunquam bent* 
 ft^ quod fit fraoccupdto animo. Be true and faithful 
 to your fdves, and to the Truth, and you fhall fee 
 its Glory, and feel its Power, and be direfted by ic 
 to evcrlafting BlcHedncfs. This is his End , 
 vho is 
 
 Odob. V'. 
 1666. 
 
 An earne/i deftrcr of Mankinds F elicit j, 
 RICHARD BAXTER. 
 
 (bi; TO 
 
TO THE 
 
 Hypocrite READERS; 
 
 Who haye the Name of Chriflianr, 
 and the Hearts and Lives o^Atheifts 
 and Vnhelievers. 
 
 f.Th the great Jldfeny ofCodtoyou^ that 
 yoH were born of Chrifiian Parents , 
 and in a Land where Chriftianity if 
 the frofejjed Religion, and under CO" 
 vernours and Laws which countenance 
 it : But this which Jlmuld have helped 
 you to the intelligent and feriouf entertainment of 
 Religion^ hath been ahufed by you to detain you from 
 it: ToH have contented your felves to have Religion 
 in your Princes ^ and your Parents Precepts , in Li' 
 braries and Laws^ and to fay over fome of theje by 
 rote 5 whileji you bamJJ^cd it from your Hearts and 
 Lives ^ if not jJfo from your fober thoughts and un- 
 derjiiwding ! And having indeed no Religion of your 
 orvn {becaufe the lahonr of underftanding and obey- 
 ing it^ feemcd too dear a price to purchafe it ) you 
 have thought it mofl ferviceabk to your quietnefs 
 
 ( b 3 J and 
 
To the Hypocrite Readers. 
 avd your reputation tofectn to he of the Religion of 
 your Parents or yonr King, he it what it will. This 
 is indeed the common courfe of the rude and irre- 
 ligious Rabble^ in alligations of the World. thai 
 I might be yoMr cfc&ual Monitor , to awaken you 
 to conftder what you have been doing .<? and yet if 
 yoH are lien , to fuffer your Reafon to look, be- 
 hindc yon , within you , and before you , and fc- 
 rioujly thinks what it is to be in Heaven or He U for 
 ever ^ and prudently to manage your own Concern- 
 ments I Can you thinks that that man hath ary 
 Religion who hath no God ? Or hath he indeed a, 
 God, who preferreth hif luji, or wealthy or honour^ 
 or any thing in the World before him .<? Or that is 
 not devoted to his Obeciience and his Love? // 
 he a God that is not better than the Vleafures of 
 the Flefl) and Worlds Or that is not greater than 
 a mortal man } or is not fully fufficient for you .«? 
 Did you kpow what you diU when you owned your 
 Baptijmal low and Covenant ^ which is when you 
 njurp the name of Chriflians^ and joyn invijible com- 
 munion in the Church .<? Do you know what Ht is to 
 believe that there is a God^ and a Lije to come^ 
 and to renounce the Flefi^ the tf'orld , and the De- 
 vil j and give up your f elves to a Saviour and a 
 Sandifyer ? Or can you think while you arc awak§ 
 and fober^ that Perfidioufnefs wi U five you ^ and be 
 taken by God injiead of Chrijiianity^ will God ac- 
 cept you for a perjured Projeiftom^ to be that and 
 do that which never came ittto your hearts ^ Is Hy- 
 pocrite a Virtue .<? And will Lying bring a man to 
 Heaven <? Chrijiianity is fuch a Believing in Chriji^ 
 to bring us unto God and everlafiing Glory ^ as ma- 
 keth the Love of God the very Nature of the Soul, 
 
 and 
 
To the Hypocrite Readers; 
 and thankefHlI obedience its Employment ^ and a 
 Heavenly Minde and Life to be its Covftitntion and 
 its Trade x, and the Mercies of this Life to be but 
 our Travelling-helps and Provifions for a better 5 and 
 the Intereji offlejljly luft to be ejieemed but a^ droft. 
 and dung. Is this the Life which you Jive, or 
 vphich yoH hate ? / befeech you Sirs^ as yon regard 
 the reputation of your Reafon , tell m xihy you will 
 profejje a Religion^ vphich you abhorre .<? or why npiU 
 yoH abhorre a Religion which yon profejje / ivhy xvill 
 you Glory in the part of a Parrot^ or an Ape^ to fay 
 over a few words ^ or move your Bodies , while yon 
 detefl the humane part , to know and love and 
 live to God ^ Do you live only to treafure up wrath 
 againfl the day of wrath^ and the revelation of the 
 righteous judgement of God^ who will render to eve* 
 ry one according to his deeds ,<? Rom. 2.5,6. Do 
 yoH profejje your felves Chrijiians only for felf-con- 
 demnation 5 to be Witnefjes againji your felves in 
 'judgement^ that you wilfully lived unchrijiian lives <? 
 what k there in the World that you are fo averfi 
 to ^ as to be feriouily that which you frofcjfe your 
 felves to be ^ Who hate you more than thoje that are 
 that in heart and life, which you call your felves 
 in cufiomary words ^ or that are ferious in the Re' 
 ligion which you fay your [elves you hope to befaved 
 by^ Read Matth, 23. 29, 30, 31. why do yon ho- 
 nour the dead Saints^ and abhorre the living .<? and 
 would make more Martyrs , while you keep Fcjii- 
 vaIs of Commemoration of thofe that others made ^ 
 Q^x. eft ilia Juftitia fandos colere, & fandita- 
 tem contemnere ? Primus gradus Pietatis eft 
 Sanftitatem diligere. chryfoji. in Matth, 24. Chriji 
 hath not more bitter Enemies in the World ^ than 
 
 fome 
 
To the Hypocrite Readers. 
 
 fowe of yoH who wear hk Livery : Turks and Hea- 
 thens are wore gentle to true Chrifiians^ and have 
 J/jed lejje of their blood than hypocrite Chrijiians 
 have done. The Zeal of the Pharifees confuMcd nta- 
 tiy . f»hom the Clemency of the Romans would elfe 
 have fpared. Be it kpown to all the Irrfidel World ^ 
 who detefi Ckrijiianity becaufe of your tcickcdnejfe^ 
 that you are none of us , Chriji renouncnh you^ 
 Matth. 7. 223 23. and we renounce you, 1 Ley may 
 as well hate Vhilofophy becaufe feme vagrant Sots 
 have tailed thewfelves Vhilofophers , or have failed 
 with Ariftotlc or Plato in the fame ship: They may 
 as well hate Phyftck^^ becaufe many ignorant Women 
 and Adountebankj have profefs'd it .<? 7hey may as 
 well reproach us for Loyalty to our King^ becaufe 
 there are fecret Traytors^ that call themfelves his Sub- 
 je£ff^ If hat are you to Chriftians, that wefiould 
 be reproached for your Villanies ^ you 7url{s and 
 Heathens^ rather reproach us becaufe there are wic- 
 k^d perfons of your felves^ for you are not fo cruel 
 Enemks to Chrijiians ^ as many of thefe Hypocrites 
 are. Nullus enim Chriftianus malusedj niii banc 
 profefiionem fimulavcrit. Athenagor. Leg. pro Chrifi, 
 fag. 3. Nemo illic (in Carcere) Chriftianus, nifi 
 pJane tanium Chriftianus : aut fi aliud ^ jam non 
 Chriftianus. Tertull. ApoL c, 4^. fed dicet aliquis 
 etiam de noflris txcedere quofdam a regula difci- 
 plina?. Defunt turn Chriftiani haberi apud nos : 
 Id, Jb. c. 46. Leg. Tmfi: Vind. Grat. I. 9 E. 8. ^, 
 6. p. 75. and my ^^^ DtJJ). of Sacraments. If any 
 man have not the Spirit ot Chiifl: ^ the fame is 
 none of his 3 Rom. 8. <p. Lk/{. 14. 26, 35. They 
 are Spies in his Army: They are Abfaloms, Chanis 
 and Judas'^ in his Family. Try them by the Cha- 
 
 ' racier 
 
To the Hypocrite Readers. 
 raUer that Chrifi hath given of his true Difciples : 
 and if they he fuch^ then tell m of their Lives and 
 Jpare not. They are not of us, vphile they -are antong 
 Uf. I John 2. 19. They are Kiore of your party 
 than ^ ours. If the Minde, Heart, and Life, be 
 more of the Man, than the tongue and knee, IVhat 
 if a Celfus, or Porphiry, or Epicurus had called 
 himfelf a Chrifiian^ Muft Chrifi be anfwerable for 
 him ^ It it not enough that they abufe him by their 
 hypocrifie^ and living contrary to his Laws^ lut he 
 ffjuft be accufed for their Crimes^ vphich hefofttiUly 
 forbiddeth , And for which he mil cafi them into 
 Hell for ever ^ would ycu have him do more than 
 this is to difclaim them ^ H^'ere they indeed Chrifliau 
 frinces^ Barons^ Vriefls and People^ of whom Abbas 
 Urfpergenfis fpeaketh , Chr on. pag. 52. Ut omnis 
 homo jam (it pei jurus 6c prasdidtis tacinoribus im- 
 plicatus^ ut vix excufari poffit, quin fit in his 
 iicut populus, fie 8c Sacerdos — Et p, 321. Prin- 
 cipes terrarum 8c Barones, arte D.abolica cdofti, 
 nee curabant Juramenta infringere, nee Fidem 
 violare, 8c jus omne confundtre ? were they Chri- 
 Jiian Knights that Erafmus fpeaketh of^ Colloqui 
 Pap. 485. Ni fis bonus aleator, probus Charta- 
 rius, Scortator improbus , potator (trenuus, pro- 
 fufor audax, decoftor Sc conflator ^eris alieni, de- 
 inde fcabie ornatus GalJica, vix quifquam te cre- 
 det equitem. It was Cotta'/ proof that there are 
 Atheijts^ in Cicer. de natur. Deor. li. i. [What 
 (hall we fay of the Sacrilegious , Perjureid , and 
 Ungodly r* If Carbo, 8cc. had thought ^ that 
 there are Gods , he had not been fo PE R^V^ 
 RED and V N G D LT.'] What more necefjary 
 to ungodly men ( whatever they call themfelves ) 
 
 f c ) than 
 
To the Hypocrite Readers. 
 ihan to convince them that there is a God , and 
 Lt'. to cofiie^ Chnji vciU not care for their Image 
 c1 Rjj^ion ^ or decatJuU Vromifes and Projcjjions : 
 ytll rpfjc men are ^/ Solon'/ minde [ Probitatem 
 jurejurando certiortm habe^ Laert. in Sol. 
 
 Believe it^ Hypocrites ^ your fornications ^ gluttony^ 
 drunkcnnejje^ idlenejje , covctoufnej^e , felfiflwejfe , or 
 pride J nill jinde no Cloak^in the day of judgement ^ 
 from the Chrijiian name. Ton might better cheap 
 have been fenfial and vricked at a further dijiance^ 
 than in the Family or Church ofGocL Nihil prodeft 
 geftimari, quod non fis ; Et duplicis peccati reus es ^ 
 non habere quod crederis , & quod non habueris 
 fimulare : Hieron. Ep. adfil. Ad^nr. Or fuppofe your 
 Lives are more civilly andfmoothly carnally To 
 do no harm , is too little to prove you Chrijiians : 
 Much more to do evil with fomc bounds. ^Nullum 
 eft aliud latronum beneficium, nifi ut comme- 
 morare pofsint, iis fe vitam dedifle quibus non 
 ademerint. Cicer, Vhil. 2. Non eft bonitas pelsi- 
 mis efle meliorem. Senec. My rea{onable demand 
 is ^ that you vpill be vrhat you caW your fe Ives, or 
 call your felves as you are. / am not inviting you 
 to a nevp Religion^ vor to a SeB'^ but to be really 
 and ferioully vphat you are nominally , and rvkat 
 you have vowed and profefle to be : 'jejl not with 
 Godj and Heaven and Hell. Ton may mocl^your 
 felves 3 but Cod will not be mocked. At laji turfi 
 back^^ and jiudy what that Religion is which you 
 profejje : Review your Baptifmal Covenant i and be 
 true to that , and I have done. And caji out of 
 your way the common block, of hating thofe whom 
 you fwuld imitate, Ita comparatum eft , ut vir- 
 tutem non fulpiciamus, neq? ejus imitanc!ae ftudio 
 
 corripimur. 
 
To the Hypocrite Readers, 
 corripimur, nifi eum in quo ea confpicitur , fum- 
 mo honore 8c amore profequamur. Tlutar, in Cat, 
 Vtjc. It n>as one of the Roman Latres of the 12 
 Tables^ [^Impius ne audeto placaredonis iraraDc- 
 orum, ] Repent and pray , ia>as Peters Coimfel to 
 one of your Predecejfors ^ A&» 8. 22. Judas hath a, 
 Kifs/i^r Chrift :, but it is hearty love, and a fober, 
 righteous, godly life, which muji be your evidence, 
 I have faithful/)/ warned j/ou ^ The Lord have mercy 
 on yoH^ and convert you. 
 
 1666. 
 
 CujHS aurcs claufr Veritati funt^ ut ah amco verum 
 audire neqneat , hujuf falus differ and a cji. Cic. 
 Rhet. I. 
 
 Vrov. 28. 9. He that turneth away his ear from 
 hearing the Law, even his Prayer (hall be abo- 
 mination. 
 
 Antijihenes civitates tunc interire aiebat^ eum boms 
 dijcernere nequeunt a malis, Laert. in Antifth. 
 
 lJohn^,S. He that committeth fin, is of the De- 
 vil; For the Devil finneth from the beginning : 
 For this purpofe the Son of God was manifefted, 
 that he might deftroy the works of the Devil. 
 
 (C2; THE 
 
I 
 
 « 
 
THE 
 
 CONTENTS. 
 
 Part I. 
 
 Of :?s(jttural "Religion or GO DLL 
 3^ESS. 
 
 CHAP I. 
 
 OF the neerefi Trutbsy and i . Of Humane Nature, erthe 
 Knowledge ofouipfdv^ : (IFhere note, that the §ueJiion 
 about the Souls Immaterial Subftancc, is rejerved to the 
 Appendix or Conclufton), Pgac i 
 
 CHAP. II. 
 Of Man as Kelated to the things belorv him, a 
 
 C H A P. II L 
 t)f Men 4S mutually Related to each other , 5 
 
 CHAP. IV. 
 Of MAN and other th'mgs af produced by the FIRST 
 CAVSE, 9 
 
 C H A P. V. 
 trhat this CAVSE liin itfelf: That it is GOV, i6 
 
 C H A P V I. 
 CfGOVasRELATEV to his Creatures, tjfedaVy to 
 Man ; and 1. as his OJVNER, 32 
 
 ( c 3) CHAP. 
 
The Contents. 
 CHAP. VII. 
 OfUsns KiUticn to GA his OPrNER, ^s 
 
 CHAP. VIII 
 II. QfGO DV Relation to Man as his KVLER, rvhere 
 if xs pfSfvfd ; that Gad ruleth Man morally by Lin>s and 
 Judgement^ a g 
 
 CHAP. IX. 
 Of Mails SVBJ ECTION to God, or Relation to him as 
 cur KV LEK, ^c 
 
 ,.r CHAP..X. 
 Of,G DV partictfltr LA ff^S as k^ioam in NA TV RE: 
 JFhat the Law of Nature is, ^q 
 
 CHAP. XI. 
 TIT. Of GO DV Kdation to Man as his BENEFACTOR 
 and his ENV: Or as his CHIEF GOOD: Proved 
 that God is Manx ENV, $q 
 
 ^ - CHAP. XII. 
 
 Op MA WV Relation to God as h is our FA THE R BE^ 
 NEFACTOR,' and END or CfflEF GOOVi 
 a?id the Duties of that Relation, jqi 
 
 CHAP. X 1 1 r. 
 
 Experiments of the Difficulty of all this Duty-hefore-proved from 
 Nature : And rrhat it muji coji him who will live fitch a Ho- 
 
 b ^'fi> 114 
 
 CHAP. XIV. 
 
 That there is a Life of Retribution afttr this, proved, 119 
 
 CHAP. XV. 
 
 Of the Intrinfccal Evils ofSIN: and of the TERPET V- 
 
 ■ A'L PVNIS HME NT due to the Sinner by the un- 
 
 doubted Law of Nature, j^^ 
 
 CHAP. XVI. 
 
 Of the prefent finfull and miferahk fhte of the JForld, 1 76 
 
 CHAP. XVII. 
 
 What Nat ur all Light declarcth of the Mercy of God to Sinners, 
 
 . and of the Hopes and Means of Mjns Recovery, 182 
 
 Part 
 
 i 
 
 i 
 
The Contents. 
 
 Part IL 
 
 Of CH^ISTIA^^Cirr, and 
 
 Supernatural ^velation. 
 
 CHAP. I. 
 
 OF the need of a clearer Light^ or fuller Revelation of the fViU 
 efG'jd^ than all that hath been opened before^ P« i Pi 
 
 CHAP. II. 
 Of the fever al K ELIGIONS n^hkb are in the Jrorld, 1 98 
 
 CHAP. III. 
 Of the CHRISJU N RELIGION: and i. JFhat it is, 204 
 
 CHAP. IV. 
 Of the Nature and PROPERTIES rfthe Chriftian Religion, 229 
 
 CHAP V.» 
 Of the CONGRVlTlESinthe Chriftian Religion, which 
 make it the more eafily credible, and are great Preparatives to 
 Faith, , 24-1 
 
 CHAP. VI. 
 OftheJFlTNESS of J E S V S C HR IS T, or the great 
 dcmonflrative Evidence of his Verity and Aiithmty, viz. The 
 S P IR I T : In 4 ^arts ; I . Antecedently, by PROPHECZ 
 2. Conliitutively a?id Inherently, th»Imjge of God, on his Per- 
 fan, Life and VoCirine. 3 . Concomita*itly\ by the Miraculous 
 Povper and IFork^ ofChrift and hit ViJcipUs. 4. Suhfeqttent- 
 ly ; in the atiual Salvation of men liy Renovation : Opened : 
 Notes added, 258 
 
 C H A P. V 1 1. 
 Of the fubfervient Proofs and Means by which the forementioned 
 Evidences are brsught to our certain kfi'^rvkdge, 302 
 
 Hotv rvc kfJorv the antecedcfit Prophetical Tejiimony j and the 
 Conftitutive, hiherent Evidence : Hotv tve Iqiow the Concomi- 
 tant leftimvjy nf Miracles : i.By Humane Teftimony. 2. By 
 Evidence of Natural Certainty. 3 , By Divine attefiation in the 
 . Teftijyers Miracles. The Proofs ffthat Divine atteftatinn with 
 the Jyitneffes : i.In the holy Cofiliitution of their Souls and 
 VoCirine : 2. In their Miracles and Gifts : 5. In thefuccefs of 
 
 their 
 
The GoDtcnts. 
 
 thek Vo^r'ifje to mem f^-nVfljicatvn. Hotv the Churches tefli- 
 
 muny of the Vifciplcs Miracles and DoSrine if proved. I. By 
 
 Wfiji credible Hnmam le'^dmnny : 2. By fucb as hath Natural 
 
 Evidenoi of Certainty : 3. B\f^me further Divine attejiation. 
 
 The vfay or Mea?js f tl^ C'-urehes attejiatien and Tradition. 
 
 The Scriptures provtd the fame rvhich the Apojlles delivered 
 
 and the Chwcher rereived. Hovp we may know ilje A.^h pj^t 
 
 of the Spirits Jejiim.'ny^ vi7. The Succejfes ofChrijiijn hoClrine 
 
 to mens J.inCiificaticn : Jyhat S anCtijication is^ and the aCis or 
 
 farts of it. ConfMarics, from p. 302. to 2<o 
 
 CHAP. VHI. " 
 
 Of jome other Juhjerv'ent wd Collateral Arguments for the Chri- 
 
 fiian Verity^ 2^0 
 
 CHAP IX. 
 
 Tet Faith hath many V iff u' ties to overcome: IFhat they are 
 
 and Tf hat their Caujes^ ^^1 
 
 C H A P. X. ^ 
 
 The Intrinfecal Vifficidtics in the CorijHan Faith refelved: or 24. 
 
 Ob']e^ionsagainjiCtjri\^iimiya7iln-ered^ c}ji to 4.24. 
 
 CHAP. XI. ^ ^ 
 
 The Extrinfcal Difficulties^ or 1 6 .•/. ore Obj-Ciions refolved.. 424. 
 
 CHAP. XII. **■ 
 
 The reajonable Conditions nruired of them, who will overcome 
 
 the Difficulties of Believing^ and wilt n t undoe themjelves by 
 
 mlfuU Infidelity, ^ 
 
 The fumm of a! f in an»AddrcJfe to God, a<7 A'i.'j 
 
 CHAP XIII. Confcdiries. ^'^^^^^ 
 
 I. What Tarty of Chrijiians /hould we joyn with, or be of feeing 
 they are divided intofi many S: 6fs ? a(^. 
 
 C H A P. X I V. ^ 
 
 I I. Of the true hterefi of Chriji and hii Church, and the Smls 
 of Men, of the means to promote it, and its Enemies and Im- 
 pediments in the World : ( Which being only named in brief 
 Fropqfuions, fhould be the more heedfully pcruf^d, by ihofe that 
 dare pretend the Interefi of Religion and the Church, for the 
 proudeff, or the mnft dividing practices s and thofe which m fi 
 direcily hinder the Juccefffull preaching of the Gojfe!, the pure 
 fForJhipping ofGod^ and thefaving of Mens Souls.) d^6 6. 
 
 The 
 
The Conclufion, (^or an Appendix) 
 defending the Souls Immortality , 
 againjl the Somm(is,or Epicureans, 
 and other Pfeudo-philofophers^ 
 
 OBJECTION I. 
 
 Jitter and Motion only maj do all that vph'ich you afcribe 
 to Sonify p. 495 
 
 OBJECT. II. 
 JBj Senp^ Imagination^ Cogitation^ Keajon^you cannot prove the 
 Soul to he incorporeal^ and immortal^ becauje the Bruits par- 
 take of alitheje^ 523 
 OBJECT. III. 
 Humane Souls are but Forms : and Forms are hut the qualities 
 or modes of Sutfiances ■■) arid therefore per i/h tvhen jeparated 
 from Bodies^ 535 
 OBJECT. IV. 
 The Soulis material^ andconjequeJitly mortal j hecaufi if depcndcth 
 upon matter in its Opcratio7iSy and therefore in its Ejfme^ 539 
 OBJECT V. 
 No immaterial Suhl}ance moveth that which is material ^ Of a 
 principle of its Operations, but the Soul fo moveth the B>' 
 dj : Ergo— 540 
 OBJECT. VI. 
 7heSoul in our fleep aUeth irrationally^ according to the fortui- 
 tous motion ofthejpirits^ — Ergo — 543 
 OBJECT. VIL 
 Keafon is ?ioproofofthe Souls Immateriality^ becaufc Senfi (rvhich 
 the Bruits have) is the more perfect apprehenfwn^ 543 
 OBJECT. VIII. 
 Smfition and IntelleCiion arc both but Keception ; The Paffivity 
 therefore of the Soul dothJhery> its Materiality^ 544 
 
 (d) OBJECT. 
 
The Contents. 
 OBJECT. IX. 
 
 There is mth'nig in the hitiUcCt which war mt firjt in the Se/ife^ 
 
 8cc. Ergo, the S:id that can reach but things corporeal^ if 
 
 jkchitfelf, 5+7 
 
 OBJECT. X. 
 
 That which things Corporeal wcrk^nn^ is Corporeal: bnt^6Cc. 551 
 
 OBJECT. XI. 
 7hjt is nnt imorpor.e.il which kri>weth mt it p/f to he fo ^ i-:r,r 
 hath any notion hut Negative and Metaphorical of Incorporeal 
 
 Beings^ 55 ^ 
 
 OBJECT. XII. 
 
 7he Soul is generated: Ergo, corruptible^ 555 
 
 OBJECT. XIII. 
 Omnc quod oritur interit: That which is not eternal as 
 to paji duration , ;/ not eternal as to future duration : 
 
 Bus, dec. 567 
 
 OBJECT. XIV. 
 7oH have none but Moral Arguments for the Sottls Immorta- 
 litj, 568 
 
 OBJECT. XV. 
 ICou feem to confefs , that it is not the endlefs duration of the 
 Soul, but only a future Jiate of Retribution, which you can 
 prove from Nature alone, 568 
 
 OBJECT. XVI. 
 Both Soul and Body are lik^ a Candle in fluxu continuo : 
 Ergo, being not long the fame, are uncapable of a Life of 
 Ketribution, 569 
 
 OBJECT. XVir. 
 The Soul returneth to the Anima Mundi or Element of 
 Souls , and jo lojeth its Individuatio?2 , and is tojcapahle 
 of Ketribution, 571 
 
 OBJECT. XVIII. 
 The Fictions of the Platonilh about their jeveral Vehicles^ 
 and fitch Hh^, do mak^ their Do^rine the more to be fi*Jpe- 
 aed, 574 
 
 OBJECT. XIX. 
 The Souls agings will not be fuch as they are now by Cor- 
 poreal Spirits 5 and Ideas : Ergo, it will be micapabk of 
 Retribution^ 578 
 
 OBJECT. 
 
The Contents. 
 OBJECT. XX. 
 
 Ihe belief of th Souls Immortality doth fill men mth fears^ 
 and dratv them to fu^erjHtion^ and trouble the Teace of King- 
 doms, Sic. ' ')79 
 
 An Objedion ahtit the Worlds Eternity : What Chrif unity 
 faith about it., 582 
 
 ^he 7ef}imony of Socrates and Zenoerates of the Souls Immor- 
 tality, . 589 
 
 Cicero's Vo^rine, and his redargution of the Somatifts at 
 
 lar^e, ^ ^ 59° 
 
 The Stoicks ticernefs to the Voi^rine ofChrijlianity, with their 
 particular Moral "tenets, and their Praifes, by the Learned 
 and Pious Mr. r.Gitaker, » 5^$ 
 
 The Stoicks, Platonifts, and other Philojophers opinion of the 
 fufficiency of Virtue to be M^ns Felicity, againji the Epicurean 
 Vo&rine of Pleajure, Vindicated. It importeth a great Theo- 
 logical Verity, that God is Mans ultimate Endj and to he 
 loved above our own P leisure y opened, 598, &c. 
 
 Why I a?ijwer no more particular ObjcClions, as about Scripture- 
 Texts, 8cc. 6qi 
 
 An Injiance in fome Stri&ures on a late Writing, called, Inqui- 
 fitio in Fidem Chriltianorum hujus Seculi, ^04 
 
 (d 2) Readers, 
 
Readers, I iiiticat you, whatever you do by all the rcil followiug, to 
 corre<i with your pen ihcfc few greater Errdtd, bcc.iufc they uuite 
 pervert the fcnfc, and foms of thtm turn it dircftly contrary to iome 
 of the grcatcJl Truths which I am defending. 
 
 P.\geS5 .'.50. (or MO tth:r end T. entther entli p.208. 1. 25. forFi/«r. 
 Jifir, p. 1 7j 1.22 for iboufjndt r. thcmfehcs, p. 251. 1.4. for aiainft it 
 r. oyir, p. 575.1.15. fur mtcUifible T. uninulltgibte, p. 5^5;. I.53. blot 
 out quoad farmtm, p.^6o.\.7,/\. for'nfords r. »*/|f, p. 5'»7.1.ii5i?.for»»tf)- 
 tal T. immoiiiil-, p.^^S \.i7.k>r it 14 firjl groH r. a is not fir fi fooa, p.^j.1.5. 
 (vtimfadcnciesv. i^prndtnccs-, p.iii.l.51 for orr, ««/■, p.170.1.11. to: feem 
 r.ftivCy p.iio.!.i4. for or r. our, p. 350,1.1^. for AccidentaUj r. ^ntectdtHt- 
 ty, p.5<iN. for expurgency r. exHrgincyj P.545.I.2S'. fur end r. «, p.^oo.l.S.fcr 
 lOtUMuts r. contnv.s, P.252.I.IJ;. \or fnpirficid t. fkfcrnstunl, p.5oc).l.i5. 
 for a4alomi{ed r. atomized, p 55^. 1 5. ior debifed r. dijpofid, p. 55>5.1,ii, 
 for mljJH r. injujju. Li the tirit EpiUlc p. 1 ,1.14. r.indijjacntif. 
 
 pAgc 12.1.56, for ar r. rr, p.49.ni3rg.l.3i. for at r.ut, p.So.l.io. r fof/ill, 
 p.157. marg. l.antep. r.aii'.mi morbh p. 17S. I.91. for fomtimcs r. wns 
 minds, p.i^p.marg.l.i.r. £««4^i«x, p.2Ci,1.2 2.r.TfjrfiMj p.256, marg.l.i. 
 I fimuUia, ar.d J.i^.r. /;« Di/c/;>/n,p.24o.l.25. dele Ttlefiui, 1.5o.r, Bcbme- 
 mjii, p. 245.1.19. fjr ArijlippiiS r. AnjlotU, p.iSi.l.22, for fc.z/<> r. fc^iif, p. 
 297. niarg. 1,40. ior/pccu'um r. fpcdmen, p.54'>. l.ii. r.i/i /jE/r, p.54i?.1.5.r. 
 //;f ^#i/.)',"p.5fo,l ^6.r.Af(Uiiis, p.5d7,1.52.r. Tb:fe are tbcy p.417. 1.50. for 
 f/tcer.fHie, p.4i9. l.i.for WM«r./«r», p. 45 7. I.4. for»jfl/2 r.worf, p.45)S. 
 marg.l.i i.r.;w/i/if, and 1. penult for Ctrief. r Cerief.p.^o^A.ip. for O/jf r.ax, 
 p.5oy.l.9. for as r an, p.514.1 27 r, contemperano, p.527. 1.24.r. GndnaUyy 
 p. 5^ l.marg.I.i.r Ctf,7</",p.555.1,i4.for L/<<^r. Lod, p.554.1.i.for //jf r.rfca;, 
 p.557. 1.52. dele rfho, p.5(5o.l :i4.r.Adia>itum, p.571. 1.i7.r. aor no fitb (lancet 
 p.575.1.22. for Arfbad. r. ^pbrod. P.57S. 1. 21. dele May, p. 582. marg. r. 
 Orttf. p.587.1 y.Lro/iC rcafonjr.our Kesfon, p.^SS.l.S.ior whjt r.whicb. 
 
 Take notice alfo^that many of the marginal Ciiations, are not put juft 
 over aga:ull the woi:ds which they refcrr to. 
 
 Part 
 
ART 
 
 I. 
 
 Ofl^aturalReligion^orGOD LINES 5. 
 
 Non tarn author! - 
 
 C HAP. r. 
 of the Neareji Truths^ viz. of Humane Nature, 
 
 tatis in difputando, 
 quam Rationis mo- 
 menta quaercndft 
 funt. Cker. deHat. 
 1>cor. I. p. 6. 
 Animo ipfo animus 
 ESO LYING on a faithful fearch into the vidctui,& nimirum. 
 Nature and certainty of Religion, as bcmz *^ ^^^^ ,,^^^ 
 
 , t n r It- ^ 111 ^ priccptum Apollinis, 
 
 the bulmcls wiucfi my own and all mens quo monct UT SE 
 happinefs is moft concerned in, being con- quifquc NOSCAl : 
 fcious of my weaknefs, and knowing that ^'^^ 'JR"'"^ ^•'cJo i<i 
 truths have their certain order,in which they P^'^^^'P" ""^ . •''^cmbra 
 give much light to one anotherj tound it meet to bcgni at the figuramvc nofcamus: 
 moft evident, from whence I afccnded in the order following. Ncque nos corpora 
 
 fumus : ncquc ego 
 tibi diccns hoc CORPORI tuo die©. Cum igitur NOSCE TE, dicir, hocdicic, NOSCE 
 ANIMLIM TUUM. Nam corpus qu idem quafivas eft, auc allquod aninii rccepcaculum : ab 
 ANlMO tuo quicquid agitur id agitiir a te Hunc igitur nofcervifi Divinum eirec, non eflcc 
 hoc acrioris cu juldam animi prxccptum, fie ut trlbutum Deo fie, hoc eft, SE I PSU M polfc cog- 
 nofcerc, fed (i qualij fit animus, ipfe animus nefciac, die quifa, ne cfie quidem fe Iciet ? Cuero 
 Ti*ftul. ^afl. /. T.pff. (mlbi) zi^jiir. 
 
 Patcc attcrnum id cffe quod fcipfum movet : &qiis eft qui hanc naturam animis trlbucam 
 ttcjjct. Inanimum eft enim omnc quod pulfu agltatur cxtcrno.— — Sentit igitur animus fc 
 movcri : Quod cum fcntii, illud una fcntit, fe vi fua, non alicnJ movcri j ncc acciderc poflc 
 ut ipfc unquam a fc dcfcracur, cs quo cifiqitur xcanitas. Id, il/id, 
 
 B ^.ul 
 
^ of the Neareft Truths^ viz.' 
 
 Ob\. Age oftcndc 5J. I. lam faji all doubt that I have jenfe^ cogitation^ tindcr- 
 mihi DcLim luum. j}anding and rrill, with executive operation. 
 Rifp. Arc cftcndc Though I could not exadtly derinc what thcfe are, yet I 
 ;;;';^; j^;Xn'incm amfatisHeJ that I have them: and 1 difccrn, that a llmplc 
 cUc * cognofcani, & term doth better cxprels one otthefc to mc, than a dehnition 
 qwis mens Cn Dci s doth: bicaulc they are known Co immediately in and ot' 
 dcnionftrarc non mo- thcmfclves, partly by internal fcnfation, and partly by intui- 
 rabor. ] ^"''^ f • '^''" tjon. ^i\d words 3i:i: bill to mak^ k^nwH my mind about them 
 lib. I. i»:iio. to another^ and an 'ihcrs to mc \ but the things thcmlelves are 
 
 otherwife to be known. What it is to fee, to hear, to (inell, 
 Cum dcf;vccrc cct- to talk, I know better by feeing, hearing, finelling, tailing, 
 pcr.mus & (cnt'rc* than by any definitions ot them : and the bare denomination, 
 
 quid limus, & qiid , i , n 1 i in. n- . 1 .• 
 
 abanimant.buicxtc when I underltand the term, is my belt exprcllion. And it 
 ris diffcramus, r-m I could not anfwer a Sceptick, who denied the certainty of 
 ca infcqui incipie- ^ny judgment by fenfation and rcHexive intuition, yet na- 
 
 musl ct^r Tilt' ^''^'^ '^'^''^'^ "°^ ^"^''^' ^^ ^^ '^^'^^^' ^' '^' ^"y ^"^"^^^ ^^"^^ 
 ' ' '^'^" ' really make me doubt, whether I may not potlibly Uveina 
 
 Qui fciprum cog- continual delufory dream, and all my fenfcs and underftand- 
 no»crit cognofcct in j^g ^^ deceived ', yet would it fatisfie mc in the main, that 
 ^•T'fm'.?n'crVa- I m'^« judge by fuch powers as I have, andean do no better, 
 aus eft : Wundum, ^^^ therefore fliould be no further follicitous. If any would 
 cujus fiT-ulachrum pcrfvvade me that I/ee/wt when lam fick or wounded, or 
 gcrir. Creamrasom- j^f w,^^ when I fee, oxtjjh?iot when or what I tafte i yet muft 
 ncscum triibus fym- j ^^ pcrfuaded, that fallible or infallible, this fenll^ muft be 
 bolumhabct. ?iulHt r \ \ r l \ j lu-- .1 
 
 Vom. de scala tbejj. "^^"' a"" ^'■'rve tor tile ends to which it is given mc. And 
 pag. 7XX. that I have no better faculties to ufe. ' 
 
 5J. 2. By my ad ions Ikfiow that Iam\ and that I am a Jen- 
 lit Dcum noijs, & ^^,,^^^ intfUigcJit^ thinking, willing^ atid operative being , or a 
 &'fa"c!e"i ficTn?! r^ight that kith thef powers. 
 
 mum tibi tuurti nO- For ab operari ad poffe 6^e//?,the confequence is undoubted.No- 
 lum die oporrct, cti- thing is no agent i and none doth that which he cannot do. 
 
 aifi ignoici & lo- <^. 3.T/;/j-mind, or forelaid power, is found jn., or con'junii 
 cum & fornaara. .^, ■' - 1 1 t ^ 
 
 Ciccr.i» TufcHl with an organized body. 
 
 He that doubteth not oi\\\s Jenfe and intellcdiofi, need not 
 doubt of his bodj^ which is the objC(ft of both. 
 
 ^./^..This hddy is a quantitative or extenfwe, mttrite^ change-' 
 db I >•, corruptible matter. 
 
 Of which my fenfes and experience will not fu/?er me 
 to doubt. 
 
 5J. 5. Jhis mind U fitted to the ufe of KNOJFING^ and is 
 
 defirous 
 
OfHuMO^e Nature. 5 
 
 defirous of it, delighted in it, and the more it knon^eth, the more Non li fumus qui- 
 it is able and dijpojed to kjznw. vSc"' r '^ f d ""^ ^^*^ 
 
 All this our actions and experience tcftirie. Knowing is omnSus'veris"fa1fa 
 to the niind as feeijig is to thc^ eje. One ad of knowledge pro- quxdam adjjnfta 
 iiioteth and facilitateth another. eilc dicamus, tanta 
 
 ^ . 6. Being and verity are its direct obje&s. fimilkudinc, ut, &c. 
 
 As light and colours are the objeds ot our fight. To thefe ^p''^[' '^' ^"'^ ^''"■•'• 
 it hath pon'crsind inclination. Lege Pifonls difta 
 
 ^.y.IFhen I l^ioxv the effc&s, J have an inclination to kitow demcnte & corporc, 
 the cauje i not onely the lower, but the veryfirjL '" ^'^'^^'' ^^ fi>^^^' l-S • 
 
 Though it be pollible tliat fomc fenfual fluggifli pcrfon, ^' ^ ^' 
 may be fo taken up with prcfent earthly things, as to drown 
 theie defires, and (carce to think of any firlt caufe, or take 
 any pleafure in the excrcifc of his higher faculties s yet, as 
 I feel It otherwife in my felt, fo I hnd it otherwife in multi- 
 tudes of others, and m all that have free minds, and in the 
 worft at certain times •, fo that I perceive it is natural to man, 
 to defire to know even the firji C-iuje, and higheft excellencie. 
 
 5J. 8. let do I find that my mind is notjatisfied in kiiowing, Jior ^^^^^^ ^^^^^^ ^^'^^ 
 ii Entity and Verity the ultimate objcH which my mind look^th ^^^ j-^^jj aftioncs re^ 
 t^er\ /?«f Goodncfs. ferunc. A/tflit.de 
 
 Entity and Verity may be unwelcome loathed things, if RepHbL 1. c.i. 
 againft my good. The thief could wi(h, that neither Law, » . • 
 nor Judge, nor Gallows had a being, and that his fentcnce ^^^ r.d"mR«io*, 
 were not true. Knowledge is but a mediate motion of the Hacc amcccdlt ani- 
 Soul, directive to the following volitions and prolecution. malia, Dcos fcqui- 
 
 5^. 9. J find I have a Will, inclined to apprehended Good i that ^^^' ^'^^' ^P' 77* 
 it, both to that which hath a fimple excellency in it filf, and which MjKt;, »m'"s ex- 
 makethfor the happitiefs of the world, or for niy own. ercerur : ubi ca 
 
 This maketh itfelfas well known tome, as my natural dcmpfciis, nemo om- 
 appetite. For my apprchenfions do but fubferve it, and my nium gratuiio malus 
 life is moved or ruled by it. '^- ^''^"^' 
 
 ^. 10. It is alfi averfe to apprehended evil as fitch, as contrary 
 to ihtforefaid good. 
 
 Though real evil may poffibly be chofcn, when it is a 
 fceming good, 6c alio that which appeareth proximately evil, 
 for a higher good to which it leemeth a means, yet ultimately 
 and for it felf, no rational will defireth or chooleth 'Evil 
 
 5^. I \ While finfitivepleafttre is apprehended m good by tlx fenfes, 
 Keafon may dijcern a further good, which may crojs at leaji the pre- 
 fentfenfe, B 2 To 
 
4 of Alan ds rtlakd io the ihjptgs belovp hit^i. 
 
 To take bitter Phyfick, to corrode or cut off ulcerated 
 
 parts, to ufc hard dyet and Excrcifc, &c. may be ungrate- 
 
 tall in thcmfclves to fenfc, and yet commended by Rcafon, 
 
 and commanded by the will (I yet forbear all higher in- 
 
 ihncts.) 
 
 .... 0. 12. A/y faiQ iV?.i hndihftathicfy jrc fniurilly to Lc fuh- 
 
 po:i<; fcvu.o mapls J''^'''" '^^ ^^'^ .^"'"•^'''^^ nf mj Kt\ipn^ atuitiye commjjid of mjjvd!^ 
 
 ■i.m.;r : Altcrum no- «W the fuVcrioifr fjriflties. 
 
 bis ciim Di:^, altc- for onc IS commou to Bruits, and the other proper to 
 
 '^Zcta^s^^T(l7T P^^f'O"^' creatures: And rational Agents are more cxce^ 
 
 "' ' lent than Bruits: aj:d the moft excellent fhould rule. Reafon 
 
 Eft horr.ini cum Deo cau (ce farther than Scnfe : And the wifcft is moft fit to 
 
 Ivatjonis foc:cias.C/f. govern. They that deny this, fliould claim no government 
 
 '^^'^'^- or power over their bcafts, their dc^s, or Ihcep. If Rcafon 
 
 ruled not Senfuality, moO perfons would prefently dcHroy 
 
 their lives : Even as fwine would kill themiclves with eating, 
 
 if the reafon of man did not relhain them. 
 
 , 5^- I ?• Theftpnm is^thit Ma?i is A living Wight, having an 
 
 ^SabTc'rominT, active ^ndexectitlve PO^EK, n>ith an UNDERSTANDING 
 
 in quo omnia anima- *o guide it, and a WILL io command it : And that there is a. 
 
 lia conrlnercntur ef- eertain differencl betvpeen Truth J»^/Fal(hood, Natural Good, 
 
 fccic. Of. dt umvcrf. and Evil. 
 
 All this is quite beyond difpute. * ^ .. 
 
 CHAP. 1!. 
 
 of Matt as Related to the things below him, 
 
 Alloiu.n cai/d omnia ^' ^-^'^^Here are otJier things, cal'ed Inanimates and Bruits, 
 
 Rcncrata funr, ut cf- J_ in being, beftdes Man. 
 
 frugcs atq; fruftu5 iVly uiiderftanding by the help of all my (en(cs, 
 
 quof terra R gnit a- xdki\\ me, that there are Beafts and Birds, Trees and Herbs» 
 
 rm!nrl""'on^^m h^ ^ud that 1 iivc among a multitude of Beings, inferiour to 
 n'mantes autcm no- o /- t r. ■ • i i 
 
 minum j ut cquum Man. Though 1 may be ignorant ot their Principles, and ma- 
 
 ▼chendi caufa, &c. ny things in their Natures, yet can I no more doubt of their 
 
 Ipfe autcm homo or- leinn^ than of mine own, nor of the iw/friori/)' of thcirnaturCS, 
 
 ^;;n,!li',nrm ;;?r when I fee their inferiour operations. 
 
 contemplandum, &c. %r i i -rL • ^ • i r i ■ /* 
 
 Cher. i,de Hit. Deor. 9' 2. Man bath a certain iub-^ropncty j» themfor huuje. 
 
 They 
 
of Man as related to things he lew him^ 5 
 
 They that deny this. Will not fay thur Lands, their Fruits, Bcfti'.s homines utl 
 their Money, their Goods, and Cattle are ihnr own: nor fljnt fine injinii. 
 queftion any one for dealing them, or depriving them or 
 the Proprkty : Nor may they pofTcfs and uCc them as their 
 own. 
 
 ^. 3. Man hjth the Right of govern'mg the Bruits^ Jo far as 
 they are capable of' government. 
 
 which is not by proper moral Govcrnmcf7t^ by Lirrs and ^ 
 
 Jndinmnt \ but fach an Image ot" it, as is fuitable to their 
 ievcral kinds. This is in order to their own prefcrvation \ 
 but efpecially for our uk and ends : He that denyeth this, 
 muft not Pvule his Dog, his Horle, or Oxr, or Sheep > but 
 leave them every one to themlelves. 
 
 ^. 4. Mjh is alfi (jiibordinately) their Bcndid^ot^ and thQit 
 End : and they arc more for Him than for themjelves. 
 
 He is their End^is he is /'e^/rr than they, and hath the forc- 
 jfeid Propriety in them •, The caufe will further appear anon. 
 The beauty and fweetnels of my Flowers, is more for mc 
 than for themfelvcs : and I do more enjoy them. My trees 
 and herbs, and fruits, and mettals , my Horfj and Oxe that 
 kbour for me > and all the creatures on whom I feed, I hnde 
 are for my ufe i even their life and labour: Mankindc ac- 
 cufeth not himfclf as wronging them, when for his own ad- 
 vantage he maketh uie of both. And his care is neceflary 
 to their prcfervation •, planting, drelTing, watering, feeding, 
 defending, providing fo^jjprm ; without which the ufciulklt 
 would perifh. 
 
 jj. 5. Ihefiivm is, that MAN U the OJrNER, the GO- 
 VEKNOVR.andthe END and BENEFACTOR f the Infmottr 
 Uings i and fo is LORD among them in th If^orU^ 
 
 B 5 CHAP. 
 
(5 Of Men as trntiually related to each other, 
 
 CHAP. III. 
 
 Of Men as Mutually KeUtedto each other. 
 
 Kalian eft unum ^- I '~W Sci thtt there trc more men hcfides ms upon f. nth. 
 
 cni cam funic, tarn I ^. 2. The fiMinjl rh^ji'ity oj niin^ MirJ thiir lik^nejs 
 
 par, quam cmncs in- to cjch othcr^ m.tl^th them all confcfs that it is their ciit- 
 
 tcr nofipfos fumuj. ,^ j^.^^ ^„^ anotha'. 
 
 coi;^ec.L7m:T;- He that dcnycth th.s, wHl not exp.d to be loved himfJ,- 
 pinionum virccas , by Others i nor will he pretend to any virtue , nor to merit 
 non im'jccillitatcin the benefit of humane converle. 
 
 animoromtorqucrct, ^ ^ Jnditi^n.il perfoz/s arc cnmmo7il)< conscious of felf-infuf- 
 & ficftcrcc, cuocun- ^ . -^ j r i • j r i j ■ i-' j ' ,- ■ i ) V^* 
 
 ff-t' fui pcienc)\ and oj their Jicedoj others^jnd iticlined to aJKi.me lije. 
 
 nemo ipfctam fimilis ^f Birds and Bealls will go together in flights and hoards, 
 elTct , quam oT.ncs with thofe of their ovvn kinde, no vvondcr if man alio have a 
 clTcnt omnium. Cic njturall inclination to focicty, belidestiic knowledge of the 
 '• ''^ ^^^ ncccllity and bji;;fits of it. 
 
 6. 4. Each hulividuil in ihcle focictics tnul contribute his 
 Hommcs homin.im f , w j 
 
 caufa n:nc gcncrati, ende^zvoursto the common go^d. 
 
 Dt ipfi inter fc, alii For this IS the aid ot the Aiiociation: He that will be 
 aliis prodeflepoffint. for none but himfelf, cannot juftly txped that any fhould be 
 Cic I. Of:. foj jiim : And he that would have all the lociety be hclpfull 
 
 to him, muft to his power be helptull to all. 
 
 Slcnwn«lv;dcmur, . ^/^^ ditUncmn of terfons, a,zd their interelh and adi- 
 
 uc inter omncs clicc . . j t j > ■> 
 
 focictas axdam. Cic, °^^-> f^^^^^*^^ ^ dijiinclion nf Proprid^tnd Rights, 
 de Amuit. For natural Individuation ma!rern it nccellary that every 
 
 HoTio natural iter eft man have his orvn food^ and his own clnathin^r., at ieaft for the 
 animal H-J-cura & ^i^^^ . ^.^^ therefore it is ufually ncedfull to the good of the 
 Civile, ^rili r.x. Po- , , J 1 • LI ,/- 1 • •/- • 
 
 ^,,^ ' whole and the parts., that each one nave alio their provifwnal 
 
 Troprieties : And the dirifcrence of men in wit and folly, *n- 
 duAry and floth, virtue and vice, good or ill deferts, will 
 alfo caufe a difference of Propriety and Rights : Though thefe 
 may be m part fubjedled to the common good. 
 
 5^. 6, Parents a Ijo may upon the merits of Children ^ if not 
 arhitrarilj) make an inequality in propriety: And Jo may other 
 Donors and Benefactors. 
 
 As all Children yieed not the fame proportion, (b all deferve 
 not the fame : And thofe Parents that have great ElVates, 
 may leave more to their own children than to others : fo that 
 
 many 
 
of Men as viHtually r date A to each other, 7 
 
 many waves both Propriety and difproportion may certain- ^"^cr "o* "^^"^i>*" 
 
 ly come to pa(s, and be allowed in the NVor.J. t^^^^S^Z 
 
 ^. 7. Ihsrcpre there is fuch a thing as Juliicc dmjrom rriMi fociatl lumus. Quod 
 
 to man^ for the frcfcrvatlon of thcje Rights a7id Order : afid Ws ni ica fe haberet, nee 
 
 iiijalticc to violate than. iuftitix ullis elVcc , 
 
 This IS confcM by all the World, that look for ]ufticc "" ^°'^'";' ^?''^.'^ 
 ^ I A 1 r I 11 ij 11 & quomodo homi- 
 
 froni others : And it it be not mamtaincd , the world will ^^^ -^^^^^^ homines 
 
 be as in a continual Warre or Robbery : But better grounds juris cfle vincula pu- 
 and proofs of it, will be mentioned anon. "f^t, fie homini nihil 
 
 6. 8. therefore there is a difference bet men good and evil, '"''V'^'^'^"'",^'^'" ' 
 as reJffeCfifJg the benept or hurt oj others^ bejide that which rejpeCt- 0^/3, "^^^ hominum 
 €th men as to thcmjelves. cauf3 & Dcorum ; 
 
 Thofe that think they are bound to avoid hurting no man eos autcm focictatis 
 but themfelvcs or for themfelves , nor to do good to any f"*' ^^- .^"'^ *'' ^J' 
 but themfelvcs or for themfelves, have fo far obhterated the ^ '' ' ^'" * 
 Laws of Humanity , and fo openly renounce the benefits of 
 Society, and bid defiance to Mankinde, that I fuppofe them 
 fo few that I need not difpute againfl: them : Nor have I ever 
 met with any defender of (o inhumane a Caufe, whatever 
 may be in their hearts and pradlice. 
 
 ^.^. Nature tescheth Parents to educate their children in fobric- 
 ty,obedience,)uftice and charity^ and to rejhain their contraries. 
 
 Did Parents make no difference between their Childrens 
 temperance and gluttony, drunkennefs and unchaftity, be- 
 tween their obedience and difobwdicnce, and contempt of 
 their own authority, betweenadionsofjuflice and Charity, 
 and adtions of falfliood, robbery, cruelty, and inhumanity,, 
 what a degenerate thing would Mmkindc prove ? even Can- 
 nibals excrcifc fomc government over their Children. 
 
 5J. 10. The mca?is rehich Nature teacheth all the World^to 
 fupprefs iniquity^ arid promote TveV-doingy is by Timijhments and 
 Benefits i that it may turn to the hurt of the evil-doer himfelf 
 and to the benefit of the If^ell-doer. 
 
 Thus Parents do by Children, yea Men by Beafts, on the 
 account of Prudence, though not of JuOice. Without Pu- 
 nifhmcnts and Rewards or Benefits, Laws are ridiculous or 
 deceits, and Government is nothing. 
 
 5J . II. For the jufi and effectual performance of this^ 7iature 
 teacheth the World to pt up Gov-crnmcnis, that by fetkd Lam ^*^^ Civltatls in le- 
 and righteous Judgement^ it may be rightly done, |/!f!%V '* 
 
 Though 
 
8 OfMufi as Mutudly related to each other. 
 
 ! '^^ f* *^^'-^- Tljough bcttci principles fl^ould acquaint men with the 
 rWr»IlwrN'm»^ natufC aud nccdlity ot G.A'eriimcnt, yathefare Co obvious 
 
 r ■qiailcir.lc jus n- ^^ ^^^ tJie vvoild, tiut tor th*_ir own prcfcrvation, togctl-.<?r 
 ic;ccdcrcc, qui id With ibiiie natural fcnllof juftice, the molt birb^irous Nati- 
 confcivanot , cum ons, that arj ncaiJi unto bruits, arc for fomc Civil Govcrn- 
 m^Tn-jftu-tt^fo"' '"'^'^' Cbdldcs Occonoiiiical Government, which noiK b.it 
 cbrylip.^t^ c^to^'iii ii^ad-men cTcr quclhoirdj. 
 
 Citer.uoifitpia. ^.i2.Bj this Grjirfina/jt, the Libcrtj^ EjhUs n/iJ Lives of 
 
 offenders are Jjir je</^ fjr the €}jds of the Gjicr/zni^ut^ viz./^r 
 Jiijtice and the comm.m good. 
 
 ThatthisisIT), i/.^y^7(7, is Co undeniable, that even ihofe 
 H:athciis f the ilippofed relidsoF the Tythagonuns j who wilt 
 iiotkill aharmlcisb-all, will yet killthofe men who dtfcrve 
 todii!. Ar.d )t Government had not the power over the 
 Liberties, Ellates and Lives ot offenders, it could not prc- 
 feivc the Liberties, Ellates and Lives of the innocent. 
 
 ra - ^. I ?• T^he romhinjtion o:'thc Power, Wildom and Goodnefs 
 
 hit unum JJs quo ^ ^ ,-'.... , , , ., . 7 ; /- ■ r ^ 
 
 dcvjnfta eft homi- ^J *"^ Individtf.tis^ arul toe Lmincncy of thcje in the Governours, 
 njmfocictas, & quod ^^ '/-'^ cjuj's of the orler^imigth andfafcty of thcje hjonjnejocicties. 
 lex conrtituit una: All the parts are in the combination to contribute to the 
 
 Qu2 lex rcfta ratio pojj of the whole, and that according to the nature 
 clt impcrandi atquc r u • u in. c i\ r 
 
 prohibcndi. ticer.de *"** ^"^ parts: it is not a neap ot Itones, nor a torelt of 
 ^eg. I. p. aif . trees, nor a heard of cattle, which we are fptaking of, but an 
 
 airociition of men ■■, which muft be promoted and bleiTed by 
 the worth and ci!*//>ofthe individuals; and this confirt^th in 
 the pcrfcdlions and right exercife of their Power, Intellects 
 and Wills. But as the place of tlie Govemour requireth more 
 of the fA:erci/t of thefe, than is requifite in any individual clfe, 
 fo doth it thcrcfjre require, that th^le be m him m greater 
 eminmcy and fAc?Z'r«7 than in others i viz. that in himielf he 
 .excel m mjdo'm and goodnefs ; and by his intereft in the people 
 that he excel in Vorver or firength. Take away porvsr^ and 
 Societies are indcfenlible, expofed to the will of enemies, and 
 unable to execute thtir Laws upon th'.ir own offenders, .and 
 fo to attain the ends of their aflbciation and government. 
 Take away rp'ifdom^ and they are a rout of Ideots or mad- 
 men, and government can be none at all. Take away goo^- 
 7iefs., and they are as a company of Devils, or confederacy of 
 Robbers or pernicious enemies, who can neither truft one 
 another, nor promote the common good, but arc iit to deftroy 
 and be deftroyed. ^.14.^ 
 
OfMan^ and other things^ C^c. 
 
 over 
 
 ij- J Ibciabk Wight, f?r/5"tff^y^r/(jcie/)/ jrhere Government is ad omncm vcritaccm, 
 
 fXfrcifed^ hy Power^ IViidom cind Goodnejs, which an his per- & *^ omnci f^aiccs 
 
 rpy J ^ ■' ^ ^ thilofophiar infigncv 
 
 ]<aions. , , , . , . .u L- , r <i« cccafioncs. Iht- 
 
 I have looked thus long at the things that are ken, as m.ft.fHp.i.dc ^nim. 
 nearelt me, and mol^ difccrnable, btfore I proceed to the 
 Caule, which is unfeen. 
 
 CHAP. [V- 
 
 of Alan ^ and other things^ as prodnced 
 by their firji Canfe. 
 
 ^ I .T" If^^s fiot always vehat lam. 
 
 I It is not yet fixty years tincc I was no mm : I had Read Galcn'f adm- 
 a late beginning, and though I now en<juiie not oi rsvoii of ibe Creator, 
 what duration my foul is, my prefcnt compolition is not ^: ^'^ "^" P^^^- l"^'' 
 from eternity: the fame I fee of others, that arc born men, *^'^"* 'i'"P- 
 who were lately none : and fo of all things that arc here 
 generated, 
 
 ^Z.IdidnotmakemyJelf, at leaji as an independent uncaujcd /.nimorum irjlla in 
 being. tcrrij origo eft. Nil 
 
 I could not as lam, make my fclf what I am : forfo my cnim eft in animis 
 felfas the caufefhould be before my felt as the cffcd, which IS "onaetum, a"uT uo^ 
 a contradi(^ion, unlefe the word \_^jelf] be u(ed equivocally, cxtena nacum, hn- 
 When I was not I ad^ed not. Ifitbe(aid by any, that the midutn,igneum, &c. 
 Soul did fabricate a Body to it felt, and fb one part ot'me made ^»* cnim naturi^ nl- 
 the other > lanlwer, i.My Soul did not make thew^«erof l^l.^oH^mcntVc^ 
 that Body : for if it did, it made it of foiiK^thing or o'" no- gitatioui$'habca',&c'. 
 thing i \{ oi jomething^ either it made that fomething or not > Ncc invcniciur un- 
 if not, then it made not the/fr/f matter (Ai\\c Body. If it made S""" ""'^'^ ^^ homi- 
 \lQ{nothin(r, it muObe Ommpotent , but it is confcious of ""T. Jl'"'''*= l'*''^''"^' 
 itRpotency. 2. My loul did not make it ielt, tor then it mulf 
 be before it feif, which is impolllble. And if I made neither 
 form nor matter^ I did not make my felf Ifit be faid, that my 
 Soul is an eternal uncaufed being, and fo did fabricate this 
 Body as a dwelling for it (elf ; I aufvvcr, i . As to the fuppoted 
 
 C tabricatioii 
 
lO of Man ^ und other things^ 
 
 QLuiscft tarn vccor , fabrication, it is confcious it fclfof no fuch thing. AnJ jfmy 
 incoc^m Dco"'^il- ^'^^'^ made my body, cither if was as a otujapfbrnifiijira vel 
 non fer.tijr ? & c.i i'h^rHmcTit.zHs^ by the dirc>£lion and power of a dipC' 
 tjujr tiiua nicntc h- riour cault', 01 dfc of and by it felf as the prime cau{e. 
 unt, 1 1 vix q Jifq :am If the hx[\ thcn it IS a caufed and dependent being it felf, and 
 
 a.te t.Jla, ord.ncn, fb leadah US to a higher caufe. It thefecond beartirmed,and 
 icrum, atquc vein- ,- ,> , ° . r i i j .. l i 
 
 tudincn pcrfcq. i ^^ ^^ ^^'■" ^" eternal, uiicauied, nidependent being i then, 
 polTir, cafu fieri pu- I -That which is Without beguming, caufe and dependency, 
 tcr. lucr. diRefp. mull needs bj reh-futficieiit, and be the higheit excdkncyi 
 ^''^^' it muft have an iiihnitenefs, and need no help from any other : 
 
 Placet St^icis cor- ^'-^^"^y '"^^'^l is confcious of imperfection in /;;;6w/c(5f;7i'j its ig- 
 niptibi'.cm cfle M.n- noraiicc is its burden and dilhonour, itknowethnot fo much 
 dum, q:iippc gcni- as is here aiTerted of it felf, it knoweth no fuch perfe<ff ions or 
 turn corum ratione operations, it knoweth httle comparatively of the Univerfc, 
 tcIligi;ntLir. Cuj.:s& ^^ ^' any particular thing m it. It it were an eternal, uii- 
 partcs func'corrupti- caufcd, independent Being, it need not all the helps of evi- 
 biles & tocum, parcci dence and argument in this difpatc. Moreover it is con- 
 ^".bks'Tum' ?n'f" ^-'O^sof imperfcdion in Goodnefs, and defilement of Evil : 
 in'viccm "mutantur ^f 'S dcfedivc in governing this Helh, which could never be 
 Ert igitur corrupti- ^ble to make me a inmcr or culpable, if it were animated 
 bilis Mundus. Ac with an uncaufed independent being. Moreover I am con- 
 Si^icquid mutari 5n fcjous of impoteiicy in every thing that I go about: athou- 
 r;;pSnetft^ 'ivf^nl '^'^"'^ diHiculties pofe and Ibll me! a thoufand things I would 
 du> aucem hulc mu- ^" ^^^^ caniiot, and as many I would have and cannot : where- 
 lationi & corruptio. as an uncaufed independent mind, lliould necelFarily have an 
 niobnoxiuscft. La- tmcauCd independent power, and vvifdom, and goodnefs, 
 ert. tn vionc. ^^^j ^^ fhould at lealt partake of inhnitencis in all. . 
 
 Mundum aitem fieri And if my Soul did thus tabneate my Body, then what 
 (dxi.ntStoici; cum needed it pre-cxi/lent Afj//e/- to make it of? And why did 
 cxigncfubftantia per jt not make itfooner, feciirg it hath fuch an inclination to it? 
 t^l^rilf?!? 'j w" Can an independent Mnid b. ignorant what it was, and what 
 craffior ipHus pars cf- *f ^^^ ^ ^'^^ uom all eteniity, betore it entred into this Helh ? 
 fcfta fueric terra : And why doth it not amend the infirmities of this Body ? 
 porrofubti.'iorin ac- or why did it not make it felf a Body more excellent, more 
 iic^ncciicr.t, cadcmc]; comely, more found, more clean, and more durable? Could' 
 tenjata in Igricm c- if choofe no better? can it not heal and perfedl this? can it 
 vafcric, M;i»;rf. not prevent the dilTolution ofit ? «Seeing I find it (b much 
 in love with it, and fo unwilling to be fe para ted from it, if 
 it were an independent mind, and caufed it at the lirft, it 
 would not be unwillingly taken from it, and leave it to rot- 
 tennefs audduft.'* And 
 
As produced by their firfl Caufi. 1 1 
 
 And if w>' Soul did thus independaitly make my Body, did 
 all other Souls do Co by their Bodies, or not ? If they did not, 
 then thcy.had a fupL'riour Caufc i if they did, then it (ecms 
 that every Worm, and Fly, and Toad h^th a Soul, that is aji 
 eternal, uncaufed, independent b.ing. But why then have 
 they no knowledge, no rea(on, nofptcch } why did they not 
 ehoofeamore honourable dwelling? why do they all Itoop 
 to the fervice of man, if they are- equally execllent / And 
 then it would follow that there are as many ctcnul mdepc7i- 
 dent beings^ as there are Souls or living Wights in all tlie 
 woild. And fo inltead ot one true perfed God, there would 
 b^ innumerable demi-gods, which all had the perfjdlion of' 
 independencies, and none ot them had a pcrtedion of being and 
 fufticiency : which would put us upon the further enquiries, 
 whether they do all their bufir/cjs indepcnde?it!ii^ or by a gc- 
 mral council diud confe?2t^ and how they all do to agree, and not 
 fall into perpetual wars i howthefbul of an ideot, or a wic- 
 ked man, or of a Toad or Serpent, came to be ' (6 felt-de- 
 nying as to be contented with that pait, when the Soul of 
 Arifiatk, and Se7ieca, and Paul wcic fo much b.nter pro- 
 vided for. 
 
 And if all this were fo, who made the things imnim.ite, 
 that have no ibuls ot their own to make them ? For my part 
 I made them not.And my Soul is confcious that it is a depen- 
 dent being, that cannot illuminate it (elf, nor know what it 
 would know,nor be what it would be, nor do what it would 
 do, nor can f.ipport its body or it felf an hour. It looketh 
 dipend:ntly to (bn^thing higher for help, and proted"ion, 
 and fupply, and me. :y, and is part all doubt that it is wo God, 
 
 If i . be faid that all Souls are but one, even parts of the 
 univerful Soul of the World, and that individuation is by ^.. « tt, rp rr 
 Mj^fronly, and that fb though my Soul be not the whole ^2, alunc Muni 
 frj} caufe and heijtg, it is a part of it : I anfwer, i . I note by diim regi & admi- 
 theway, that this hypoihefis acknowledgeth that which I niftrari fecundutn 
 am fearching after, viz. that there is a God : and it aflerteth "'a'^'''"Mcnt7''^'cr 
 higlier things of man than I am proving, 772:.. That he hath gn^^Js lllius partes 
 not only an immortal Soul, but a Soul that is part of God pcrcingencci Gcuc & 
 himfelf. 2. And according to this, the Soul of every Helio- innoftra animacon- 
 ^c^ahalHs, 5^^^.»>^r^.7/«^, Ideot or Toad, fliould be part of God. '^^}^* ^^f.J^^^ ^^^l 
 3. And then all fouls Ihould be alike, if all be God v the Soul of nus'!2mt. i;« Zca?*' 
 
 C 2 a mur- 
 
12 Of Afati^ and other things , 
 
 ^nsxtgoijit docuit a murderer, and ot liim that js murdcrcd,ot a Nero aiid a Saiiit, 
 Mcntcin,confafi'.pri- yea, of C^r/jfr and of his Dog. And how then comcth there (b 
 n:o rcbu5 acccfliflc^ much eniTity b.twccn them, and fo creat dilparitf > whyis 
 fimiil & ordinaHc. One w lie, and another toolilhcjr biuitiih, and one the Kuler 
 Lncrt. in r nix. ex. ofthe Other ? The Soul of a Bird or Hor(e fecmcth to be 
 limonc. lodged in as good a kind oimMter as Mans-, or at lead, the 
 
 Ovid'5 &t[cnfU04 of j^^ , ^f ^ ^^^ |j^ 3. J ^ ,„^^^^^ ^5 j}^^. C^^^I of Fj«/i or at 
 the Creatten of wt . . , ^ . - ^. , ^ ,, ^ , , 
 
 Ti'jr/d', ;■/ <.'>7w>/ as if 1<-^^^ ^"*-' Soulotone that turneth to villany trom virtue, hath 
 he bid tj^n it out of the fame matter winch it had kfore. And certainly it is not 
 Mcfcsj '.ictaph. 1. 1. w./t/fr that principally individnatcth, but /;?"w/. Nor is the 
 difference between good men and bad, and between Men, and 
 Serpejits or Bcafts, fo much in Matter as m the Soul. • 
 
 Moreover Nature teacheth all men tofeek felicity, and 
 
 fear infelicity and calamity : which they need not do, nor 
 
 could njt do, if they were all part. f of God : God cannot be 
 
 miferable, but Man can, as to his Soul :is well as his Body, 
 
 and the mifcry of his Body is little to that ofthe Soul even in 
 
 this lite. God cannot be cvi/, but the Soul rriay be vitiated and 
 
 evil, as experience teacheth. God may not be punifhed or 
 
 a(Hi(ited,buX a wicked man may be puinflud and affli(fled,even 
 
 « The Pyihigorcans inhism/Wor Soul., and a Magilhate will not think, when 
 
 So^Balbus in Ciccr. ^^^ hangeth a thief, that he either puniflicd bare flefh, or that 
 
 dcNau Deor. 1. i. he punilhed God. 
 
 tnd mviy more. Moreover God can wrong no man, but one man may 
 
 Sut Ciccro in other wrong aiiothtr. God need not fear doing any thing amifs, 
 ilt mluheSoHl b^'t the Soul of man muti fear it. No part of God can be fo 
 ofthe ve.rld ftrmalty unhappy as tochoofe to b-' a Toad, or a wicked or miferable 
 Mtid c'jrtjiitHiiveij, but luan- God hath no Body, but fo have thefc Souls •, elfe wheu 
 only efficiently, call- j^(_.,i ^at ^ plant, or bird, or any fle(h, they eat part of the 
 ,.,<„«, The Tarent ^, ^ ^^, J . J F 
 
 of the vntve/fsy the """*/ t ,- 1 1 ■ • r. i- it ^ 
 
 fiU^cr of all things, Morcovtr 1 hnd, that it is Bodies only that are Quanti- 
 
 c^c. So tba: it feems nnvi: ot Extenlive, and fodivilible into parts : m^ny parts 
 thaihctcoli 40: God, q^ one Bt dy may be animated by one Svul^ but not by many 
 ITwedo^, ""ffml M^^ of that one Soul, ( except the Soul be material it felf ) 
 f fcj« the ^ Soul »/ it, ^'*^ ^h (may fome objcd-J maj J fiot hold, that all the Orbs 
 eve?i thefirfl Efficient, being o?ic rvorld^ or one Body of one mfrrming Soul^ rvhich is God; 
 AndWh.Ac UniYcrf. and fo that really th'>fe rvhich you call individuals^ are but parts of 
 rJToflllavefr^A' ^^^^^ one animated world. Anfrv. This is confuted by what is 
 ted that Cod reho is ^^^^' Whether the world be animated by one •univcrfal Soul, 
 the SohI of the yoorld. we are not now enquiring. But that God is not this infornmig 
 
 Sold 
 
 J 
 
^/ produced by their firft Caufi, 1 3 
 
 SohI\s before difproved. In point ofeftkiency wc grant that 
 he is ai the Souloi Souls, effecting more than Souls do for their 
 Bodies, but not in point Qt'CmJiitutio?!. He is much more than 
 the Soul of the tvorlrl^but iS not formally ^'-^ '^^'^^« ^''•'^ ^' Tiio(c 
 men that will think (o, mult acknowledge , that as they take 
 the Hoi fe and the Rider to be both parts of God, and the 
 Child and the Father, and the Subject and the Prnice, and 
 the Malcfad:or and the Judge, and the flagitious wretch and 
 the belt of men ■, fo it is no other memberfhip than what 
 confifteth with the difference of moral good and evil, ofwi(e 
 and foolifli, of Governours and Subjedis, of Rewards and 
 Puniflimcnts, ofHappinefs and Miftry, which are the things 
 that I am (eeking after. But fofew lay this claim to Deity, 
 that I need no further mind them. 
 
 5J.3. Afy Taretrts were not the firji caufe of my being what 
 I am. 
 
 As each Individual cannot be the firft Caufe of it felf, fb 
 neither can their Parents \ for they do not fo much as kiiow 
 my frame and nature, nor the order and temperature of my 
 parts ■-, nor how or when they were (et together ■, nor their 
 u(c, or the reafon of their location. And certainly he that 
 made me, knew what he did, and why he did it in each par- 
 ticular. My Parents could not choofe my fex, nor fhape, nor 
 Itrength, nor qualifications. 
 
 5^. 4. Tlje world which I fie, arid Uv{ in, did not mah^ it felf. 
 
 As Men, and Bcafts, and Trees, and Stones did not make 
 themfelvcs, fo neither did tliey joyn as concaufes or afliftants 
 in the making of the wholes nor did any one ot them make 
 the reft : nor did any of the more limple fubftances, called 
 Elements, make themfelvcs i neither the pafllve Elements, or 
 theadlive-, the Earth, the Water, the Air or the Fire : For we 
 know, paft doubt, that nothina hath no power or adion i and r^j „„ .. ..„..-.. t » 
 betore they n^erf, they wfre /zo/^, and thererorc could not make Miracle to convince 
 them(elvcs. Nor can they bethe/i7;/fc<i«/e oi mixt bodies, be- Atheifm, btcaufe his 
 caufe there is that exceeding wifdom moft apparent in the ge- ordinary wor^s con- 
 neration, produdion, nature and operations of thefe Bodies, g^" "'^ ^ j.^*^^ 
 which thefe E/cwfwtr have not. 
 
 5^ . 5 • T^he vifihle world if not an uncaufid independent Being. 
 
 f ox 2Ati\\t generated parts vft fee, do oriri &imerire-, they 
 have a beginning, progrefs, decay and end. AnJ the inanimate 
 
 C 5 parts 
 
14 CfMw, and other thiftgs^ 
 
 parts having /f/JotnaturalcxcdlwP.cy than the Uvmc-, cannrt 
 if ijviit.ly exceed them, in the cxcclkiicy oi D::fy as uncaufcd 
 and independent. And we lee that they are .»// depuident m 
 their operjtiojis. They (hew m the order ot their beings and 
 action, that incomprehenfible wifdom, which is not in 
 themlelvcs : tlic Earth, the Sea, the Air and ^Vlnds, are all 
 " ordered exactly by a Wifdom and a Will, which they them- 
 felves are void I'h Eclides, they are wu/tj' and various \ but 
 their order and agreement fliewcth, that itisfomc One urn- 
 verfal Wifdom and Will which ruleth them all : and ifthcy 
 are dependent in operjtiof/, tiiey are certainly depaident in 
 being. ArA lud they that excellency to be nncinjid and in- 
 dependent^ they would have had therewith all other perfe- 
 ctions, which we ll'e they want i and they would not have 
 been w./;y but ow in that perfedion. 
 
 5^. 6. Thefrjl HfiivcrJalMciitC'C 14 not an uncanjed independfnt 
 being. 
 
 If fuch there be, its inadivity and paflivenefs (heweth it 
 
 to want the excellency of independency : and the ordination 
 
 ot It into its fevcral beings, and the difpofals of it there, is dons 
 
 by a principle of infinite power, ad:ivity and wifdom ; 
 
 The Platonifts fimllc on which having this dependence in its ordination and ufe, 
 
 iiy As lb: [njiUnce it mull: be dependent alfo in its being. 
 
 andjhadow m^ybcat ^^^ jj- -^ n^ere doubtful rvhether the world rvere eternal, and 
 lc\h^laul7^oF ^rL '^'^""^^'f '' ^^ ^^'<^^ ^^^^ ^'''4' 'fP'jd as the ififorming Soul^yet it rvould 
 cihcr- fehoe. be pajl doubt that it is not uncaufed or indepindent, but caitjed 
 
 by God. 
 
 That the world is J20t ctcnulxvc want not natural evi- 
 ( yid. ) Raymond, dencc : for, faith LuUius^ then there would be trvo Eternals^ 
 Lullium .^ ICC magna ^^^ Q^^^f^ ^,^ j -^ ^ ^^^^^^ ^^^j ^j^^^^ .^jj ^^- ^^^^j^ ^e caufed 
 
 adHn. ij. by natural neccliity, and not by tree will, and conlequently 
 
 And Akn.GWl on the always alike: and then there hath been Et/i/ eternally, and 
 C'cedj peg. 88, 89, both the caujed Good dud the E-oil would in all other aggra- 
 &c, &\yig.96,Sic. vat,(jjis be anfwerablc to Emvzi/)', and the Evil would be as 
 tacimiem*'^'^2 uha-l't ^'^^^■> ^s g^cat, as durable'as the good. The fame world which 
 Scholaft. Eiiifc. Mi- is finite in good and evil, and other refpedts, would be in- 
 tilen.cum ^mmuno finite m Eternity •, and the evil would have an infiniteneTs in 
 comra mundi attcrni- point of Eternity, and this neceflitated by the eternity of the 
 Grxcolat io. \ pni. ^*^fl^ • And leemg 1:0 indliidujls are eternal, the fuppofed 
 j;o, &c." ' * eternity of tha world muil bebutoffomc common matter, 
 
 or 
 
M frocJhced by their firji Qauje, 1 5 
 
 or only intentional and not real. The corporeal part having 
 quantity, is rinite as to extenlion, and therefore cannot be 
 infinite m duration. In Eternity then there is no t'lme^ no 
 fr'ms &pojicrius i but in the world there is. Much more is « 
 (aid by many :, but this is not my prcfcnt task, I (hall fay 
 more of it afterward. 
 
 But if it wen doubtful whether the world were not eter- 
 nally the Body of God, yet would it be undoubted ftill that 
 he cMfJcd it. And that there were the difference of a caufe and 
 an ejfeCf^ in order of nature, though not in duration. As if a 
 Tree or a mans body werefuppofed eternal, yet the root and 
 fpirits of the Tree, and the principal parts and fpirits in mans 
 body would be the caufal parts on which the reft depend. 
 
 <^.8.It rcmjhicth therefore moji certain^ that Jomething is a 
 iirit Caufe to all things elfe, and that he is the Creator of all 
 things. 
 
 For if the world be not uncaujediind ifidependinty it hath a 
 Cau(e i and if it have a Caufe it hath a Creator : For when 
 there was nothing buthimfelf, he muft make all things of 
 Himfelf ovoiNothifig: notot'Him(elf(oT He is not Miterial^ 
 and they are not parts of God ( who is indivifible : J He that 
 thinks otherwife, fhould not kill a Flea or a Toad, nor blame 
 any man that beateth, or robbeth, or wrongeth him, nor ' 
 eat any creature i bccaufe he doth kill, and blame, and eat a 
 part of God, who is unblamcable, and can injure none, and 
 is to be more reverenced. 
 
 ^.gAfthere were any donht whether the Snn^ or Fire J or paf- QH'd cn'm potcft 
 five matter had afirji Caitfi, there can he no doubt at all conccrfiing jaLue "IcrfpkuuJII* 
 MA N^ which is the thing which I am enquiring into at the cum coeUim fufpcxi- 
 prejent. mus,coeleftiaqiic con- 
 
 For every one feeth that Man hath his beginning, and con- '^T'P^*" funuis,quain 
 
 feffeth that it is but as ycllerday lince he was not i and there- Zli^SLTZ'''" 
 r I I ^-. ^ I • I n I /I 1 y^ r- • prJEitantiintnae men- 
 
 tore hath a Cauie which mult be uncaufed, or have a Caitje it tis, quo hxc regan- 
 
 (elf : if the latter, then that Caufe again is umjufedy or hath a cur. Ci^tr, /.». de ^Tat 
 
 Cauji it felf. And fo we muft needs come at laft to fbme ««- ^^^' • 
 
 CMJed cauje. 
 
 5J. I o. Jfanyjecond Caufe had made Man or the World^ yet if it 
 
 did it hut as a caufcd Caufe, it felf would lead us up to an 
 
 uncauftd Caufe, which is the firji Caufe of all^ which we an 
 
 finking after. 
 
 For. 
 
1 5 What this Caufi is^ in itfclf. That it is God, 
 
 File igitar Deo, per- For whit any Caufc doth by a power received from a 
 fptfuuai eft: uc id qui higher Cawlc, aiid conlequcntly ordered by it, that is done 
 rcgct, vixcumfanar p^jj^^ipaUy by i hat Hrrt or high Jt Caufc. And if God had 
 }Z'\jMvIe''l made the world by an Angel or IiitLlhgcnce, it would have 
 ^ ' ' been ne\'ertheLfs his Creature, nor any thing the lels to his 
 
 honour than if he had made it by himfclt alone. 
 
 <^. II. 7he Jknim of all k^ that There is certainly a firft un- 
 
 caufed independent Caufc of Man, and all things clfc, beftdes 
 
 that Caulc, 
 
 CHAP. V. 
 Uhat this Caufc is^ in itfclf. That it is God. 
 
 ^. I. "TPH^ jirjiCr,tfi iikfion'nto us imferfccily^ and by the 
 /f^nofclmusDcuracx J tfftcis. 
 
 opcribus ejus. cic. 1. j^^^j-, J5 "(^ confcious of his ignorance herein, and of the 
 '*^''' perplexities and divcrlitiis of opinions which follow there- 
 
 upon, and of the iieceflity of beginning downward at the 
 erfedls, and rifing upward m his enquiry, that I need not prove 
 this Propolition to any man. 
 
 ^.Z. 'I hough Cod( or tbcfirjlCauJc ) 16 to be parched after in 
 
 C ommo *J1 ' '^ all hU rrorh. yet cbieHy ifuhe chhi'ellofthem within our reach ■> 
 
 iiinur, luccm quatiu- , *" 1 • ,.//• 
 
 imur, S^iritum quern rvhi'^h u Man himjd}. 
 
 aucimus, aDcono,. If any fliall fay, that the <Sw/ and other creatures are more 
 
 bii dari & Inpcrtiri excellent than Man, and therefore God ( or the rirft Caufe ) h 
 
 MdcmMiXtcproRofc. ^^ ^^ {brched after rather in them, and his Attributes de- 
 
 - ... nominated fiom them : I anfwer. There is no doubt but 
 
 7ovim doitiinatoicm ^, . tie- m^- i v^ t> 
 
 rcrum & omnia nutu jecimdumquid^ the J5un is a nobler Creature than Man. cut 
 
 rcgentcin, & prxfcn- what it is /iw/>/ici/er we cannot tell, unlefs we knew it better, 
 tern & pripoicncem, xhe higheft excellencies known to man in the Sun, is the 
 qui dubitat,haudfanc p,t,„ti^ ^j^ti^j ]i;^„ii„^jtiva& Calefaaiva^ M'tiov, Uzht 2Lnd 
 intcilieo cur non • 1 1 • ,v i n u 1 ! -^ -x-i 
 
 idcm,S9l Cm, ail nul- Hf-2^ With their effects, do tell us, what we know of it. That 
 
 lus fit dubicare pofllt, which we are confcious of in Mifi is, Pojfe^ Scire^VeVci Power, 
 Lictr. dt ?{tff. Vm. Jntelledion 2nd JFil/^wkh their Perfc^iions--, which are an higher 
 /. i,fxg. (mih) 48. excellency than Motion, Light and Heat. 
 
 5^ . 3 . Hf that giveth Being to all elje that //, muji needs he the 
 firjl Being furmaly or eminently Hmifelf. 
 
 Entity 
 
what this Caufe is^ in itfelf. Thdt it is God. ^ ^ . . . 
 
 Entity mufl needs bf in the nobleft fcnfc or fort, in the ^\^^ tt. e.iotcntia, 
 Frimm Ens^ the original oi Being, rather than in any cie- bapientia, Bcnigni- 
 rivcd Being whatkcvcr. For it cannot give bttter than it las; a cjuibus cn-.nia 
 hath : fothat E,ts, or [Lrnn is his hr(t Name. procedunt, m qu.bus 
 
 ^T I It I L-- in 1 1 .1 \ ■ J^.,f,^ ©mnia lib. Ituncj per 
 
 ^.^.He that hath made Subltances more mle than Ac».Kients, on\T\n icgunur: 
 ii Uiwfelf a Subihr.cc either formally or eniineinly-, and a Lxviu^ ^^mci eft l-otcmia, 
 Substance, yeiz Life it iLlf. 1 iiuis Tapientia, .spi- 
 
 Once tor all, by [ Em uhntlyll mean fomcwhat more ex- r«"s fanct.s bcmg- 
 cellent, or tranlcendent, which yet Man hath no better Name ^^ y,^.,^^^^ GJocmar, 
 for, or fitter Notion of. God is thus a Sj^bjiance^ Lite tran- Benigmtas confer- 
 fcendently, if not formally. vac f e^ pe^fiat. ) 
 
 ^.'$. He that hath tmde hiteUiaences, or Spirits, iV Mi,j(l<, I'otcntia per bcnig- 
 wore mhle and excellent than Bodies, ishimfdfa Mind, Lit el i- "^eaH^ftplcr^^^^^^^ 
 gence or Sprit, either jormally, or tranfcendently and eminently, pocciuiam benignc 
 We hnd that corporeal, giols and denfc Beings are noft ijubcrnac : lien gn;- 
 dull and palTivc, and have lealt of excellency : Tht Body of it "^ per fapicnoan-. 
 (elf in companfon of the Mind, is a dull and dirty clod. P°"'"" confavat : 
 Though wc have no adequate conception ot a Spirit, we iQ<.gi.n;t,r ficinna- 
 know not oncly Negatively,that it containeth a treedom from ^^,j^ animx, &c. 
 the bafeneft and inconveniences of corporeity, but alfo we HuicfimilicudiniDvi 
 know by its ejfentialads, that pfitively it is a pure aciive Life, approximac homo : 
 Intelligence and mil, and therefore a "more excellent ^o^t'of ^^"^'^^||^°^^^"^^^^ 
 Being, than things meerly corporeal which have no fuch tia"riburc Tcire^'be- 
 adion. So that we have found, as to his Being, that the riift nignitas pr^ftat vcl- 
 Caufe is Ens, Sulflant-ia, Vita, Spiritus. Ic : hxc niplex ani- 
 
 rf . 6. There mvfl needs he in the firft Caufe an Eflc, PolTe, &- '}^^ rationalis vis eftj 
 Operari. ^wL '\ ^"'7 
 
 It there were no Operation, there were no Caufation : If ais tribus fidci, fpei 
 there were no Tower, there could be no Operation : and if & charitaci coope- 
 therewcrenoB?/;/^, there could bene Po»vr. Not that thefe r^nwr, &c. Po*h» 
 jre things fo various as to make a compofition in the Hrlt ^"-'"^'^^ de Jtat>, 
 Caufe-, but tliey are tranlcendently in It without divilion and zMioth. Pat.f^.9. 
 imperfedfion, by a formal or virtual dirtindion. 
 
 5J. 7. Seeing the nohleji Creatures h^own to us are Minds 
 that have a Polfc, Scire^ Vellc, aaive , executive Fewer, tvith an 
 Vnderjiandnig to guide it, andaJFillto command it, God hath 
 cilh.r formally, or eminently and tranfcendently fuch a Power, 
 lutcUcdl and Will, which is his Effence, 
 
 For nothing is more certain, than that noCaufj can give 
 more than it had to give : If the firft Caule had not Po\va-, 
 
 D Under- 
 
i8 
 
 irhat this Caufc is^ in itfelf. That it is God, 
 
 Undciflanding and Will, cither formally or eminently in a 
 higher and nobler kind, he could not have endowed all 
 mankind with what he had not. 
 
 i.That the firft Caufe \s mli pwerful is evident by his 
 works: he that gave Man his mcafureot power, and much 
 more to many other creatures, hath himfelt' much more than 
 any of them : He that made this marvellous frame of all 
 the Orbs, and caufeth and continueth their being, and 
 their conftant rapid motion, is incomprehcnfibly potent. 
 Whatfoever Power there is m all the Creatures vifible and 
 invillblc fet together, there muftbe more or as much in their 
 hrft Caufe alone, becaufc nothing can give more Power than 
 It hath. 
 
 2. His works al(b prove that the firji Caufe is an Vnder- 
 jianding: for the admirable compofure, order, nature, mo- 
 tions, variety and ufefalnefs of all his Creatures, do declare 
 it. He that hath givciv7>'//^^'r/ftf«<^i/;gtoM<w, hath formally 
 or eminently more Inmfelf, than all men and all his creatures 
 have. If Intelledlion were not an excellency above mecr 
 natural or bruitifli motion, Man were not better th.m the 
 inanimates or bruites ■■, but if it be, the Giver of it cannot 
 want it. Not that his IntelledJion is univocally the fame 
 thing with ours: But it is (bmething incomparably more 
 noble, which cxprelTeth it felf in humane Intellection as its 
 Image, and isfeen by us in this Glafs, and can be exprefled 
 by us no better than by this name. 
 
 3. And as it is a nobler nature which actcth by Volition,' 
 oxFree-will-i than that which hath «o ?^/// at all, and fo no 
 voluntary choice and complacency i fo the j^r/fC<w//f which 
 hath given this noble faculty to Man, hath certainly himfelf, 
 though not a Will univocally the fame with ours, yet a 
 fnU of a tranfcendent excellency, which cxprelTeth it felf 
 in ours as its Image, and muft be fbmcthing better and 
 greater, but cannot be lower or left. And though fuch 
 
 nem ig.tur regit ipfe Indeterminatiol as proccedeth from imperfection, and con- 
 nauiram. Erenlm fi fcquently fuch Liberty b.Mongeth not to the firJi Caufe^ which 
 
 hath no defects, yet all that Liberty which belongeth to fer- 
 
 f<?^/o>f mull undoubtedly belong to Him. He that did what 
 
 we (ee, hath done it mUingly and freely. 
 
 ^. 2. JVhat ever the firji Caufe if, itvwji needs be in (ihfo(ute 
 
 ferfedion. It 
 
 Deo nihil praeftan- 
 tius, ab CO igitur ne- 
 cede eft nvjndam re- 
 gl. Nulli igiturcft 
 nsturx b'jcdiens ant 
 fubjcftusDciis: Om- 
 
 conccdimus intell 
 gjntes elTc Dcos^con* 
 ccdimus cciam pro- 
 vidcntesj & rcrum 
 q.iidcm maximarum, 
 0(er, de Nut. Deor. 
 
r 
 
 what this Cattfe //, in itfelf. That it is Cod. 1 9 
 
 Itmuftncedshave init more than the whole world be- Dic'uis nihil efls 
 
 fides, beciufe It giveth all that to the whole Creation, which ^••^'^ JJ'^"* ^'^5"= 
 
 It hath received, and is. An imperfect caiue could ntvcr have ^^^ ^jj^ jaborc ; ut 
 
 madefuch a world as we behold, and partly know. And were cnim i omln.im mem- 
 
 thc firft Caufe imperfect, there would be no perfection in bi^ f.ne uila an- 
 
 l^lna tcncionc, mcnce ipla 
 
 ^.9. rheperfcCuonofthe firjiCaj^fe in Bciytg reqi-inth that ntm^r/Dc." mm om- 
 it be Eternal, rvithout Bfghwingor End oj ckration. nia fingi, mover i mu- 
 
 Nothmgin the world can be more evident to rcafon, than tarique ^^oirc, Necue 
 that /owfr^/;;g mult be Eternal, without beginnings nothing '*J '^'<^'^'^ fKpeiftiri- 
 being more evident, tb.an that Nothing hath no power, f J p^^y'};^ ^^0(11"- 
 no aCiion, no etfcdts, and (o can make notl.ing. And tiquc rac;onc: inquit 
 therefore if ever there had been a time, when Nothing was, Cuitadestoius in ci- 
 Nothing could ever, have been : imagine that there were No- <^tr. de^:it. Deo.$. 
 thing now, and it is certain there never would be any * *'*• 
 thing. 
 
 Obj. Something may oriri de novo tfithovt any Caufe, as 
 well as Codbe eternally jvithont any Canfe. 
 
 Anfw. Its impollible : For he that is eternally, hath all per- 
 fection eternally in himfelt, diud needeth no Can (e, being ftili 
 in being, and being the Caule ofCaufes. But Nothing hath 
 no per^ction or being, and therefore needeth an Omnipotent 
 Caule to give it a bemg. 
 
 Obj.If the n^orldntay be created of nothing materially, it may 
 be TPhat it is without any thing efficiently. 
 
 Anfrv. Impollible : Pre-exiftent matter is not necelTary to 
 the rirft created matter: for Matter may be caufed of Nothing 
 by an Omnipotent Efticicnt, as well as the wonderful frame 
 of all things be made out of Matter. But without an Effici- 
 ent, no Being can arife de novo. 
 
 So that it is inoft evident, feeing anything now i^, there 
 hath been fometbingeternaly. And lifomethtng, it muft needs 
 be the firfi Caufe, which is chief in excellency, and firlt in 
 order ot production, and therefore of exiftcnce. 
 
 (J. 10. The firjl Caife mi^fi needs be indepndent, in ieing, 
 perfections, and operations ■•, andfo be aifolutelyfelf-frfficient. 
 
 For It were not the/irjf, if there were any before it : and Dcus eft Mens, folu- 
 bemg caufed by nothing die, it was eternally fufficient in and ", l*era & fegrc- 
 tur It felf : other wife that which it were beholden to, would ?*'^ *^ '"^"'. '•"<^"^- 
 
 V.1,. , »L 1 r /-< r » I 1 • r » 11 tionc ir.ortali, omnia 
 
 na\e the place ota Caufe to it. And it it caufed ni-t all, or fencicm, movcnj &c. 
 
 D 2 needed ciccr. i.' nfcuU 
 
20 ff^'f^at this Caufe is^ in itfelf. That it is God. 
 
 VcUcius in Ciccr dc needed the help of any other, it is not abfolutely the firft 
 
 t, "; ^i^°l: *• ^^\ Cauleto all others, nor perfect ni it fclf. That which could be 
 aietb the Opiniom of i, , ' ) i r ir r n i ■ ■ r ,r 
 
 W47t; oj the Ph.lo'e- eternally without a caule, and it lelt caule all things, is lelf- 
 
 phers, ofOodi p. lo. fufttcient and independent. 
 
 Sed Deo ( li Dcus 5J. n. The fir'i C'W ft nufjhieeds be free front all iynp.rfeCtioHcf 
 eft) longvini nihil Corporeity ( or Materiality ) Con?pofitiofi, TapfihiHt}\ corrirpti- 
 punftum urra eft' ^'ility-,'^^'-^^ ability and Mortality, and all other imperfections of 
 & fub natu omnia dfpendtnt beings. 
 
 cenft.iuta. ^rnob. There is fuch a thing as a LivingPrinciple^ and a pure fpi- 
 l. 7- p'6i, ritual Nature in the created world : and the Maker ot'it mult 
 
 be life and Spirit in a higher purer k\-^c than it, and therefore 
 muftbefree from all its imperfections : and having no caufe, 
 hath no defect i and having no beginning, can have 110 end. 
 All this Rcafon doth certainly apprehend. 
 
 5^. 12. This perfect firft Craife nwfr be Immcnfe or Infinite 
 in Being. 
 
 Not by corporeal extenfwn ^ as if God, as a Body, were in 
 a place, and being more extenfive than all place, were called 
 Immenfe: But in the perfect Elfcnce of an etcrnall Life, and 
 Spirit, and Mind, he is every where without Locality, and 
 all things hve, and move, and be in him. The thought of 
 fpace is but a Metaphorical help to our conception of his 
 ' Immenfity. 
 
 5^ . 1 3 • Therefore he mujl needs he Omniprefent. 
 Plato in I:b. 'kg. Not by extenlion quantitative, but in a fort tranfcendent 
 Quid fie oranino and more excellent, according to the tranlcendent way of 
 Dcus, inquiri oper- j^jg i^xiftence : For if we mull have conceived of him as no 
 u^iUTii^^Dtor^^ better than a Bo(^V, and of Magnitude as an Excellency, we 
 might well have concluded, that he hath made nothing great- 
 er than himfelf Nemo dat quod mnh abet-, and therefore he 
 muft be more cxtenlive than all the world, and confequently 
 abfent from no part of it. Much more when his Being, 
 which ("urpafTeth corporeity, directeth us to acknowledge a 
 more noble kind of Omnipreience than Extenllvc. 
 
 5^. 1 4. 'therefore is he Incomprehenfiblc as to humane under- 
 jianding-i or any other created intellcCr. 
 
 Of ourownincomprehenlion experience fufficiently con- 
 
 vinceth us here, and Reafon evinceth the fame of all created 
 
 Intellects : for the leis cannot comprehend the greater •, and 
 
 . between finite and infinite there is no proportion. We 
 
 knoiv 
 
what this Caufc is^ in itfelf. ihat it is God. 2 1 
 
 kiiow nothing purcly-intclligibic fo eafily and certainly as 
 
 that God is : But there is nothing that vvc arc {o tar from 
 
 com^rekendwg : As we ice nothing more ealUy and certainly 
 
 than the vSnn, which yet we fee not with a comprchenlive, 
 
 but a partial and defective fidit. ».,, z- r , t.i. 
 
 r r j~ ■ -^ ■ ^ t t ^ T^"^ tvsfcr fort ef ihe 
 
 5^. 15. Ih^f hipmte Bnylg can he bit One. Heathens b'Aicvcdom 
 
 For if tiiere were wany\ tluy could not be Infinite, and Hi oa'y Parent of ih". 
 
 indeed there would be none: nor would there be anyone ti'Uieyfe , but dmjl 
 
 Hrrt Caufeof all things: For if one cau led one part of the T T '* Tu ""'•," 
 
 World, and another another part, no one were the firit o/pe,fia:o/ts. Cicero 
 
 Cauleofall: And it they joyned m cauling all together, Aii'/^, 111l:i" q"afi 
 
 they would all conjunctly make but one hrft caule, and each I'arcnccm h iju$ U- 
 
 one feveral be Uit part of the Caufe. If there be no one ^^J^'^'^'l ^"'''"'"•'' 
 
 that IS luihcicnt to make and govern all the World, there vcnens, indicate in 
 
 is no perfccfl Being, nor no God : but the efied fheweth tlic vJgus, ncfas. dc u- 
 
 fufhciency and the unity of the World (the Oris benig one '"wf^^ K^ x.. ^^^ 
 
 frame ) the unity of the firft caufe. Perfedion conlifteth "'V"' ''?/'""'' ''^• 
 
 ■ 1 -^ c \\r cc ■ ^ n ■ 1 X. dc nat. Dcor. 
 
 more ni the unity or one alltuthcient Beine, than in a vo- ^ . . , 
 
 I ^ • r -n T-iT A 1 1 Sroici dicunt unum 
 
 luntary concurrence ot many B.ings. The moft learned ^y^^^ eile : Ipfuivq; 
 
 Heathens, who thought there were many to be lumed Gods, & mcntem, & fatumi 
 
 did mean but fubordinate particular Gods, that were under & Jovcm dicunt : 
 
 the one univerfal God, whom the Stoicks and Academicks Pr'n^ipio ilium cum 
 
 took to be the univerfal Soul, and the fubordinate Gods the '/ " ^'^''^ *'' '"^" 
 , . , , , T-1 flanciam cmnem per 
 
 bouls of tiic particular Orbs and l lanets. acVcm in aquam con- 
 
 0. 16. 7^'f Power of thh God njuji needs M Otunipotency. vcitifle. Ecqusmad- 
 
 He that hath given lb great Povver to the creatures, as is «"o<^"m '" f^" fe- 
 
 excrcifedbythcm, efpeci.lly the Sun and fixed Stars in their ;''" concinetur, ita 
 ,- , ,, ■ A I. Ill 11 I r . & hanc lercndi rat;o- 
 
 leveral Vortices or Orbs i and he that could make luch a ne-n \nbumo,-e tatcm 
 
 World of nothing, and uphold the being, and maintain the rcfidiilc, materia ad 
 order, and caute, and continue the rapid motions of all the operandum aptlirimc 
 Vortices or Orbs, ( which are to us innumerable, and each p^'j'"' ^".^-'-^ cxtcra 
 of nicomprehenliblc excellency and magnitude j is certainly T°m^'^gc^nfiirr"pri'- 
 to be accounted no Ids than Omnipotent. By his Omni- num elcmcnta qua- 
 potency I mean that, by which in it [elf confidered in pitno tuo^j 'gncm, aquam, 
 infianti he can do all things podible, that is, which belong ","^'^^'"> tcrram. Vi- 
 .».¥ ^ L..,> AJiiir dentiir autem iILs 
 
 not to Impotency, but to Power : And by which m fc'cun- ^^^^ ^^y^ ,.g^.^j„^ ^„^, 
 
 do inflanti he can do all things, which his Infinite /F/f^ow nia piincipla, faciens 
 
 judgeth congruoitf and meet to be done : And in tertio in~ vidcl, & patiens : 
 
 jfanti.cAn do all that he rvilldo.znd arc pleafing to him.. Qil°^ P^^'t-i"^ fi"c 
 
 ' '^ qualitate clTe fub- 
 
 ftantiam materlim : Quod autcm facial VERBLIM DEllM eOTe quod in ipfa fit. Hunc cnim 
 
 tjuipptfcmpiternuni per ipfumoranem fingula crcarc. Ldfrr. 'mZtno?ic,\i, (mihij 359, 360. 
 
 D 3 5J. 17. T^.'f 
 
^ 2 What this Caiifi is^ in itjclf. 'ihut it is Cod. 
 
 ^. 17. Ihe under}} in: d'lMq^ oj the prfr Cau[e vtuji needs he 
 OmufcienX^ and infinite Wisdom. 
 
 I. He that hath given io much wifJom to fuch a Worm 
 as Man, mult have niorc than all the men in the World I 
 Whatever knowledge is in the whole Creation, being given 
 by Him, doth prove that formally or eminently he hath 
 more. Were it all contracted mto one IntelJigencc, it muft 
 be Lis than His that caufed it. He hath not given more 
 wifdom than he had to give : nor lb much as he had for is) 
 himfclt". For it" he fliould make any thing equal to Himfelf, 
 there would be two Inhnites", and there would be a pcrttCt 
 fJl'-lurticient bumg, which yet hadliieiyno iuljficiency or 
 being, and there would be a being independent in fat':o ejje^ 
 which was dependent in fieri : which are Contradicti- 
 ons 
 
 2. The effccfts in the admirable frame and nature, and mo- 
 tions of" the Creation, declare that the Creator is infinitely 
 tvife. The fmalldt inlect is fo curioufly made, and lo. admi- 
 rably httcd and iuftructcd to its proper end and ules, The 
 i'malkft Plants in wondertuU variety ot fhapes and colours, 
 andfmejls and qualities, ufes and operations, and beautiful! 
 flowers, fo marvelloufly conftituted and animated, by an un- 
 iLtw form, and propagated by unlearchable feminal vertue> 
 The fmallelt Birds and Beafts and creeping things lb adorned 
 in their kinds, and fo admirably fumiflied for their proper 
 ends , efpecially the propagation of their fipecies , in love, 
 and fagacity, and diligence to their young, by inltinct equal- 
 nig in thofe particulars the reafonable creature i The admi- 
 rable compoli-ire of all the parts of the body of Man, and of 
 the viklf Eealt and Vcrmine ■-> The quality and operation of 
 all the Organs, humours and fpirits : The operations of the 
 Minde of man ', and the conllitution of Societies, and over- 
 ruling all the nutters of the Worlds with innumerable in- 
 f fauces in the creature i do all concurr to proclaim that man 
 as mad as madnefs can pofl'bly make him (in that particular) 
 wfio thinkcth that any lower caule than inconiprehenfille 
 wij'dom did principally produce all thisi And that by any 
 bruitifh or natural motion, or confluence of Atomes, cr any 
 other matter, it could be thus ordered, continued and main- 
 tauied, Without the infinite wildome ai.d power of a firjl 
 
 Cau[e^ 
 
what this Caufe is^ in itfelf That it is Cod, 2 3- 
 
 Cai^fe^, fupcriour to mecr natural matter and motion. What 
 then (hould we fay, if we had a fight into the inwards of 
 all the Earth, of the nature and cau{e of Minerals, and of the 
 forms of all things •, If we faw the reafon of the motions ot 
 the Seas, and all other, appearances of Nature which are ^r^^ ^^-^^ ignoiarc 
 now beyond our reach: Yea, if we had a light of all the poteft Deu> qua 
 Orbs, both fixed Starrs and Planets, and of their matter, mcnte quifq-, fie. Ci- 
 and form, and order, and relation to each other, and their cer.dc^Div. 
 communications and influences on each other, and the caufe aiicaacftnauux^De" 
 of all their wonderous motions : If we faw not only the na- oruni; & fuftincndi 
 ture of the Elements, cfpecially the active Element, Fires muncrij propter^ ira- 
 but alfo the conftitution, magnitude, and ufe, of all thofe bcciUitatcm difficul- 
 thoufand Suns, and lefRr Worlds, which con^tute the uni- ^*^'^^;";^^^^^^^^^ 
 verfal World : And, if they be inhabited, if we knew the In- ex cuo cfficiuir id 
 habitants of each : Did we know all the Intelligences, blefled cjtiod volumus, Dco- 
 Angels, and holy Spirits, which polTefs the nobler parts of i"nipioviJcruia mun- 
 Natures and the unhappy degenerate Spirits, that have de- ^;';;; £""'"''''" ^" 
 parted from light and )oy, into darknels and horrour, by de- 
 parting from God i yea, if we could fee all thefe comprchen- 
 lively, at one views what thoughts fliould we have of the 
 wisdom of the Creator ? And what (hould we think of the 
 Atheift that denyeth it ? We fliould think Bedlam too honou- 
 rable a place for that man, that could believe, or durft fay, 
 that any accidental motion of fubtile matter, or fortuitous 
 concourfe of Atomcs,or any thing below a Wifdom and Pow- 
 er inhnittly tranfcendmg all that with Man is called by that 
 name. Was the j?r/t Crt/^/<',and is the chief continuer of fuch an Quod fi inert in 
 incomprchenfible frame. hominum gcneie , 
 
 ^. 1 8. rhefirji Cavfe nwji needs be infinitely Good. "^^^^^ dia "unde'hxc 
 
 By Goodness I mean all efTential Excellency, which is -^^ j^^^aj'^iPj ^C^^ipg. 
 known to us by its fruits and appearances in the Creature : ris difiiucrc pocue- 
 which as it hath a Goodness natural and lural^ fo is it the lunt ? Cuirq^ fie in 
 Index of that tranfccndent Goodnefs, which is the firft caufe "^bis ^^^onfirumi, ra- 
 of both : T\\\s goodmfi is incomparably beyond that which cdTccftVeo^hrc m' 
 confifteth in a ufefulnefs to \.\\t creatures good ■-, or Goodnefs fa habere majora: 
 ot Benignity as relative to Man. And it is known better Ncc habere folum , 
 by the meer >/^wf, asexprefsing that which Nature hath an ^^^ ^^'^"^ '^'^ Wx^in 
 
 mtrinfick fenfe and notion of, than by definitions. As fenlible I'Kl.T'V.f.v.TTJ' 
 
 1- II , /-I 1 r 1 • J lebus. iicoo cie na- 
 
 qualities, light, colour, loulid, odour, Iweet, bitter, &c. are tur. Deorum. lib, *. 
 
 Jiuown by (he name^ beft, which lead tcthe Icnlitive memory, pag. 76, 
 
 which. 
 
24 fi^'f-^at this Cdufi Js^ in itfilf. That it /s God, 
 
 which informcth the Intdlcd what they arc : As the men- 
 tion of r^vHjTjpM/i/'/t' ciitcrith i!ie definition ot/f^/V, and the 
 mention otjVwp doth enter the dehnitioii ot things ft'tifillc, 
 and yet the object is in order ot" nature before the act. And 
 ^s Truth murt enter the dchintion of Intellection, and Intel- 
 lection thj definition ol Truths and yet Truth is in order 
 h. tore Intellection, and contemporary with the Intellect : fo 
 is it between Goo (^//fjs and the //'///. But it we Ipcak oi' un- 
 created Goofi^.wd ot a create d ?^'i//, tlicn Good is infinitely ante- 
 cedent to that J^///. But the 7^/// which is created hath a 
 nature Cuittd to it -, and fo the mtiori ot Excellency and Good- 
 >je^s \i\utwx3\\'i movM ejiimative faculty^ and the rdifhct"ir, 
 ox compliicemy in it, is naturally in tU^Jf^il'^'io far as it is 
 not corruptul and depraved. As it 1 knew a man that had 
 the wilHorn and virtue of an Angel, my ejlimationcAkth him 
 Excellent and Good^ and my J^^iH doth cowflacent tally cleave 
 to him, though 1 ihould never look to be tlie better tor him 
 my felf: or itT oncly heard ofhim, and never (iw him, or 
 Were person illy beholden to him. 
 Deus eft fummum That G(>^ is thus //7/i/;7rf/yE.xtt7/f;;ttf?/^Goo^ the GW«f/} 
 *^""' "^' r^ua * °"^" ^^^^'^ Creatures proveth : tor all the goodnefs that is in Men 
 rnc.n.u" na\";:"; ^^^ ^ngels, Earth andHeav;en, proceedeth from him. If 
 q.;od c'linda cxpe- there be any Natural Goodnefs in the whole Creation^ there 
 cunt, cum i;^fc (ic muft be morc in the Crf<7tor : If there be any Mbr^?/ GWy/t'p 
 p'cnx pcrfcftionis , i,;i jyie^ ^-jj Angels,*there mutt be more in emincncy in him : 
 mllius (ocetat^s in- j-^^ ^^ can make nothing better than himiJf, nor give to 
 
 UltJ*. * l**^v III A 'ff* * fill * 
 
 Amor Dvinus fuit '■features what hc hath not. 
 
 caufa fadionis mun- ^. ip.ihe Goodnefs of the firjt Being confijiingin this infi- 
 
 dl, & originiv om- ^;/f^ Ferfccfion or Excellency, containethhisHipp'mcCi hk Ho- 
 
 num return. hUb ^n^^^^^ andhU Love ot Benigmty. 
 
 ^^:.^^^:^'! ^- ^^0. 7ke HArpJNEs's of the firjl Being conf,lhth, 
 
 fabono.um: Malo- j.Inhis BEING HIMSELl'. 2. In his K N JFJNG 
 
 rum autetn omnium H I MS ELF. 3 . In hn L VI N G and ENJOYING 
 
 non caufa. Idem de H I MS ELF. 
 
 D?us fi Vim r^cftcs, ^'^^' """^^^ pi-rtlct Being mui^ needs be the moft Flappy^ and 
 
 valeniiHiin.s, (i dc- ^'^'^f \nBeingwhat he is-, his orvn?crfeu.on being h]S Ha ppi- 
 
 coicn forn oiiflnus, n'.fs. And as K/;o>v/f<i§e in the Creature is both his Ffrff^/'ow 
 
 fi vitam inmortalis, and V. lights to the trantcendcnt Omnifcience of the Creator 
 
 ''rSt fll Jiir'eft iTiL.li needs be both part of hisPertldion, ('asdiamguUhcd -by- 
 
 %i:ut d: !iT(a.c.6, ' o^'^" narrow mind-s J ajidfuch telicity as may be called Ewi-. 
 
 aently 
 
what this Caufe //, in itfdf. That it is Cod, 2 5 
 
 «?;;t/y his P<f//g^r, though what Goif 5 Dt/zg/jf is we know not Dcus eft Afttis llii> 
 formally. And as Loi-e or Cwif /tfcrwcy is the pirfcdlive ope- 1^"° a-^us q"' P" f^ 
 ration of the JF;//, and fo oU\^clh^m■„eN,nYe^x^Mm, and f,l.^J^'Ti\-^t 
 is his highcrt, hnal,and enjoying adls, of which all Goodnefi animal cflc & uter- 
 is the objedi fo there mult be fomcthing in the Pcrfedlicfh num & pr.Tftanu;ii- 
 of the fird Caule, though not form^jL'y the fame with L::;- in " "i" dicimas. Vita 
 Man, ycto,;7->^a;t/vfocjlled, asknowabletous by no other ;fn;"',f&''peTp«u°m 
 name. And this cowpLicency muft needs be principally in Dco fuppccit : cfl 
 
 ■ Hiwfelf^ becaufe Hf ^v7>/j"t/f is the Intinite and onely Priml- cnim hocDcus./4v^. 
 five Good i and as there was primitively no Good but Hnn- ^-trMf, 
 
 fclf to Love, lb now there is no Good bit derived froin Hirn, 
 and dependent on Him. Ar d as his Creature f of which anon j 
 is obliged to lov'e Hiw moft, (bhe mull needs be moft avi'ubi: 
 toHimfcU^ Self-love z\-\(\[df-ejteem'n\ the Creature may be 
 inordinate, and therefore called Frii^f- : but it is impoliib!^ 
 that inhnite Goodnefs it felf can be over-valued or over-loved 
 byHimfclfor by any creature. 
 
 <S.2i. The HO LINES S ofthefirfi Being confiftei h^ i . In 
 his feparation from al! creatures-^ ly that Jranfcndency^ which 
 vtal^etk him their end. 2. In the fpecial PLrfcdfion of his WILL, 
 which willeth and hath coviflacency in that alone ad extra, 
 
 ■ which is agreeable to his perfeCt Nuiure^ and infinite JVifdor.t. 
 ^.Andjo being the ¥ountd.m and K\i\c of Moral Goodnefs to the 
 Rational Creature. 
 
 The Holinefs of Man conHfteth, i. Iii his feparation from 
 common ufes unto God. 2. In theReaitudeof his ^^/i7, as 
 habitually thus inclined and bent to Moral Good, and hating 
 evil. 3. Whereby it is conform to th^ governing IFili of God. 
 And hence we may learn what Holinefs is in God, though 
 not formally the fame with that in Man. 
 
 5^. 22. The Benignity and Love ofthefirjl Being is hlfEffence 
 vr Nature^ as inclined to complacency in aU created Good> 
 and to benevolence or doing good to creatv.res^freely and agree- 
 ally to his infinite Wifdom. 
 
 The Love of complacency to all created Good, knecejpr\' 
 in God, fuppofing the continued exigence of that creited 
 Good, which is theobjedf. But it is not nece/Tary that fuch 
 created Good do continually ex ill. The Love of Benevolence 
 is alfo natural to God m this fenfe, that it is his natural per- 
 fedfion a-: r^fpeding the Cr.ature to be uftd agreeably to his 
 
 E j>eifect 
 
2$ ^fjAt this Cafffe is^ in it filf. 'I hat it is Cod. 
 
 perfed wifdom I, but the excrcifcofit is not nccefTary, bc- 
 cauD the being or fdicityofthe Creature is not nccefTary i 
 but it is ad^ed treely, according a-; the inrinitc wiidom feeth 
 it fit, as to thofc Ends to which all Creatures are but the 
 Means. 
 
 ^.2^.Tbe firJi:Bd}:giituJ} needs be the one ly i It in: ate end to 
 r V ^'^*'f^ ^^1 f^ f^'"' ^^ ^^ "'IV ^^f^id to intend an End. 
 
 tcm^a*^rcatr?x utiq' ' ^^^ '^^' '^ "'''^ intenderefinem in dcfcdivenefs and imper- 
 rorcnt^a jjrc fuper- fe^^ion as the Creature doth : He wanteth nothmg, nor is he 
 caiinci CO ipfo vcl ;« ritf as to his fehcity. . But eminently he may be laid to in- 
 rnaxiinc q'jo creaTir. ^.^,^j ^^^ £,^,j^ ^^ j^^ makcth one thing a means to produce or 
 mi" prifhrniorcm ^ff^i^.^iiothcr, and doth notliing difordcrly nor in vain, but 
 fxpc& expcnmiir & ordercth all things in infinite wifdom. He is not jv/T«ri«g, 
 dicimus, cUiidi.in. but enjoying his end at all times, even in the midlt of his uTc 
 Mmmirt. de^nimt of means. To his eirential Goodncfi and BlefTcdncfs, there 
 tatu. . 1. cap. 1^. is iiQ jYjQ^ns, nothing i> capable of the honour of contributing 
 S« \T{t%Hnd ^°^^* ^'i^his/F/7/ is the Beginning ofall derived Beings, and 
 if you joya'ihcitoaa'- ^"^'^ ^^'^ '^ the ultimate End ofall. He is pleafed to make and 
 othcy a Third above order all by his power and wifdom, and he is j>leafed in all 
 tfyttrd then place ai- things as Co made and ordered. The complacency of his 
 other 4 third dove vvill then is the ultimate end of all his works, as the Glory 
 tlhis\l-!ioyncd and ^^^'^ own Power, Wifdom and Goodnefs fhineth in them. 
 ~faimdlnc,tos,eiber, do And though Complacency^ or Tleafednefs^ or JViU^ be not for- 
 .'onjlituie one entire mally the fame in Cod, as in us, yet fomething eminently 
 
 Ha, many, which go- there is in hifn, whicli under this Notion we mufl conceive 
 verns nnd compa- r j r 
 
 rvbuh by a't or imi- 5^- 24. 7he Polle, Scire, Velle, the operative YcvPir^ Vnder- 
 rjnaiion cm at oice fianding and JVillofGod^ according to t/.v/r Pcrfedlion, called^ 
 be jojned toreihtr in hts OnmJpotency^ Omnijciency and Goodnefs, L\ which he is 
 Muftcal conut^dancc-.^ Maximus, Sapientillimus, Optjmus, is arfonderful, yet an in- 
 ihifilf a fiiniflcant ^eUgi. le and Certain 'trinitv in Vnity, viJ.IntheVnityofEf- 
 Emblem of 'that fu^ fence there U thU Trinity of Principles or Faculties^ as they way 
 preme and incomprc- be Called from the manner ofintperfeCiman-, hut deferve ahiiher 
 henfible Three in name in Cod. * 
 
 f,^fjg74d"df/p7^'^ ^ ^ '_'2-'^- T^be EJfence of God it not the Gcwws, andthefe three the 
 the rphslt Math ne of Speciei-, nor ii it the TotiAvn, andthefe three the Psitts; nor if it 
 tU H'orldy wiih all /^Subflance, of which the fe three are Accidents; hut they are 
 jtst/icluded pmsina liks the Efential faculties in Man, which are one with the Sovl 
 &iftoph.SImpfon's '"^U'"^^''^ ^'^^ are not one and the fame Faculties, but truly di- 
 The Divihon VIo- fi'"^ ( rfihether it be Really^ Formally, or Relatively and JDeno- 
 ifl. pag. 17, minatively 
 
I 
 
 Jfhat this Cctufe />, in itfelf. 7hijt it is God. 3 7 
 
 mmtively onely ) : Gods Tower or Omrdfotevcy is mt formally 
 the fume f quoad conccptum objcctivum J n\tb his Undcr- 
 ftanding and Wifdom, nor thif the fame with his Wjll and 
 Goodncfsi they are as three eJfentialVrinciples^and yet but one 
 EJfcnce^ and fo one God. Nor is it part of God that is Ommj>o- 
 tent^ andpart that i^ Omnifcient, and part that is Good', or 
 qua?poLJl intcUigit & vulc : lut the whole Godhead is Omn]- 
 pofcnt, the ri>hole Omnifcient, and the whole is Good, or 
 fower^Wifdom and Goodnefi it felf: 7(teach ofthefe Notions 
 by it felf done is not a total or fidlexpreffion of the whole perfe- 
 ction oftheVeity. 
 
 Therefore we muft neither confound the elftntial Princi- 
 ples in God, nor divide the Ellcncc. The Omnipotency is as 
 one faculty, the Underlhnding another, and the Will another i 
 but the Godhead and Ellence of them all is one, the Glory 
 equal, the Majcfty co-eternal. Such as the Power is, fuch is 
 the Undcrftandjiig, and fuch is the Will. The Power uncrea- 
 ted, the Vnderjianding uncreated, and the Will uncreated. 
 The Tower incomprehenfible, the Vnderftanding incompre-' 
 henfiblc, and the f^i// incomprehenfible. The Po»Yr eternal, 
 the Vnderftanding eternal, and the ^^/V/eternal. And yet 
 there are not three eternal Gods or EfTcnccs, but one Eter- 
 nah nor three Incomprehenfibles, nor three Uncreated, but 
 One. The Tower is God, the Vndnfanding is God, and the The Kcafon wh^ the 
 Will is God: and yet there are not three Gods, but one God. J^cathcns made Gods 
 So then, there is One Power, not Three Powers i One lln- "^ federal yktuesj 
 derrtanding, not Three Undcrftandings i One Will,not Three yiyt!j''Zm 'mil 
 Wills. And in this Trinity, none is induration before or eminent in Gody and 
 after other, none is greater or Icfs than orher i but the whole by adoring them, men 
 three Principles be co-eternal together, and co-equal. So ^'"^"^^ ^^^^"- '" '"^^ 
 that m all things as aforcfaid this Unity in Trinity,and Trinity ZL Zln' v-^'""' 
 ni Unity IS to be acknowledged as undeniible in the Ight of Vitcuj, Fides confc- 
 Nature, and to be adored and worfhippcd by all. cratur manu : qua- 
 
 Andbecaufeofthe Unity of the Elfencc, thefe three may ^/"} omnium R mn 
 b: predicated in the Co;fcme of each other, but not in the pi fanc?u^/iiiV''ui 
 -<4fffr<r^^ becauieof their formal divcrfity. And fo it may be ' ■ ''■ 
 
 a Good and Willing Power : but not that the Power is the ^, xijo. 
 
 E 2 Under- 
 
28 what this Caufe is Jnttfclf. That it is God, 
 
 Undcrftanding, and the Underftanding the Will, or the Will 
 is the Power or Undei Handing. 
 
 So as to their Ordtr^ thcPoirfr, as in it fcif confidef d, as 
 an Active Vital Power, isHrlt m our conception, and doth 
 as it were act by the llnderflandiiig, and the VnderjUndr 
 vig by the 7^/7/, and in execution fo go forth with the Jf7//, 
 that the effect is immediately to be a(cnbed to it. 
 
 ^.■2.6. 'though all theVivins Faculties or Principles are ad~ 
 iwtbriJte ( cr made nianifeji: ) in the Creation or frame of the 
 vporld^yet the Omnipotency is therein to vs wojt eminently 
 apparent. 
 
 It is inhnite JFifdom and infinite Goodnefs which fhineth to 
 us in this wonderful l-rame . But wc tirfl and with greatcil 
 admiration take notice oi the Omnipotency. To confidcr the 
 in'numcrable number of the Orbs, the multitude of the 
 Fixed' Stars, which may be called To many Suns, and to think 
 ot their diftanccs, magnitude, powers, orders,influences, com- 
 munications, effects, Sec. and how many millions ot theft, 
 for ought we know, there may be, befides thofe which are 
 within our fight, even though helped by the moll perfect 
 Telefcopesiit Itrikeththe Soul with unfpcakable admiration 
 at the Power that created and maintaincth all this. When 
 we think of the unconceivable rapid, orderly, perfect, con- 
 Hant motions of all thefc Orbs, or at lead of the Planets and 
 circumjacent bodies in every Vortex : All thefe thoughts do 
 make the Deity, or firfl Being, to be juft to the mind as the 
 Sun is to theeye, the mofi Intelligible of Beings, butfo In- 
 comprehenfible, that we cannot endure to gaze too much or 
 near upon his glory. 
 
 ^ . 2j. JFhether the whole world he animated^ or inanimate: 
 JFhahirthe while hare one conjiitutive Soul or not: Wkether 
 each Orb have its particular Soul or not^ are things unrevealed, 
 and beyond theCtrtain kjtowledge of the natural mind. Btit 
 is certain that the fir ii Being isjiot the proper conJiitutiveFonH 
 or Soul of the worlds Lutyetthathe is much more to it thanfuch 
 a Form or Sov.l^ even the totals perfect firji Caufe of all that it is^ 
 and hath^ and doth. 
 
 He is not the confiitutiveForm or Soul of the Univerfe, fas 
 it feems Cicero with the Acad.-micks and Stoickj thought j 
 bec^ufe then the Creator and the Creature (hould be the fame; 
 
 or 
 
what this Caufe is^ in itfe/f. That it is God, ^9 
 
 or die the Creature (hould be nothing but dead, padivc 
 matter: and then Man himfclf, who knoweth that he hath 
 a Soul, would either be Goc/, ( which his experience and the 
 conlcienceot his frailty forbiddeth him to imagin ) or el(e he 
 fhould be a Creature more noble than the Univerfc, of 
 which he is (b fmall a part, ( which his rcalbn forbiddeth 
 him aKo to believe. ) 
 
 But yet that God is much more to the world than a con- Tas autcm nee eft, 
 ftitutive Sold-, is undeniable i bccaufe he is the crfrftmg Cflw/e-, "cc unquam fuit, 
 
 which is more than a coyii^imive CauQ -. and his continued «l"'cquam mfi pul- 
 
 _ . . . - •: . J . , cheninv.im facerc 
 
 caufation m its prcLrvation, is as a continued creation : g„^ qui cfll-t opci- 
 
 AsinMan, the Soul is a dependent caufc> which can give no- mus. Ciur. dcvni^ 
 
 thing to the Body but what it hath received, nor ad but as verf.p.z69, 
 
 it is aded or impowered by the Hrft efficient. And therefore 
 
 though we call not God the Soul of Man, becaufc we would 
 
 not io dishonour him, nor confound the Creator and the 
 
 creatuies yet wc all know that he is to us much more than 
 
 the Soul of Souls, for in him wc live, and move, and have 
 
 our being. So alfo it is as to God''s caufation of the Being, 
 
 Motion and Order of all the world. God is incomparably 
 
 wore to It than its Form, as being the total hrlt Caufe of 
 
 Form and Matter. To be the Creator is more than, to be 
 
 the Soul. 
 
 5^. 28. 7he glory of all being, adion and order in the creatures^ 
 is nokji due to God whenheworh^th by means^ than when he 
 irvorkcth by none at all. 
 
 For when no Means is a Means, nor hath being, aptitude, ^'^f^ Theophil, Anti- 
 force or efficacy, but from himfclf, he onely communicateth ?^^adAutol.l i.p. 
 ■r 1- 111 /- I I I 1 ^^^- p. 118. ihcTV' 
 
 praile to his creatures, when he thus uleth them, but giveth j;,g /b.« by Cods. 
 
 not away the kali degree of his own interert and honour : VoUe fpeal^ing to 
 forthe creature is nothing, hath nothing, and can do nothing ^<^^^ '^ '^'^'^^'^ ^'^ 
 but by him : It ufeth no ftrength, or skill, or bount}', but ^^'^' 
 what it firft received from him i therefore to ufe fuch means 
 can be nodifhonour to him, unlefs it be adiflionour to be a 
 communicative Good. As it is no diflioiiour to a Watch- 
 maker to make that Engine, which fheweth his skill, inftead 
 ot performing all the motions without that little frame of 
 means : But yet no fimilitude will reach the cafe, becaulc all 
 creatures themfclves are but the continued produdions of 
 the Creator's Willi andthc virtue which they put forth, is 
 
 E. 3 nothing 
 
20 J^haf this Cdufe h^ in itfilf. That it is God. 
 
 nothing but what God piutcth into th.m. And he is as necr 
 to the effect , when h..' workcth by nieaiis^ as when with- 
 out. 
 Sc r':'jro,cum d: Deo 5^.29. Thofe that call thcfe three t'lcultics, or Trinciples 
 loqni ciFct animacus, j^ f/_,^ T>h't>te KfTeiKC , ly the name of three H\fojhifts, or 
 d crc Qi:ui fis, non p^^.r ^^ /;.,„ j^ ^,,^ f^ OcA/.fs t^'p!^ thm the Schools, 
 dc Deo fcicn., cued ^'-0 C//// [_ Dcum LipUim ]:uclbi;ciucm J W' rather^ and 
 fciij Qvialis fit, ab QDcum ut a k intellectum^! the Son^ and rOcum a feama- 
 homincnon pofiitjro- turn "! th: Holy Ghoji. For that in Godvockh is to be con- 
 Icm vcro c' IJ^-1''- ceited of US, by Analogy to otr cff.ntial {acuities, in rvith hfs 
 ToZ fc%nc & per ^>"}rop'ety called ^an BApjiaf. cr Fcrfon] th,rn that t^hich 
 cj.s fiiiiTitudincnvi- ^^ to le conceived Ly vs, in AnaivfS' to our actus fccundi , or 
 ST. fcrinoni fuo at- rcCiVtions. 
 
 collcndo fc 3^ com- ^^ ^^^ j.^^ j^^p ff^^^ Py ^i, ji^rj} facvUy, Omnipotcncy, 
 pchcnfib ha^^paufc- ^ emmntly appearing in th. \r,ime of N..:\rc , nay therefore 
 prima Caufa cfi,unus ^^^ fi^idto he fpccialiy therein pcrfonated, or dmoniinated, the 
 omnium priiKcpi & Creating Terfon^fp.ak^ nothing n-hich d^rogateth from the ho- 
 origo eft. Hicfiipcr- ri our of the Vity. 
 
 abundanci facundi- ^/^^^ Tl.->ohgh we Cannot trace the vcftigia, the adumhra- 
 ITcmcm acavi'r. Hrc ^'"^^ ^^ appearances of thti Trinity in Vnity, through the 
 xwcm (jux v«; vo- ''^hok Body of Nature and Morality ■, becaufe of the great de- 
 catur , qua patrcm bility andnarrorvnefs of oir MinrJs^ Jet if it fo apparent on 
 infpicit, pknaji fi- the firjt and niojt notable pur ti of loth, as m^y viaks it exceed- 
 mil tudinem fcrvat ■ p^^^^//^ j^,^f ^j runneth w perjed nuthod through them 
 ali; ij our under jtandings rvere tut ath to \olorv ajid compre- 
 hend that rvond^rfuU method in the nunhroit^^ minute and lefs 
 difcernable particuUrs. 
 Nulla ^en> eft tarn I fhall now give no. Other inftincv?, than in two of the 
 iiimanf.;eta ncqj ram moft noble Cicaturcs. The Soul ot Mm, which is made after 
 fcrjxra, qux non cti- Q^^jg Image "> from whence we fetch our firft knowledge of 
 
 olum habirc dcce^iT, ^^'^' '^^^^^ "^ ^'^^ '^^"O' "^ ^ f''^^'^^ Spirit, tlie three forefaid 
 tamcn habendum fci! faculties, of vital and executive Pi>n?£?r , Vnderjhindmg and 
 ii. Cicero 1 de leg* Wil}, which arc ntither tluee fpccies, nor three parts, nor 
 tierce accidents oi the Soul : But three faculties certainly £0 
 far diftindf, as that the Ads from whence they are denomi- 
 nated realy differ, and therefore the faculties differ at leart 
 111 their Virtual Kclation to thcjfe ads , and fo in a well- 
 Omn.bus innaciim & pfounded denomination. To underftand is not to nn'J. : for I 
 quad mlculptum clt, j n j ^l l- 1 t u n . • /i 
 
 cfle Decs. LUm de '•"'•derltand that which 1 have no will to, even againft my 
 
 Nat. Deor. will (for tl:c Litelkd: may be forced^ : Thcretore the fame 
 
 Soul 
 
what this Canfe is^ in itfdf. That it is God. 3 1 
 
 Soul hath in iC the virtue or ptver both oi under jlanding and 
 willing^ and To of executing : which are denominated trom ^."'^^ genitarafcra 
 the dirtcrent acts wh:ch they rdarc to. There is lomc Rea- ^Z,,lT.orJZ 
 foninthe powers, virtues, cr Uculties ot the real difference ^\r\\o, idtm i.Tu^c. 
 in the ads. Dicunt StoIciDEilM 
 
 So in the Sun, and all the fuperior Luminaries, there is in eflc animal immorta- 
 the unityof their Effence, a Trinity of Faculties or Powers, ^^ » rationale , pcr- 
 
 I. Motiva, 2 mnmnattva, ^.Calefadiva; cauling motio?t, U-ht ^'7"^ ^ ^"^"'^ 5 ^ 
 .. ^t> iiijio oiT)ni rciTiCifli— 
 
 znd heat. The doctrine of M)t70>/ is much improved by our mum,provjdcntia fua 
 late Philufophcrs : when the doctrine of Light and Heiit aie mundum & qux funt 
 Co alfo, and vindicated from the rank of common accidents '" n-iundo admini- 
 and qualities, the nature of the Luminaries and of Fire will l^^""^"^ ^"^?r^-ir^K°" 
 be alfo better cleared. The Sun is not to thefe Powers or ^j^jg formx' linca- 
 Acts, either a GenW^zTotum^ ox dt SuhjeCiunt. It is not one mema : Cxtcrum 
 ^tfrtofthe Sun that ntoveth^ and another which it«wj//<7r{'tfc, efle opiticem immen- 
 and another which heateth : But the whole Sun ( if it be ^ ''",j"%°^"''' .^^"^ 
 wholly Fire oraethereal matter) doth wovf, the wA'o/e? iliumi' Lae^'^^lTLnoZ^^^Z' 
 nateth^ and the rvkole doth heat : And Motion, Light and (mthi) i^^. 
 Heat, are not Qualities inherent m if, But Motion, lilu- l hid rathtr believe aU 
 mination , and Calefaction, are Acts flowing immediately ^'^^ fables in the Le- 
 from its Effence as containine the faculties or powers of fuch ^^''^», ^t^^f'^'j ^Ict- 
 
 ^ ° ^ rany than thai ih:sHn'!~ 
 
 He that could write a perfect method or Phylicks and out a minde. Lord 
 Morality, would (hew us Trinity in Unity through all its VcrulanijEflay 16. 
 parts from firff to laff. But as the Veins, x\rteries, and Nerves, i^^itj jc Dlis prava 
 the Veffels of the Natural, Vital, and Animal, humours and femium: id cnlm 
 fpirits, are tafily difcernable in their trunks and greater vitiofo more effici fo- 
 branchcs, but not fo, whtn they are minute and multiplied ^^i* .^"^"" i^-rtn 
 into thoufands, fo is it in {his Method. djyinan, arbkrantur. 
 
 But I miift delire the Reader to obferve, that though I Nccvcro id collocn- 
 here explain this Trinity of Active Principles in the Divine tiohominumaut con- 
 Effence, which is lb evident to Natural Reafon it felf, as to ^^^^^ ^^^'\ K "°" 
 be paft all controvcrfie i Yet whether indeed the Trinity of ^^^^^'^^3^^^^'^^° f^_ 
 Hypolbfes or Pcrfons, which is part of the Chriftian Faith, gibus: Omni aucem 
 be not fomeivhat diftinct from this, is a queftion which here in re confenfio om- 
 I am not to meddle with, till I come to the fecond part of "''^'" 1^"^^"^ Lex 
 the Treatife : Nor is it my purpofe to deny it, but only to ^ncel^ Tu}cuU/i ^»* 
 
 /. !./>. no. 
 Ccfarius, and feme other of tbt Anc'icna, make the lmif<i of God on Man to be bUNmuraUper' 
 feilionsj and hit fitnilitude, to be hu moral peifedom, 
 
 pre- 
 
32 of COD as RELA 7 ED to his Creatures : 
 
 prepare for the better undcriUiiding of it. Of which more 
 Ihall there afterward h: faid. 
 
 5^.32. Andthm all Great ires^ and e{^cciu^y ovr fchrs^ tie- 
 clan that there io afirjt Beifid^ ayJCavJt 0', thern (il\ n'ho is a 
 Si-.tjhafice^ Life^ a Sprite or Mindc^ a/? Ac ivc Votvn\Vnder^ 
 frandiy.g a>id Will^ perfect^ eternally hde^cndettt a}id f If- fi effi- 
 cient, not cowpoun(lefl, not ^.^ffible^ not wutalle, conruftibkor 
 viortaU ^ Immense, 0»iniprif<nt, I, cowtrJicnfille , only One^ 
 Omnipotent, Omnijcunt, and moji Good, niofi Happy in Being 
 Hinifi/f, in KmvPing hi»ifilf, and enjoying hint ; viqjl Holy^ 
 tranfcendrng all the Creatures, of a ferfea Will ^ the Foun- 
 tain of all Morall Good, Love or tenigne : having a Trinity of 
 ejj'ential Jranfccndcnt Trinciples, in unity of Ejpnce , ivhich 
 have wade their admnhration or appearance on the World, 
 whereof though he he not the conjhtutive form or Soul, He is 
 to it much more \ the firll Efficient , Virigent , and ultimate 
 final Caufe of all: that is , iHEKE IS A GOD. 
 
 CHAP. VI. 
 
 Of COD as RELATED to his Creatures: efpecial/y 
 to Man, And I. as his OWNER. 
 
 P 
 
 lAfTIng by all ihat is ^loubtfull, and controverted among 
 iTjcn truly Rational, and taking bctorc mc only that 
 which is certain, undcnyablc, and clear, and wherein 
 my own Soul is pafl all dOubt, 1 (hall proceed in the fame 
 mtthod/ffw;;(^//»/ ordincm cogmfccndt, non cffctdi. Tiicword 
 Kead the proofs of ihe [GOD] doth not only lignih'e all that 1 have been proving, 
 i^eity, and of Provi- ^'^2S. The perfect nature c;t the firft Caufe, but alfohisKf/^- 
 dence at Urge in C'l. tions to us h)S Creatures: And therefore' till I have opened 
 cci-^c ttar. DcoT. lib. and proved thofe Tulations, I have done but part of my 
 X. by Ka!bi:s. ^^^^^ ^^ ^^^^^^ ^j^^^ THERE IS A GOD. 
 
 5^. I. GOD havingproduced Man (and all the)Vcrld) byhls 
 Fcrver, Vndtrjianding and J^ll, n hy iy,:m(diate refidtancy 
 Kelatcdto him as hif^CREAlOK. 
 
 Though he made his Body of pre-exiftcnt Matter, yet 
 was that Matter made of nothing i and therefore God is 
 
 properly 
 
r 
 
 Efvcdally to Mav. And \, as his OlFNER, 55 
 
 ■properly Mans CREATOR , and not his Fabricator only. 
 And a CREATURE is a Relation , which intarcth the 
 Correlate, a CREATOR, as a Son doth a Father. Th s 
 therefore is Gods hill: grand Relation unto Man, which hath 
 no caale to produce it, but his a(5lual Creation^ which is its 
 jtrndamentiini. 
 
 5$'. 2 . Ihif Grand privf.' Kelation^ inferreth a T^rhvXy cf 
 Grand Kelations^ vi 7. jhat God U guy OWNEJl^ our KVLEK^ 
 afid our BENEE AClOK ^ of which n\' are how to jpeak^i): 
 erder. 
 
 That thefe Three are juftly diftinguiflied from each other, 
 is pall doubt to all that under Hand what is meant by the 
 tcrm.s. An Orvner as f.ich is not a Ixuhr or Binefator^ a 
 'Ruler as fuch is not an Oivner or a BfnefaCwr. A Benefatfor 
 as fuch IS neither an Orvncr nor a KuUr. And the enumera- 
 tion is fufficient : All humane atlalr?, or actions of convcilc 
 and fociety, belong to Man in one ot thele three Relations, 
 jor fiKh as arc fubordinate to them , and meer dependents 
 on them, or compounded of them. They are in Ibme re- 
 ipcct the Genera^ and in fome as it were the Ehmetits of all 
 other Relations. And from the manner of men, they are ap- 
 plyed to God , with as much propriety of fpeech , as any 
 terms that man can ufe^ concerning him. And he that could 
 draw a true fcheme or method of the Body '*of Morality 
 for Theology, for all is one with mej would reduce all the 
 dealings uf God with Man, which are fubfequent to the 
 fundamental Act of Creation, to thefe three Jiclatms^ and 
 accordingly dillinguifh of them all : Yet in the M xt adi\ 
 (asmcd are fuch) dilunguifhing only of the compounding 
 Elements ( I mean, the interdc of thefe three F\.elations, as 
 making up the Icveral acts.J 
 
 5f. 3. A fi'U Owner or yrofrietor^ is called Dominus htthe 
 ftriCrtji: fenp^ and is one that hath a Jus pollidendi, difpo- 
 r.endi,& utendi i a right of having or pf.ejfing^ difpoiing and 
 uling, without any copartner^ or juf trior ?rop-ietor^to rejtrain 
 kirn. 
 
 The meaning is better known by the bare terms of deno- 
 mination, through common u(e, than by definition. We 
 know what it meancth, when a man faith of any thing. It 
 PS iuine own: There are ditei^ive half-proprictits , of Co- 
 
 V partners. 
 
54 of GOD as RELA TED to his Creatures : 
 
 partners, and fubordmate Proprietors, which belong not to 
 our prclcnt cafe. IhcwQ'Cd.'DominHS^&Vominuim^ is ibmc- 
 time taken laxely, as comprehending both Propriety and 
 Rulci and fometime im^royerly^ for Government or Com- 
 mand it fclf : Eut among Liwycrs it is moll commonly ta- 
 ken properly and flridly tor an OJyNER as fuch : Bat left 
 any be contentious about the ufc of the word, 1 here put in- 
 ftead of it, the word Owner and Frc^ricur^ as being more 
 frCw from ambiguity. 
 'fljofe wrlten who ^. ^. GOV n jure Crcationis &: Confcrvationis, the vjoji 
 confound Tiopruty alfolute On?>icr or VroVrietor of Man, n»d the ivhole Great ion. ' 
 vid Government loi- \ . ,ri i i i " n iji r n / 
 
 dcr the wurd Domi- " '^ not po'ilible that there Inould be a moretull and ccr- 
 
 nion,and then bcjlow ti'm title to fr of ricty^ than Cr^<rtio«, 2nd total coifervation is. 
 /ong.t}idjhj>pdfpncs He that giveth the World all its Beings and that of «otib/>^, 
 on ihc qucjlion, rvb^t ^^^^ continuerh that beinc, and was beholden to no pre-ex- 
 li the tundamcntL:m ^ ^^ »' , ^ r ^ 
 
 of Gods dominion, do "'^'"'^ matter, nor to any co-ordinate concauic, nor depen- 
 
 but dciitde the igno- dent on any fuperiour caufe in his caufation, but is himfelf 
 /4;;r, and cxcrcife the the rirll independent, efficient, total cauft of being and well- 
 {h-%VT^'^^^ '^ ^'"S. a"d all the means thereto, mull needs be the abfolutc 
 ijcm f igc, , Owner of all, without the leaft limitation or exception. 
 
 It is not the Cipcreminency of Gods nature, excelling all 
 created beings, that is the foundation of this his Pr^jpr/fry in 
 the creature. For Excelleticy is no title to Propriety. And 
 yet he that is unicus in capxcitate pofidendi^ that is fo tranf^ 
 ccndently excellent as to have no Copartner in a claim, 
 might by Occupation be fole Proprietor, in that kinde of 
 Propriety jVa/«l'o;; quid^ which Man is capable of: Becaufe 
 there is no other whom he can be faid to wrong. But GOD 
 hath a more plenary title by Creation , to Abfolutc ?ro~ 
 ■priity. 
 
 5J. 5. Therefore it helongeth to GOV to he the Abfolute 
 Difpofer of nil things: To do rvith them what he fleafe : and 
 to ufer/;^>» to the f leaf urc of his trill. 
 
 Every one may do with his own what he lift, except the 
 propriety Be but limited, and dependent on another, or but 
 ftcundunf quid. Who fliould intcrpofe and any way hinder 
 God, fromthefre? difpofall ofhisoiv/i? Not any Copartner, 
 for there is none. Nor the Creature it fclf, becaufe it is abfo*-, 
 lately His. 
 
 ^. 6. Therefore alfo (in hoc m^unu^- antecedently to any 
 
 further 
 
 i 
 
Ffpeciallji io lihm. Atid I. as his IF NER, 3 5 
 
 further Kelat'mi or Covaumt ) it is tict fcjji'le fcr God 
 to do n'rojig to his Creutire^ howfotver he Jhall ufe it : Bf 
 cavfe it is dfolv.tely hif orcn , and he orvetb it mtk'ing : And 
 rvhere there is no Deb)ri.im, there is no Jus, and Cirn be yio 
 Injuria. 
 
 It is to be remcrr.brcd that I fpcak not here of God as now 
 related to the Rational creature as a llecior and a Bfwcpti'cr, 
 and as havnig declared his own null m his Laws or Pronii- 
 tes, to the contrary. But I Ipcak ot" God only in the Rela- 
 tion of a Proprietor fimply in it fcllf confidcred, and fb of 
 his Abfolute right, and not his Ordhurtervill (a<i it is com- 
 monly called). No man need to fear left God fliould deal 
 iniequally with him, or contrary to that which true Reafon 
 calieth Juftice. For God having made himitlf Re6ror of the 
 World, hath, as it were, obliged himfJf^ that is, declared 
 his will, to deal equally with all men, and judge them ac- 
 cording to their works : And Co hath created a Vchitv.w^ & 
 Jus to man, which interreth a certain J'jiice on Gods part. 
 But conlidering him only in this firji lulntim^ tueerly vt Vo- 
 vnntis abfolutus^ or Prop'ietor, it is not poi1ib!e for any thing 
 that he can do , to be an injury : A meer corporal pain 
 ("mcluding no contradidlion or error, as confciences accufa- 
 t ion of the innocent^ doth) could he no wrong : There being 
 lefs appearance of reafon to call it wrong, than for my burn- 
 ing my Wood, or plucking a Ro(eto be a wrong : For it is 
 not the Pain of one that can make it an injury, any more 
 than the dcftrudion of the other : where there is no Jus^ 
 there can be no In]uria : And where there is no Velitum 
 there is no Jus. MyRofc luth poflellion of its life, but no 
 Kightto It : Therefore it is no wrongtodcftroy it. And yet 
 in this, and in the killing of Birds, and Beafls and Fiflics, and 
 labouring my Horf- and Oxe in continual weariness and pain, 
 my borrowed half-propriety fecundmn quid., excufeth mc 
 froiTv doing them any wrong : Which Gods Abfolute PrO" 
 J^ricty will do much more unqueflionably by hnn. 
 
 5J.7. Though flU Gods jl.-'rce EJJential PrincifUs or Fiicrl- 
 fit';, Toncerj W}fdo:n and Goodnefs^ appear in each of his Tl:irec 
 grand 'Relations^ Orcner^ 'Ruler.^ and Bcmjaacr--^ yet each ons 
 ofthcfe katb vioji eminently fame one of Gods Fffential principles 
 or faculties nppcar'rag in it : viz. His Pon\'r vwf: appcareth 
 
 F 2 irl 
 
I. GfAians Relation to God his IVN E R, 
 
 in kif ?ropriit\\ his IVifdom in hit Ki.le^ ancLhis Goodnep or hoiit 
 in his lentjits given Hi. 
 
 Thcretore Propriety rcfultcth immediately from Creation^ 
 as producing the Creature as a Creature, but Ih doth not 
 Government, as wc fhall lee anon. And as Omnipotcncy is 
 the mcA eminent Attribute in the Creation, fo ib it in that 
 AlfoluuTroj^riety of the Creator, acquired by it. 
 
 CHAP. "VII. 
 
 \,0f Alan's Relation to God his OlfNER. 
 
 rnma picrn's ma- ^-l-f^OV heing our mdoulted, alfolide OWNE'B, it 
 gftra natura eft. Oc vj fol!on\th undtniixhly that rve are His cw/i. 
 
 The Relations arc mutual, and the thing necdeth no proof. 
 O'.nis eft Dcon:m ^.2.lhtrc\orc Manlangan iateHigetTt Creature^ that can 
 vita bcata. hominum 1,-,iqt^ i}.is hisV^chition tolii^Makf)\ is icund ly Nature to con- 
 T^lJ^To^^^^ Arro;r,.«^^ir.///fr/y r^^gnhm^d^ tother.-^)i, d>fpofe and uf, 
 ejus aftlonis excm- of his Creator. 
 
 plar. -4 njVor. £//.'. lo. For there is nothing more reafonable, than that everyone 
 f . 8. fhould have his own : And the V/tdcrfianding of man fhouU 
 
 conceive of tilings as they arc, and the Jf^iU ot man fliould con- 
 fent to his Makers Intcrcft and right, or elicit were moft 
 crooked, irregular andunjuft. Therefore it muft needs be 
 the duty of every reafonable Creature to bethink him, thit 
 G O Dishisabfolute Owner, and thereupon to' make a de- 
 liberate refolved R E S I G NAT! O N of him£-lf to G O D, 
 /gr*i re confccrcn- -without any exceptions or rcferveS. 
 
 ' m ^h^'fcre verbis ^- 3' 't^^^rSre wanflmM laiour to k>fon> wherein he way he 
 utitur : Terra igiciir, >"o/i- upjulto his Ma}{cr''s Juterejl^ ( which is his Vlea[vre in our 
 in focus, domicilium jierfecrion ) and thtVciu he jkoidd willingly and joyfully lay 
 facrum omnium Deo- ^^^ hinifclf. 
 
 run. eft : Quocirca ^^^ -^ ^^ u„jeniab!e that God fhould be fcrved witTi his 
 
 ncquis itcrum idem r j 
 
 confccrato. Aurum Own, and that entirely without dividing: tor we are not 
 
 autcm & argentiim inpart^but. wholly hif. 
 
 in urbibus & prWa- ^. ^.Therefore no man can have an]' propriety inhimfelf^ but 
 t.m& In fanis,invi- ^h„t j^ derived from his Ahfolute Lord, andjiandctb infullfub- 
 diofarcsefti Cicer. / „• .. i^i ^ •* -^ ■' 
 
 Ac leg. MP. Z4J. ordmatwnto his propriety, 
 
 For 
 
I. of Man J Relation to God his OffNE R. 
 
 For there can be bat one full and abfolute Proprietor. T 
 can have no other propriety in my iclf, but by derivation and 
 trufl from my Creator. 
 
 5^. 5. Tin refer e alfo m creature can have any Trofrhty in 
 another creatire, lutonely derivatively^ fulordmate^ & fecun- 
 dura quid. 
 
 No Parent hath any propriety in his Children, nor the 
 mod abfolute and potent Piincc in his People, but as God's 
 Stewards under him, no not in themftlves^ and therefore not 
 in others. And a Steward hath no propriety in his Mafter's 
 goods, but derivative, dependent, fubordinate and improper, 
 and onely the ufimt, fruCiiinnr^ and fuch poffellion as is necelfary 
 thereto, and fuch an impcrfed propriety as willjuftiHe that 
 poirellion. 
 
 ^.6. And as I ant not my Own^ fo nothing i^ proprly my 
 cwn rvhich I fcjjejl^ but all that I have is God's as rvell as 1. 
 
 For no man can have more title to anything el fe than to 
 liimfelf. Hethat isnot Owner cfhimfelf, is Owner ofNo- 
 thing. And we have not any thing, nor can have, which is 
 not as much from God as we, and therefore is not as 
 much Ins. 
 
 5J. 7. Therefore no man Jhould refine at Gods difpofal ofhiytTy 
 bit all men (}:ould acquiefce in the difpoftng-rvill of Cod. 
 
 For it is unreafbnable and unjull to murmur at God, for 
 doing as he lill with his own, and ufing any thing to his ends. 
 
 ^. S.And therefore all menjhoidd avoid all [i\i\{haffedions^ 
 and fartialityj and he more affecied reith God^s intereft than 
 their own. 
 
 For we arc not fo much our Ow^ashis, and our intereft 
 isnot confiderabic in comparifon of his. 
 
 <$. 9. Therefore no man fhould do any thing (or felfifh ends, 
 which if injurious to the will and intereft of God^ our alfolute 
 Owner. 
 
 <$. 10. And therefore no manfhotdd difpfe of his 'Eiiate^ or 
 ,t>iy thinr he hath., in any jv/iy, but for the intereji of his abfo- 
 lute Lord. 
 
 <S. ii. Andtherefore all men (hovld rndk^itthevery care and 
 l.dour of their lives., toferve the will and intereji of this their 
 alfolute Owner. 
 
 ^.12' Andtherefore no martflwuldfrefer the voill or intereji 
 
 f 3 of 
 
3S H. of GO D'/ Rclition io Muh as hh GovcrnouY. 
 
 D^hegreatefv nrort^r/ m<r»/, crtbe duvrcjl friend, Lfore the ml( 
 a>fd}}itersli ofGoi 
 
 p. i^.Kor po' Id \h? fu.Uck:intercfr of States or K'mgdoyn 
 he f Undid ac^jir.ji kls rv'dl and intercjK 
 
 But yet we mult take liecd how we oppofe or negledl 
 (liislall cfpzcially, beciufc the will of God doth take moft 
 plcafure in the publick or common benerit of his creatures i 
 and therefore thcfe two are very fcldom fcparated : nor ever 
 at all as to their real good, though as to carnal, lower good, it 
 may fo fall out. 
 
 All thcij are Co plain, that to ftand to prove or illufcratc 
 them, Were but to b: unnecelTarily and unprofitabH- tedious. 
 
 <S. 14. It heinz, a^ God of in f nit e JJ^ifdom and Goodnefs^ as 
 ivcllasfon\-r^ n^ho if our Ownci\ kli TitU to vs is a great confo- 
 latim to the up'i^ht. 
 
 For as he hath taught men ( and bruits too ) to love their 
 OjV/7, it intimateth tiiathc will not defpife his Ovpn: and 
 Therefore his intercrt in us is our comfort. 
 
 ^. 1 5. No vianis capdle of giviji^ a',rf thingproperly to God^ 
 hhtomlyly olediential redditioitoj hison^n: mmr to yyiati^bvt 
 oi God's Steward^ and according to our propriety, fccundum 
 qindjinrefpeCi to other Claimers, 
 
 CHAP. viir. 
 
 ll.Of GO D's Relation to .RUft as his Govertiour, 
 Stoicl dlcunt Mi:n- 
 
 dam rcgi & adml- ^, i. (^ OT)h,iiini ujadc Mm a rational f)Vf /^^o;f , and fo- 
 nx.ucii & urovi- ^"^'^'^■> i^'^iotjq, fevfiLie Olyas, .md out of fight of hu 
 
 dcncia.T. Ucn.in i'tvifilh Creator^ and fo infirm and defeCiille^ it follcTveth nc- 
 Ztrone. cejjhrily^ that he is a creature n'bich wufi lenoverned ly moral 
 
 l^die,ibat a'l Cicero's raeans^ and not only niored by natural nccejjitation as inani- 
 ,m.v,frveM rcafons ,„^,^^^ andlruits. ' 
 
 for the Law ofN.i. ^, , ■ 1 t r r • -tm v,r ' r- 
 
 tine, lib, de Leg. 1 he thmg that lam in Ic to prove, is, 1 hat Man s Crea- 
 
 prove, th.n Goi go- tor hath made him fuch acreatire^ whofe nature requireth 
 vernctbns by L.m't : a Government-, that he hath a necrfiiy of Government, and 
 
 ture u God i LaV?i rf ^ ■, 1 r r 1 1 r 
 
 vfho is the Mi^cr cf *^y ^<>'^<:^nment I mean, the exerciie or the moral means ot 
 l^Ature. Laws 
 
 i 
 
II. of god's Relation to Man as his Covcrnour. :; 9 
 
 Laws and Execution, by a Ruler, for the right ordering of O'l'^'iui-n qux in ho« 
 the Subjedls adions, to theaoodof theSociav, and the ho- m''"'"''' J-'-^'O'-u'ti «i'- 
 
 llOUr of the Govcrnour. ' fFUuone vcrbnu,r, 
 
 _ , .,. n r r 11 . ■ , "•^'' f" Piofcfto 
 
 IdiltinguiIhLawstrcm all meer natural motions and ne- prarftabilii s , ciam 
 ceflication : for though analogically the Ske^hcrdis faid to p'ane incelligi ' ros 
 rule his Sheep, and the KUer his Horfc, yea, and the Filot ^J juftic.am die na- 
 
 his Ship, and the Tlorv^wan his Plow, and the A}xher his J"' "'^^l'^^ "^'^^'^'^ 
 - ^' 1 • • I 11 11 1 /- J led natiira, conllitu- 
 
 Arrow : yet this is but equivocally called Qrcvermnent, and tumdrcj;s. Id jam 
 
 is not that which we here mean, which is the propofil of patebt, ii hominum 
 duty, fecondcd with rewards or punifliincnt for the ne- '"^cr ipfos foclcca- 
 gledts, by thofe in authority, for the right governing of ^^^[" 'roflcx^.'^"'^'!,' 
 thofe that are committed to their care and truii So that it is ^ice.rdc Lf?.^i?' tac. 
 not aU moral mcms neither which is called Government, for m. 
 the inftrudion or pafwaiion of an Equal is not iiich. 
 Laws, and Judgment, and Execution are the confticutive 
 parts of Government. But by Luivs I mean the whole kind, 
 and not only n'ritten Lavvs^ nor tho(e only which are made 
 by Sovereign Rulers of Common-wealths, which by excel- 
 lency are called Laws : but I mean, JhcjignificaXkn of the tvill 
 of a Govcrnour^ waling thefu'.jeds di(t}\ and determin'wgof lie- 
 n-arditothe oledient^ and funijlwients to the disobedient. Or, 
 \_Anav.thorit alive conftitv.tionde debito officii^ fr^niii & fce}f£^ 
 jor the ends of Governwent.'] So that as Parents, and Tutors, 
 and Mailers, do truly govern as vvell as Kings ^fo they have 
 truly L'.nvs, though not in iuch cminency as the Laws of 
 Rcpublicks. The will of a Parent, a Tutor, or Matter, ma- 
 nifefted concerning duty, is truly a Law to a Child, a Scho- 
 lar, or a Servant. It any diflike the u(e of the word [_ Larv J 
 ill io large a fenfe, it fufiiceth now for me to tell them in what 
 fenfel ufeit, and fo it vvill ferveto the underftanding of my 
 mind. I take it for fucli an Infrrument of Government. The 
 parts of it arc, i.The conftituting of the debituni officii ^ or 
 what fhall be due from the Sidjeti. 2. The conflituting the 
 debitum ^rdwii vel pcen£^ or what fliallbedue tothe Subjed, 
 which is in order to the promoting of obedience, though as 
 to the prfonnattces obedience may be m order to the repjard. 
 Now that man is a creature made to be governed^ by fuch a 
 proper moral Government, I prove. 
 
 i.T\\Q fever aly arts of Government are neceffary, there- 
 ibre Government is necefTary. From a^ the^arts of Govem- 
 
 ireut 
 
.Q II. Of cod's RclatioN to Man as his Goverfjour. 
 
 Si Icpci abrcgantur mcnt to thetphole, jsaii unqueftionablc confLqucncc. It is 
 &cuv.slccnna fa- neccfiiiy that man have P.-rv prefer bed and impoUd s die 
 clcrd, qi^uq^id vo- ^^^ flull luvcnoth-nji wh:ch he ought tvT do: Takeaway 
 
 lucric data l.t, ncn ^ , i , i • i y 
 
 {oliM Refpub. pcf- I^'OS and vvc are good tor nothing, nor have anycmploy- 
 
 lum .4);t,' !cd I'.cc mtnt ficforreafon; Ard take away all Kov./>fi and i^//?;///.'- 
 
 fj .iccuani intcrciic ;;;;;/f, and you take away Duty incfildl", experience tcacli- 
 
 jntcr nonram & fc- ^^j^ us that it will not bc donc, tor a rational agent will have 
 
 /o , rr„' I ;'inJ ends and niotivci tor what ncdotli. 
 
 . i. con!. Aa,iog. ,.*,.,. .. a » r i • 
 
 r.tromthe uLbvCihty ot our younger Itate : io weak is 
 
 Bonl^ Icg.bi s, hor.c- our infant underftandingi, and Co ftrong our lenlltive inch- 
 r.o;um ftud-oam p.^rjon, thit if Parents fliould leave all their Children un- 
 a:nv.huoncp.a,cm- ,^.jjj .^^^^- j ^^^^^^^j^ ^.^^jij j^^]^^ ^^^,^ ^^.^^i'^ t^^j^ 
 pcr:ns, jalt.i , K o j 
 
 re bcUica p. idans O.Ulti. 
 
 civita<: ie:Jic-.r. 3. From t'nc common infirmity :ind badn(.fs cf all the 
 DioiHJc. /. 4. woild. The wife are lb few, and the ignorant lb many, that 
 Moclcniam q .ndam if ^1! the ignorant wciC left ungovcrned todo what they Hie, 
 cognlclo icr.:m cce- they would be l;ke an Army ( t blind mcn in a fight, or like 
 Jc!t urn atfert i^s, qui a world ofmiCn bcwildred ni the daik. ^^ hat a confuied 
 vldcint quanta flc ]oathiome fpedlacle woiild the woild be? and the rather 
 
 ct-am apud Decs iro j^_^.,^^. ^^ ^^ .^^ ^ ^^^ ^^ ^^, j, ^^ ^^^^^.^;,^ ^^.^^^jj ,,1 ^j^^. ^^.,^p^,^j 
 derate, q ;aiit:$ or- . _ . , 1 1 T 1 1 n 1 
 
 do; & niagnit::iiiium vitioi'.s pcrlons J n the World DC Ordered hke men, witaout 
 
 animi, Deorum cpc- any Government, by fnch as arc wifer than thcmfelvcs ? 
 ra & tsfta cciiun x|. Trom the power of fenlitive ob'cds : The baits of fcnfc 
 
 t.buj. junitiamct.- -ir^^fi^ij-ii^^ercus, lb near and fo powerful, that they would 
 
 am, cum ccgn t; m , , ;• • 1 ii • i 1 1 i , r 
 
 habeas, cii.id 1 1 fiim- bear down reaion in the molt, without the help ot Laws ; 
 
 n-. KELTORib & nay. Laws thcmfelvcs, cvui of God and Man, do fo little 
 
 DOMINI min-,cn, ^\ jch the m.oll, as t^ll US what thcy would be without them, 
 
 c uod confilium, _q x y^^^ ^^,^^^^ .^j- ^^^^ ^j^^^^ ^j,j Hitcrdls and difpofi- 
 
 vo!untas,cii];isaa na- ••'.,• 1 "^ , , 11' 1 . 111^ 
 
 tuiamaptarntio vera tions IS luch, t.s that the world ungovcrncd would be ut- 
 
 ji!a&rtimna Ltx a ttrly in ce.i"i.;lion: as many minds and ways as mcn. No two 
 
 PhiIofo( his dint-.ir. i^iCn are in all things of the fame apprehenlions. 
 
 c ice-, etc fiiuo. I. 4. ^^^ From theM.7U:rfof mans poACrs: He is a noble crca- 
 
 ''' ' ture, and therefore hath anfwerdble ends to be attained, 
 
 and thercture muft have the conduct of anfwerable means. 
 
 He is a rational tree Agent, and therctore mutt have his End 
 
 and Means propoILd to hi; Keufin, and is not to be moved by 
 
 Senfj aloiic i hischietcft End as well as his chief Governour, 
 
 be ng out of his light. 
 
 7. The e>sperience of all mankind coi-flraineth them to 
 conlcnt to this, that Man is a cftature made tor Govern- 
 
 mtnr. 
 
II. of god's Relatioft to Man as his Govtrnour* 4I 
 
 ment. Therefore even among Cannibal?, Parents govern 
 their Children, and Husbands govern their Wives i and in 
 all the rational world, there are Rukrs and Siibjeds, MalLrs 
 and Servants, Tutors and Seholais, which all are Gover- 
 iiOLirs or Governed. Few n;cn are to be found alive on 
 earth, who would have all men, or any men five themfelvts 
 ungoverned. Othtrwifc Men would be wor(e to Men, 1 
 fay not, than Serpaits, and Toads, and Tygers are to one 
 another, but than any ot them are to men. Every man that 
 had Itrcngth and opportunity, would make a prey of the 
 life or weltare of his brother. Mens own nccellity forceth 
 them every where to fct up Governments, that they may not 
 live as in a continual war, in danger and tear of one an- 
 other-, nay, a war that is managed by Armies, is alfo or- 
 dered by Government, becaufe many mull agree for mu- 
 tual defence : but elk', every man would be againfl another, 
 and they would be as (0 many lighting Cocks or Dogs, every 
 one would fight or flie for himfclf •, for fighting or Hying, in- 
 juring and being injured would be all tlieir lives. 
 
 Hethatdenicth Man to be a Creature made for Govern- 
 ment, and con(equently denieth God's Government of the 
 world, by Moral proper Government, doth owii all thefc 
 abfurdities, ( which ehe- where I have heretofore enu- 
 merated.^ 
 
 1. He denieth that there is a God : for to be GOD includc- 
 eth to be Governoifr of the Rational world. 
 
 2. He denieth that Man Ovveth any Vuty to God or Man : 
 for where there is no Government, there is no proper Duty. 
 
 3. He denieth the ^.'//f ice of God : ioxjuftkeis the attri- 
 bute of a Governour, that is, dijh'ilnUve Jujtice^ which wc 
 (peak of: for commutative Jt^ftke G06. cannot excrcife to- 
 wards Man, becaufe of our great inferiority to him. 
 
 4. He denieth all the Laws of Nature : for where ti^ere is 
 no Government, there are no Laws. 
 
 5. He denieth the Virtue of Obedience, and all other Vir- 
 tues concatenated with it : for where there is no Govern- Pandamcntum libei- 
 ment, there is no Obedience. tatis, fons xquita- 
 
 <5. He denieth that there isanyficha thingasfin, or any tis, mens & animus 
 iault againa God or Man : for where there is no Government, ^ ""''.^'""i' ^<^"^'="- 
 there IS no tranlg'^ellion. Both the vicious Habits and the icgibu, nc 
 
 G A(fts ^ - 
 
A2 1 1 • ^/ cod's Relit ion to Man as hk Cover ftour, 
 
 t tcu; fi nati.ra cf n- Ads, Will have no more crime than the poifon of a Toad, 
 
 fimaiuo) ) s non ^ ^;jj jj-^^jj j^^ man fliould torbcai any ad as lintul oi 
 
 oic, v.rtuccs crnn.s ^^jj^^.,^^|_ 
 
 Hbcralkas ? ub, pa- ^ Nor fhould any pcrfons reprove fin in others, nor exhort 
 
 iriae caritas ? iibi pi- tlicm from it. 
 
 etas ? i,bi aut bene ^ ^^^ (hould any one confcfs any fin, or repent of it, (be- 
 
 PKrcndi dc nltco ^a^fc it is not. ) 
 
 vlma"'"po"^cS c'^^^ 10. Nor flioidd any man ask forgivencft of any crime of 
 
 iftcrc r Nam hxc na- God or Man. 
 
 fcuntur ex co qued 1 1. Nor fliould any man thank God for the pardon of 
 
 naci:ra propcnd fu- j^-^j^^^^ 
 
 homin* uoffun! 1 2. It Will follow that there is no moral difference be- 
 
 damcmi'ii^ °ri5 eft. twcen men or adions, as Good and bad, but all are alike, 
 
 Ncc^ucfolum in ho- whatever they be or do. 
 
 mines obfeqiiia, fed ^ Hedcnitthall God''s Judgments, and all his Rewards 
 
 ct.a.i i" DcosCcrc- p,,n,(hmcnts i for thefe arc all cf them ads of Go- 
 
 momx KcligioncUj, 
 
 lolluntir, quas non vemment. n i , t , , • ,n 
 
 metu, fed ea con- j^. It will follow, that every man Ihould do what Inslilr. 
 
 janftionc, qvix eft 1 5. And that all Parents rnay torbear the government of 
 
 hom.ni cum Teo, ^j^^..^ Children, and all Mailers of their Servants, and Go- 
 
 confervandas pjto. r 1 • t^ 1 -^ 
 
 Oc.dclcg i.p. 1x5. vernours of their tarn ilics. 
 
 16. It treafonablyfubverteth all Kingdoms and Common- 
 wealths, and denieth that there fliould be any Kings or 
 Subjects. 
 
 17. It denieth all humane Juflicc, becaufe it denieth hu- 
 mane Government. 
 
 18. It makcth Man a Beaft, who is uncapable of Moral 
 Government. 
 
 1 9. It makcth him far woiC; than a Bcaft, as corrupio opi-. 
 i}ti(jl;j)effin!a : foraBcaft hath an analogical improper go- 
 vernment by Man, but Man mult havefuch asmoveth him 
 rationally, according to his nature, or he muft have none, 
 at all. And it would banifli all Order, Duty and Virtue out 
 of the world, and make Earth fom.ewhat worfe than Hell,. 
 whix;h is not vvholly deftitutc oi Government, 
 
 20. But the beft of it is, while it nullificth Right and 
 Wrong, It inferreth, that whofoever fliall beat or liang the 
 owners of this Doctrine do them no wrong, nor offend any 
 Laws of God or Man : For if there be no Government, 
 there is no Tranfgreflion i andifthey are Bruits, they may 
 
 he 
 
II. of god's Rclaiiot: to Man as his GovcrncUf'. 45 
 
 be ufed as Bruits, who arc iixap^ible of Titks, Riglus, Li- 
 haitances, or otany pica as againlt an injury, 
 
 5^. 2. Man ieing wade aCnuiture to he gcvcrmd^ it ther.ce 
 jollvYvcth^that his Creator mi it needs he his Scvcrai^H Gov:-r- 
 mv.r , as iewg oy.ly fit^ and having in his Prop-itty^ the only 
 Kight. Mundus Niunine rt> 
 
 I. A Gcternovr he in u ft have i for there is iio Gcvcrmnent gitur , cftcuc quaii 
 nor governed^ without a Ccv(rno!.r. 2. If there be never lb comnu.n.s lub. & ci- 
 many Inf.nour Governouis, there nuilt b.^ {om^ Sh'preavi : vitas hom>mm^,.C/cc,<» 
 Or elie each one would be ablolutclybupream, and none In ^. r ^ • > - 
 kriour. But 1 will hrlt prove that God is Mans .Soveraiiin, ^^,,.^ d iudicau'r, fed 
 and then fhew the foundation ot his riglit, and of this RcLi- omnim omnia ho. 
 tion. ni.fta & curpia : Nam 
 
 Theonly objedion made a£>ainft it, conGftcth of thele two ^^ c.nwnis imelU- 
 
 Vi /^ J *L ir XI. II ^ I ecnt a nobis ncu: res 
 
 parts: i.That God moveth ir.an efteCtually fcrmodmnna- %X\c\\.- cafq-, inani- 
 
 tur£ as an Kngi)ieer i and that this is more excellent than miinu'flrisiiKhoavir, 
 Moral Government. 2. And that Moral Government being ut i.onclla in virtute 
 a lefs effectual way, is committed to Angels and to.Men, P'^n^n^ur , in vuiis 
 wz. Kuigs, and States, and Magillrates, wiio are fufiicient [n'i'pinionrcxlft.mal 
 to perform it. re , non in natura 
 
 This Objecffion confeffeth the Government of one man ponerc, dementis eft, 
 over others, but denyeth the Government of God over Man, N^"' &."';c arboris, 
 
 nx 
 
 and uiftead of it Ibbltituteth his mecr Phylical motion, or "cc cqu. virtus, qu: 
 natural Government, luch as a Pilot uletn to his >Ship. I £1,^^- nomine,in opi- 
 fliall therefore againlt it prove, that not only Man but God, nionc f ta eft fed iti 
 dothexerciie this, proper Moral Government, by Laws, and nacura. c'lcm dclt^* 
 Executions, and not a Phylical m.otion only. '• P* ^^^* 
 
 5^. 3. I. GOV hath de tado viade Laws for Manhinde : 
 'therefore he ii their Governovr by Lan-s. 
 
 The confcquence is undenyable : The antecedent I fur- 
 ther prove. 
 
 ^.4. He that doth ly authoritative conftitution of Duty, 
 oblige Man to obedience, doth make Laws for hini^ andGo' 
 rem him by Laws : Bit God doth by authoritative ConiUtttion ,, 
 
 0? duty, olilrge man to obedience : therefore he maketh Laws for fdmln'ftran non v.U: 
 him, and rukxh him thereby. & muhomm do;,,!- 
 
 The Major is net to be dcnyed > for it only afferteth the natus & principacus 
 Name i\om tiie Definition : The authoritative appointment R^n cftutili^: unus 
 of the -Dditum Officii, obliging to obedience, is the dehni- ^""l^.r %j a n"'5£ 
 tion of Legiilition, as toxtsfivd and prmcipal adi whidi talh.c.^io. 
 
 G a the ' ' " 
 
44 If. of cod's Relation to Man as his Govcrnour, 
 
 the appoint ir.ent of the tlditum frdwii vel px)i£ folio wcth. 
 And I think that the iftterell of Mankindc will not f.iflTer him 
 to be fo erroneous as to deny the Minor : I think few will 
 b.licve that there is no fach tiling as a Law of Nature made 
 Quod in navl Gii- by thj God of Nature •, or that there is no fuch thing as 
 bcrnator,quoiincar- Duty incumbent on Man from God', and Co no fuch thing 
 ru aj^iutor, quoJ in 35 an accufing or cxculing Confeience : Few pcrfons will 
 ^u'lTd-nki^TcTin *5-l'<^ve, that It is no duty of Parents to nourifli their Chil- 
 Civ.titc""'& d" in dren, or no crime to murder them:" Or that it is no duty 
 cxcrciu:,hoc Dais eft for Children to be thankfull to their Parents, and to love 
 in Mmdo. AriJiot,dc them, or no Cm to hate, or fcorn, or kill them : Few Kings 
 l^iund. c. 6. ^yjjj bjicvc, that it is no duty towards God, for their Sub- 
 
 jects to obey them, and no crime to r^bell or murder them i 
 and that Confcicnjc hath nothing to fay againft him for 
 fuch things, that can but fcape the judgement and revenge 
 of man : And few Subjects will believe, that it is no crime 
 for a Prince to opprcfs them, in their liberties, eftates and 
 lives: And few neighbours will think that he is innocent 
 before God, who 'b;ateth them, or fetteth fire on their 
 Houfes, or murdereth their children or othir Relations. If 
 man be under no duty to God, and if nothing that he can 
 do i? a fin againlt Go J, what a thing will Man be, and what 
 a Hell will Earth be ? Deny the Law of Nature, and you 
 turn men loofe to every villany -, ajid engage the World to 
 deflroy it f^lf, and fit all as on fire about their ears. 
 
 For it God only move us Phylically, there is neither virtxie 
 nor vice, good nor evil, in a moral fenfe : But what God 
 movcth a man to,that he will do, and what he doth not move 
 him to, he will not do ^ and (o there being only motion and 
 no motion,adiion and no a(fliop,there will be no Vi^ty and no 
 obligation, and Co no Moral good or evil. 
 
 5J. 5.IL If God fljouldKideus only ly Thyfical mot ion, and 
 not by Larvi^ he pould not rule man as vian^ according to his 
 N.iture : But God doth rule nuni according to his Nature : 
 Therefore not only by Thyfical motion. 
 
 Otherwife Man fliould not differ from Inanimates and 
 feaaTaIio^*uod?erl ^^^"^^- ^ ^^0"^ >s to be moved Phyfically, and a Bruit by 
 il in^natura"cft.*^^<'^ ^^^ necefiitating objeds of (enfe : But Man hath Keafon , 
 modelei.i.p.116. which they have not, and he is a free Agent: And there- 
 fore thougji God concurr to his Phyfical motion as fuch, 
 
 yet 
 
II. of cod's Relation to Alan as his Covcrnour. 45 
 
 yet he mufl: move him as Rational:, by fuch objcdl^, and fuch 
 propoials, and arguments, and means, as are fliited to Kea- 
 foft. By prefenting tilings abfeut to his vnderfiaytding., to pre- 
 vail againlt the ffK/V of things frcfcnt^ and by teaching him 
 to prcterre greater things before IclFer-, and by fliewing 
 him the commodity and difcommodity, which fliould move 
 him i God would not have made him Rational, if he would 
 not have Governed liim accordingly. 
 
 5^. 6. ni. If the way 'of fhy fic al motion alone^ is not fo ex- 
 cellent and fuitabic asthe way of Moral Government by Laws 
 alf). then God doth net only move yuan fhyfically, and leave it 
 to Magijirates to Kule as Morally : But the antecedent m true : 
 Iherejore fo U the Confequent. 
 
 God doth not omit the more excellent, and choofe a 
 lower way of Government, and leave the more excellent 
 way to man. And that the Minor is true appearcth thus. 
 The way which is moft fuitable to the objedi or fubjedt of 
 Government is the moi\ excellent way : But fuch is the Mo- ^ 
 ral way by Laws : The other Bcafts are as capable fubjefts 
 of as men, and Trees as either. JVifdom and Jujlice are emi- 
 nently glorified in the Moral way : And Omnipotency it felf 
 alfo appeareth in Gods making ot fo noble a Creature, as is 
 governable by Reafon without Force. 
 
 ^. 7. IV. If God were not the Sovcratgn Kuler of the World, 
 there coidd be no Governr.'.ent of mens hearts : But there is a 
 governnunt of hearts : Therefore God is the Kukr of the 
 mrld, 
 
 Man knoweth not the Hearts of thofe whom he govern- 
 eth : And therefore he can take no cognifance of heart-fins 
 or duties, unlefs as they appear in words or deeds: And 
 therefore he maketh no Law for the government ot hearts. 
 But the Heart is the Man : and a bad heart is the fountain of 
 bad words or adls, and is it (elf polluted, before it endea- 
 vourcth the nijury of others. He that thinks all nidiflerent 
 that is within him, is himfelffo bad, that it is thekfs wonder 
 if being fb indifferent, yea fb vitiated within, he think no- 
 thing evil which hehathaminde to do. He that thinketh 
 that the heart is as good and innocent which hateth his Godj 
 his King, his Friend, his Parents, as that which lovethth^nvy 
 and that it is no duty to have any good thought or affection, 
 
 G 3 but 
 
46 II. of cod's Relation to Mw as hiS Gcvcrmur, 
 
 but only for the outward actions like i nor any ihi to be 
 tnalLious, covctoas, proud, dcccittull, lulltull, impious, and 
 iinjufr, in his cogitations contrivances, and ddires, unlcfs as 
 thty appear in the act?, doch (hew that he hath hiinlJt a 
 heart, which is too fuitable to luch a Doctrine. But Na- 
 ture hath taui^ht all the World, to judge ot men by their 
 Heurts^ as tar as they can know them, and not to take the 
 ff^il\ whicii IS the- firft leat of Moral Good or^ Evil, to be 
 capable of neither Good nor Evil. Therefore feeinj^ Hearts 
 iTiUit be under Government, it mult not be ww, but the 
 hetnt-fet-iTchlng God^ that mult b: their Governour. 
 
 5J. 8. V. i\ God n\^re rot the Govermi-r of the florid, all 
 earthly Sever aigns rvovld he tkcy» fives trnqovermd: But they 
 are mt urqovcrncd: Jhere^orc God i^ their Govermv.r^ and fo 
 the Govery.our of the Jl'orld. 
 "^'f ,?',r? if '"^^1 The Kinas and States that have Soveraign power through 
 firfi learn to ObLyvi'ho ^'^ ^'"''^ vVorld, are undcr no humane Government at all. 
 WilL lean 10 Govern^ Though fomc of them are hmitcd by Contrads with their 
 ii i-.uc in ■.e'pea c{ people. But none have fo much need to have the benefit of 
 obcdcncctoCffd. Heart-government •, none have fo ftrong Temptations as 
 they ■, And no mens adtions are of fo great importance, to 
 the weltare or milcry of the World. If the Monarchs of the 
 Earth do take thcmlclves to be left free by God to do what 
 they lill ■■, what work will be made among the people ? If 
 they think it no duty to be juft, or mcrcifjll, or chalte, or 
 temperate, what wonder if they be unjult and cruel, and 
 filthy , and luxurious , and ufe the People for their own 
 ends and lufts, and eltecm them as men do their Dogs or 
 Horfes, that are to be ufed for their own plealure or com- 
 m.odity. What is the prcfcnt calamity of the World, but tliat 
 the Heathen and InhdLl Rulers of the World are fo ignorant, 
 and feniiial, and have caft Olf the fear of Go J, and thcfenfe 
 ot his Government, in a great degree s when yet mt It of 
 them havefbmeconvidion that there is a God, who Ruleth 
 all, and to whom they mult be accountable: What then 
 would they be, if they once believed that they are under 1:0 
 Governmeut of God at al). It they Ihould opprefs their Sub- 
 Jed's, and murcier the innocent, it would be no fault : For 
 where theie is r.o Gnv r iment and Law there is no tranf- 
 greiiion: No one toibidd.th jt to them, and none com- 
 
 mandeth 
 
n , of god's Relation to li^an as his Govern our, 47 
 
 inandeth them the contrary if God do not : For the people 
 
 are not the Rulers oi their Rulers, nor give them Laws : Qvi'« ^ e>: ^^ ^^^^ 
 
 And Neighbour Princes and States are but Neighbours : "IhJtendT^" Quam 
 
 Therefore if they (liould lacrilice peace and honefty, liberties, J[j'- ;n'norat,'is eft in- 
 
 livcs and Kingdoms to their lulls "oman could (ay, They juRus , five eft ilia 
 
 doamilV, or violate any fort of Law. faipra ufpiam , five 
 
 Obi. But the {ear of Kebelions, and the peoples vindkathl ^"IP'i""- S^'^'^ ^ 
 *; ;; ^- ' J ' ,1 ■ *i 1 .ftitia eft obtcmpe- 
 
 their Uhtrtm n^oilarejh.rin them. /atlo fcri,nis Icglbi.s, 
 
 Anfw. Only (o far as they tetl themfclves unable to do inftitntlfqj pop:lo- 
 
 hurt : As a man is reftrained from killing Adders left they rum , ctfi, ut iidcm 
 
 flin£>him: And the advantage of their place doth ufually em- <l;cnnr, militate om- 
 
 t ^ 1 J ri -• L-^\ u • J \. ^ nia metienda funt , 
 
 power them, to make defolations, it they have a mmde to it. negligee k^es, eafq; 
 
 And great mindes will not ealily bear a popular reftraint : pemimpct, fi potcntl 
 And indeed the honeftcrand better any people arc, the more is qui fibi cam rem 
 undifpofed are they to rebcll : And therefore Tyrants may finftuofam putabic 
 with fmalleli danger and fear deftroy them. f'^t''"'° ' '* 
 
 Obj. But iheiroivnintcreft ii.th inthe peoples vpelf are \ and 
 therefore there is r,o danger vffi'ch wiferies. 
 
 Anf. Did Nero think fb, that wiflied Kome had but one 
 reck j that f^t the City on hre, that he might ling over it 
 Howfn Poem of the flames of 5>"oy ? that ript up his own 
 Mother, that he might Ice the place where once he lay !* 
 Did Caligula think [o ? Did Commodm^CaracaUa^Heliogabalm^ 
 think fo ? Did the Spaniards think fo by the Indians^ who 
 are laid by their own Writers, to have murdered m for(y 
 two years fpace , no lefs than fifty millions of them > Did 
 King Philip think fo, who put his own Son and Heir to 
 death, by the Inquifition ? bcfides fo many thoufands more 
 in Spain and the L:rt> Coi:ntre)'s^ by that and other wayes > 
 How full of fuch bloody inlbnces is the World. If it were a 
 Tyrants intereft that kept him under fomc moderation to 
 the people of his own Dominions , it might yet poUibly 
 leave him a bloody deftroyer of other Nations, in his Con- 
 qucfts. The World hath not wanted men that think the 
 lives of many thoufands, a little facrifice to a proud defign, 
 or furious paflioni ancT are no more troubled at it, than a 
 Pythagorean would be to kill a Bird. It hath had fuch as 
 Sylla^ Mcjpila^ Catiline^ and the Conqucrours oi Jerufalew.^ 
 who as Jofephus faith, crucified fo many thoufands, till they 
 wanted CrolTes for men, and place for CrolTes, befides the 
 greater numbers famifhed. Obj, 
 
48 11. of god's Relation to Man as his Covernour, 
 
 Oh). But if Chie[Govertmtrs leundir noLatv^ they are utuUr 
 Coven ints^ h rvhich they are olUged. 
 
 ^>//»\Whai fliall make their Covenants obligatory to 
 their confcicnce*, if they I e under no government of God .^ 
 The rcafon vvhy mens Covenants bind th(.m, is, bLCiufj they 
 are under the government of God, who requiretli all men 
 to keep their Covenants, and condemncth Covenant-breakers. 
 But if Go J had nevtr commanded Covenant-keeping, nor 
 forbad Covenant-breaking, they coidd never be mact^r oi 
 duty or fm. 'to that this Doctrin, that God hath mide no 
 Laws for man, and is not his Govcmour, doth leave all 
 Soveraigns from under the Icaft confeientious reftriint from 
 any acts of crueky or injuflice, and tendcth to dcHver up 
 the world to be a (acrificc to their lufts ; when it is the gQ- 
 vernmcnt ofthe univcrfal Soveraign that is their reftraint. 
 Thee h fc.tcc My ^. c).\\. !'■ Cod have not the Sorer aignty over all the Tvorld^ 
 thhi^ thjt the woild then no ma>t on earth can have any Govirning Torver : But 
 vcciUtU fo much as Yrinces andVaden have aGoverning^oT\?er : Jberefore the So- 
 
 f'lod Go-jernonrs, nor .,. ■ ■ r- j 
 
 f, . ,,^i,irr veraipnty ismOod. 
 
 that ti a prater blcf' -Jt r c u • • 1 r v ■ \ 
 
 ft'ig to ihcm : iyb-ch ■ ^he realon oi the ma^or is, bccaule Kings can have no 
 Diogenes j«.'i>/;.irfrf power but what they receive from fome or other: there is 
 nehin he wjt to be no efled without a cauTe. And if they receive it, it is either 
 r''',''i/iJ;ww}lfZy ^^^^''^ God or Man as the Original. Not from Mm, for the 
 hm a Aiajler : and people themfelvLS have no governing power to tffe ot give^ 3iS 
 yihitt they ai^^d him to the government of Commonwealths : for their perfonal 
 v-bat he could do, he power over themfelves is of another fpecies, and cometh 
 fa,d. He could tell ihort of this in many refpects, fas elfe-wliere 1 have proved) : 
 heiv to commifid or ..... 1 r 1 1 1 in 
 
 rii'c men. Lacrc. in And it Jt were other wiie, yet they have nothing themlelves 
 D.og. but derivatively from God, as is proved before: and therc- 
 
 D-ccbatquc cum in- fore thcy themtelves muft have their power from him, from 
 ricrctur n, vica gu- ^j^^,^^ ihjy arc, and have all that they polfefs : Bj.t God 
 bernacores, medicos, . •' ' » • 1 1 1 ? i ■ rir • i r n 
 
 & philorouhcs, ani- cannut give that which he hath not himlelt, eitlkr tormally 
 
 malium omnium fa- orLirunently: Thcr.f )re he hath governing power formally 
 
 pientifTimjm, horn ^r eminently, or elfe no Prince, or Ntaii, or Anp;el can have 
 
 nencne:cumaL.tcm ^^^ more than they can have being or rcafo.i without 
 
 rum inccrprctc:,con- "im. And tho.igh his powcr be tranleendcnr, hiseiverciie 
 
 jcftorcsjvatcjvclqui ofit mul-1 be according to the capaci:y ofthe fubject : and 
 
 plori« aut divitiis therefore morally by Laws and Executions. Sj that as all 
 
 addifti efTcnt tnuc things clfe in the creature are derived, fo is power. And as 
 
 demum nihil Ic (til- ■ 1 ■ .^^ ■,-, ■ 111 i r 
 
 lius cxiftmarc ho- J" brings, nut D.iis ant nihil is an undeniable truth, 10 as 
 
 mine. Id. ib d. tO 
 
 I 
 
II. of GO D'j Relation to Mun as his Goverttonr. 49 
 
 to govcrningpu^fr^ or Soveiaignty, either it is, Priinitivcly, 
 Supremely and Tran(c«.iidcntly in God, or th(.re is none in 
 any Prince or Parents : for if they have it notfiom Hiin, they 
 can have none at all. 
 
 Obj. Governing by Laws iscnyftd ly hmimc mfotency^ be- ciccro, dc Irp. r. 
 
 caijeman if not every whcrt frefsnt^ nor of -power to tfftu kir,i- provcth, ThatR^ghtu 
 
 felfhi (tndhy others, althetkingsrvhicb he com»unideih: But founded in the L.xw of 
 
 n^ere wan OmiprefenX and Omufotent as Gcd ;/, he rvoiddmake fl^,'^'lZ7.\ulur!l 
 
 all men do well, andrM conunandtbem to do it: Jherefcre it is '^jr^ (jwnhlc) men 
 
 [0 inthe Government of God. m.iy m:.}^e evil gooe.y 
 
 /4///JP. It is granted that man is impotent, and God Om- -^'id good evili and 
 
 nipotcnt, and Omniprefent, and theretoie that God could in- ^'^^'^ A:Ul:cYy I'e-,^' 
 
 1111 • • I ? 11 1 11 J /"7' <^c. p4h by 
 
 deed do as IS here mtimatcd, even w^f^f all men do well, and ^i^y^^ ^ Uw fJr 
 
 not command it: But, i. it is apparent, that defadoho. thcm.^ Acuifcdcoit^ 
 doth not Co. 2. And his irijtiyw; being more eminently to be fcquencci "ffhich ihe 
 manifcfted in the work of Govcrnm.cnt than his Omnipo- "^'''^'fl ^"^""^ f-"y 
 tcncy, doth fliew us partly, »'A^.V he doth not (0, even becaufc q.^j |j popdo.um 
 the ffipiential way is more fuitable to his ends and to the juills, fi Princ pitn 
 fubjed:. Creation did molt eminently glorific ( or manif(.tt ) decretis, fi fcntcnt is 
 Ow.'wi/^otf^cj'i ^c^'f>'«w;«;rdoth m-ofttmincntly glorifie God''s Jj'^'cum jura con. 
 OmmfcienceoT JFifdoni, as our Pcrfedion or Glorification ft'^^^c'-cntii^J"^ cflu 
 wiU molt eminently maniklt, and glonne his Lci'c and Oood- tcrarc, jus teftamen- 
 neji. Each Attribute fhmcth molt eminently in its proper ta falla fupponere, fi 
 work ; and mans conceits mult not confound this perfecft '^-^^ futfragiis, auc 
 . ofder ^*"'^'* fiiultitud n s 
 
 Yet let it be iicre noted, that all this while I meddle not tamVrotcmia ftuU 
 with the controverfie of the Liberty of man's wjIU and To, torum fcntcntiis at- 
 whether God's fapiential government by Laws, do operate T-^ j^'^^is, i.t eonm 
 aifo by ncceditation, and Phyiical caufation , as the natural ^^^'=g'''* «'er"m na- 
 motions cf the Orbs, or the artihcial motions of an B.ngme. non fancluRt, at qux 
 1 only argue, that whether God thus operate by his Govern- mala pernicioraci;c 
 ment by fecret necellitation or not, yet it is moir certain, that rt:r.t habeantur pro 
 he governethMorally\ and ufeth the Means of Dodrk, Laws ^<^"'s & falutaribus. 
 and Judgments : which might confift with Phyfical ncccfii- rnjur^faccV* Lex 
 tating efficacy in all that do obey indeed, it God's wifdom, poUic, bom;m cadem 
 and man's freedom of will did inferr nothing to the con- faccie nm poteft ex 
 trary. But if it hadbecn cranted, thataH God's government '"*'^- AtcuinosLe- 
 
 is by Phyficak-fficacy, it would ihnd good nevcrthekfs, that Pf','; ^^°"^'" ^ """'"* 
 T IT 1 r \ I • . I , I nulla alia nidnatiira- 
 
 Laws and Judgment are part ct the means whicn he make th u norma dividcrc 
 
 ijcfftetual. But yet! fhall go further in the next Argument, pofiumu*. c:ccr, tie 
 
50 11.0/ god's Relation to Man as his Govcrnour, 
 
 ^. lO, VII. Experioiccfiitisfeth all the rational world^ that 
 there if^ dc tadto, a courfe of P.vty appointed by God for mctt^ 
 n^hich they do not eventually fulfil Ihertfore there is not only a 
 Moral Govcrm^ent^ rvhi:h is tffi^ual^ Iv.t alfo which is fe^a^ 
 rated from neceffitatinz, efficacy. 
 
 Tlicy that deny this, and plead for Vhyfical Government 
 only^\x\v\[\ affirm, that nothing is any man''s Duty, but what 
 he aduallyperformeth : and that nothing is any man''s lin 
 which he dothj or omitteth to do > that is, that there is no (in 
 or moral evil in the world: For all that God Fhyfically effe- 
 ct eth is good ■■, and they iuppofc; him to have no Law which 
 commandcth any thing but what he fhyfically effeueth^ and he 
 will not Fhyfically effeCt that which he forbiddeth. And it there 
 be no fuch thing as moral evil or fin in the world, then no 
 man fliould fear any, or avoid any ! Let but a man leave any 
 thing" undone, ( if it be nourifhing his children, defending his 
 King, loving God or man ) and he may thence conclude that 
 Jt never was his duty: Let him but do any thing that he hath 
 a mind to, (' if it be killing Father or Mother, or his Prince or 
 Friend ) and he may be furethat it is no fin, bjcaufe he hath 
 done iti for if God forbid it not, it is no fin: nay, he may 
 make it an ertedt of God's government. But this confequence 
 isfo falfcand horrid, that no Nation on earth receiveth it, 
 and Cannibals themfelvcs abhor it, who eat not their firieiidSjj 
 but ftrangers and encmie?. 
 Stole; aicunr, finecros 5^- 1 1- VlII. IfGodhe not the Governoir of the reorld by Laws^ 
 clife Capicnce , o'jfcr- then no man need to fear or avoid any thing forbidden by the 
 varcque & caverc Lavpsof Man^ who can either keep it fecret by Jf^it^ orl{eep hint" 
 fohcitc, ne qi'id dc fif f^oyjj hj^^^/^jj^c revenue iy Power. But the confeauentisfalfe: 
 fe mclms qua:« fit ^^-^^^^ ^ ^^ Antecedent. 
 
 ccmmcndare pure- / J . • • i . i r i 
 
 i^i.r, f:co feu arte 1 hc reaion ot tile coiilequcncc IS evident ', bccaule, where 
 
 aliqua mala occul- no humane revenge is to be feared, there no punifiiment at 
 tame, 8c bona qur all JS to be feared, if God be no Governour of the world: 
 
 mfunc apparcre fa- but thole that can hide their actions by craft, or make them 
 Cicnc^, ac cucumci- i /• i ^ i 
 
 dere vocis omnem S*^^" hy power, need not rear any humane revenge i there- 
 6Aionem. Lmt. in tore they need to fear none at all^ upon the Atheifts grounds. 
 ^!:none. And if that be fo, i. How cafie is it for cunning mahcc to burn 
 
 '* ^s ton^oa now is. a * l^own, to kill aKing, to poifon wife or children, and to 
 defraud a neighbour, and never be difcovcred ? If this befb, 
 then Thieves, Adulterers, Traitors, when they are detected, 
 
 have 
 
II. of GO D's Relation to Mun as his Goverrtour. 5 1 
 
 have failed only in point of wit, ( that they concealed it Tiitum aliqua ics in 
 not^ and not in point of honefry and duty. 2. And then any "i-ilaiionfcicnna prx- 
 Rcbelthat can get enow to follow hun, hath as i^ood a caule S^^' ''''^•* ^"''.''''";-' 
 
 u 77 • II L 11 1 • n. in ^ >-an>. pyjj^. ^j^^^^ etianih 
 
 as the Kmg that he rebtUeth agamit ^ and if he conquer, he non dqne!>enditui- 
 need not accuf.^ himicit" of doing any wrong : And then there pofle fe dc|;rehendi : 
 will be nothing for confcience to blame any man for, nor for ^ inter fomno mo- 
 one man to accufe another of, but witkfncfs or impotcncv. ^"^ ^' ? quocc-, ah- 
 And then the Thidmultluner only tor want otlrrength or tu-, dc f.o og tac 
 cunning, and not becaufe he did any wrong. s<-'U c/\ ic^. 
 
 5^. 1 2. IX. If there be no Government ly God^ there can he l^r'^^ & maximi 
 7to true Tro^riety hut Strength: and he that is (mngeji hath ""eccan-e • ''hj^ & '^ 
 right to all that he can lay hold on. But the Confequentisfalfe: cundx'^ 'roenr pre" 
 therefore foh- the Antecedent. nuim & fequumur, 
 
 The conlequencc is undeniable ; for if there be no Divine timcre fcmper & ex- 
 Government, there is no Law but Humane : and no man can ^**-^'.':^^ ^ rcciui- 
 have any Right befides^tro/gt/.' to make Laws for any other '^^' " ^^^' ' ''^' 
 whomfoevcr. For if God have no Government and Law, he M,hl laudabiliora 
 ccnltituteth noVebhumvelJus^ noDuenefsor Right. And videntar omnin, qu.« 
 man can have no Right to govern others, if he have no Go- ji"'^ vcnduatione & 
 verncur to give any. If God do give KHt to Govern^ he .l"^ ^°t5 ri?„«l^ ,u.,' 
 thereby maketh obedience to that Governour a duty : and trum viitutl confd- 
 he that conftituteth or inftituteth Right and Duty, govern- entia majus eft.(^jcfr. 
 eth. And if God give men No Right to Govern, they can '»W^/<^*-/'. »68. 
 have none. And then, \i Strength be all their Title, any man 
 that can get as much Strength^ doth get as good a Title •, and 
 may feize upon the Lives, the Lands and Eltatcs of Prince or 
 People, and give Laws to the weaker, as others before gave 
 Laws to him. And ^o there will utter confulion and milery 
 be let in upon the world. As in the Poet's defcription of the 
 degenerate Age, Viviturexraftv.^ non kofj^es ah hoJf>ite tutus^ 
 &c. Reafon would have nothing to fay againlt Ilrength : the 
 great Dog would have the bed title to the bone. Mdior wihi 
 dexter a lingua eji. 
 
 Vummodopignandojirpereni^ tu vince loquendo, Ovid. Met. 
 
 The honeft, poor and peaceable would have fuch a peace 
 with thieves and ftrong ones, Cwm fecore infirwoqujifolet ejje 
 lupif. Ovid. 
 
 ^,i^.If God govern not the rvorld^ then meer Com- „ ., ,. ^ 
 munities are vncapthle of Right or JFron^, and no man gr,usaccq?tum"fmc 
 li bound in duty to fpurs hk brother's life cr jiate. But dcbecis L'cmQh 
 
 Hz the 
 
52 11.0/ COD' J Relation to Matt as his GovernoHr, 
 
 the Conf.q' ent ii (alf.^ : therefore foif the Atrtecedent. 
 Animal hoc provU By a Co)»»;;'«/ry I mean a company of men that have yet 
 d;ni, fagax, multi- fct up no Government imongthcm: If Gctl be not their 
 plcx, acutum, n c- Govemoiir, fuch have a .lie at all, and fo are under no moral 
 rr;nmi;;ncmvo"a* obhgacion : for Covenants thcmfclvcscannot bmd, if there be 
 mus hominc-n, prx- no liipcriour cbligationj requiring man to Itaiid to Ins 
 clara cjuadam con Covenants. 
 
 ci.tionc gcncracum Ob).7hc)iGotrs Covejmitstonmi donot lindkini. 
 W n/'rHnin?' « ^>'^>'-Not at all,by proper obIigatioii,as if it were his Vuty 
 tot animantium gc- to keep them, and his 5/« to break them i for God is not 
 ncribs & natuiis capable of /^/z/f^ or J;w. But yet improperly they may be called 
 particcps Railonis & Obligations, becaufe they are the demonftrations of his 
 ccgitationu,cumcx- ^^.j, ^^^j^^^^ the pcrftdion of his Nature Will not let hira 
 tcia lint omnia ex- ' r ^ o.- r /^ i n i ] i i 
 
 pertia. Quid eft Violate. It would be an impcrteaion, it God lliould break 
 
 autcm non dicam in promifc, though not a lin or crime : And therefore it is im- 
 
 hominc, fed in omni poilJble for God to lie. 
 
 coe:o,atque tcri-a ra- ^, ■ ^.^^ r r ^^r ^,,^j j^^^ ■^. ^^^^^^ .^^ p^;,^^ ^^^^ 
 
 cum adolcvit atcy.ie tmiithayi aB^ajt s (indth at atmng-^ncn there a no f roper right 
 
 pcrfcfta eft, noml- orrvrong^ fli'ty or fault : y:t men ly confederacies^ without any 
 
 naiur rite fapicntia. ether Government^ rvould fettle Kuksfor thefifcty of cohal itation 
 
 tft igitiir cjuomam andconvcrfe^ and for love of themflves would forbear wronging 
 
 mhileft rat:onc me- ^^j^^^^^^ Andthii is aUthe'haw ofNati.rethat Um hath above 
 
 liisf, cac]ue & mho- 
 
 aiine & in Deo, pri- bruits. 
 
 ma homini cum Deo Anfiv. Thofc Confederacies would no further oblige them, 
 
 Rat.oniifocietaf.ln- than their Iwfov/i- required them to oblcrvj them. Still by 
 
 tcr qu.sai.tem Ratio, ^j^j^ j.^,j^. ^ ^^^ j^ j^^^ f^,.^ ^^ j.|ll ^^-f^, ^,^j children-, if he be 
 
 inter coldcm recta -, ... ... ,. ,, 
 
 lacio eft communis: weary of them, which no neighbour, Dcmg wronged by 
 Qlx cum fie Lex, none, will leem obliged to revenge : ftillhcthat istheftron- 
 Icge quoque confo- ger is left to do his worfl, wirhout fault, to fcize upon other 
 cinti hoiumcs cum ^-^^^^^ eftates, and to dcpofc Kings and deflroy them, and all 
 0'^burautcm"'hjEc ^^^ world would be in a ftate of war. Or if fclf-intereft keep 
 funt inter eos com- fi.MTie quiet tor a time, it would be but till they had ftrength 
 munia & civitatis and opportunity to do otherwife. He is not lit tor humane 
 cjufdcm habendi funt ^Qc\ti)\ who would tell all about him [ I take my felffree to 
 Mundu""ima clvicas ^^f^^^i-i^ ^"'i murder any of you, as foon as my own fafety and 
 communis Deorum intereft will allow it me. ^ And no man that thus taketh.a 
 atquc hominum ex- man for a bealf, can expc6t any better ufage than a beaft him- 
 iftimanda. Oc> de fclf, any further than ftlf love (hall reltfain others from abu- 
 Ug,l*^.^^^, ling him: nor can he plead any better tide tohiscftate, nor 
 
 exemptiQ.i from the violence of the ftrongcr. And it will 
 
 alfo 
 
II. of god's Relation lo Man as his Covzrnour. 55 
 
 alfo follow, that hone^y .is nothing hut felf-preferv'mg policy > 
 and that bhfphcmy and impiety againft God need not be 
 tlarcd or avoided^ nor any thing asa/<r?r/f, but only as a foly^ 
 expolingthe perfon himfelfto danger. Inceft, Perjury, Lying, 
 might be iinpudcncics, but not any crimes. 
 
 Obj. If you fi^ppofed them in God^ they would be lut imperfe- 
 dio/js^ and not crimes^ and tvhy Jhoidd you judge otherrvife of 
 them in Man. 
 
 /4«]iv. Bccaufe the ah foluteper[edioH of his Nature is inftead 
 of a Law to God, who hath no Superiour. But man hath a 
 Super iour, ^ndluth :inintper feci nature, which is therefore 
 to be rcgulited by the wifdom and will of that perfed 
 Superiour. 
 
 And moreover, if Man have reafbn andwifHom above a 
 Beall, which maketh him capable of knowing Right and 
 Wrong, and of being moved by the things that arc evident to 
 rcafon, though not to fen(e i and if he be made to be governed 
 by Laws, ( as was proved before^ then he is certanily go- 
 verned accordingly •, orelfe his nature and reafbn were given 
 him in vain, which could not be by the moft wife Creator. 
 
 Obj. Godgo-jerneth the rvorld as the Soul governeth the Body, 
 rvhich ii rtitionally ex parte animac •, but not by giviftgreafon or 
 lavPi to the Body : but dcfpticaUy by the natural power of 
 the JVilL 
 
 Anfw. The fle(h is not capable of Laws, as having no Rea-f 
 fon, and therefore no proper Laws can be given to it in it 
 felt by the Soul : But the Soul is capable of Reafbn, and made 
 to be moved by propofed Reafons in a Law, and not only 
 by natural force astheflefli. Tiie Government muft be agree- 
 able to the capacity of the Subjed:. Though the Rider rule 
 the Horfe by a bridle and fpur,and not by a Law, it followeth 
 not that the King mull not rule the Rider fo. The Soul and 
 Body conftitutc one Suppofitum or Man i and therefore the 
 Body is governed by a Law, becaufe the Soul is fo, which 
 defpotically moveth it : Laws are for diftind individuals, 
 and not for one p.ut of an individual to give to another part. 
 
 Obj. If God be the conflitutive Soul of the vporld^ then he need 
 not give it Laws. 
 
 Anfw. Becaufe it is moft certain, de fa&o, that he doth 
 give us Larvs^ therefore it is certain that he is not the con- 
 
 H 3 (litutive 
 
-eA 11. Of god's Relation to Mitn as Us Govcrtjonr, 
 
 conftitutive Soul of the world, as is alfj further proved be- 
 fore : though he be wich wore to it than a Soul. 
 
 ^. 14. XI. L}Uit)iaci\ per media propter finem, mdlcth 
 difcernfd by refifoti, then he vjuji be ruled ly a Larv. But the 
 Antecedent is fire : Ergo, &c. 
 
 l-or the End IS ever lomcthing apprehended fi<h ratione honi^ 
 ( and the ultimate end, fub ratione opimi pfftbtlis : ) and 
 the Me tins are chofen and ufcd, fiib ratione condticibilif^ as 
 apt to attain the End. This Means and End are iiot to be 
 difccrncd ontly by (tnfe and imagination, as in bruits every 
 objcd is apprehended, but by reafon ■-, thisReafbn is dcfecfti- 
 blc and liable to error, and therefore the rational evidences 
 murtbe propofcd to it, and that conveniently : For he that 
 knowcth not Reafon, why he fliould chiife^ refufe, or ad^ can- 
 not do it Rationally. And the Will b:ing as apt to bcfcduccd 
 Kon noted confiftcrc ^ ^ j^^ ^^.,^,- j^^^j^ ^^^^j ^p j^^^ motives to determine it. There- 
 Rclpublica, i.bi ncn ^ t • 1 <- 1 n 1 • c r 1 
 
 eft honosvmiti,ncc tore there is nei:d ot the Regulation otaLaw, contannng the 
 
 pcrna fcdcrofis Dc- direction of a fuperiour wildom, with authority and motives 
 wc/i";. of conlequcntial Good or Evil, propofed by one that can ac- 
 
 complifh it. 
 
 But the whole world doth fo univerfally confent, that there 
 is a difference between Right and Wrong, Duty and Crimes, 
 Good and Evil, and Co a neccfiity of feme Government ( hu- 
 mane at leart ) and that man is not like the bcafts, where 
 ftrcngth is the only title, and good and evil is but natural, 
 called ]i'cundmn &i'.tile^ with their contraries, that I need 
 not plead that part ot the caufe any further, univerfal confent 
 not only making it unneccflary, but alfo being a valid argu- 
 ment againft it, as proving that it is againlt the common 
 reafon ol Mankind, and light ofN-aturc. 
 
 5J. \').^\\.l\Godbenot the univerfal Govcrmur ofthcrvorld^ 
 then error ^tndtce^ and tyranny^ and fljilhiefi tp ill wake injujiice 
 fnally frofperous^ and opprfJ]}dinnccenc\ rewedHef. But that 
 cannot he, as jhall hereafter iefulier made appear. 
 
 There mufl be Come infaliille Judge topafs the final feii- 
 tcncc, and hear all Caufcs, as it were, over again i and fome 
 pertect righteous Judge to fct Ihaight, all that mcus unrighte- 
 oufnefs made crooked :, or elfe unrightcoufiiefs will finally 
 prevail. And th sniuft beGod, who being the fountain of all 
 Government, is alfo the end of all. 
 
 5^.16. 
 
1 1 . of god' J Relation to Man as his Govemour, 5 5 
 
 5^. 1 6. XlII' Jf Cro<:i he not the Supreme Vniverfal Govermur^ 
 there cim be nov.nhy and harmony in the moral Order anelGo' 
 vcmynent of the "iVorld. 
 
 As all the Corporations in the Kingdom would be in con- 
 tinual difcord with one another, if they were not all united 
 wi one King ■■> fo would all the Kingdoms of the World 
 ('much worfe than they are J) it they were not under the Go- 
 vernment of one God. 
 
 5J . 17. XIV. ihe lafi argument Jhall be a Jure & aptitudine : 
 Ij Man be made a Creature to he nioraly Governed, and the 
 mtdoulted Kight and Apitude, for fufream Government be in 
 God alone^ then God is adually the fu^ream Governoi.r of the 
 the JForld: But the antecedent If true, therefore the confe- 
 quent. 
 
 I. That God only is Able, is imdenyable: Men can go- 
 vtrn but their particular Provinces or Empires : and none of 
 them is capable of Governing all the World, for want of 
 Omniprefence, Omnipotency, and Omnifcience : And there- 
 fore the Pope that claimeth the Government of all the World, 
 if all turn Chriftians, doth thereby pretend to a kinde of Dei- 
 ty. And if Angels were proved able to govern the Earth, it 
 can bjbut as Officers, and not in abfolute fupremacy : For ^^^/^^^^ •^. r.- . 
 who then fliall be the Governour oi them : Their being is /f^. ^p j,, y^^-j^^ 
 nieerly derivative and dependent i and therefore (b mult be Thathecannnc but be^ 
 rheir ^orvtr. God only is allfufficient, omniprefent omni- '"^^ ''-^^^ h'^ eft or- 
 potcnt,omnifcient, and moft good: Sufficient to give perfed 'r"iS ?vi«« t^''^^ 
 Laws to alU to execute righteous Judgement upon alU i. Quafi mimerlbus 
 and to protedl the World as his Dominion : when Princes Deorum nos c(le in- 
 cannot protect one Kingdom, nor themfelves. ftruftos & ornatos. 
 
 And Gods title and right is as undoubted as his Ponder; num"i'nter''^^''ros°'vi' 
 For he is Abfolute Orvmr of the World. And whofliould vendi^ parcnl' "corn- 
 claim Soveraignty over him or without him, where he is fole mincmc]; rationcm. 
 Proprietor. He hath undoubted right to rule his own. 3" Omnes inter fe na- 
 
 Obj. Vropriety amonamenis no title to Government. turali^quadam indul- 
 
 jt r Airi'T....- ^ 11 ^ • centia & benevolen- 
 
 Anfw. Abiolute Propriety in a Governable creature, is a tia,tum ctiam (ocie- 
 
 plenary title. But no man hath abfolute Propriety in another, tate juris comincri. 
 Yet "Parents, and the Mafters of SUves, who come neereit 
 it , have an anfvverable Power of Governing them. But 
 inans fuUett Propriety is in Bruits and Inanimates, which are 
 not Creatures capable of Government, 
 
 ^. 18. Tlje 
 
55 II. Of cod's Relation to Mah as his Covcrnour, 
 
 5^.1 8. The Relation then o/Soveraign King or P\e<flor 
 in God to man, «" founded in the forenamed Rchtjon of 
 a Tro^ruHr ■> fi<plofjrtg tic Altitude of the Sibj^ci ami the 
 OvPner. 
 
 Having proved that God is the Vniverfal King^ I co;r;e to 
 fli-W his title to \i\s Kingdom. T.itv.lus eji fimdamentunt juris, 
 Soveiaignty or funiwa fotejhf , is Jifs fufremi Kegiminis, 
 Where this Right is toundcd, great ignorance hath made a 
 great controvcrlic, the thing to men that are ot competent 
 undaftiiidijigs in fiuh fubj^cts, being moft eafie and palt con- . 
 troverlie. Gcd having made vuin^ is immediately his Owner^ 
 bccaufe his w'^^k:*'' Having w^i^f ^--iw ^ Katlonal free Agenty 
 and To to he Gov-rned, he hath the Ji:s ixegendi by Immediate 
 Refultancy from his Abfulute Propriety •, ("uppoling the N.i~ 
 ture of the Creature, and the Perfection ot the Creator alone, 
 which fo qualiHe one to be a Sidjea, and the other to be the 
 Ccvernour^ that they are as it were the remoter fimdamen- 
 tv.m Kelatior.is. From thcbemg of Man Hoc aliquid aVeo ere- 
 iitum^ refulteth the p'ofrlety ot God : From the fpecifick, na- 
 ture of Matty as a Kational^ free, facial le Creature^ he is by 
 immediate Refiiltancy Gubernandt'.s : and being inch , his 
 Creator, remotely foih'is hfinite Ptrfeaiotjs and fole aftitvde, 
 and froxi7}iate!y y becaiife he is Mans alfolute Oxvner^ is by 
 Refultancy his rightfull Coverjtour : And that he ncglecletU 
 not this his Right, b.it actually Govcrncth him, appeareth 
 in the very makjftg man fuch, and continuing- him luch as is 
 Set this fuUycY preiei made to bj Governed, as alfo in his adual Laxvs andjudge- 
 171 mj Political Apho- menti. This is the true and plain refolution of the Q^trtion 
 riF. ;. 5Zj &c. ^f ^-^^ X\t\(. of God to his Kingdom, or fundanientuni of the 
 
 hanc cflTc Vim, uc Relation of Univerlal King. 
 
 proiHt, prxfcribatc; P- 19- Humane uover>t»ient is an Ordinance of God, and 
 i£fta& utiliajSc con- Humane Covcmours are Us Officers afheiffuf'r.ani: And he 
 j.inaa cum Icgibus : f^^th not left it free to the World, rvkaker they rvill live in 
 uccmmmagiaratibus governed Societies, or not. 
 
 Tunc ri aoiflracus; Vc- * "-^^ Humane Cjovemment is appointed Ly God^ appear- 
 rtq; dicrpQtcft, Nla- cththus: I. In that the light of Nature teacheth jt all the 
 gnraium clTc legem World. 2.InthatGod hath put into mans Nature a neccfji- 
 
 l°J^'TZt^ZT ^V^f i^ ^"-^ therefore iJgniiicd h.-s will concerning it: Ic is 
 tern n ucum Magi- ' ir ii . ? i- ,- i ■ • "• , 
 
 flratun , u:cr. ^e /c/, "'■'■oiLill to the very liv.s ot men, and to their highelt p^r- 
 
 i inn, ' fecitions, or.'er, and attair.mentf. If Parents did not govern 
 
 Children, 
 
II. of GOD* s Relation to Jldan as his Governour, 57 
 
 Children, and Teachers their Scholars , and Maft:rs their 
 Servants, and Princes their Siibjecfls, the World would be 
 as a Wiidernels of wildc beafts, and men would not live like 
 men, according to their natural capacities : I deny not, bat 
 (bme one or few by neccflity or fome extraordinary circum- 
 ftances, may be exempted from this obligation, by being un- 
 capablc of the benetit : being cart into a Wilderntls, or fuch 
 lilve place, where the beneht of Government is not to be had. 
 But that'*s nothing to the commoner cafe of Mankinde : As 
 Marriage is inditiercnt to tho(c individuals that need not 
 the benefits ot it ■-, but it is not lawfuU for the World of 
 Mankinde, to forbear procreation , to the cxtin(fliQn of it 
 fclf 
 
 §. 20. ikcrefore as all Kulers receive their Power from 
 hiw^ and hold it in dependance on hini^ fo mufi they finally i:fe 
 it for hint, even for his n-ill and inter eft, which tbey inuft prin- 
 cipally intend. 
 
 He that is the Original of Power muft needs be the End : 
 He that giveth it to man, doth give it for the accomplifh- 
 ment of his own Will. It is held in pure fubordination to 
 him, and fo it mufi: be ufcd, or it is abufcd. 
 
 ^.21. Therefore no man can have any Power againft God^ or 
 his haws cr Intcreft : For be giveth not Power againft Him- 
 felf 
 
 That is, he giveth no man Right, authority or commiflion 
 to difpleafe him, by the breaking of his Laws •■> for that is a 
 contradidion , or chargeth his Laws vwth contradidtion. 
 Yet muft not any Subjects make this a pretence to deny any 
 juft obedience to their Rulers, or to rebell againft them, on 
 fuppolition that their Government is againlt God. For as 
 private men are not made Publick Judges of the mtercft 
 of God, but only private difcerncrs, in order to their own 
 obedience to him '^ fo may that Government be for God 
 m the main, which is againft him in fome few particu- 
 lars. 
 
 5$. 22. 7'he HigheftVuty of Mantis to Hint who is the High- 
 fit: And the gr eat eft Crime Jo- that which is committed againft 
 the greateft Authority. 
 
 This IS fuA luce ib evident, that it needs no proof: for- 
 mally the chief obedience is due to the chief Govcrnonr : 
 
 I ( To 
 
58 If. of god's Relation to Man as his Covernour. 
 
 f To a King rather than to a Juftice of P«iacc or Conftablc :) 
 And coijfcquentJy the grcatcft lin is againft him. It God be 
 above man, (o is duty to God, and lin againlt God, the grcatcft 
 in both kinds. 
 KcAd what ;j rfccr ^_ therefore there is Good and Evil, which refpeaeth 
 
 Cttcd out of Zcno. ^ ; -' , -'. , ri \ r re- ; / / i; 
 
 Lacrc. in 2cn. /jj//;, ^^"'■> i^nd are caled Wohnds and Sm^ rvhich arcincomj/aratly 
 
 tfut ih: Sfo'ulfs fjyl greater , than Good and Evil fo called from refped to any 
 
 Vircutcs (ibi inviccm Creatures^ whether htdiiiduals or Societies. 
 
 cfTc conncxas, uc qi:i Therefore they that know no Good but that which 1.9 (b 
 
 habt-.r: cfTc cnim ^^^^^^ "^m its rtlpcCt to mans commodity or beneht, hor 
 
 illariiin* co;iimLjnej "o Evil but that which is fo called from its refpecl to the 
 
 fpeculaci'oncs , &c. hurt of Creatures, do not know God, nor his Relation to 
 
 0^1 cnim probus ]^\^ works i but make Gods ofthemfelves, and accordingly 
 
 agcrcqu^Lagca- Hge of Good and Evil. , , , 
 
 da: qiac vcro facicn- ^- 24. 7 he CoHjcicnces of wen do fecretly accufe theWy or 
 
 da fior, ca & cl:gen- excufe the»i^ according to this fort of Good or Evil. 
 
 da ciFc, & fuftincn- When men have wrangled againft Religion never Co long, 
 
 da, & diflr.bucnda, ^^ j-^.^ ^ ^y^^^^ ^^j ^^^ ^^^ ^j^^^^ q^j j j^ 
 
 oC V'crlcvcriinccrtC" 
 
 ncndarfcquuntuia:!- "Ot a relidcnt witncfs, called Confcience^ which fecretly tel- 
 
 tca. p udcnciam con- leth a man that he doth well or ill, as he keepeth or breaketh 
 filioriim macuritas& the Laws of Nature, and that with refpect to the Soveraign 
 lofclligcnna j tern- Lavv-2iver, and not only to the good or hurt of man. As 
 pcrantrani vcro oidi- „ r■■^^ r l i ■ .- , 
 
 His dcxtcritas & or- Conlcience doth not accule a man tor D;::ing poor or lick, or 
 
 natusj junitiam au- Wronged by another (though about thc{e wc may have alio 
 
 tern afqJtas & gra- inward trouble ) fo it doth not juftihe him for his Profpe- 
 
 q^c conftanJ-f^cq." ^^^V '" the World fthough it may be laid aflecp and quieted 
 
 Valencia. Placet au-' by fuch means\ But it is for Morall Good or Evil that 
 
 tern cjSjnuUm inccr Confcience doth accufe or juliifie ; If I make my felf pocr 
 
 Virtjtcin & Vitium rfiilfuUy^ my Conlcience will trouble me for the JV/Zf/// //7;//r, 
 
 elJeiredium-Qucm- a,^j [^^.^.^.j ,„ me repentance and remorfe : And fo it will ,f 
 
 admodum cmm he- _ , r, t^ •.■ , 1 nr 
 
 Bum ajt difloitura * hurt or impovcrilh my neighbour: Bur it 1 hurtmylelt 
 
 aut reaum opoitere Or neighbour unavoidably without any fault of mine, I am 
 eirealimt, ita juftuin forry for it, but ray Confcience will not accufe or condemn 
 
 vd injuftum- At ^e for it. 
 
 qiidfm amicci poiFc, 5^- -5- V^^ pwcr ofConfcience caitpth all th eWorld ^topriufs 
 
 Cleanthcs vero non or difpraife iven accordiugto thk Moral Gcod or Evil. 
 
 fo^l^ ajt. xVIark but the Infidels themfelves, or any whom Vice hath 
 
 turned into Monltcrs, and they will commend m.en upon 
 the account of that inward lincerity, and honcfty, which God 
 only can make Laws for : and difpraife men for the contra- 
 ry- 
 
U. of GOD' J Relation to .HUn as his Govcrnom. 59 
 
 ry. If you fay, that they do this only becaiife fuch virtues ^^ ^' a;'iei" natlo 
 make men lit for humane converfc, and profitable or not r"''\ <^<^"^^tatcTj noa 
 , ^ ,, .1 T r ■ ■ r ben g;ntaiem , non 
 
 burtfull to one another i I anlwer, v/e are not enquiring of ^,.,t;„„ nnlnnim, & 
 
 the find caifcj but the jormal: Though they priile fincere bcneficii tvcircrcni 
 and honeft men, and thofe that are loving, companionate, dligit ? Q^t fu^ei-- 
 kindc, and difpraifedilTerablcrs, malicious, and men of hurt- ''^"^ Cji-je i.i5icficos, 
 full difpoHtions, yet you may obfcrve that they fpeak not of j^^^-^.^ r.on*a/ia^^ 
 thefe only as ufejuU or /.'//rf/v// qualities, but as imrnU good n:tu , non edit ?oc. 
 or evil\ as things that mem ought or ought not to do ••, which dci^, i. \>. izi. 
 they are bound to do, or not do by (ome obligation : And what 
 Obligation can make it any mans duty, if there be no Law of 
 God in Nature for it, when it is out of the reach of the Lau s 
 of men. Mark Heathens, and Inhdi.ls, and Atheifls in their 
 talk, and \oli fhall hear them praifeordifpraife men, for 
 fbme things which intimate a Divine Obligation ■•, which 
 flieweth that the Confcience of the World beareth witneG to 
 the fu^rcam univerfiil Government of God. 
 
 No man who believeth that there is a God, can believe 
 that the adions of his rational creatures have no relation to 
 himi or that the good or evil of (hem, which is the re fu It 
 of their relation to God, can be of lefs or lower confidera- 
 tion, than their relation to thcmfclves or one another : There- 
 fore if It be laudable to perform duty to Kings, and Parents, 
 and Neighbours, Confcience will tell the World, that it is 
 incomparably more necelfary to perform our duty to God : 
 And It cannot be, that the World (hould Ifand related to 
 God, as their Creator, Proprietor, Governourand end, and 
 yet owe him no duty. 
 
 6.26. Gods Government (aiMmsUonfifveth of three part f, ^-fg'^"^ .^ ^'""" 
 
 r n ^- n: J .. 4. J i: ..■ ' oblcivancia exornan- 
 
 Legiflation, Judgement and hxecution. tur omnia. 'DemopK 
 
 Without Larvs, the Subject can neither know his Duty, Nihil omnlno neqj 
 nor his Rewards and Punirtiments. V^^'ithowtludzer'^snt^larvi pulchmmncq; dcco- 
 Will be uneffedual \ and without executio^u iNd^cment is a de- ^"'^, ^cpcnn poteit; 
 ceitfull ludicrous thing. nliqua ccmimmicct.- 
 
 ^. 27. Bv a Larv I wean. An Authoritative Intutvtion what ii a:.i,co:it, Artfi, 
 f'ik be di'efroni and to the Sul'uVi for the ends of Govemmoit ~\ 
 Ot {_A fgn of the Kvlcrs IFiU niilitvting what (haU be Vi:e 
 to andjrom the Si'.b]ccf, for the ends ofGovernntent.'] 
 
 TheYuUer reaf^ns of this Dehnition of a Law, T Iiavc 
 given in Another Writing. Sigmon is the Genus of if i T.ic 
 
 I 2 tviil 
 
6o II. of god's Relatiofi to Man as his Covcrnour. 
 
 n-'iUoi a Ruler bein^ no othcrvviic- to be known to Subjcds, 
 
 but by figiis : The Rchtions of [Ruler and Subjecis'] is pre- 
 
 ^V" -^» {Itppored : Ic is therefore only an Amhoritirtive fjgn, or the 
 
 Gi.. V, ... . nji- j-j^^iqH^ Ixulersl rvilJ, bccaiifi; a Kulcr only h^th the Power 
 
 mine L)co:un. atio, •'^ ' -• . r> ,-. • r- rr/-» t /i ^ l • t • l 
 
 impcrans hoiefta , o^ Government: I Gy othis L>A^/«] as that which is the 
 prohibenfq-, concra- neereft peifediiive Efticient, or Li}pera}]t faculty, including 
 lia. CiccYo Thd. i. t!ic vnderjxandnigs condudl. I call it [m injiitution^ or {jftfU- 
 VKlor.:ni cmcndatri- ^ ^^^.^^^ j^^^q ^^ j- -^^ -^^ efficiency de debito, and to diftinguifh 
 
 tccT fo'^mcndTrr. '^ ^^^^^ C ^^c )//^ic/W deciftve determination oi the Ruler.] 
 ecmq; vimitiim: Ab It is only £ to Suh]eds~] that this fignihcation is made, he 
 « cnliT; Vivendi do- being not a Kuler to any others. The prod ud of the Injii- 
 ftrina djcitur. ciur. tution Or Statutiwt^ is only Pfiit^w, which is the immediate 
 '• '^'^ '^^' full eflfed of Laws : This Debitum is twofold, i. Officii, what 
 
 Ad falurem Civium, ^^^^ ^^ ^'^^ ffotn the Sulject ( or what fliall be the Subjects 
 civicaturaq; incolu- duty.J 2. What fliall be due to him^ i. li he ks^p the Larv^ 
 raicatcin, vitamq-, which is the Dfi if ;m;pr<e»;ii : 2. If he ^rf<?/^it, which is the 
 ho:Tiinum&q'.iictam p^/,^f,,,„ ^^en^ : I {ay [to the ends of Governs ent.l For 
 & beatain, con»ii:x • • n 1 1 ■ i /' 1 l j • ^1 1 r ■ • 
 
 r.nc Leges. C;c£r. 1. ^^ ^^ ^ Relation which mult have the end in the definition i 
 
 delc^. ' and feeing I only define a Law mgewfrf, I mention but Qt^e 
 
 A msjoiibu? noftris ^^tds of Government ] in genere : For (evcral Governments 
 n.;l!a alia de caufa have (everal ends: The Government of Ji>;^/^ perfons only, 
 n?fi"uc f """' c7?S' ^^ ^^^ P^o/^r, rt /o;/, 2ifdrvant, by a Tutor, Parent, Mafter, 
 cclurn«^°' conferva- "itcndcth proximately but the good ohhc individual fubieG : 
 rcn:. ckc: in ymin. The mandates <ji {\iQ\\ Rulers, have the true nature of a Larp, 
 Nil eft ca-ti aptum though it be of the lower fort, as is the Government i And 
 ad j'.;s conditionem- Cuftom hath appropriated the word [LrfTVj to a nobler 
 ncc domaf uHa"", Vc fP;^'^^ ^^^V' "^^^ Government of Societies is always imme- 
 civicajjncG gens, ncc diately for [the Order of the Society :~] But not always for 
 homln.;m imlverfun their good i much Icfs chiefly : The Government of a iociety 
 genus, ftaie, nee re- of 5/</i'«(as the Spaniards over the Teruvians and Mexicans 
 nim,iacuraomnis,nc<: -^ digging their Mincsj IS for the Or/^rofthofe Slaves, but 
 
 jpfe mundus potcft. po , c? / * r r a 
 
 Nam & hie Deo pa- ^^^ ^'^^ benefit ot the Lords. The Government ot lome Ar- 
 rcr, & hulcobcdiunt niies, is for the Orcfc-r of the Armies, but for theg£>Oi^of thofe 
 maria terroeqi & ho- they right for. The Government of a true Comnion-rvealth is 
 rainum Vita juflis fu- ^^^ the Bonmi putlicuw^ the common good, which includeth 
 vtTnt.clccr. detcp. 7. the happmels ot the Rulers With tne subjects. The univerul 
 f. 253,254. '* Government of the World, is proximately for the Or^fr of 
 
 the VVorld, and for its good^ but ultimately and principally 
 for the fvlfiUing and pleafirig the WiU of God^ in the faid Or- 
 der and good-, and in the gloiy or operations of his own Pow- 
 er, 
 
II. of cod's Relation to Man as his Govcrnour, 6i 
 
 er, Wifdom, and Goodiicfs therein. fAs fliall b;; further 
 proved afterward.J 
 
 5J. 28. A/}} fignification of the will of God^ that »fan JhaU 
 he benefited on condition of kis obedience, is the fr£miant part 
 of his Law : And any fignificat'ion of his will, that wan jhallbe 
 punijhed if he fin ( or that pmijhment JhaU be his due) is the 
 penal part of his Law. 
 
 If it only foretold that in a way of Phyfical efhciency, 
 obedience will produce good, and difobedicnce hurt to him- 
 fdf, this were not properly, prafmiant or penal j But when 
 the GoodispromifeduTpon the condition of obedience., and the 
 hurt threatned upon condition of j?//, as means to move a ra- 
 tional free Agent to obey, this is truly a pr^miant and penal 
 act of Law : And this is fulfilled alfo in a phyfical way ot 
 production \ the Law-giver being alfb the Creator and Di- 
 fpofer of all the World, doth wifely order it, that Morallgood 
 (hall be attended with Fhyfical good ^ and Moral evil with 
 T hy fie al evil ■■) firflorlafl:. 
 
 ^. 29. Jhe hmnenfity ( or Omnprc fence) the Omnipotency^ ^^yh'\ '^^^^ ^'^^[°'^ 
 Omnifcience^ and infinite goodnefs of God^ with his total Can- *' *'' ^""' ^^'^* 
 fation in the fupport of ail his Creaturts , do inoji undoubtedly 
 prove his particular Trovidence., in olfirving and regarding all 
 the aCiions of his Si^i>]ects in the World'-) and fo declare his 
 adual government. 
 
 It is the grols ignorance of the Divine perfections, which 
 (Ever made any one quelHon the particular Providence of 
 God as extending to tiie fmalleft things and actions, i. It is 
 proved by his Immenfity (conceived of as without corporeal 
 extenlion of parts as before faidj : He that made and up- 
 holdeth all the World, did never make that which is greater 
 than himfelf, and excludeth his prefence. Though being a 
 Spirit he hath not Corporeal quantity, yet analogically and 
 in away ofeminency and tranfcendency, we mufi: fay thaf . 
 lie is Greater and Immenfe : And it is his perfection which 
 denyeth extenlion and dimenfions i and therefore in a no- 
 bler kinde he is every where prc(ent. And if he be here as 
 certainly as I am, and m a more excellent manner, he can- 
 not butobferve all things and actions which are here. 
 
 2. He is Omnipotent and Allfufficient y and therefore a;? 
 Able to obfcrve and govern every the fmalleft Thing and 
 
 I 3 action, 
 
^ 1], of cod's Relation to Jifan as his Govcrnour. 
 
 action, as if he had but that one to look a tier in the world. 
 Andl think, if God had hiMonovan at all to mind and go- 
 vern in all the world, the Advcrlary himfclf, that now de- 
 nicth his particular pi ovidcncc, would coifds, that God doth 
 obfcrvc and regard that one individual. It is mens Atheilli- 
 calor Blafphcmous diminutive thoughts of God, who coi> 
 ccive of him as finite^ though they call him uifmte^ which is 
 the caufecf ail llch kind of errors. 
 
 3.His'0j»>f/fti:'>fC^ intallibly provethald) his particular cb- 
 fcrvancc of all things and actions in the world : for His 
 KMr-w/?J(7f being his natural pcrtection is necejpiry : He can- 
 not be iq)wram of any thing that is. It I had but one thing 
 jull bdore my eyes to fee, m the open light, I muft needs fee 
 it, if it have the nccelfaries of a vilible obicct, unkfsl wink. 
 If the Sun's illumination were an act ofvilioii, ( as its like 
 it is nothing more ignoble ) how ealily would it at once 
 difccrn all that is upon one half of the earth at once ? All 
 things are naked and open b;forc the eye of the Omnifcient 
 being : He cannot but behold or know them, and therefore 
 obferve them and regard them. 
 
 4. His Creation, Caufition and Manutetency alfo prove,' 
 that he both kiwweth and rcgardeth all things : For can he be 
 either ignorant, forgetful or mindlefs ofthac which he made, 
 and ftill doth focoiilervc, as to continue a kind of Creation 
 of it ? His Omnipotent Will which gave it a being, doth fliU 
 continue it i, fhould he withdraw his active fultentation, it 
 would turn all, not only to confufioii but to notliing. And 
 doth he not know and regard what is continually as in his 
 hand, or by continual volition produced or maintained by 
 him ? He is the univerfal Caufe of all the agency and motion 
 in the world ', in him we Live, Move and Be : and can he be 
 ignorant or regardkfs of what ke doth ? Why will he make, 
 maintain, and move that which he doth not regard ? 
 
 5. His Relation o{ Ovener ^xovcxh. his regard: all things 
 are his Ovph. 
 
 6. And his Relation of a Govcrno".r provcth his r^g/rri and 
 his a^:ual government of Mm and all his actions. For he taketh 
 not on him a vain Relation i and he that waketk Larfs for 
 every peifon and action, doih re'Z^ard <x\v\ gcicr^ every perfon 
 and action: But lb doth God. Er^c. 
 
 5J.30. 
 
1 1 . of COD' J Relation to Man as his Govern our. 6^ 
 
 ^. 30. 7hofe who thinkCod doth nothing to all the reji of the 
 worlds ht by thofe mhkji creatures n^kich are next hini^ and 
 that he hath committed the government of all the reji of the 
 world to the Intelligences of the firft Order -^ cannot n^ithut 
 blindnefiandcontradiCiiondeny^ that he ifjiillHimfelfno hfitbe 
 aciual Mover andGovernour of all^ th an if he v fed no Officer cr 
 Injirument at all. 
 
 For I.God ceafed not himfclf to be Omniprcfcnt, Om- 
 iiifcient, Omnipotent, or moft Benign, when he gave that 
 fuppoled Power to thofe Inllrumcnts. 2. He made them and 
 ordered them under Him, through plenitude of GoodneG, 
 dehghting to communicate Pcjv^r and D/jr///ty as well as Be- 
 ing to his Creatures, and not through impotency or infufficicncyy 
 to fupply any dekdt in his orvn Government^ and to help 
 him: He ufcth thtm ro honour them^ and not to dijhonour 
 himfelf. He gave away from himfelf no degree of Perfcdion, 
 nor deprived himfclf of the fmallcft part of Honour, which 
 he communicateth to them i but honourerh himfelf in the 
 appearance of his Perfections by the fa id Communications. 
 As God can do that by himfelt without the Creature, which 
 he caufeth the Creature to do i ( as to move^iUuminate and 
 heat the lower parts without the Sun as well as with it^ or 
 any thing which importcth not impotency or contradiftion ) 
 for he ceafed not to be omnipotent •, {o that which he doth 
 by any Creature is as truly and fully done by Himfelf, as if 
 there were no created inftrument or caufe in it. For that 
 Creature which ii nothing of it felf, and hath not any 
 ^f/«^ but m full depend ance on its Maker, can have noaSiion 
 of It felf, but in full depcndance upon him i what ever it doth, 
 it doth by him : though as to ih^ f^ecifyhtg cowparifon^ why 
 thif rather than that, God hath given men z fewer with li- 
 berty, yet the Adion as an Adtion, being from the Power 
 which was totally from him, is i^o it feU : There can b: no 
 lefs of God's agency in any action, bccaufe he doth it by. a 
 Creature, than ifhcdid it without i though there be w;ore of 
 the Creatures, there is no /(?]?of his ; His communication of 
 Power isnot by difcerption, or divifion and diminution of 
 his own. He that knoweth what a Creator and total firft 
 Caufe is, needs no other proof of this. Men indeed com- 
 municate power to their Oj^CiTi, thiongh their own infuffi- 
 
 ciency. 
 
^4 n. OfCOD^s ReUtJofi to Man as his Governour, 
 
 ciaicy, to htxhe'ir helper s^ and fupply the want oi their 
 prcfcncc or actions but fo doth not God. Therefore if An- 
 gels or Intelligences govern and move all inferiour things, 
 they arc all governed and rr.ovcd no lefs certainly, proxi- 
 mately, honourably by God himfelf, than if he had never 
 iifcd ii:ch a fuborJinatc Agent •, and that imynediatione ejjen- 
 tU &v'iYUi\ii •, /w?>K-^/<;rr/v, though not (o immediately^ as to 
 11 ("e no honourary fccond caufe. 
 
 i.7i. Juihce is an Attribute of God as GOVERNOVK, 
 
 quodam Ixdi vic.f- iordi)!^tothem\ ( or]udgeth them ngkteoujly according tehps 
 fm, ron nocent nifi Larvs) (or the ends of Government. 
 
 improbiS, I'JHt. in , p^^s Jj^fiice is conceived of in God according to the image 
 ^'^'^''' in Man, which we call the Virtue 01 Habit ofjuftice, fo "it 
 
 Hanc video fapsn- jg his eternal Nature, being nothing clfe but the pciftction of 
 tiilimon m fuiilc fen- his inrinite Wifdom, and his Will orGoodnefs, as rcfpccting 
 homnum ingcniis ^ Kingdom ot Subjects as pojfjiie 2nd future, box he may lo 
 cxconitatam, ivjque be calLd J 11 ST, that /.'<?t^ //o K/>/e;^ow;, becaufe he hath that 
 fciciim aliquod cffe Virtue which would do Jf/rite it he had a Kingdom. But as 
 ^'urn^^'S nf 'uod J'-^-^TICE IS taken either for the exercise of righteous Go- 
 un"vc?fum'^mi:iKlum vcrnment, or for the honourable Relation and Title of one 
 rcperct Jmperandi that doth foexcrcife it \ that is, of :Ln actually Juji Governour^ 
 yroh^.bcndiqie fap- fo formally and dcnoyninatively it is an Attribute of God, 
 cncia. Ita pnncl- ^^hj^h is not Eternal^ but fubfequent to his Relation of a 
 UhL.Scntcmcl KingorGovernour. He tlut is not 2 Cover nour, isnota juft 
 dicebant omnia ra- Govemour. A negatione eji fecundt adjecti ad negationem ejt 
 tionc auc cogcntis tcrtiivalet argumeniJ'm. 
 
 ant vetant:$ Dei. -fhe Law is Norma Officii &■ Judicii. He that maketh a 
 Cic. de iff. i.p. 13 4. _L^j^,^ thereby telleth his Subjedls^ that according to this they 
 mult live, and according to this they mud be judged. In- 
 deed the immediate fciife of the words of a Law, as fuch, is 
 not to be taken as dc Evcntu^ but de Vebito : He that faith, 
 7/;o;< /?.'«? /t >;6t )»wvi:r, faith nor, [^ Eventually it (hall not come 
 to p<r/? that thou ihalt not murder] but [It fhall be thy Duty 
 not to do it. ] And he that laith, [ If thou murder thou rtialt 
 be put to dea.h ] doth frinuirily^ in the fcnfe of the 
 rpordsthemfihcs^ mean no more but [Death fhall be thy 
 xlue. ] But in that he declareth that he will yijily govern ac- 
 cording to this Law, therefore he roeaneth fccondarily and 
 conflquently, that ordinarily he wiU iiive to all their due. 
 
 la 
 
If. GfMdnsfHhjeUion to Gody &c, 6% 
 
 In what cafes the Letter and nearcft CcnCc of a Law may be" 
 ^difpenfcd with, or the Law-giver rdtrveth a-hberty ofdif- 
 pcnfation to himfcif, belongeth not to this place to be 
 difputed. 
 
 CHAP. [X. 
 
 \\,OfMansSuhjc&ion to God, or ReUtioftto him 
 
 as our Govern our. 
 
 Seneca Eplft. ad Luc. 
 
 §. I. 'K.K-^nUmg 7fiadetkus a national free Jgent, and fo- ^^P- ^^^^^p ^'?* 
 IVi ctable to le governed, and God being hiiKigktful ven/um^eft/tanqulill 
 Governour^ ^ imnediatdy related to God as kis SidjeCt, as to in confpedu viva- 
 Right tf?;^ Obhgation. niu^» Sic cogican- 
 
 There is no Soveraign without a Subjcd : Suhjedion Is ^^"'"' ""q am aliquij 
 our Relation to our Governour, orel'b oiu confent to that 1,00^^ & "tioteft: 
 Relation. Intheforincr fcnfe we take it here. A Subjed is Quid enim prodcft 
 one that is bound to obey another as his Ruler. He that is a ab hominc aliquid 
 Subject by Right and Obligation, and yet doth not confent jflefecretum. Nihil 
 andactuaUyfub)ect himfclf to his r.ghtful Governour, is a fntmL noft;Lr& co^ 
 Rebel. There cannot be greater obligations to fubjection gitationibus mcdiis 
 imagined by a created underlUndmg, than the Rational Crea- intervcnit. 
 ture hath to Cod. Diogenes (/« Laert.) 
 
 5J. 2. All men are obliged to consent to this Cul]eCnon, and to •£! ^° Z ""'"'^'^ 
 gtveufthew]elves at \oluteiy to the government oj God, mulier , nc forte 
 
 God's abfolute propriety in us as his creatures, giveth him ftance poll tcrgum 
 
 fofulla Title to govern us, thit our consent is not at all ne- ^<=° Ccuna.i enim 
 
 cclTary to our oi%rio« and fubjection-relativei but only to t " a'^^° u"[^ ^ '"" 
 
 V r L J- II I r 1 . honcltc tc habeas ? 
 
 our aV.ual obedience^ which cannot be performed by one Primus eft Deorum 
 
 that confenteth not. Therefore God's right and our natu- cultus, Ccos credere; 
 
 ral condition are thcfoundation of our fubjection to him,as to ^^Jn'^c rcdderc illis 
 
 Obligation andDwrvi and he that confenteth not, finneth by ^Vf'^'v .^'*'"' 
 1- X -r r • 'ii u c A r^ 1 T 1 1 reddcre Bomratem- 
 
 high Trcalon againlt his Soveraign. As God did not ask our fine qua nulla Ma- 
 
 cowpwt whether he fliould make us mcn,fo neither whether he jcftrseft: fcirc iUcs 
 fhould be our Governour and we his Subjects as to obh- ^""^ 9^' prifidcnc 
 gation: nor yet whether he (hallpunifh the rtbJlious and JJ|'-J"^^°'S"J"niverra, 
 dilbbeditnt. But he asketh our confent to obeyhiw, and to be q'l humanrgener's 
 rewardedhy him ; for we fliall neither be holy nor ha^l>y but tutclam gerunt.i^i';^. 
 
 K by 'P'fl 91' 
 
66 11. OfMansfiibjeUhn to Ged, or 
 
 by OUT own confent. Thofe therefore fwhom I have confuted 
 in my Trcatife of Policy J who fay, God is not our King till 
 vee makeXwm King, nor his Laws obhgatory to us till we con- 
 pwttothcm, fpcaking</f Pfiito, do not reafon but rave, and 
 arc unworthy ofa confutation. 
 
 ^.:^.All weyt therefore are olliged to i[ih]cct their Undcr- 
 fiandings to tbereve,dcd Jf^ifchm of Gody andtheir WiWs to his 
 YeveakdiyHl', ttndto employ all the forvcrs of Soul and Body, and 
 all their foffefftotts^ in his nwjl exnlf obedience. 
 
 Suhjetrion is 2in obligation to obedience. Where the Autho- 
 rity and Sdjec'ion are alfolute and unlimited, there the obe- 
 dience mull b: abfolute and moft exact. The underflandipig 
 of our abfolute Pvukr is the abfolute rule of our underftand- 
 ings. Nomanmuflfct up his conceits againft him, nor quar- 
 rel with his Government or Laws. If any thing of Hat re- 
 velation or prclcription feem queflionable, unjuft or unne- 
 ceflary to us, it is through our want of duefubjetion, through 
 the arrogancy and enmity of our carnal minds. His ^-^i//, de 
 Nihil mihi vldctur Vebito, muft be the abfolute Rule of all our Wills : {bmuch 
 fijgidjus, nihil in- fccret exceptions and rtilrvts as we have in our refignation 
 cptuis, ^uam Lex ^,^^ rub]edion, fo much hypocrifie and fecret rebellion we 
 cum piolegomcno : , ^ J r \ ■ ^-l- i i- - • ■ r cu i i/»i j 
 
 Die qiiid rac vdis ri^ve. Our lubjeaive obligation is lo lull and ablolute, and 
 
 fcciffci non difco,fcd our Ruler fo infallible, )uft and perfect, that it is not poflible 
 parco. Scnccep-^u for any mans obedience to God to bj too abfolute, exact or 
 Jf Mens Laws mufl ^^^ Nothing can be more certain than that a Creature, fub- 
 rity, much more Cods. )^^^ ^° ^"^ government ot his Creator, ot inhnite Power, 
 Ex quo inccniges Wifdom and Goodnefs, doth owe him the moft perfedt and 
 par eft, cos qwi per- exadl obedience, according to the utmolt of his Powers, 
 "d°^^ff d'f^Mf°' '^^^'"'^'^f anydilTent, exception, refiltance, unwillingncfs or 
 rinr, cum contra fe- "^S^^'^^f- 
 
 ccrinc quod poUicitl ^. Jf. All obedience which Kulers require of their Suh]eds, or 
 profeflique fintjqtiid- Sukjcds give to any Cover novrs, vmji be in fuU Subordination to 
 vis potius tuliirc xhe government and rviU of God. 
 
 tiJ. ^ut 1 %' ^^ ^"^^ .^^^ ^^'^^^"^ ""^" ^'^^ abfolute Sovereign of the world, 
 
 Multa 'pciniciora ; are derivative and dependent, and are no more than he hath 
 
 muka pcaifica fclf- given: they are/row him, under him, andfor/;iWi and can 
 
 cuntur in populis, no more have any authority againii him, than a Worm 
 
 qiixnonmjgi.Lcgis ^^^^^^ 2.¥Jmg, or than they could have Beinff and Authority 
 
 Bomen attmeunt , °. , i • ° tt i i- t i • n; .- • :; 
 
 quamfilatrones &c, Without him. He that contradicteth this Propolition, muil 
 
 U. iblA* take dawn God, and Deifie Man, and fo defie and conquer 
 
 Heaven, 
 
i 
 
 Relation to him as onr Govcrnour, Sj 
 
 Heaven, or clfe he will never make it gcod. As for the diffi- Plutarch de Tran^ 
 cultiesthatfeem to rife by allowing Subjects to prefer God^s ^J^;/*.^ ii'lToftd- 
 Authority before their Patents or Princes i it belongeth no [{o^\q's fnyingt^ TbAt 
 more to the ckaring of the present fubject that I rcfolvc hbat bdncd as he 
 them, than that I rciblve fuch as arifc trom our allowing ought of ibt godst 
 Subjects to difobey a Juftice orConftable when he is againft ^^J^/^^^^^^^ 
 the King. jg^^ ^»,^5 commanMd 
 
 ^. 5. T^hey that are olltged to fuch ahfolute ajid exaCt obe- fo man) m:n,fA%U 
 dience^ are oUiged to vje their utnwji diligence to vndnjiand 
 Co£s Larvsj which they nwii ol (y. 
 
 For nc man can obey a Law which he doth not know of, 
 and underftand. Subjection includeth an obligation toftudy 
 our Maker"'s Laws, fo far as we muft dotlv.m: Indeed thole 
 that concern others, we are not ^o much bound to know 
 (as a Subject to know God's Laws for Kings and Paltors of 
 the Church ) s but for our ovpn duty we cannot do it before 
 we know it. Thole that are ignorant of their Maker''s Will 
 through unwillingncfs, contempt or negligence, are [0 far 
 difobedicnt to his Government. 
 
 ^.6,Tl3£Ye are many and great tonptations to draw Vi to Diccbat T'/^j'cf, Ho- 
 difohey ourMul^er^ vtfhich every one is bound with greatejl vis^i- mines cxif^irrarc op- 
 lancy and con^ancy tore fjh ' ^ oitere Dcos onin^a 
 
 He that is bound to (j'^O', is certainly bound to rcfift all ^I'l^l'lJ'T^'^t 
 
 \ r \ \- r- 1 • /• r tr, otTimaelk plena, ec 
 
 temptations to dilobedience. For that is tar trom ablolute tunc fore emnes 
 
 or true obedience which will fail, if a man be but tempted to Caft'Iores. C'lC.i.de 
 difobey. Kings and Parents will not accept of fuch obedience ^''S- 
 as .h,si they will not fay, [Be true to me, and honottr me, pttmeTwcl';"" 
 and obcymc, till you are tempted to betray me, and to re- aimhominlbushom;- 
 proach me, andr^bd.^ He that will be falle to God when nesvlvcredcbcre,acfi 
 he is tempted to it, was never trueto him. No temptation DcusRetributor bo- 
 can bring fo muchf^^rM asGodgivethusrt£^tfi«#ir, norcan T""" '"\'°;""^^"= 
 fr V?. II ^ f/-i-i r ul:or, omni loco ac 
 
 otttr usio much|;^/>;, or honour^ oxfleafiire by it, as he of- tcirpore aftioncs no- 
 
 Rrcthuson condition we obey him. And that the world is ftras Intucretur con- 
 full of fuch temptations, experience putteth part difpute, ("of fpiccreturquc huma- 
 which, more anon.; f^^, ^^f'^' ^^°^"^'5? 
 
 ^.y. No price can be offered by any Creature^ which to a s\c\\sc elm \\om\' 
 
 SidjeliofGodJhovIdfeemf'.fficient to hire him tothefmallejlfin. nibus tanquam Deus 
 
 Sin hath fuch aggravations ( which fhall be opened anon ) vidcat : Sic loqtcrc 
 
 that no gain or pleafure that cometh by it can counter- ["'".Deo ranquam 
 
 IT, „ T-u I ■ • L ! y- homines auciianc Sen, 
 
 ballance. 1 here being no proprrf.on between the Creature tp 10. 
 
 K 2 and 
 
58 U.Of Mansfuhjc^iefJ to Cod, &c, 
 
 Chh'tJi (in L/itt. p. and the InfinitcCreator,thert can nothing by ,or of theCreaturc 
 4 J ) inouic, Dam be proportionable, or confidcrablc to be put mto the balljnce 
 num pocus cjuam ^ -^^^ the Creator's Authority and Wjll. The command 
 djm,nam id fcmcl ot Kings, the Winning ot Kingdoms, the plcalure ot the flcfli, 
 tantum dolori cflc : the apphtufe of all the world, if they are oflfercd as a price 
 hoc fcmpcr. or bait to hire or tempt a man to fin, fhould weigh no more 
 
 againll the command of God, than a feather in the ballauce 
 againft a Mountain. All this common reafon will atteft, how- 
 ever fenfeand appetite reclaim. 
 Plus a-pud bonos p'lc- ^.S.No man can reapmally fear leji his true obedience to 
 titis jura (]uam om- fucb a Goverttourjhculd prove hi4- final detriment or hurt: but if 
 nesopesv«lcnt. /«- ;f did^it rfieren.verthelefsour dutytooley. 
 Jj*;i. H//?. /. 3 . I. No man can reafonably thhik, that Go^ is Ms able to 
 
 Bccaufe God bath pe- ', o i u- rV- /i ■ i j ^ *u 
 
 ndties to promote tbt- reward, protect and encourage his lubjeCtsin their duty, than 
 
 diencei all Religion is any Towpffr whatfocvcr inlhc'irdifobedience. And no man 
 tailed. The fear of can think that he is lefs w-'i/^ to know how to perform it : nor 
 God. Licvihsfniihof ^^^^ ^j^j^^j^ ^j^^^ j.^^^ Goodnefs is lefs difpofed to do good 
 Cleanthcs, Cum ah- ,,^1, Vr,^ iru.jj 
 
 quando piobro ilU tothegood, than any T^w/tfr whoioevcr can be to do good 
 
 daretur, quod ellk to the evil. Thtie things being all as clear as light it felf to 
 rimidus : At ideo, in- the confiderate, it muft needs follow, that no reafon can allow 
 q'jit, parum pecco. ^ man to hope to be finally a e/ri«fr or f^ffr by his difobedi- 
 Fear IS a prefervmi .uv/i ^ c \. i, iruu- 
 
 cautcUhs pajjion , <^"^^ ^^ his Maker,or to tear to be a loler by him. 
 
 though it ma^enot a 2. But if it werefb, obedience would be our duty ftill: for 
 good man of it felf, but the authority of God, as his frofriety^ is abfolute i and he that 
 osje^fudTvithLove. giv(^th us power to require the analogical obedience of our 
 HorfcorOx, though it be to our benefit only, and kishurt^ 
 yea though it beingoingtotheflaughter, if he did fo by us 
 could do us no wrong, nor give us any juit excufe for our 
 difobidience. For as fweet as life is to us, it is not fb much 
 Ours in right as H//, and therefore fliould be at his difpofal. 
 
 5J. cf.'tke hreakingof Gods Lares mujb needs deferve a greater 
 fenalty^thanthe Ireakingofany Man s Laws, asfuch. 
 
 The diifcrcnce of the Rulers and their Authority puts this 
 paft all controvcrfiei of which yet I fliall fay more anon. 
 
 ^. 10. fnjat ii faidof the fub']eCtion of Individuals to God, it 
 trueof all juji Societies as fuch-y the Kingdoms of the world being 
 all under God the vniverfal King, asfmall -parcels of his King- 
 dom, as particular Corporations are under a hiwtane King. 
 
 Therefore Kings and Kingdoms owe their abfolute obe- 
 dience to God, and may not nitend any ultimate end, but 
 
 the 
 
\ 
 
 of GO D's partichlar Laws as k^own in Nafure, 6^ 
 
 the plealing of their miiveifal Soveraign i nor ftt up any 
 intereftagainll: him, or above him, or in coordination with 
 hitH '■> nor manage any way of Government, but in depen- 
 danceonhim, as the Priwci^/e and the Ew^ofif, nor make 
 any Laws, but fuch as (hnd in due fubordination to his 
 Laws i nor command any duty but what hath in its order, 
 a true fubferviency and conducibiUty to his pleafure. 
 
 CHAP. X. 
 of CO D"j particular Laws as kpown in Nature. 
 
 THe true nature of a Law I have opened before. It is rhongh Cktro's bockt 
 not neceflfaiy that it be vpritten nor ffoh^n i but that de legibus, be ufuaHy 
 it be in general any apt [^fignification of the mil of the ''^^^ ^> *^" ^j^"* ^^ 
 Keaor to his fubjeCis, injHtuting what jhaU be due from them ^^.fe f^J'J 
 andto them^for the ends of Government r\ Therefore whatfo- the wifeft men, and 
 ever is ^ fignijication of Gods rviUtoman, appointing us our du- fit for the edifkation 
 ty, and telling vs what benefit fh all be ours upon the perfor- ^'^^ pleafure of the 
 wance, and what lofs or hurt flmU befall us^ if tve fut.is a Law ^^^''^^^' 
 of God. 
 
 ^. I. A Law being the Redors Inftrument <?/ Governing, 
 there can be no Law where there is no Government : Andthere- 
 fore^ that which fome call. The eternal Law, is indeed no Law 
 at all i But it is the Principle of all juft Laws. 
 
 The Eternal Wifdom and Goodnefsof God (that is, the 
 Perfcdion of his Nature and WillJ as related to a Toffible, or 
 future Kingdom^ is denominated Jufiice : And this JujHce 
 (bme call the Eternal Law : But it is truly no Law, becaufe 
 it is the will of God in himfelf, and not as KeCfor •-, nor is it 
 any fignification of that ^/Z, nor doth it fuppofe any go- 
 verned fubjeds in being from Eternity ^ nor doth it make 
 any duty to any from Eternity : But all the Laws which God 
 iTiaketh i« tiwfe, (and confequently which 7nen w<zi^, which 
 are juft and good) are but the Produds of this Eternal Will 
 and Juftice. 
 
 And whereas fome fay, that there is an ctcrnall truth in 
 fuch Axiomes as thefe [_ Thou fhalt love God above all, and 
 
 K 3 do 
 
70 of cod's J articular Laws as known in Nature. 
 
 do as thou would'll be done by, and the good (hould 
 
 be incouragcd , and the bad puniflicd , c^c^ j I andvcr, 
 
 God formeth not Propofitions s And thcrttore there were 
 
 no fuch Propofitions from Eternity : Nor was there any 
 
 Q_^od (it n-.a^iftratu Creature to love God, or to do Good or Evil, and be the 
 
 loquitur j cum (iico fubjedl of fudi Propolltions : That Propolition therefore 
 
 Icgci^, amedcini- \vhich »vi not from Eternity, was neither true nor falfe 
 
 hiUlii;dmtcllig. vo- ^^^^^ Eternity, for mn enUs non }'<mt accidentia vel modi. 
 
 fine quo nee domus ^^^^ f"is IS true, that from Eternity there were the grounds 
 
 ulla, ncccivitas, &c. of the verity of fuch PropoHtions wlun they fliould after be : 
 
 Id.delcg.i.iM. And that it there had been fubjcds from Eternity for fuch 
 
 propofitions, and Intclfcds to frame them, they would have 
 
 ken of Eternal truth. 
 
 ^. 2. At the fame time of his Creation that GodmadeMan 
 his fuljcD^ he alfo made himfome Lan^s^ to govern him. 
 
 For, iubjedion being a general obligation to obedience, 
 would fignifie nothing, if there were no particular duties to 
 be the matter of that obedience. Elfc Man (hould owe God 
 no obedience, from the beginning, but beLawlefss for where 
 there is no Law, there is no Obedience: f Taking a Law in 
 the true comprehenfivc fenfe, as I here do.) 
 
 5^. 3. AU the objcdive fignifications in natura rerum, within 
 r/j or without us^ of the WiUofGod^ concerning our Vuty^ reward 
 or J>unijhment, are the True Law of Nature^ in the primary 
 fro^cr fenfe. 
 
 5$^- 4. Jherefore it is falfly defined by all JFr iters ^ xvho make 
 it confiji in certtiin axioms (its fomefay ) horn in us, or written 
 on our hearts from our lirth •, ( <w others fay ) difpofitively 
 there. 
 
 It is true, that there is in the nature of Mans Soul a cer- 
 tain aptitude to underftand certainTruths, as foon as they arc 
 revealed, that is,as foon as the very Natura rerum is obfervcd : 
 And It IS true, that this difpolition is brought to actual know- 
 ledge, as foon as the minde comes to a<:tual confideration of 
 the things. But it is not true that there is any a^ual know- 
 ledge of any Principles born in Man : Nor is it true, that the 
 faid Vifpoftion to h^ow is truly a Law •, nor yet that tiie actual 
 knowledge following it, is aJLaw : But the difpofition may 
 be called aLawMetonymicaUy^^shans, the aptitude of the 
 faculties to receiive and obey a Law •, as the Light of the Eye, 
 
 which 
 
of god's pariknlar Laws as k»oi»n in Nature* 7 1 
 
 which is thcptentiit & dif(>ofitio videndi, may be call.d [^the 
 Light of the Svn ~] but unhanfomly : And the fabfequent 
 adtual knowledge of Principles, may be called the Law of 
 "Nature ntetonynJJCal!}\ as being the prcepticn of it, and an 
 effect of it: as aaud ftght may be called, the Light of the 
 Sun , and as fiCtual k^orvledge of the Kings Laws , may be 
 called His Laws within /^, that is, the effect of them, or 
 the Reception of them : But this is far from propriety of 
 ^eech. 
 
 That the inward axiomes as h»cwn are not Laws, is evi- 
 dent, I. Becaufe a Law is in genere objeCtivo^ and this is in 
 genere adionum : A Law is in genere figmrum i but this is 
 the difcernitig of the fign : A Law is the will of the KeCiorfig- 
 tiified: this is his w\\\ known: A Law is Obligatory: this is 
 the perception of an Obligation. A Law mak^th duty : but 
 this is the IqtowkdgeoidL duty made. 2. The Law is not in 
 our power to change or abrogate : But a mans inward dif- 
 pofitions and perceptions are much in his power, to encrea(c 
 or diminifh, or obliterate : Every man that is wilfully fenfual 
 and wicked, may do much to blot out the Law of N«?f wr^, 
 which is faid to be written on his heart i But wickednels 
 cannot alter or obliterarc the Law of God : If this were 
 Gods Law which is upon the heart , when a linner hath 
 blotted It out, he is disobliged from duty and punifliment; 
 For where there is no Law, there is no duty or tranfgrellion. 
 But no iinner can Co difbblige himftlf by altering his Makers 
 Laws : 3' Elfe there would be as many Laws of Nature, 
 not only as there are men, but as there are diverfity of per- 
 ceptions : But Gods Law is not fo uncertain and multiform 
 a thing. 4. And if Mans difpofition or aSiual k^towledge be 
 Gods Law, it may be alfo called Mans Law: And fo the 
 Kings Law, (hould be the Subjects perception of it. 
 
 It is therefore moft evident, that the true Law of Nature 
 is another thing : (And is it not then a matter of admiration, 
 that fo many fagacious, accurate Schoolmen, Philofophers, 
 Lawyers, and Divines, Ihould for ib long time go on in fuch Omnis lex Inventum 
 filfe definitions of it ! ; The whole World belongeth to the ^|JJ^^^^ ■ DcwimS 
 Law of Nature, fo far as it fignifieth tons the wiUd God, vtrrh^minum^pm^ 
 about our duty, and reward, and punlfhment : The World dentum— Dcmo^, 
 is as Gods Statute Book : The forcfaid natural aptitude^ ma- com, Arif, tr. u 
 
 keth 
 
7 2 of god's particular Laws as k*ioxcn in Nature. 
 
 keth us fit to read and practifc it. The Law oi Nature 'n 
 as the external Light of the Sun^ and the laid natural dif- 
 pfitiOH^ is as the viiive faculty to makeufe of it. Y(.t much 
 of the Latp of Nuturc is n-itbm vs too : But it is there only m 
 gemre oijcaivo^ & figm : Mans own Nature, his Reafon, 
 Freewill, and Executive power, are the moil noub\c figns 
 of hrs duty to God ■■, To which all Mercies, Judgements, and 
 otj-.cr fignifymg means belong. 
 
 5^. 5. Jbe way that God doth by Nature oblige w, «■ by laying 
 
 fkcb fundaraenta /row n-hichour dutypall naturally refult^ of 
 
 from the fignification of kU WiU. 
 
 Communis lex nun- ^^ ^ xtfrc fandamcnta are Come oUhemunalt^rahle (while 
 
 cun fccundum natu- »'' ^'^^^ ^ beuig,) and fonie oj thew alterable: And therefore 
 
 ram fit: jus vc:6 fo>»e Larvs of Nature are alterable^ and fome unalterable ac- 
 
 fcnpcum fxp'.us. A- covdingly. 
 
 rfler. i, Rj'jei. adThc^ ^5 jqj. inf^ncc, Man is made a Rational free Agent ■-, and 
 ^' God is unchangeably his Rightfull Govcruour, of infinite 
 
 D: ogcncs (in Licrt.) Powcr, VVjlHom and Goodnels : Therefore the nature of 
 congregatis ad fe p!.;- God and Man (m via) thus compared are the fundamentum 
 rimis cxprobravir , from whence confiantly refulteth our jndifpenfable duty to 
 cuod ad inepta lb- j^^^, ^ ^^^^^ him, fear him, and obey him : But if our 
 ad ca vcro awx era- being, or rcalon , or tree-will, which are our ellential Ca- 
 via &: utilia, negli- pacitics ccafc, our obligations ceafe Cf{J}r«re f?o/</tf)Wf«ro. God 
 gentcr convcnircnc : hath made Man zfociable Creature", and while he is in fo- 
 «do''&'^"«lcu/°'do ^^^^y ■> ^^^ ^^^^ ^^ Nature obligcth him to many things, 
 certarc homines ut ^^hich he hath no obligation to, when the fociety is dilfol- 
 autcm boni & probi vcd : As when a Parent, Childe, Wife, or Neighbour dieth, 
 fierenr curare ncmi- all our duties to them ceafe. Nature by the polition of 
 ncm Muficos in jus fjj^^y circumfranccs , hath made Inccfi: ordinarily a thing 
 l7r" cho'rdls congr^J^ producing manifold evils, and a iin agaiiill God : Andyet 
 aptarem, animi mo- Nature (6 placed the children oi Adam ^ in other circum- 
 res inconclnnos ha- flanccs, that the faid Nirt/'re made that their duty f to marry 
 bercnc. Mathcmaci- qj^^, another^ which in others would have b:cn an unnatu- 
 .So!enr&'unar& "1 thing : Nature forbiddeth Parents to murder their chil- 
 fydcra intucntcs , 
 
 qux ante pedes erant neglip;crcnt, Oratores item, quod ftudcrcnt jufta diccrc,mjn a' tern & 
 faccrc. Avaros qcoc; quod pecuniam vJaspeiarenr, ac fuir.mcdiligcrent : & eos qui juftos, quod 
 pecunias contemncrent laudabant, pcfuniofos vcro iiiiiuri fatagchanc. ScomachabnciT eiv qji pro 
 bona valctudinc facra facercnr, inter facrificla contra fanltatem coenarcnt. Servos mirabatur, 
 qui cum edacesdominos ccrnercnt, nihil diripcrcnr ciborum, — £)icebat aiamis ad amicosnon 
 complicatu digitii extendi opoficrc. 
 
 dren: 
 
OfG OD's parti cul^-tiimf as \jown in^Mn* 73 
 
 dren : But when God the abfolutc Lord of life, would that 
 way try Aixuha'^m ob;:dience , when he was fare that he 
 had a iupcriiaturjl coinmand, cvai Nature obliged hiin to 
 obey it. Nature f)rbiddeth men to rob each other of their 
 proper goods. But when the Orvyitr of all things, had given 
 the Ifraelites the Egvftidfis goods, and changed the proprie- 
 ty, the ///W/zw/f^fZf?;/ of their formcrnatural obligation ccalcd. 
 Changes in natura rertmi ^ which are the foutid at ion ofojr 
 obligation, may make changes in the o^igat ions, wliich be- 
 fore were natura). But fo far as Nature, that Nature which 
 foundeth duty is the fame, the duty remaincth ItiU the lame : 
 The contrary would be a plain contradidion. 
 
 5^.7. 7he Authoritas Imperantis if the (muall objed o[ aU 
 ohedicKce: and fo all or r duty is fornjdy duty to God as oi.r 
 Si'.^ream, or to Mm as bis Offictrs : B'rt at fo the Material 
 cljeci\, our Natural duties are either, I. 'towards God : II. I'o 
 our [elves : III. To others. 
 
 5^. 8. I. Jhe prime duties of the Law of Nature are to- 
 wards God, and are our full conftnt to the three Relations, 
 Cof which two are mentioned bejore): to le Gods Katwnal 
 Creatures, and not olliged to tah^ hint heartily for our 
 Abfolute Owner and Kil^r, is a Contradidion in Na- 
 ture. 
 
 ( 9. M«„ N-mn. Mn^ r.h.t it is, W Rfud thus ,o l^^^]^']^ "J' 
 God, and Gods Nature and Kebtions benig as afore defcribed, DeorumcuUui vaca- 
 Man if naturally obliged to tak^ God to be what he i: in all re ; figna ftatuafq; 
 h'if Attributes foremcntioned (cap. 5. ) and to fuit his will, reprchcndere ;& eo- 
 andafftCiions to Gcd accordingly: that if, to tah^e him to be 5;;;J^^'X'dcos^& 
 omnipotent, omtifcient, and ntoii good, moji faithful!, and niojl ^^^-^^^^^ ^jc^mj, g^. 
 j«/^ &c. and to believe him, feek^him , trvfl him, love him, rorcs improbirc. Slg- 
 iear him, obey him, meditate on him , to honour him, and -pre- na & ftatuas ex difci- 
 'ferre him before aU the U^orld; and this with all oyr Heart plinxinfticuto e mc- 
 ^nd might, and to take o:.r chiefejipleaf.re in it f^^^'u^^ 
 
 All this fo evidently refulteth from the Nature ot Ood imniortalcfci} fucu- 
 and Man compared, that I cannot perceive that it needeth ros, dicunt , & uni- 
 proof or ilkiftration. vcrfa iUorum prcca- 
 
 5^. 10. It isacontradiViion to Nature, that any of thif duty '^\^^.^^ Tudrosab 
 proper to God, ntay be givento any other, and that aw Crea- 1^,^ ^^,5^;,^^. origineir. 
 tureorldolof our Jmagtnationf-'ouldbc ejieemcd, loved, tri'fied, tradunr. Uc;tT pag*. 
 obeyed, or Imioured as God. 4; 5, 6. 
 
 L For 
 
74 Of god's VarticuUr Laws as known in Nature. 
 
 For that were fallhood in us, injury to God, and abufe 
 of thcCrcarurc. 
 
 5^. II. Nature requiretl\ that hUnhavirtzthe gift of fpeccb 
 from God^JJ.-ould m^loy In lovgue in the traife and ftrvice 
 of his Maker. 
 
 This plainly rcfulteth, from our own Nature, and the 
 ufe of the Tongue, compared with, or related to Gods Na- 
 ture and pcrfccSions, wjth his propriety in us, and all that's 
 ours, and his Government of us. 
 
 5J. 1 2. Seeing Man liveth in tot all defendance upn God, and 
 in continual rectivings front him ^Nature obligeth himtovfe his 
 heart and tongue in holy d' fires exfrefs'^dand exercifedinfray- 
 er, and in returning thanks to his great Benefactor, {ofrvhich 
 more anon. ) 
 
 For though God know all our fins and wants already, yet 
 the Tongue Ishttcd to ccnfefs our fins, and to exprcfs our de- 
 fires : And by conjefsing and exfrejjing, a twofold capacity for 
 mercy accreweth tons : That is, 1. Our own Humiliation is 
 excited and increafed by the faid Confeflionss and our Dcfircs, 
 and Love, and Hope, excited and increafed by our own. Pe- 
 titions, ( the tongue having a power to refledt back on the 
 heart, and the exercife of all good affedions being the means 
 of their incrcafe.) 2. And a pcrfon that is found in the actual 
 exercife of Refetjtance and holy Vefire, and Love, is morally, 
 and in point of Juftice, a much fitter recipient for pardon, 
 and acceptance, and other ble(Tings, than another is : And it 
 being proved by Nature, that Prayer, Confcdion and Thanks- 
 giving , hath fo much ufefulncfs to our good, and to our 
 further duty. Nature will tell us, that the tongue and heart 
 (hould bethusimployed. And therefore Nature teachcth all 
 men in the World, that believe there is a God, to confcls 
 their fins to him, and call upon him in their diftrcfs, and to 
 give him thanks for their receivings. 
 
 5^.13. Seeing Societies as fuch are totally dependent upon 
 
 God, and wens gifts are comntunicative, and Solemnities are 
 
 operative : Nature teacheth vs , *.hat God ought to hefolemnly 
 
 , cck^owUdged , vporjhipped , aud honoured, both in families, 
 
 Pietaseftfcientiato. ^^ -^ ,„^y^ r,^ appointed cffcmhlies. 
 
 lend! numims: in- , ^^ a- n. U i r ^ y- 
 
 quit otmilm in Pin- " greatly affcdteth our own hearts to praile God in great 
 
 ftrtb, and folemn Aifemblies : Many Hearts are like many pieces 
 
 of. 
 
of god's particular Lavos as k»ow» in Nature* 75 
 
 of Wood orCoalSjWhich flame up greatly when fet together, 
 which none of them alone would do. And it is a falkr lig- ^,"{^J^;^""(«; ^Jjnl 
 nihcation o^ Honour to God^ when his Creatures do purpo(c- J^ numinc Ucorur.^ 
 ly aflemble for his folemn and moft reverent Praife and Wor- ac Mente opinio i\t.. 
 (liip. And therefore Nature (hewing us the reafons of it, ciccuproVlxnc. 
 doth make it to be our duty. ^.. . ^ ^^ ^^^^ 
 
 ^. 14. Nature teUeth us^ that it is evil to cheri(l> fal^'e op- j ' cre.W"i,i Li.t/. 
 nions ofGod^ or to propagate fuch to others ^ tofander or hU\- 
 theme htm, to forzet him , d.^fpife him, or neAxf him, to fo;;- ^^'^"}' '^ «^"' '^^ 
 temn his Judgements , or nbufe hk< M-rcies •, to rijijt kts ni- ^^^ ^^^ ^^ fWiWo- 
 ftruaiom, precepts, or [ar,di{y}ng motions : And that rvj Jhidd phi:s af^pcMandus Ac 
 alrvayes live of in hlf fight, and to bend all our powers entirely ncfcic, (inquiti^m. 
 to plea fe him, andtqthink^and fveak^ no othcrtvife of him, eleOrphcg,r>. i.) Yi- 
 nor other nnCe behave our pelves before him, than as befeemeth '^""^ "'''' ?'''J" 
 us to the infinite, woji llej^ed, and holy God. fcndus nomine , qu, 
 
 ^. 15. Nature tellfth us, that in Controvcrfu's betiveen Man Diu cunftahommum 
 and Man , it is a rational means for ending \hifc , to appeal vitii, & qu.v raiu a 
 to God the Judae of aV, ly folemn Oaths, n>hcre Proof is nuxnt- tiu^pibus quibulq; & 
 ing: And that it is a hatnom crime to do thu faljly, makjug ad-cribit— -lulminc 
 him the Patronofa lie, or to ufe his name raply,unreverently, jntcrille cognofcitui-, 
 frophanely, or in vain. Laert. Procfn* 
 
 All this being both againft "the Nature of God, and of 
 our fpeech, and of humane fociety, is pal^ all doubt unna- 
 tural evil. 
 
 ^.16. Nature teVeth us, that God Jhould be tvorJl:ipp€d^''^^^^''-^'^^'i''' 
 
 heartily, fwccrcly, fpirituaVy, and alfo decently and reverently, Cicero dc nat. Dcor. 
 
 hoth with foul andbody, as beingthe Lord of both. ^'^- *• T- 4 6. f'^'t-^h 
 
 i. 17. Ittehthus alfo, thathemv.\imt be worJJ.'ipPedwith l^-'^ ff''^^^^'[^ ^''- 
 r J 1^ i X n iu-n ■/ 1 ^^ r rrr titTJid that Epicurus 
 
 jut or cruelty, or bytoyif}, childijh, ludicrous manner of Wor^ thought that there was 
 
 Jhip, which fjgni fie a winde th^tt if not fmous, or which tend n& GoA; and. there- 
 to breed a low ejhcm of him ; or which are any nvy contrary to f°^f\ ^ot according to 
 his Nature, or his will. ' " '^^ judgemeat, but in 
 
 5f. 18. Nrture telleth us, that fuch a< are endued with an {TI ZiTclnlfr^l 
 eminent degree of holy wisdom , jhot- Id be 7'<^achers of others, idle, &c, which -he 
 for obedience to God, and their falvation. would not h.ivc done. 
 
 As the Soul is more worth than the Body, audits welfare if ^'c had thought that 
 more rcgardabie, fo charity to the- Soul is as Natural a du- ^''-'^ "^-^ "" ^"^ '"" 
 ty as to the body : winch cannot better be excrcifed, tljan in 
 communicating holy wifdom, and inltruding men in the 
 matters of iiighcft evcrladmg confequence. 
 
 L 2 <^'i9' Te.r, 
 
-J 6 of god's particular Lavps oi k»ovpn in Nature. 
 
 ImpcUimr.r nntura ^. ic^.tetr^Ndture teacheth^ that fogreat a n^ork^(l:orU jiot 
 i;c prcdclfc vclimns I e rlo},e fight ly and ccc..Jicn^ly ody^ as en the /-v, hut that it 
 qvamplurimis, .m- ^,^,,/^ ^,^ ^ ^.^^j;^ q( jtated office, which tried wen iJ.ovldh re- 
 rstionib.fsuc pru- ^'/"^^y <^'^^^^ ^0, for the wore (ure and universal edification of 
 ccntije tradend.s. ^tini\i>:d. 
 
 haqix non f^^ile eft Nature tLlLtli us, that the greateft works,, ofgrcateli con- 
 fer t^i^fc mm trldat ^L'q"<^"cc, fliouldbc done with the greatdt skill and cares 
 akeri. tanon folum and that it is hkcft tobj ^0 done when it is made a fet Office^ 
 ad dlfccndum pro- intruftud in the hands of tried men: for it is not many that 
 pcnfi fujius, verum have fudi extraordinary endowments: andifunHt perfbns 
 ctiam ad doccnduni. r ^ \ ^\ n i r .i i 
 
 Cic %.de fin. iT^snage lo great a work, they will marr it, and mils the end : 
 
 and that which a man taketh lor his Oj^cf, hj is liker to 
 Dcfcriptloncm Taccr- take care of, than that which he thinks bclongeth no more 
 dot--m nulU:m jufti ^^ ^^^ ^j^^,, ^^{^^^5 . ^„j j^^^ ncceflary Order is m all matters 
 
 praetcrmittit : Nam ^^ weight, the experience or all GovernmentSj bocieties and 
 lunc ad placandos Pcrfons may foon convince us. 
 
 Dcos dii conftituti, .^ 20. Nature teVeth us alfo, that it is the duty of fuch -teach. 
 
 c,ui lacns pratfinc lo- ^^ -, ,.,. r ■ r ^i ■ j ct. 
 
 lennibus: ad inter- ^^^ ^° ^^ very diligent , f nous, and plain, and oj Learners to 
 
 prccanda' alii prx- bethankjvl, rviHing, jhdious, r^f^cafid, a yid r at ion aUy -obedient^ 
 
 djda vamra J nec]uc as re'rnenihingthe great importance ofthe rvor}{. 
 
 niukoium nc eflet Foj- j.^ vain is the labour of the Teachers, if the Learners 
 
 cf ?pfrux"Xc ta '^^^^ liot do their part: the Receiver hath the chief benefit, 
 
 pubijcc tffcnt, cmf- ^"'i therefore the greateft part of the duty, which muft do 
 
 ijuam extra collcgi- moft to the fucccis. 
 
 urn non'cc. cic. de ^. 21. Nature telleth nun, that they jlmdd not Vive loofely 
 
 .'£. /. i.f. J 4 1. (lyi^ ungoverned, hut in the order of governed Societies, for the 
 
 better attainment of the ends of their Creation, ( as is proved 
 
 before. ) 
 
 5^. 22. Nature telleth vs, that Governours Jhovld be the woji 
 
 wife, and pious, and juji, and merciful, and ddigent, and (x- 
 
 ewplary, laying out t hew fives for the public)^ good, and the 
 
 p leafing of the vniverfal Sovereign. 
 
 ^.2^. It teacheth us alfo, that SidjeCts wufi he faithful to 
 keum'^do^ccnrjT^'dc! ^^eir Cover nours, and'mufi honour andoley them, in'fubordina- 
 mitas habere libidi- ^ionto God. 
 
 nes, coeiccre omncs 5^.24. Nature teVeth us, that it is the Tarents duty, voith 
 cupidltates, noftra j^ecial love and diligence, to educate their children in the kjiotV' 
 tucrl.abalienlsmen- i^^^^fear, and obedience of Gody providing for their todies, but 
 
 ^i-, j^«25. And that children wvjt love^ honour and obey tkeir 
 
 Farents •, 
 
of god's particular Lavps as k^ortn in Nature. 77- 
 
 Tarentss n-illirigly and tbanKji'lly receiving tkeir jyijlruCiions 
 findcommanrh. 
 
 ^.z6.Nat:re a![o telletk t^s^ that thvs the Relations <>f y^toZl'tdVm 
 iMtand nnd JVife (hi^ld be fandificd to the higheji ends of fpoliave'ft, an^ bo- 
 life^andalfo the Kd'tion of Mijhr and Servant : and that our num improbus: nee 
 calUnzs and labours inthe world fl:or Id be managed in p^re obc- utium benusan ma- 
 dience to God, and to our iltimaie c nd. J^'s ad^l^crat;is fx : 
 
 ^. 27. Natl re teacheth all racn to bve one another, as fcr- f'^i" ^.^r"'/"^!;''^ 
 vantso] the [ante Cod, andntenmrs oftbe fmie jonverfal King- nc.n, utitirq.ie pro 
 dow, and creatures ojtkefawefpccifii^Xnati.re. panbu-, n aker vio- 
 
 Thcre js fomewhat amiable in every man, for there is ^^^'^ a'^cr v:o!ac:;s . 
 fomcthui^F God in every man, and therefore fomcthing '^^^- ^^'ft^t. Eikc. u 
 that It iitm duty to love : And that according to the ex- 
 cellency ofman"'s nature, which fhewcth more of God than 
 other infcriour creatures do i and alfo according to their Vide Tlmachi K*- 
 additional virtues. Lovelintfs commandeth love, and love '«•'«• q'-'^ft.<5;. 
 maketh lovely. This, with all therell aforc-mentioned, are t-„, »r,«,-- i-i -j- 
 lo plam, that to prove them is but to be tedious. nmn jnimica eft. cic, 
 
 ^. iS. Nature telleth us, that we jJjould deal juftly n^'ith all ^ 
 
 zivinz to every one his due, and doina to them as we would be " ^^"j JJ^ , -^-'''^f^^ 
 ^j ^1 * <i if« Thales vrhcibcr 
 
 ^^«^ h'- ^ , . . , , , , , . '^>^ ^"-'^^ rnake a 
 
 4. 19. Particularly ittelleth us, that we mi'jido nothing \n- vow ? ht anjwacd ■ 
 
 juriovjly againji the life, or healthy or liberty of our neighbour, but him^ adultery is as 
 
 do our iefi for their frefervaticH and coynfort. " bad as perjury : mt:- 
 
 ^. 2o.Uan beinafo noble a creature, and bis education fo '"''f^' "''V ''' '^''% 
 
 _v )w. p,j , ^ J •' m.ideno conatnceof 
 
 Hecejpiry to his welfare, andfronufcuous unregulated generation adultery, would mj{c 
 
 tending fo manifejily to confufion, ill education, divifions and none of perjury. Licu, 
 
 that the contract of marriage nwji be faithfully }{ept, and no one thatcnlia woinoncye 
 
 defile hit neighbours bed, nor wrong another'' s chajbity, or their "^ "^rmen in coshes 
 
 own, in thought, word, or deed. 1' [^'y ^'f' ^y.' f"^ 
 
 This propolition, though Doars underftand it not, iS tohAveafuU ticw of 
 
 proved in the annexed realons : Nothing would tend more /bcw, and yet ih;ni^ 
 
 to houfliold divifions and ill education, and the utter dege- ''^•'' ^^7 commit no 
 
 neratin» and undoing of mankind than ungovemcd copu- l'^''^^' ^"ff'^^f^^ ^"' 
 Uf XT II 1 u- uu r 1 /I nous eye and awan-^ 
 
 lation. No one would know his own children, it lult were derlng mind, to (Idc 
 
 not bounded by Ihidt and certain Laws-, and then none atut rm every waj,.^ 
 
 L 3 would 
 
yB Of god's particular Lares as k^orvn in Nature^ 
 
 would love them, nor provide for them •, nor would they 
 have any certain in*:«,nuoi!S education. Women would be- 
 come moll contemptible and miCaable, as foon as beauty 
 faded, and luft was (atisrtcd s and fo one halfe of madfcd 
 made cahmitous, and unritted to educate their owiT^mK 
 drcn : and ruine and depravation ot nature could not be 
 avoided. They that thjnk their choicJl Plants and Flowers 
 tit for the inclofure of a Garden, and carcfull-ft culture, 
 weeding and defence, fhould not think their children fhould 
 be educated or planted in the Wjldernefs. It isnotunob- 
 icrvablc, that allHying Fowls do know their Matcs,and live 
 by couples, and ufe copulation with noothcr: a^l that the 
 Bealts and more terreftrial Fowl do copulate ^JP^ only fo 
 oft as is necelTary to generation. And fliall Man be worfe 
 than Beads ? 
 
 <S. ^i.NatJirelindtth ns^ not to violate the propriety of our 
 n^ightour^ in any thing that if hi^^by frauds theft, or rolhery, or 
 cny other means-, hutto^reftrve and frortiote hk]uji commodity 
 ■ asoir orvn. 
 
 5^. 12. Government andji'jlicehcingfo neccjfury to the order 
 
 Ariflotlc, Ethic. 4. ^>:d welftire of the world^ Nature teacheth us that Iribery, 
 
 faiihiRvcyiie is evil, fraud, falfe-rvitnef, and all means that pervert JujFice vmj} be 
 
 itndtnbtavouhd. avoided, and equitypromoted among all. 
 
 ^/L/f ''T/" ^'""i <^' 33- The TorWie of Man being made to be the Index of his 
 
 agiinjt pc-jK.y and ■j-^-',, ^ ' r l • -.Jit i- 
 
 fa'fe witncfs andbri- ^"^^"•> andhimiane converje being maintained by humane credi- 
 bery, tell us vrhat m- ^Hity and confidence ■•> Nature telleth us, that Lying is a crime., 
 I'trc falih ihercalout. rvhich is Contrary tothe nature and focieties of Mankind. 
 Rctidiii Lamprid. fcflw ^^^^^ ^ j Nature telleth us, 'that it U un]u\i and criminal 
 ^emmcnt Alexander * Vr 7 ■ ■ ■ n j c ■ il i /• 
 
 Sevcrus y,;as amnfi ^^. i'^''^^^ ^^ in)uriovfly defame our neighbour, by railing, re- 
 bribery. " viling, cr malicious reports-, and that vre ought to be regardful 
 >"iindamenti;m jufli- ofhif honour a^ cf our own. 
 
 t.r eft fides, id eft, ^, ^t^. Nature tellithus, that, loth in obedience toGod^ the 
 rum'^""^ *^rt"^*^-"^ i^.^ d'lpof^^ (^f^lh ^ndfor our own quietnefi and our neighbours 
 vcricaj ^fc?""* feace, rve flmdd allbe contented with our proper place and due 
 condition andejiate, andnottocnvy theprojperity of our neigh- 
 bour, nor covctoi fly draw from him to enrich our fclves. 
 
 Becaufe God's will and intcreft is above our own, and the 
 publick welfare to be preferred before any private pcrfbns i 
 and therefore all are to live quietly and contentedly in their 
 proper places, contributing to the common good, 
 
 5^. 36. Natvre 
 
i 
 
 OfCGD'spariicular Laws as kpown in Naftire, 79 
 
 6. 26. Nature teach etbj-!s^ that it is our duty to love hunuine De ahero lemerc af- 
 Nature in our enemies^ and pty others lyi their infirmities and '^^ propter occuftas 
 mijeriesj and to forgive all pardonable failings., and notto feek^ hom'mum voUmtatcs 
 revenge and right our felves ly our brothers ruine: but to be mjltipliccfquc natu- 
 cbarittdde to the poor and nilftr able., and do our beji tofuccour ras. C"^» 
 thein., and help them out oftheir dijirefi. 
 
 All tlufc are our undeniable duties to G O D and our 
 Neighbours. 
 
 ^. ^j. Nature alfo telleth /^, thatevtry man^ as a ration.il ^ ^^jj,, ,;,,.( lovcd bii 
 
 lover 0^ himfcU\ jhould have afpecial care of his own felicity , bdh^definngtobiad^ 
 
 .andkiww wherein it doth confijb^ and ufe all prudent diligence to mttcd m-o CatoV 
 
 aitatn it, and waks itf'^rc. f'fh C^^oa'i;wcr. 
 
 0. i^, Nature telleth us^ that it is the duty of alhmt to keep l^^ZlT^n'^Z 
 Keafon clear., and their Wills confomtalle to its right apfre- latum plus faplc,, 
 henfions , and to l^eep up a conjtant Government over their quam cerebrum, £. 
 lhou('bts..JffecTions.,Paffions.,Senfes., Appetite, Words and Adi- 'Y'^'- 
 €ns, conforming them to our Makers Lar^s. Julius m,hi per ou- 
 
 J -T rr » /IT ^-^ rt - I J n iim Qies exic. I'artem 
 
 4. ^<p. Nature telleth us^thatallourjimepouldbejpent to noa:uni ftudiis ven- 
 tre Ends of our Creation, and all our Mercies improved to thofe dico, non vaco fomno. 
 Ends, and all things in the world be ejiimated by them, and fed fuccumbo. Sencc. 
 pfed as Means conducingto them. ' ^'^f mean you to 
 
 ^.^o.Nature commandetb vs to keepour Bodies in folriety, 'p^.^'J^^^^^^ 
 temperance and chaftity, and not be inordinate or irregular in one that pampered hn- 
 eating, drinkjng, luji,fleep,idlenefs, apparel, recreation, or any body. Ficin. in v:c. 
 lower tbhigs. . ^l^^* 
 
 6. 41. It commandetb m alfo watchfully and refolutely to Y'''" corporis func 
 
 •I r,r ji J. ^j. ^- 11 ?j J ..\. r Vires carccns, inqmc 
 
 avoid orrejijt all temptations which would draw its to any of Pityaych.i. i.dial.<, 
 
 thefe fins. c.vo homo virt'irl 
 
 ^. ^Z.And it.teacheth us patiently to bear ourcrojfes, <r;/i^ rimiUimus-cjuinun- 
 iwproz/e owr rrirf/stcc;.r benefit, and fee that they breed not any ^^^'^ ^^^'^ fecit uc 
 MMijh^pns in .»r Minds or La«. 'l^l^^U 11 
 
 potcrat : cuique lU 
 folum vifum eft ratlonem habere; quodhaberct juftlclam. VeUciKsPater.l. i. 
 Magna pars libertatis eft, bene moratus venter. Seme. 
 
 Plato /fli//;, God is the temperate man's L^rv, and Pleafttre iheintemferate man's. 
 Tempcrantiavoluptatibusimpcrac: alias edit atque abigit ; alias difpcnfac & ad fanum caodum 
 dirig^it: nee unquam ad illas propter ipfasvenit. $'«• 
 Scit optimum elTe modum cupidorum,. non quantum veils, fed quantum debcas fumere. Sencc. 
 
 Animistenduntur infidiae ab ea qux penitus in omni fenlu implicata infidit imitatrix 
 
 bonij volnptasjmalorum autem mater omnium: cujusblarditiiscorrupti, quae naiura bona funtj 
 quia dulccdinc hac & fcabia catcnc, non ccinimui fatis, Cic, dclcg, i.p, zi6. 
 
 ^.j^l.And 
 
Q^ III. Of god's Rclition to Mah as his BENE FA CTOR 
 
 liumhbi v.i bonus i oi.Y Uiker^ itn(ihol\\right€ous^ckaritabU and foler brings fhovld 
 hoc eft, vivcic b'.s, [gQ^Y cTiateii: fUafure iwd ddiglt : av.d that rve Jljoald tbts 
 viiapollcpiioic hui. jp^jj^(,lYln,cs even to the laji > waithigfatiintly in peaceful joy- 
 ^^^''"^» jj// ho^es [or the I lejftd end-, rchicb our righteous Covermur hath 
 
 allotted for our ntfi^rd. 
 /s 1 fummi>-y fiftvh.t AU this is evidently legible in nature, to any man that hath 
 ihe light of'^Mii'C not loft his rcafon, or r'.t'jllth not conlJdcratdy to ufj it. 
 m.ij Had) W.I4, fee ^i^j j^^ fj^^f Will read but y^Mfowi/ze, Epidetm and Plutarch^ 
 S;ir°itl5.':i'a='i; rWno avef.llotfoch pteapts, that I refer you to the whole 
 (muchof'rrhnh «>> B joks inftcad of particular citations J may Ice, that he who 
 lefomd iri Seneca, vviU dcny a life ot Picty, julticc and Temperance, to be the 
 ]d IS (onfcjj'cd a?td j^^^^y ^j^j rcditude of Mail, muft renounce his reafoii and 
 p, - • 
 
 for "ihcir new words ^ . J[^. heafon alfo teachttb /w, that rvhen the corruftiomt 
 nnd fchlfai ) tvhere fi-.ggijhncfi^ or apfxtite of the flcJJ:, refijleth or drarvnh back^ 
 yiu\v':!l />?> ihst the fym a}iy ofthif dt'ty^ ortei}ipdhMS to any fuh Keafon mi'ji re- 
 Stcicks vpc-c wij'cr j,^ ■ ^ • ^./^^^/^j j/,f reins, and k^ep its aovernment^ and r.otfiffa 
 
 f^nt" ";«"„:;::;« '*>^> « ^^-^ « '^"'•«. ««'i «»p'^«/- 
 
 h.ivtmciibdicvc. 
 
 Oculos vieilid fatigatos cadcntcfquc in opcrc dctinco Male mihl cfle nulo, quam 
 
 mollitci: limoUiscsj paulacin cfFcminatur rnlnius, atquc in fimilitudincm otii fui & pigririar, 
 in q:ia. iacccjolvitiir. Uormio minimum, & breviflimo fonino utou'faiiscft niihi vig'larc dcfiiirc. 
 Alic).:3ndodorir.iflcfco, "liquando fufpiior. Scncc. 
 
 CHAP. xr. 
 
 III. of god's Rdatjon to Man as hkB EKE FACTOR 
 and his END. Or as his CHIEF GOOD, 
 
 n~HE Three Ejfentud Principles in God, do cminentljB^ 
 '•' give out thenifclvcs to Man in his Three Divine Rela- 
 t'onstous. }ri\sPower^hitelli6i 3ir.<\ WiU\ His Omnipotency^ 
 OmnifciencezndGoodnefs ■■> in his b-^ngourOw//fr, ourlwv/cr, 
 and our Chief Good. The two riiTt I have conlidcrcd already ■■> 
 our Omnipotent Lord or Owner, and our molt n-ifc Gover- 
 mi}\ and our Counter-relations with the duties thereof. I 
 now come to the third. 
 For the right underlbnding whereof, let us a Little con- 
 
andhk END, Orashh CHIEF GOOD. 8r 
 
 fider of- the Image of God in Man, in which we mull here fee Porro coeli generate- 
 him. It IS Man^sVVILL, which is his ultimate, pcrtldlve, ons auhorem fummc 
 impcrant facuhyi ,t js the proper lubjtd ot Moral habits, feSm'STalreruic 
 and principal agent oi Moral acits : And theretbre in all Laws puto ) : ejus quippc 
 andConverle, the WILL is taken tor the Man •, and nothing quod fit m reb-« 
 is further morally Cood or Evil, Virtuous or culpably Vi- ^^"'^i'^'s puhlicrn- 
 CI0U5, than it is Voluntary. The INTELLECT is Jbut the ^^e^'^^^ef inS: 
 Diredlor of the VV ILL: Its adions are not the peifcd adtions i.gibiiium' omniijm 
 of the Man ; It it apprehend b.ue 'truth without refpedl to conftet efl'e ^jraftan- 
 
 itbutasaicrvant or guide to the WILL, to bring it thither fimilc eft, quoniam 
 toberjj.ived by LOVE. Thepeiilct excellency cftheob- pukherrimum cemi- 
 •jed ofhumaneadsisG^jo^^f]}, and not mcer Entity or Ve- '"'^' null, creature 
 rity. Therefore the exccHeuteft taculty is the Will: It is Deofo'i. imt. m. 
 Oood th^t IS i\\Q final Cav^e'xnxhc objed: of all humane ads: jv.?/. 
 Therefore it is the fruition oiGood which is the pcrfcdive 
 final Acti and that/r.vi/io;? of Good as Good, is, though intro- 
 dudonly by Villon, yet finally and proximately by Compla- 
 cencies, which is nothing elfe but Love in its moll eflential adl, 
 delighting in it9 attained objedl. And for tlie executive ?otver^ 
 though in the order of its natural being, it be before the 
 Will, yet in its operation tfi5^fxtr</, it is after it, and com- 
 manded by it. 
 
 Accordingly, while we fee God but in this Glals, we mull 
 conceive that his Principle of Vnderjhinding and Porvt-r, Hand 
 in theforcfaid order as to his W 1 LL : and his Omnipotence 
 and Omnifcience, to that eminent ly-nioralGoodncfs^ which 
 is the perfe<flion of his will. ( The natur<il goodnefs of his 
 Ejjence tilling all. ) 
 f Therefore here note, that this Attribute of God ( his 
 GOODNESS ) doth make Him our Chief Good ^ in a two-fold 
 TcTped, both EFFICIENTLY and FINALLY, Infomefoit 
 it is fo with the other Attributes : His Vorvcr \s Efficiently the 
 Ipring of our being and adlions •, 2nd finally giud olpCrively it 
 terminafeth ourfubmitlion and our trull. His Wifdom is the 
 p'inciple of his Laws, and alfo tlie ob]efr and eyid of our en- 
 quiries and underllandings. But his Goodnep is the EFfl- 
 CIENTofallour good in its pfrff^iow oicaufilitv^ and tjur 
 
 M END 
 
82 III. of god's Relation to Man as hk BENEFACTOR 
 
 Nihil eft Deo r;:r,> END ofo.ir Souls, which is commonly called ULTIMATE 
 l.-sS: gratis, qua.n ULTIMUS. So that to ff'iwif to his FojVcT, and to be rw/f^ 
 vlr. an,.,,o pcfcao , j , j^,r^^ jg ^^ j ,^ayCiy, //«f/*//'> our end. But to be 
 bonus, q .1 hoiini- "' j^ •' i ■ i n i ^ i ^7 i- j ■ l- j 
 
 bas ceteris antcccl fl(4-'ig t^ ^^s good-ppiU, and to be /^/^^ji-ti ni his good- 
 lie, quod ipfc d Diii B?i//i that is toLovfHiw, and tohi teloved by Hh)}, is the 
 imirortalibus difta-. j^folute pcrfcdion and end ot'man. 
 
 Luc Afiil. de D.o Thcretore under this his Attribute of Gjo^/;?]}, God is 10 
 
 ^^^' b. fpokcn of both as our EENEKAC FOR and oar END i 
 
 which is to be indeed our [umnum-boyumi. 
 
 ^. I . M.m hath I ii B.inc-f and all the good which he pjpjfeth, 
 jrow God^ as thcfolefirji Efficient by Creatmi. 
 
 ^.2.7herefore God alone if the Vniverfal Grand BENE- 
 EA CI OK of the n'crld^ befides whom they have no other, but 
 7}!eerl\fu:ordintite to hint. 
 
 No creature can give us any thing wliich is originally it? 
 own, having nothing but what it hath received from God : 
 Therefore it is no more to us, but cither a gift of God, or a 
 MefTenger to bring us his gift \ they have nothing thcmfclves' 
 but what they have received ; nor have we any fort of Good, 
 either Nitural, Moral, of Mind, or Body, or Fortune, or 
 Friends, but what is totally from the Bounty of our Creator, 
 Quii di-bitare potcft ^nd as totally from him, asif no creature had ever been his 
 mi LuLJli, quin Deo- inftrument. 
 
 run immortalium ^. 3. Ai God^s Goodneji ii that by which he communicatetb 
 mun:;s fitcjuodvlTi- ^^iyjgaud all Goodto all h^ Creatures^ and U hit woji complc 
 mus. sni:c. ^.^^ Attriiute^ in pint of Efficiency, fo k it that Attribute 
 
 cum^'cft/^mus 'cfT: ^hich is in gencre caufas finalis, t^f finis ultimate ultimus of 
 Ita dico Lucili, facer allh'n rvorh^. God can himfelj have no ultimate end but Hiwfelf: 
 intra nos fpiriti:s fc- and his rational creatures Can have no other lawful ultimate End : 
 det, bonorum malo- ^^^ ^.^ Hin}felf\ it is his Goodncfs, which is completely and 
 rumque noftrorum ,,iti,,j,tely that End. 
 oblcvator & cuftos. "* , ■' ^ t -i-t ^ j i • r ir 1 1 ^ 
 
 Hie proiit a nobis Herd "am to Ihew, I. That God himlcU can have noul-^^ 
 
 tra(f^atur, ita & nos timate end but HiiiifclK II. That Man fhould have no othcn ^H 
 
 traftat ipfc : Bonus HI. That God, as in his Goodiicfi^ IS ultimate ultimus, the End 
 vero vir fine Deo r w 
 
 al.cuis Vupra^'for- ^- i.Thatwhich is moft Bdoved of God is his ultimate 
 mam, nifi ab illo,ad- End : but God Himfelf is moll beloved of Himfelf : TherC;- 
 jjtui cxLiigcre. Lie fore he is his own ultimate End. 
 dac confilia, magni- ^^^ ^^^^^^^ ^^^i^^ -^^ Propofition is, Bccaufe to be the 
 
 nca&crcfta m uno- , . ^ . 1 . i . ■ 11 r- • 
 
 cuoQue bono viio ultimate e«^/, and to be niasiime amatum, is all one. rinis ^u£- 
 stntc, ' rentii ■ 
 
and his END. Or as his CHIEF GOOD, 83 
 
 rentis hath rcfpcd to the Means of attainment, and ' is tliat 
 cu]us amove media eliguntur & fifplicantur. This God is not 
 capable of, f fpeaking in propriety ) bccaule he never wanteth 
 his End. Tinis jridtiouii is that which aniandu friimir ^ which 
 we love complaccntially in full attainment : And fo God doth 
 ftill f;/joV his end: and to have it m Love is toc;/jovit. 
 The Minor is palt controvcrfic. 
 
 Oij. "But it God hctvc not finem qi:£r( fit if ^ then in every 
 " inftant he enjoyeth his end : and if lo, then he ufeth no 
 <-^ nieam dit 2l\\ : for what need any means be ufed for that 
 " end, which is not fought but ftill enjoyed. And conie- 
 " quently where there is no means there is no end. 
 
 Anfw. As finis lignifieth nothing but (ffdfimt^ viz,, perfe- 
 ffmiem opirif, which isbutJ^^^-tfrMJi/writi^i, fo it is not al- 
 ways at prelent attained •> and God may be (aid to ufe means, 
 that is, fubordinate efficients or inftruracnts toaccomplHh it. 
 But as it iigmheth rati [am finahnt J fcil. ctijuf,nmreresfit, lb 
 far as it may ( without all imperfedion ) be afrribcd to him, 
 he muft be faid continually to f;/;''y it : And yet to ufe means 
 for it, but not as wanting it, but in the fame inftant ///??//; and 
 enjoying : that is, He conlhntly communicateth himfclf to 
 his creatures, and conftantly loveth himifdf fo communicated. 
 He is the-firfi: efficient and ultima'.e end, without any niterpo- 
 (Ing inftant of Time, fwere Eternity divilible) but in order of 
 Nature^ he is the Efficient before he is the End enjoyed^ but 
 not before the End intended. He ftill fendeth forth the beams 
 of his own Glory, and ftill takcth pleafure in them fo fcnt 
 forth : His v:>or]{s may be increadd and attain perfection, 
 (cdXXciXfincnt oferyS by fome ) but ImCompLicency is not in- 
 creafed or pertedled in his works, but is always perfc(^ : As 
 if the Sun took conflant pleafure in its own emitted light and 
 heat, tliough the effeds of both on things below were mofl 
 various. God is ftill ^/f/zp^ in that which /f /////, in all his 
 own works, though his works may grow up to moieper- 
 fedion. 
 
 Or if any think fit- tofiy, that God doth qii^rere finenr, 
 and that he may enjoy more of it at one time than another, 
 yet muft he confefs, that nothing below the complacency of 
 iiisown Will, in his own emitted beams of Glory, fliining 
 jn his works, is this his ultimate end. 
 
 M 2 2. That 
 
84 I U. of COD' J Keliiion to Msin as hk BENE FA CTOR 
 
 2. That which is the Begining muft be tlie End : But 
 God IS the Beginning of all liis works: therefore he is the 
 End ot all. He himiLlthath no Beginning or ElHciair, and 
 confcqucntly no hnal caulc othiirifcU: bjt his rvork^ have 
 himfclftbrthe Erticienf, and for their End : that is, He that 
 ir.adc them, intended in rhe making ot'them, that they fhould' 
 be iiluftiiois with his communicated beams of Glory, and 
 thereby amialle to his »\'i', and fliould all ferve to his com- 
 placency. 
 
 If the End were lower than the Beginning, there would 
 be no proportion;, and the Agent would luik down below 
 himfelf 
 
 3. If any thing-befides God were his ultimate End, it muft 
 thereby be in part Deih^d, or his adions dcbafed by the 
 lownels oi the End : bat thefe are impoHibilitics. The Adions 
 are no nobler than their End; and the End is more noble 
 than the M:ans as fuch. 
 
 4. The ultimate End is the moft amiable and delegable : 
 The Creature is not to God the moft amiable and"dclc(5table : 
 Therefore the Creature is not his ultimate end. Thcrirll: Ar- 
 gument was from the Adl, this from the Objedf. 
 
 5. The ultimate end is that in which the Agent doth 
 finally acquicfce : God doth not finally acquiefcein any crca- 
 
 T^at the finis cm! is tiirc. Therefore no creature is his ultimate end. 
 
 propaly the itUfm.ue 6. That which is God"'s ultimate End is loved fimply for 
 
 end, end the finis cu- jf f^jf ^^j j^^^ ^^5 ^ i^g^^^s to any higher end : The Creature 
 
 JUS u [hbordniate to 1 1 1 1 • r 1 r • r\c 1 ^ 
 
 u, CiCcTo jhtwcth in '5 ""^^ '^^'-'^ by him fimply tor it felf, but as a means to a 
 Vi'O'sfpeech, 1 $. de higher end, (viz. his complacency in his glory fhining in it ): 
 finib. p. 188. Inno- Ergo^ it IS not his ultimate end. The ultimate end hath no 
 bis iphs nc intcUigi end v but the crcaturcs have an end, y/z. the complacency of 
 ?£"" 'LSm Godinhlsgloryft.ningin the creature, 
 rem, verb? grati.i, ^^j* " ^"-^f yo»-i confound the final Object and the final A& : 
 propter voluptatcm, " God"*s complacency ot love is his final Adt, but our enquiry 
 nos amcmiis. l>rop:cr js of the final Object. 
 
 FoVre^mTof "" ^'f""- ^^'' f'^''^^ ""' ^rfond endis moft properly the 
 
 ipfosdiljgimus. Qiiid ultimate, he for whofe fikc, or for whom the thing is done : 
 
 eft quod magis per- But this is God only, and therein he is both the act and ob- 
 
 fpicuum eft, non j^ct. He that did velle creitti^ras^ did telle eas ad com]^ltwentiant 
 
 mode carum {lh\ ^y^^^/^. voluntatis. Thequeftion is not of the alius cowpla- 
 
 tarn vthcnieincr ca- ^^^^'-^i but of the acms creandi vel volendi creathrarum extjien- 
 
 rum. tiam : 
 
afid hfs END, Or as hk CHIEF GOOD, 85- 
 
 tutm : which he doth -propter voluntatis impht'mtem^ & inde 
 contplacentiam \ which is the final adr, and the final obje<ft 
 of the creating adl i But for the aCm comfUantU it is not 
 iiZus intentionts but friatmis ■■, and theretbre hath no end, 
 ^above it felf : And the final objcd: of that Coinplacency , 
 is not the Creature it (elf, but the Impletion of the Divine 
 will in th(^ Creature i yea, the Image of his Omnipotcncy, 
 VVifdom and Goodnefs fliiniilg in the Creation, is not loved 
 proper p, ultimately i but for the fake of that P?w/e E/- 
 fence and Perfection of which it is the Image : (as we love 
 the Image of our friend for his Cike^^ Co that when all 
 is done , God himfelf is his own end m all his works, Co 
 tarr as /very improperly) he may be faid to intend an end. 
 
 Or if you could prove the Creature to be the Obje^um 
 fnale^ that proveth him iiot to be properly the finis vltimus : 
 For that is a difference between Mans agency and Gods : Man 
 is an Agent made and acting for his final Object, and more 
 ignoble than his Object (as the eye of a Flie that beholdeth 
 the Sun ) : But God is an Agent more noble than the Ob- 
 ject, who gave the Object it felf its being , and made it 
 of nothing , for himfelf i and fo the Object is for kis finaf 
 Act. 
 
 " O'.j. But God being Perfect needeth nothing, nor can 
 '' receive any addition of perfection or blelfednefs •, and there* 
 •■'fore it is not any addition of Good to himfelt which he 
 "intcndeth in the Creation , and confequently it is his«l- 
 *' timate end to do the Creature good* 
 
 Anfrv. All the antecedent part is granted, and is anon to 
 bz further afTerted : But the lalt confequence is denyed i be- 
 caufe there is no other end bcfide the addition of Good to 
 himfelf, which God may intend, fo farr as he may be faid 
 to intend an end. He doth all the Good to the Creature 
 which it receiveth ,but not ultimately for the Creatures fake. 
 
 II. That man fhould have no ultimate End but God-, 
 (that is, ultimate vltimM as its called_) is proved in what is 
 faid : and the fuller opening of it , belongeth to the next 
 Chapter. 
 
 III. It is God in all his Perfections, Omnipotency, VVif^ 
 dom and Goodnefs, that ismzws ultimate end^ but it is the 
 Jaji which fuppofeth both the other, and to which mans jvi//, 
 
 M 3 which . 
 
h6 III. of god's Kelatioti to Man as his BENEFACTOR 
 
 wbich muft perform thg mo^ prjea final diCX^ is moft fully 
 fultcd: Andthcrdorc is in a (pccial 1 ort, our ultiimrc Liid. 
 The Omnipotency cf God, is truly th'c tfficient^ dirigffit and 
 finalCwk of all things, but it is molt eminent in Efficiency : 
 The Jf^if/iom of God is truly the efficiittt^ dirigent and fin.U 
 Ciwfe oi'diW things : but it is moft eminent in Direction and 
 Government - The Goodnffs oi God is truly the efficient^ di- 
 rigent and final caufe : But it is mo!t crauient in being thepfr- 
 fec:iv: efficirntj and final Caufe. 
 
 5^. 4, Godi hlti»iate endin Creation and Trovidence^if not any 
 fi4flfor addition of Perfec'ion or Blejjedncfs inhwifelf-, as being 
 tjpfclutely fcrfeti in hi)>ifel'\ andca^aile of no addition. 
 
 •But thofe who think tliat God doth produce all things ex 
 tteceffitate nature (rom Eternity, fay, thit as the Tree is not 
 pcrtt(^ without its fruits , fo neither is God without his 
 TVorJy : They fiy with B.dbui in Ctcero^ and other Stoicks, 
 that the JF^rld is the woji 'excellent Being ^ and that God is 
 but the foul of the JForld : and though the Soul be a cowpleat 
 foul if It had no body, yet it is rot a coynpleat Man : and as 
 the lyee is compleat in genere canf£ without the fruit, yet 
 not as a 'totuw containing thofe etfeds ab effentia which 
 are ksTart and End : So fay they, God may be perfed with- 
 out the World, as he is only the Soul and part of the World , 
 bufhe is not a coniykat world, nor in toto. 
 
 Anfw. I. That God is not the (bul or confiitutivc caufe 
 of the World , but fomewhat much greater, is proved bc- 
 C^-^f. ■<• tore*: And alfo that it was not from Eternity i and confe-. 
 
 quently that he created it not i)y naturaUneceffity : The foun- 
 dation therefore being overthrown,the building falleth. Thofe 
 that hold the tbrcfaid opinion murt hold, that God is in point 
 o^' duration, an eternal I (fficient^ matter^ form -Mil end-, and 
 that in order of Nature , he is iiiil an Efficient principle 
 cauling matter^ and fecondly, he is an efficient with ^natter, 
 and in the third mdant lie is the form of the eifedtcd matter, 
 and ill the fourth inlhnt lie is the etidoi' his operations here- 
 in. And if you call the efficient TrincipU only by the name of 
 God, then you grant what I prove and you feemed to de- 
 ny : But if he be not God as the mecr efficient and end, b.it 
 alfo as tlie matter ■-, then you make every fione, and Serpent, 
 and every thief and murderer, and devil, to be part of God, 
 
 and 
 
and his END. Or as his CHIEF GOOD. 87 
 
 and make him the fubjed of all the fin and evil, all the weak- 
 nefs, folly and mutations which be in the World : (with the 
 other abfurdities before mentioned,^ And if you .fay, that 
 !ie is God^ as efficient , form^ and end^ and not as matter^ 
 then you contradidf your (df, becau^ the/or;;; and viatter 
 are parts of the fame Itingi And whether you call him 
 Co^as theforjw onl/ ( and fo make him but part of Bemg, 
 and conlcquently imperfcd:, and confcquently not God ) or 
 as ttiatter and form alfo , and fo make him a compounded 
 ieing^ flill you make him impcrtld, in dcnyinj^ his limpli- 
 city or unity, and as guilty of all the imperfections of mat- 
 ter, and of compolition ; And you make one part of God 
 more impcifed than the reft, as being but an ertldf of it. 
 All which are inconHftcnt with the nature of God, and with 
 the nature of Man and every Creature, who is hereby made 
 a part of God. . _ ,. , 
 
 . 2. If this had been true of the ^rld as confiftingof its „^;';f,''"^^'Vcu"1 
 con^itutive caufcs , that it is God in ^erfertion, and eternal, g^ jivina ratio ? toci 
 &c. yet it could not be true of the daily-generated and mundo partibufcjue 
 perifliing beings. There are millions of men and other ani- cj i« infcvta ? Er|o 
 mals, that lately wfrf>/or, v^hat they are : Therefore as fuch "i^il ngis ingratiHi- 
 they were no cternall parts ot God, becaule as luch tney ^^ ^ ^^^ ^^•^^^ 
 were not eternall : Therefore if God brought them forth for le, fed naturx j quia 
 his own Pcrfediion, it would follow that he was before im- nihil natura fine Deo 
 pcrfecf, andconfequentlynotGod-, and that his Perfedions '^^^^"'''f^j^f]'^'^^^^ 
 arc mutable and perifliing. Therefore at leaft fonjie other ""Jqf'ne^cdiftac'of- 
 caufe oi^thefe muftbe found out. ficio. senec. de Bme- 
 
 And as for the fimilitudes in the bbjedion , I anfwer, fie. 
 I. That the frudifying of a Tree is an act of Generation, 
 and the ends of it are partly the ufe rfor food; to fuperiour ^'S* .^f i", ^%' 
 lenlitiVT;; Creatures, elpecially man j and partly the propa- t. z.Gr.Ut.p. 38^3 
 gationof its fpccies, becaufe it is mortall. Frudification is 386, circ. 
 indeed its perfedion^ but that is becaufe it is not madf for 
 it fclf, but for another. Sic vcs non volis^ may be written 
 upon all. But God is neither mortall needing a propaga- 
 tion of the fpecies, nor is he fubfervient to any other, and 
 finally for its ufe. 
 
 And as for the Soul^ it made not the matter of its own 
 body, but fjund it made, though in the formation of it, it 
 might be fo efficient as domkUiuYn.^i falrkare. But God 
 
 made 
 
83 Wl.OfGOD's Relation to Manas his BENEFACTOR 
 
 made all matter of nothing , and gave the World what(b- 
 ^vcr it is or hath •, And thcrcfv3rc was PLrfi-d: himfclt bd'orc : 
 For an imp^rfcift being could never have b:cn the caufc of 
 fiich a fian^ : Therefore he needed no donncil'runi for hiin- 
 iVlf, nor as an imperfect Part (a formj to concurr to the 
 conllitiition of a whole. But he is the efficient, dtrigent and 
 final caule' of the World and all things, but not tlie conjh- 
 tuent or ejjential\ for then the Creature and Creator were all 
 one, and God debafed, and the Creature deified : But he is 
 to tiiem a ful>ra-ejjintiid cai'fe-y even more than zform and 
 foul, while he is a total efficient of alL 
 
 3. If all that is in the Objedf ion had been proved, it would 
 not at all fhake the main delign of my prelcnt difeourfc, 
 which is to prove that God is our Grand Benefactor and 
 Chief Good I and that he is tnans ultimate end. For it the 
 JForld Were his Body, and he both its Ej^r/^/jt and its .Soul, 
 he would be the caufe of all its Good i and the Caufe woukl 
 be more excellent than the Eried : And if our Souls that 
 never made the matter of our Bodies, are yet the noblefl: 
 part of us, and far more excellent than the Body;, much 
 more would God that made or cauled all the Matter and 
 Order in the World , be more excellent than that World 
 which he effeded : And as the Soul is not for the Body as 
 its ultimate end, f though it be the Life of the Body, and 
 its great BeDi.fadtor, J but the Body is finally more for the 
 Soul, though the Soul need ;-iot the Body, fo much as the 
 Body needcth the Soul i and as the Horfe is finally for the 
 Rider, and not the Rider for the Horfe i though the Horfe 
 needeth his Mailer more than the Mafler doth the Hories 
 { for the Horfes life is prclcrved by the Mafter, when the 
 Malter is but accommodated in his Journey by his Horfe ^ ) 
 Even fo, though the World need God, and he needeth not 
 the World, and God giveth being and lite to the World, 
 whi(?li can give notliing at all to him, yet the World is fi- 
 nally for God, and not God for the World. The nobleft and 
 firft Being is ftill the End. 
 
 And the generated part of the World, which is not for- 
 mally eternal, but doth oriri & interire, is it that our di- 
 (pute doth mulf concern, which the Objedion doth no whit 
 invalidate. ^^ v 
 
 ^. 5. lie 
 
and hk END, Or ^ his CHIEF GOOD^ Sg 
 
 5^. 5. 7he fame Will of God which ivas the free efficient^ is Gcodncfs fign'fcih 
 
 the End of all his TForks ad extra. mre th^^^ utility or 
 
 r> J 17 rr I .1 TT^ ■ ^ j^ 1 r- r \ A Vlciptrcto our fclvcs: 
 
 Gods fc-llcnce hath no hfficient or fifjiu Cauf^ but is the ^^ ^^,^g, ^^ ^.^/^ ^ 
 
 efficient and final caufe of all things dfe : They proceeded Mm^ a good M.w, a 
 
 from his Power, his Wifdomand hiS<rood-rviU\ and they bear good Scholar ^ .1 good 
 
 the Image of his Power, Wifdom, and Good-wilU and he f^ff'^^ji'^'n^'l^l 
 
 loveth his own />w«g^ in them, und loveth them as they bear {"f;; cJt'^-ary. '^ 
 
 his Image i and loveth his Image for Himfelf. So that the Bcmim c.t cuod fui 
 
 zdi oi his Love to Htm felf IS n:c(fpiry ^ though reZ/wr^r)' •, iplLs prana cspc- 
 
 and fo is the ad of his Loi-etohis Image, and to all the ^"y^=^;'"i '^^- ^'^(^o'- 
 
 Goodnels of the Creature, while it is fuch: Buthcfm/yand ^^onimi'omnls origi- 
 
 ivjt ncceffarily made and continueth the Creature in his r\'M i< onus fims eft. 
 
 Imager and needeth not tht Ghifs or Iww^t", (being fdf-ruf- id. Metapb.l.a.c.^. 
 
 ficicntj) lb that his Creattre ,s the mediate;- Objca, his Image ^,j^^.^^^,^ p^^^,^ 
 
 on the Creature IS the z//r m;<7te erf <?tm Object ^ his own per- ni.nime fcrper ex- 
 
 fedions to which that Image lelatctli, n the oh]cCwm f\w\U- pctendum. /i/7^«. i.* 
 
 citer ultimatum-^ hiscoviplr.cency 01 love is the .Adrs idtr-. us-, Eih.c.j, Duplex bo- 
 
 and that very ad istheotjfrr 6f his precedent ad ofCrea^ '^"•" «"\ *'"=''"'^ 
 
 ,. •' r I /- ^ r> 11 1 ■ • r I i 1"^" ablolutc & per 
 
 tion, or volition ot the Creatures : But all this is Ipokcn a(>- ^ bonam fie- akc- 
 
 cordmgto the narrow imperfed capacity of mi^ii, who ton- rumqu&d aUcui bo- 
 
 ceiveth of God as having a prius & pojieriia in his ads, no Cm & i.ruu .-i'ljl, 
 
 which is but refpcdively and denominatively frorp the or- ^^'''"^'^]Y" r 
 
 der of the objeds. In (hort, Gcds fne-rvill is the Begiwiing „iunTbonu^^^^cfinkI 
 
 of his works ad extras and the coml'lacency oi that will m lunt, idad quoaom- 
 
 his i^P'flril^f at Good in relation to his own fafeaions, is ihe niaieferumur. An^, 
 
 END: And therefore he is faid to Keji when he law that ^^^' ^- ^' ^■ 
 
 all his works were Good. 
 
 j> . 6. Ji'hfitfoever m the fuVeft exprefion, and Gbrifyim dc- ^^ -^ ^ p^;_ ^^ pjj_ 
 monfirationofGodin the Creature, muji needs he the chief ere- ny 's', that as 'Pearls 
 ated excellency. , though they l.c ia ihe 
 
 Becaufe he loveth Himfllf hrl}, and the Creature for Him- ^"'""^ "/ ''^^ ^^''' "''^ 
 fdf: And feeing the Creature hath all from him which is ^^> ,TJ' '^T- til' 
 good and amiable in it, it mult needs roUow, that thole ^g.,-,- ^nd cxallcnsy 
 parts are moll amiable and bell, which have moft of the flicnfcth^ fa a godly 
 impreilion of the Creators excellencies on them. Not that ""^ gcncrouf Joidy 
 he hath greater Perfedions to imprint on one Creature than '^fH^.Tr^.^'SSr/c 
 another, but the impreflion of thole Perfedion^, is much comcih, than on earth 
 greater on one, than on another. v/;o-c it abdcth. 
 
 P' 7. Jhe Happier therefore God ryill make any CfeatuYc, 
 the more will he cemmmicate to it of the Lntige and detton- 
 
 N jiratkn 
 
90 III. of cod's Rdaiion to liian 06 his BENEFA CTOR 
 
 Jiraticn ofhh orvn goodacfs, and fo will loth love it the nicre^ 
 jor his ownlmage^ andcau]e it to love him the mre^ rvhicb 
 JS the chi<ffart of his hnage. 
 
 ^.8. 'the Goodiicfs of God U conceived of hy our Harrow 
 viindes^ in three mtiom^ as it ivtre in three degrees ofaliituHe : 
 The H/gkeji is^ Jhe tnjinite perfcaions of hif Effence as fach : 
 The fecondii^ 7he infinite Perfetiion of hh Wjll as fud\ tvhich 
 ^f called Hit Holme fs, andtheForntain of Morality ; The third 
 i^ that one part ot'his Wills pcrfcdiog, rvhtch is his Benig- 
 nity to his Creatures^ which wecaUhii Goodnefs in a longer 
 notion^ as relative to our felves^ becaufe he is inclined by it to 
 Do us good : This is his Goodnefs in condefcention. 
 
 ^. p. Though all thU U hut one in God^ yet becaiifi our 
 windes are fain to receive it ai in fever al ^arts or notions^ we 
 way therefore not only diftinguifh them^ hut compare tkeWy at 
 the O'ijeds of our Love. 
 
 5^. 10. Man ufually heginneth at the loweji^ and lovetb God 
 firjl^ for his Benignity and Love to us-^ before he rifeth to the 
 higher ads. 
 
 And this is not an irregular motion of a lapfed Soul, in its 
 return to God, fo be it we make hafte in our afccnt, and make 
 no flay in thefc lower adlsi otherwife it will be privatively 
 linful). 
 
 5^. II. Therefore God nwltiflyeth Mercies ufon Ma»^ that 
 be might facilitate thisfirji ad of Love by gratitude. 
 
 Not that thefc Mercies being good to our felves, fhould 
 lead us to love God ultimately for our felves i But they (houkl 
 help us hrft tDlcve him/or our felves^ as the immediate pal- 
 fage to a higher a(5l of Love, with which we muft love Him 
 in and for Himdlf, and our (elves/br Him. 
 
 5^. 12. Therefore Cod hath planted into our Natures the 
 Principle of felf-love . that it might fuit our Natures to the 
 Mercies of God^ and tnal^e them fweet to us : Not that ws 
 jhould nnfe to no higher an cjieem of theni^ but that this fweet- 
 nefs in them which re fpeDeth our felves ^ and is relijl^ed by felf- 
 love^ jhould lead us to the Fountain of perfeii Goodnefs from 
 which they flow. 
 
 Our very feiifls and appetites are given us to- this end, not 
 that we fhould judge by no higher faculties, but that the 
 delights of the patible or fenfible qualities in the Creatures, 
 
 by 
 
a7idhisEND. Or as I^ CHIEF GOOD. 9 1 
 
 by affcding the fcnfc, might presently repreCent to the higher 
 faculties, the fwcetneflcs ot" Infinite Goodncfs to the SouU 
 and lb we miglu by all afcend to God. 
 
 5^. 13. Tl.wfe vtercies therefore arc the greateji^ vPhich re- Bonum fummnm eft 
 vealmoji of God^ with the leaji hwedinients of our afcent im- animioperat'.ofecun- 
 
 tohini: '^"'" V'''"!-^^ni" 
 
 mam & pcrrccLlii- 
 
 5J. 14. 'therefore hit Love mofi revealed and co-ninwnkated, mam in vita perfefti. 
 a»d his perfect Goodnefs tvofi wanifefied to the Soul^ is the Anfiot. 7(/.>ff. i. 
 Greateji Mercy; and all corporal Mercies are to be ejiimated Tria funt genera bo. 
 and dcftred but oftheyfLdferve and conduce to thefe^andnot as niT,"frcijndacorporh" 
 they are f leafing to our fiejh orfenfes. externa tenia : ciccro 
 
 f. 15. 'Tf:>e VtrfeCt Goodnefs of the WiU of God^ thoi'.gh it i.ihfcui. 
 contain Benignity, and Mercy ^ yet is not to be mealu red iy t/;^ Nihil bonum ni fi 
 good tphich he doth to us our fe'lves . or to any Creature ■, But its qaodhoncftumjnihil 
 highejJ^ excellency confjhth in its Effential Terfcdion, and the ""/ CiVr^''!^?:^ T" 
 f erf ed Love that Go dhath tohimfdf, andin the con'onnityof ^^' '^''^' "^^' 
 ^wVVjliro his Moji perfeliW'iiilom, xvhich }{nov^eth rvhat is to 
 be wiUed did extrzy and in his cowplacency in all that is good 
 as fuch. jfa tnaa «.v]2 love bk 
 
 When fclf-love (b far blindeth us, as to make our Tntereft Co'^ntny better than 
 the Standard to judge of the goodnefs of God, we do but ^»»ifc! f, then God muh 
 (hew that we are fallen from God unto our felves, and that IZnobetheZl^^^^ 
 we are fettingup our felves above him, and debalmg him ,« our love. 
 below our (elves: Asifweandour Happinefs were that ul- Refpublica nomcn 
 timateend, and he and his Goodnefs were the M-:ans, and univcrfidvltatiseft, 
 bad no other Goodnefs but that of a means to us and our [J'^ j'i'JosTare, & 'i« 
 felicity ! If he made us , he muft needs have abfolute Pro- qua omnia noftra po- 
 priety in us, and made us for hiwfilf: To meafure his Good- nere, & quafi con- 
 nefs by our own Intereft,is more unwife than to meafure the Tecrarc debcmus. c/- 
 Sea in our hand, or the Sun and all the Orbs by our (pan. "^"* ^-^^^^l- 
 And to meafure it by thelntereftof the 'Zy;/it/fr/>, istoiudce Laudanjus eft is qui 
 r.L. ,,. .^^. , , LI/- I- mortem opnetit pio 
 
 ot that which is infinite, by that which is hnite •, betwixt Republica,qui doccac 
 
 which there is no proportion. As God is infinitely Bet- patriam eilc chario- 
 ter than the World, fo he is infinitely more Amiable, rem nobis, quamnof- 
 and therefore mulUnfinitely more Love himfelf than all the ^"oxtnhumana & fee* 
 World ■■, and therefore fo to do , is InHnitc excellency and jerata eorum , qui 
 Perfedion in his Will. But the out-going of his JhU to ncgant fc recufare , 
 the Creature, by way of caufative volition, is free •, and con- quo minus ipfis mor- 
 dudled by that Wifdoy^i , which knoweth what is fit, and j,"'' AT^''""?^°'^"'' 
 what degrees of Communication are moll: eligible to God. fequatur ?Sr T^de 
 
 N 2 God fin]b. 
 
c,2 II \, Of cod's RehtJon to Mun as his BENEFACTOR 
 
 God IS Pcrfwdi: without his Works: He had wanted nothing 
 if he had never made them. He will no: herein do all thar 
 h: is limply Able to do, b.it all that his Jf^ifrloni fccth httelt 
 to be done. He was as Good bJorehc mad.- the World as 
 lincci And thole that think he caufcd it eternally, multcon- 
 fcls him in order oi' N.nure to be firll perfedl in Himlelf, 
 and to have more Goodncfs than all which he communi- 
 cateth to th"c World. He was as Good brfore this pre(ent 
 generation ot" men on Earth had any being/ He is as good 
 before he bringeth us to the Heavenly Glory, as he will be 
 J[ WIS the erroneous after , though before he. did not fo much good to us. It is 
 rcafovns, ef the Phi- no diminution of his Goodnefs, to fay, that he made millions 
 
 v^'i'riiJ?!^'^^'^ of Toads, and Flic?, and Spiders, whom he could have made 
 J'.o.id c'.ern.ul, that -.-i i i % ,- i ^ r- i i i n- r- 
 
 Optlmim & Pill- '"nen it he nid plcd(ed •, or to lay, that he made millions ot 
 
 ch.jm, Gj{ and the Men, whom he could have made Angels ^ nor that he made 
 Wi'rld miji be hifcpx- not every Clod or Stone a Starr or Sun : nor. that he fuf- 
 Vvil^thcl[y(!ribat f'-'J^<^th men to be tormented by each others cruelty, or by 
 fr'blch ihe'u-^ ha:ics ^'•'^^"^ <lii'i-''i^^5 as the Stone and Strangury, ConvuKlons, Epi- 
 ih'.ni^lcS'o *f; (.w kpfies, &-€. nor that men at lalt mull die, and their bo- 
 Amn -.js a-gucih Jics rot and turn to duli That thefe things are done^ is 
 Ua^ yt^'c'reb''^^^^^^ paftdifpute: And that Go^^goo-^ is part difpute: And there- 
 viifhin^^wLUplove ^^^'^ ^'^^^ '^^^ ^'^i^ ^^ confijlent with this Goodnefs, is paft 
 {asZich tcUcih ^m- difpute: and confequeutly that his goodnefs is not to be 
 n^on) il.it vUxoand meaf-ircd by (blow a thing as humane or any Creature In- 
 Ariflcclc recrc fom tQr^(\^ 
 
 v:-(%al Tt hfoonii] ^^ Y^"-" ^^Y' ^^^^ ^ ^'"^'^ '^ hurtfull to the hidividifolsj bur 
 toreafoiiagiinfl fcnfe not to the Vniver^e^ to which it is better that there be a 
 and expcncftcet ot to mixture of evil with good, than that every part had a per- 
 
 itfjlydk^ZUlfe. ^' ^^ ^c^"^cdi then that the good which you meafure 
 Gods goodnefs by, is not the Intcrcrt ol any individual 
 Creature, at leaft that is in this lower World. For you con- 
 fcfs, that the good which would make it Happy, is given to 
 it limitedly , and with mixtures of permitted or inflidted 
 evil i and that God could have given them more of that 
 goodnc(s, if he would : God could have freed them from 
 pain and mifery i yea, and have given the ignorant more 
 knowledge, and honcfty, and grace. So that it is not our 
 Jnterefi that is the meafure of his goodnefs : And iffb, what 
 is it that you call the Vmverfal intereft. Surely, the univer- 
 
 fality 
 
ofjdhis END. Cy as /m CHIEF COOcl, 9^ 
 
 f.lity o^ National crt^dituxcSy hath no being bat in the Indi- 
 viduals i and if it be not the welfare of the Individuals, 
 which is the Meafure, then is it not any iiitcrcft or welfare 
 o the Vyiivcrfc^ which is of the lime kind : and for the in- 
 unfitle creatures, they fed neither good nor hurt i and thcre- 
 wc by your Meafure fhould be none ofthellniverfe, whole 
 intcrcft is the Meafure. Therefore it mufi: be fomewhat above 
 the fenlible intereftof any or all the Individuals, -which you 
 call thtBoHirnVniverfitati^ : and that canbs nothing elle but 
 th2t fiat e and order of iheVniverfe^ in which it is conform 
 to the Idea of the Divine Intelledl, andtothe Vohtion of the 
 Divine Will, and (6 is httclr for him to take complacency in, 
 as being the meafure and reafonsofhis own vohtions and 
 operations, which he fctcheth not aliunde ■-, or at lealt which 
 are unknown to fuch as wc. No doubt but it is more for the 
 happmsfs of the Individuals, that every Dull, and Stone, and 
 Fly, and Beaft, and Man were an Angel : but it is not fo. 
 
 2. Andfurely they that believe the evil of lln, and that God 
 could have kept it out of the world, and faved the Indivi- 
 duals from it, will confefs, that man's intcreft is not the Mea- 
 fure of God' s goodnels : efpecially confidcring what confe- 
 quents alfo follow iin, both here and hereafter. 
 
 3. And as to this lower part of the 'L'>;irfr/>, how many 
 Nations of the Earth are drown'd in woful ignorance and 
 ungodlinefs : how few are the wife, and good, and peace- 
 able ? When God could have fent them Learning, and Teach- 
 er?, and Means of Reformation, and have blelled all this 
 Means to their deliverance. So that the far greater part of 
 this lower world hath notfo much good as God could give 
 them i and the infirmities of the bell do caufe their dolorous 
 complaints. 
 
 It is certain that God is infinitely good, and that all his 
 works alto are good in their degree : but withall it is certain, 
 that God m himfelf is the S'nnple Primitive Goad, and that 
 createdgoodnefs principally confifleth in a conformity to his 
 Will, which is the flindard and meafure of it. 
 
 ^.16. God as considered in the Infinite Ferfediom of hii Na- 
 ture and his Will, is rtioji Amiabley and the objed of our high- 
 cjl love. 
 
 5^. 17. Bat he is not l^own by us in tkofe VerfeHions, at 
 
 N 3 feen 
 
94 ni. of cod's Rcltiion to Man as his E EKE FA CTOR 
 
 Cotta ff /.'f f/> VcWc'i- ff en in theyfifdv's immediately^ but as dewotifrratcd ayid glo- 
 us, That Hpic'jr^s, iy rificd ext-reOivelv in Us norki-^ tn which he p/iKeth to us in 
 
 tf ihe affaiTS of Mifly S J'- , , r , r I ^^ f r 
 
 Suadciic cmncm ^' 1 8. His work^ thcre'OY" arc made jcr the apt revealing of 
 fundltits Rcligio. hi^nfelfas amiahle totbeintelligeMt partof bit Creation. 
 Bcin : Quid cH cnim yhey ^^e the Book in which he hath appointed us to read, 
 ci^r Dcos ab ho:r^m- . ^^ j ^[^^ ^^j^^^ j,^ ^.j^^ j^ ,^^ j^^^j^ appointed US With admiration 
 
 om Dii ron nodo ^° '^'■"'^^'^ 'he Iiihnitc Power, Wifdom and Goodncls or the 
 
 hominibiis non con- Creator i and in which we may fee, that he is not only our 
 
 fulanc, frd ornino Chief Benefutor^ hut the VltimateOb]cci of owx Love^ and (b 
 nihil c-ircnc, nihil j]^^ j^^^j QJ^J], ^^j. j^j^^^^j^^^ 
 
 S:a qul-dlm prT- ^' '9- 7^^ tl^'^rd KtUion of God toM Of e//r Chief Good, 
 ftanfquc natura, i!t efficiently atid EmW)', if the hi^hd\ and woji per feCive to Ui ^ 
 cadcbeat ipra per fc tid is not feparatedfrom the foryner trfo^ hvt they areallmar- 
 adlccolcndamtlice- vehijlv con'wnCf^ andcoucv.r in theVroduVmn ofmoli-ofthefiibfe- 
 
 but the r^oodiufs cf As the Elements are conjunct, but not contoundcd m 
 Cod'i h\iiure proud mixed bodies, and in thcmfclvcs, arecafilyto \x dtjtinguijh- 
 b)buio:nggood.) -^ f<^, where they are not divided^ and th'c'xx (ffetis foraetimes 
 ^l ^'"^ Tn" alfo dilHncr,butwr,W/ymixM as arc the caufes i fo is kin the 
 
 ci dcbctur, aqio nj- ^ rir-i •'^t.i i i^M-n 
 
 h;i accepcrls} auc ^^^t^ f^f^h^-'ic fierce Great Relations : though God s Frofr/fty 
 
 quid ojrnino, cujus extend further than his Got'^rwwfwt i bccaufe Inanimates and 
 nullum mcrict;m lit, Bruitcs are capable of one, and not of the other i yet as to 
 «• dcbcre poteft ? Eft ^j^^. Rational Creatures, they are in reality of the fame ex- 
 advcrfui Dcos : cum ^^nt. God is as to Kigbt the Owner and the Ruler ot ail 
 qjibuj quid potcft the world, and alfo their real Bemfador^ and quoad dehitum 
 nobis cdc juris, c.:m their ultimate end. But as tocwp/zf, on their parts, none 
 honiini nulla cum ^^^^ ^y^^ ij ^^^^ themfelves to him in any one of thefe 
 Deo fit conmiumtas? „,-'=' ,*ifvr. -^ \ ■ i^ n r\ i 
 
 fanftiras eft fcientia Relations. In order ot Nature, uod is niit our Urv^fr, and 
 
 colcndorum Dec- then our Ruler, and our chief Good or End. His work in 
 rum: qui qiarc- thc firft Relation, IS Arbitrary Difpolal of us-, his work in 
 brciii colcndi fine jhcfccondis to Govern US s and in thc third. Attraction and 
 nc: acccpto ab iis, re^hcitatiiig. B.it he lo Dilpoleth otus, as never tocrois his 
 ncc fpciaio bone, rules of Government •, aixl (ij govcrneth us, as never to crofs 
 Qic. de N/ir. D.o: his abfolute Propriety i and attracteth and felicitateth us 
 ^- '• P-3** in concent with his Premiant act of Government i, and all 
 
 fweetly and wonderfully confpire the perfection of his 
 
 works. 
 
 ^. 20. All thefe "RelaticTS are oft funwfed vp in or.e ftawe^ 
 
 »kich principally im^orteth th° lafi^ which i^ tbe^erfedive Ke- 
 
 .,'< latjon^ 
 
afidhisEKD. Or as his CHIEF GOOD. 95 
 
 Ut'ton^ hut truly incUideth both thejormer : and that if^ that Epimus vero ex am- 
 GOV it Our FATHER. '"■'^. ''°T:'""'"Rer' 
 
 As the Rational Soul doth ever include the Seiifitive and giOTcmTcum^Diis Im- 
 Vegctative Faculties, Co doth God's Fatherly Relation to us mortalibus & Opem 
 include his Voniinio/t and Government. A Father is thus a & Gratiam fuftule- 
 kind oC Iwa(re of God in this Relation : For, i. he hath a ^'''^'"l. ^"™ ^ 
 ccTUm Fro;priety m his children. 2. He is by nature their [.ram Dei dicar cfT., 
 ngfetjw/Oorfr^jo/T. 3. He is their Bf«t'f/z^(/r, ('for they are be- regu idem cffe in 
 holden to him for their being and well h^ingj Niturecaufeth Deo gratiam : tellic 
 him to love them, and bindeth them again to love him. And '"^ ' "'^<1 maxime pro- 
 the Title 10 VR FATHER r^hich art in Heavenl in- PJ.T.nrn'^^rT'nT 
 cludeth all tnelc Divine Relations to us, but Ipccially ex- xjix. id.ibtd. /•. 33, 
 prefleth the Love and Gracioufnefs of God to us. 3 4. 
 
 y-Nl.-r, -r n ■ A , r- r r r, r 1 ,1-rr Q"a! CnilTl pOtCd CfTe 
 
 Ob].Bvt Iniuftgo againjtthefenjeofmojt of the worlds if I fandltas, d Dii hu- 
 tak^Godto be infinitely or ferfettly good: for opcrari (equitur manx non cuiair. 
 elle: He that if perfectly good, tvillprfeCjly do good. But do rve ii '^'<^« 
 Hot fee and feel what you faidbefore. The world is but as a wil- """*=? '^^"^ "''^'T 
 dernefs^andthelije ojntanamifery] trecome into the world in ^g dcd:ilcnt : qua 
 rvea}{nefs^ and in a cafe in which we cannot helf our fives, but pcrpauci bene ucun- 
 are a pity and trouble to others : we are their trouble that ire id tur j tjui tamen ipfi a 
 t^ and bring us up: we are vexed with unfatisficd d. fires., with ^^^^ utemibus op- 
 troublingpalJions^ with tormentingpains^ and Ungvijhing weakj faJ^T"^""^ ' inmi.i.e- 
 wfj7, and enemies malice., with poverty and care-^ with loffes bcutumur7utdonunj 
 and croffes., andjl^ame and grief-, with hard labour and jiudies^ hoc divinum Ratio- 
 with the injuries and jpeBacles of a Bedlam world., and with "'» & confilii, ai 
 fears of death., and death at Liji ! Our enemies are our troulle, frai-*icm hominibis 
 our friends are our trouble : our Rulers are our trouble, and our "°" *^ bonitatcT, 
 injeriours., children and fervants are our trouble : our pojpjjjons dcicur: feduiectis, 
 are our trouble., andfo are our wants. And is aU this the effai ho.njnum eflfe ifta;n 
 of perfecfl' Goodnefs ? And the poor Bruits feem more nnferalle <^^^p^"^} non Dco- 
 than we! they labour., and hunger, and die at laji toferve our ^^'"\~ ^i^f- ^'^'^ 
 will! webeatthem, ufe them and ahufethem at' our pie a fur e ! !'"^""' ^''^' .^'^ 
 And all the Inanimates have no fenfeoj any good! and which is ^ft vinam fumerc, 
 jvorji of all, the world is like a Dungeon o\^ Ignorance, like an mcracius fuTpturum 
 Hojpital of mad-men for folly and dilhaCrednefi; like a band of ftatimqnc pcrituram. 
 Robbers for injury and violence, like Tvgers for cruelty, like "I'gnafumculpaific 
 ftarling Vogsfcr contention, and, in a word, like Hell for wicked- 'il 'cp'fehcnde^d?; 
 
 qu2 raticnem dedcrit 
 lis, quos fcivciic ca pervcrfc & inaprobc ufuios, Non intclligo quid intei fit, utium nemo fie 
 fapiens,an nemo eflc poflit.Debcbant Dii quidcm omncs bonos cfficeiCjfiquijjjrii horainum ecncrk 
 confulebanc ; fia id minus, bonis qu'.dcai confulcic debcbant. Cotta tn Cic, dt 7{At, otor, I. j. 
 
^6 III. of GOD' s Relation to Man as his BENEFACTOR 
 
 nefi. If^hatelfejets the rvorld together by the ears ht wars and 
 bloudjhed in all gemratkns I ivhat mak^th peace-makers the 
 moji mgUdedwen? what mal^th z'crtve andpety th:marh^o\ 
 perfecutiott and of covnvonfcornf' horv [wall apart ofthe world 
 bath kii'.wledge or piety ? Andyoutell us of a Hell for »io:i at 
 lajh Is all this the fri-it of perfect: GoodncTs. 7'>jef' thoughts 
 haveferioifly troulled fome. 
 
 AnfrrMc that will ever come to knowledge, muft begin 
 at the hrfl FLmdamental Tiuths, and in his enquiry pro- 
 ceed to lelT^r SupcrflrucflurcJ, and reduce uncertainties and 
 difliculries to thofc points wiiich are fure and plain^ and 
 notcaft away the plaineji cm tiin truths^ becaufe they over- 
 take feme difticuities beyond them. The true method of en- 
 quiry i?, that wefirfttry whether there be aGodthat U per- 
 fectly Good or not: It this be once proved beyond all contro- 
 vcrlie, then all that foUoweih is certainly reconcilable to it: 
 for Truth and Truth js not contradictory. Now that God is 
 perfcdlyGoodVi^iih. been tally piovcd before : He that givcth 
 to all the world , both Heaven, and E^tith, .uvl all the Orbs 
 all that Good, whether Narura!., Gracious or Glorious, 
 which they polTefs, is certainly HimfcK better than all the 
 world : for he cannot give more Goodnefs than he hath : 
 this is not to be denied by anymanofreafon: therefore it is 
 [Goi's m.i{-:ng mn proved that God is perfectly Good. B-iides, his PtrfectiOiis 
 rt frcc^gent oe i:tt muft needs be proportionable : we know that he is EternaU 
 'ihefithe\i,i°i>WichA as is unqucflionably demonflrated : we fee by the wondertl.! 
 freeAgeti commiticth frame of Nature, that he is Omnipotent and Omnilcien: : 
 li no impeachment ef and then it muft needs be, that his Goodnefs muft be corn- 
 Gods Gonlvft: At mcnfurate with the reft. 
 
 \'i^l%^nl 'Sfc^ Therefore to come back again upon every confeq.ent 
 mjdc mm with free- which you underltand not, and to deny a hindamental prin- 
 •tvill.ihe a^uviiVyn- ciplc, which iiath been undeniably demonftrated i this isbi.t 
 ten commonly vender to refolve that you will not know. By this couifeyou m:iv 
 totheLifhiels: rcn*- ^j^^^y any dumonftrated truth in Matheraaticks, whc , 
 mens Alexand. Ar- meet With dimcuities among the laperftructed conicqii^hts. 
 nobius, Laftamij?, Let US therefore methodically proceed : We huv:- proved 
 F.ufebius, Tauaniis, that God is the caufe of all the Goodnefs in the world, in 
 Or-pn, &c vid. Hiaven and Earth, and therefore muft needs be Ecft himfelf. 
 Dfni.t p. J64. B. p """ ^^ ^^ certain, that all tneiins and calamities wnich you 
 Grxco-Iat lo, I. * mention are in the world, and that the creature hath all 
 
 thofe 
 
r 
 
 and his END, Orashk CHIEF GOOD, 97 
 
 thafc imperfccflions : therefore it is certain that thefe two Vc- Siquidcni anima ,rc- 
 ritics are conliiKnt, what ever difficulty appeareth to you in ^j'^^J^ Majeflacem 
 the reconciling them. Tlius tar there is no matter ofdoubt. !,!"}■']'■ ^^'' ^X 
 And next we are tneretore certain, that the Meafure 01 God s propria poteftatis, 
 Goodnefs is not to be taken from the Creatures intereih uaquam imago Dei 
 And yet we know that his Goodntfs inclineth him to'*^'^"'"^'-'"'^ <^"'» »»- 
 communicate goodnefs and -felicity to his creatures: ^^^^^^'^'"^'^^'^^"] !'^" 
 for all the Good in the world is from iiim. It ranaineth cita\ ciiaminCaimi 
 therefore, that he isgcod^ fiecejjarily and perfeCdy : and that he Dial. 3. The AncUntt 
 doth alltt^f/Zwhatioevcr he doth: and that there jsin the ^'""'w^^/y m.^l^e the 
 Creature a higher Goodnefs than its own felicity, even- the ^w/^'""/('''^r^''^* 
 Image of God's Power, WifJom and Goodnefs, in which his ^^ ^of'T^'^nlurd 
 Holinefs and Jufhce have their place. And that this Goodnefs hmgc on iheSo:ii. 
 of the Univerfe (which conlilteth m the Glorious appearances ^-^ cfpcciaily ibc full 
 of God in it, and the fuitablenefs of all to his Will and WiC f^'^'Y^'i/ ^"^\="-'C- 
 dom ) jncludeth all things except lin, wh:ch arecontamed cap! 59, 40,41. Lcpc 
 in your objed ions and that punilhment qflinners, though it I'cnnotti prcpugna- 
 be ifiiiliintfhyfjcum to them, is a moral goad, and glonheth c"l' hbcit. 
 God"'s Julticc and Holinefs : and even the peimillJon of lin it: 
 felf is good, though the lin be bad. And yet that God will t 
 
 alfo glorifie that part of his Goodnefs which conliikth 
 in Benignity, for hehath an«w/or/'e;;f/icf?zti.£, of which the 
 creature only is the objed •, but of his nrmr com^UcentU 
 he himfelfis the chief object, and the creature but the fccon- 
 dary, fo far as it participateth of Goodnefs. (And-Compla- 
 cency is the cllential act of Love. ) Think but what a won- 
 derful Fabrick he hath made of all the Orbs, compofed into 
 One World ! and can you poflibly have narrow thoughts of 
 
 his (goodnefs? He hath placed more Phyfical Goodnefs in 
 
 the nature of one filly Bird, or Fly, or Worm, than humane 
 
 "witjs able to find outs much more in Plants^ in Bealls, in 
 
 Men, in Sea and Land, in the Sun, and fixed Stars, and Pla- 
 nets : Our underlhndings are not acquainted with the thou- 
 
 fandth thou land th thoufandth part ot the Phyfical goodnefs 
 
 which he hath put into his creatures: there may be more 
 
 of the wonderful skill, and power, and goodnefs of God, laid 
 
 out on one of tliofe Stars, that fecms Imalleft to our fjghr, 
 
 than millions of humane intellects, if united, were able to 
 
 comprehend. And vvho knoweth the number any more 
 
 than the magnitude and excellency of thofe Stars. What mau 
 
 O caw" 
 
93" lllOfGOD'j Relation to Aim as hk BENEFACTOR 
 
 Si q\!s omnli alia can on:e look up towards the Firmament in a Star- light 
 habrat, valct.dinem, xw^x^ or oncv.* read a Treat i fc of Altronomy, and then com- 
 1. Jcx oSeifo fir/ni- P^"^*"^ ^^ ^^'^'^ ^'^ Gjot^raphy, and compare thofefar more ex- 
 proba'yis ill 11 n>. 'ten ccllcnt Orbs With this uirrowcr and darker world we live 
 ii(]ti:s n'.K I habet in, and not be wrapt up into the altomfliing admiration ofc 
 co;u:n qix- rctulit, \\^^ Power, VVjfdom and Goodnefs ot the Creator? Whea 
 carcu pcciinui, di- ^.^^ anatomiziiic of the body ot'one man or b-ali miaht 
 rum & proavorum Wrap Up any conliderate man into Cr^/Zc"/; s admiration a .d 
 fcrie, <:\ ex confclfo prallts ot' the Maker ! and how many mynades of llich bo» 
 
 b^nuifit, probis il- djes harh G.)d created i* and how much more excellent are 
 lum. Eigo hoc jj^^, f^j.j^, ^j. ^^^j^, ^i^^j^ Q^- jj^^£, ^^j^^g p ^,j j^^^ J.J 
 unum bonj n homi- , , . \ . n i T- 
 
 nis, quod cuihabct, ""o^ we how incomparably more excellent the nature of 
 
 cc.amfi aliis dcftiti:- Angch may be than ours ? and what glorious B'.ings may 
 
 iur, hudand-is eft j inhabit the iTure glorious Orbs? and yet can you think 
 
 ci^.oi^o.:i non^habcr, meanly of the Creator's Goodneis? 
 
 copiT"da'ivinacur'^^ac O but you fay, that all thcfe lower Creatures have ihll the 
 
 rej cicar. %tmc. forcmentioncd forrows and imperfections. 
 
 Inter fines is qui per- \ anfwcr you, i • They were not made Gods^ but CreatureSy 
 
 fcftiis eft, fempcr ^^^j therefore wtre not to be perfect. 2. It is the cjrrupc 
 
 fti^^^^Pc^rfcaiTs^porro and blinded fcnfual mind which crieth out for w^ant o^pn- 
 
 cftquo admoto, nul-. /?^/fp/f^/?-r^, andean fee no goodnefs m any thing l>.it this: 
 
 lo arT.plius opus eft. but true realbn tellethany man that hath it, that our fnfiUe 
 
 An^. M-g. Mor. \. jfieafure is a thing too low to be the highcfl excellency of 
 
 i:.^: ^ ^ ?^'^^'' '^'7; the creature, and to be the ultimate end of God : and that 
 Finiscftcujs gratia , , p , , , ,, ... 
 
 oainia comparan- theglory -01 the whole world, even the inanimate parts as. 
 tar, — Maj:;s bonum well as the animate, fhewing the gloiy of the Inhnitc Crea- 
 cft finis, quan qjod tor is the excellency of the world. ' What if the Sun, and 
 M^t iTt'^QuS ^^^^^' and Earth, and Sea, the Fire and Air have no feeling; 
 per fc* bonum eft ^'^^^^ ^^^Y therefore no goodnefs but what is a Means to^the 
 fu3quc vi & nuura) fenfible delights of lower things ? Hath a Worm more good- 
 id o;nnc niiis eft. nefs than the Sun, if it have more feeling? Thefe arc the 
 Notbin? commoner in madnefifes of fenfual men. May not an excellent Limner, 
 
 Philo.o:ir>y, thin that ,,, ^ . , ,1 * ^- r ! r»- wt ^ 
 
 Publiczfaluti priva- ^atch-maker, or other Artihcer, make a Picture, a Watch, 
 ta incolumitas eft O'r Mulical InRrument, mcerly for his own delight ? and 
 poftponcnda, Thtrc- may he not delight in the excellency of it, though you ima- 
 
 ^thmiiLthL[b':gkr is the excellency of fuch a Picture, but tobethefuU demon- 
 
 thaaoirow/i ^ood to Oration of the Author's skill, in the moft fulhreprefentation 
 
 iiemnnAU, " of the thing I'cfembled? Will you fay that he hath done no 
 
 good, becaufe he made not his Vktmzfertjihle^ and made not 
 
 Its 
 
and his END. Or as his CHIEF GOOD. ^^ 
 
 itsfleafire his ultimate end? Thofe things which in parti- 
 culars we call Bad, arc Good as they are parts oftheUni- 
 verfU frame i as many darknmgs and fliadowmgs in a Pi- 
 cture may conduce to make it b^autitul. The eye is amoic 
 excellent part ot the body than atingcr or a tooth i and yet 
 it maketh to the pertcction of tiie whole that there be hngers 
 and teeth, as well as eyes : So it doth to the perfection ot the 
 world, that there be Men, and Beafts, and Plants, as well as 
 Angels i and poor men asvvcllas rich, and lick m.n as well 
 astound, and pain as well as plcafure. Our narrow light 
 that looketh but on a fpot or parcel of God's work at once, 
 doth judge according to the particular intercll of that parcel, 
 ( and (o we would have no variety in the world, but every 
 thmg oUhat fpecics which we think belt ) ^ But God Teeth all 
 his works at once, tino intvitv.^ and therefore fccth what is 
 beft in reference to the glory of the Univerfei and leeth what 
 
 ^ variety is beautiful, and what each part fliould be according 
 
 pL to the ofhce and order of its place. 
 
 And 3. doth not your own expa-icncc reprehend your 
 own complaint as guilty of contradid"ion ? You would 
 have all things fitted to your particular intercll, orelleyou 
 think God is not good enough to you : and may not every 
 other creature lay the lame as jultly as you. And then how 
 would you have a Horfe to carry you, an Ox to plow for 
 you, a Dog to hunt for you, a Hare or Partridge to be hunted > 
 yea, a bit of flcfh to nounfli you, yea, or the fruit of trees 
 and plants, yea, or the earth to bear you, or the air to breath 
 in, or the water to refrelh you. For every oneof thele mjight Non quonlam muta- 
 expect to be advanced to be as high in feiifual plcafure biles vires habemus, 
 as VOU. improbitatis noftrs 
 
 He that compareth ( as aforcfaid ) the Elements and Orbs f^'iendi" eft •'" Noii 
 which have no fenfe, with a Worm that hath it, will think enlm in facukanbus 
 that fenfe hath blinded realbn, when it is ib ovei valued, as funtvicia, fed in ha- 
 te be thought the molt excellent thine, or a meet meafure ^'^'^"s* Habitus au- 
 c^i J r r^i r- . ^'^"i ex elcdione & 
 Ot the goodnelsot the Creator. voluncate funr. Iraq; 
 4. Moll ot the calamities ot the Rational creature which nodra ipforum clc- 
 you mention, are liii, and the truitsof hn: and when Man ftione & voluntatc 
 |v biingeth in fin, it is good that God fhould bring in punifli- ''"probi cvadinrjs, 
 * ment. It is an adl of Jultice, and dcclareth his Hol.nefs, and Tmc]iTdcmjm», 
 vvarneth others. Thcretore all your complaints againft thele f^;,. ^i. 
 
 O 2 penal 
 
 I 
 
1-00 1 II. of cod's Relit ion to M,w^ &c. 
 
 penal evils, (houU be turned only againll the Imncr, and 
 all rhoald be turned to the prailj ot" the righteous Gov.rnoiir • 
 or" the world. 
 
 5. And as For the fin it fdf, which hath depraved the world 
 Homo eft ?rlndp-.am ^stouly as you d.fcnbc it it rs none of the work of God at all i 
 fuorum opcrailonum. H you lay., that he mi^ht hive prevented it it he had plead'd v 
 A'llio'. } £rb. I anfwcr, He hath dechred his dctelhtion ot it : as our Ruler 
 
 Nemo nolens bonus he hath tbibiJdcn it : he dcterrcth men from it by his forelt 
 & Hcafjbcii.Sca. thrcatnin^s : he allurcth tlicm from ir by his richclt promiles- 
 
 Si diVitias vtli , Tcm ,. p , • 1. u- • 1 k / n. /• /- 
 
 bonair, elfc fcias, nee ot reward : he appoiiitecn Kings and Magiihates to lupprefe 
 omnlno in te fitam. it by corporal penalties. This and much more he doth againft 
 Si vcro bcari, iJ & j^ ^i^d more lie could do, which lliould prove eHTedual \ but 
 bonum eft & penes y^ wifdom faw it not meet, nor conducibleto the glory of 
 te. Opcscnim foitu- ,.,./- , n w j 1 a r ,• ^ J 
 
 na ad tcmpus co;ii- the Univcrle, to make all Moral Agents ot one lizc, anymore 
 
 modntodac.P.eatitu- than all Natural Agents: and therefore he made not man 
 do autcm a noftra mdefcCtiblc. Do vou think that [ a Rational creature with 
 voluntatc procedit. ^^^.^,,7/^ being the Lord of its own adls, and afclf-dctcr- 
 Rcld Gaflendi Phyf. mining Principle, to ad without force] is not a thing which 
 fea.i.l.i.c.6. finme God may make and take delight in? aswdl as a Watch- 
 coe!um& fydera ha- maker taketh delight to make a Clock that (lull go of it Clf, 
 bitabiha? .,4«^Card. ■^yithout his continued motion, ( and the longer he can make 
 dc'^bos/iEnoc. 11*. ^^ d° without him, and ^o the liker to himfelf, the more 
 jn Coioll. cited aifo, excellent he thinks his work ) It God may make fuch a_/ff"<r- 
 ibid. fc;i Gaflcndus. agenty then is it no impeachment to hisgoodntfs, ifitabufe 
 its freedom unto fin i eipecially when he will over-rule even 
 that fin, fo far as to bring good out of it by accident. 
 
 And lafily, as for all tiie objedions fromjJw and wiftry 
 againft God's goodnefsi 1 anfwcr you with thofe Qjertions. 
 Do you know what number the holy and glorious Angels 
 are, in comparifon both of wicked men and Devils? Whe-. 
 ther they may not be ten thoufand to one ? Do you know 
 how many thoufand Hxed Stars there are, befides Planets } 
 Do you know whether they are all Suns ? and how much 
 bigger they arc than the Earth i* and how much more glo- 
 rious ? Do you know whether they are all inliabited or not? 
 ( when you fee almolt: no place on Earth uninhabited, not fo 
 much as Water and Air) Do you know whether thofe thou- 
 fands of more glorious Orbs have not inhabitants anfwerable 
 tothek grcatnets and glory, beyond the inhabitants of this 
 darker Orb? Do you know whether fin and forrowbe not 
 
 kept 
 
I II. of Mans Relation to GOD^ c^r . i C i 
 
 licpt out there, and confined to this , and feme few fuch 
 obicurer receptacles ? Do you know the degrees of holiiitfs 
 and Glory which thole fupenour Inhabitants poflcfs? And- 
 do you know that all thefe things fet together, the dcmon- 
 ilration of Gods goodntfs by the way of Bcnehcence, is not 
 ten thoufand times beyond the demonltrations of it in the way 
 of Juftice, and all the other forrows that you complain of?' 
 Till you know all thefe, do not think your fclvcs meet, from 
 )\)urfenfible troubles, to argue againftthat I>ifi>iite goodnef<:^ 
 which demonftrateth it felf lb unquertionably to all, by all 
 the Goodncfs of the whole Creation. 
 
 I may boldly then conclude, that GOD is OUR FA- 
 THER, our CHIEF GOOD, our CHIEF BENEFACTOR, 
 and ULTIMATE END. 
 
 And Co x\m in fejifuf km ftnio, THERE IS A GOD i that 
 word comprehending both the forefaid Trinity of Principles 
 in the Unity of his ElTence, and the Trinity of Relations, in 
 the Unity of the Relation of our CREATOR. 
 
 CHAP. XII. 
 
 III. 0/ Mjns Relation to GOD^ as he is onr FATHER^ 
 or our chief Good j and of our Dut) in that Relation^, 
 
 ^. i.^^OV being to Man Efficiently and finally^ hk Chid; 
 I -ryea^hii Total Good, «tf if declared., it muji needs 
 i ^""^ foiW that Alan is by immediate refuhancy related 
 t^ Him as his Total Beneficiary, <r«£/ Recipient of his benefits j 
 aitd ovaeth him all that which Goodnefs conjuntt rvith Sove- 
 raignty and Dominion can oblige him to. 
 
 Whether all Olligation., which is truly Moral, to a Pz/ry, 
 do arifefrom Sever aignty and Kv.le^ and belong to us as Sub- 
 ■jrds only, in the neereft formal fenfe ? Or whether Benefits 
 iimply without any refpcd: to Government and Subjedion^ 
 may bcfaid to oblige to Moral Duty as fuch, is a Q^eftioii 
 that I am ix)t concerned to determine v as long as God is 
 both Governour and Benefa(ffor, and his Government may 
 give the formal moral obligation, as his Bencjfits provide the 
 
 O 3 greateft. 
 
502 Ul. Of Mans Relation to GOD^as be is our FA THER^ 
 
 greatell Materials of the Duty. Though this much I may 
 lay to it, that I cannot fee but the D.ityofa Bcnericiary as 
 ilich, may be called moral, as wuU as the Duty of a Subjccft 
 as fuch : And if it were luppofcd that two men were abfo- 
 htely equals as to 2.\\) fd]iCtion^ and that one of them fiiould 
 bykindncfs exceedingly oblige the other, all will acknow- 
 ledge ingratitude to be an unnatural thing : and why that 
 vice may not be called properly morall in a rational free agent, 
 I am not yet convinced. You will fay, It''s true i but that is 
 becaufe that bo:h thofe men are Suljeds to God, whofe Law 
 obhgeth them both to Gratitud.' ^ and therefore Ingratitude 
 is a lin only as againft the Law of God in Nature. To which 
 I reply, that I grant Gods Law of Nature maketh Ingrati- 
 tude a fin : and I grant that a Law is properly thr inftru- 
 mtnt of a Governouras fuch: and fo as Ingratitude is the 
 violation of a Law, it is only a lin againft Government as 
 fucli. But 1 queftion whether as Love is fomewhat dirtcrcnt 
 from Wisdom and Pc-n'c r, and as a Benefactor and an attraGive 
 gooi hath the highelland a peculiar kinde of obligation, fo 
 there be not fomething put by God into our Nature, which 
 though it bmot formally a Law, yet is as obligatory, and 
 as much if not more than a Law, which maketh it wore than 
 the Vut\' of a Subject, to anfwer love 2nd goodnefs w'ith gra- 
 titude and love : fothat \i'per intpcjjjlile you fuppofe that we 
 had no other obligation to God but th\soi love and goodnefs 
 Cor abOract this from the xd\) I queftion whether it be not 
 moft eminently morall , and whether the performance of it 
 do not morally ht us for the higheft benefits and tLlicity, and 
 the violation of jt ment not, (morallyj the rejedfions of our 
 great Bcnefadfor, and the withdrav/ingofall his fivours to 
 our undoing. But this Controverfie my Caufc is not much 
 concerned in, as I have faid, becaufe the (ame God is our So- 
 veraign alfo. 
 
 ^. 2. The duty which we fpcciaHy owe to God in this high- 
 ejv Relation if LOVE: which as fuch ii above obedience 
 as f'ch. 
 
 The difference of Underftandings and Wills requireth Go- 
 ve;nmentand ob:dience, that the underftanding and will of 
 the fuperiour may be a Rule to the fiibje(fls : But LOVE is a 
 Concord otf-HUs-^ and fo farr as LOVE hath caufed a concord, 
 
 there 
 
or our chief Good 5 and of our Duty in that KeL'iion. 103" 
 there is no ufe for Govtrjiment by Laws and Penalties : And Scriy.i,Epifl.i x.f.iiih. 
 therefore the Law r, not rn.de for a Righteot.s man as Inch, Zt^ZX- 
 that IS, 10 tar as Lr-i)^ hath united his boul to Virtue, atid ic- ,ius; cui non poffit 
 parated it fromlin, he need not tobcconftrained or r.ftrain- obftarl; quo nil me- 
 ed by any Penal Laws : no more than men need a Law to Jiu- ro^'c opcari. 
 command them to eat and drink, and nrckrve thtir lives, Oil' ^o^ ^ft .^ Am- 
 and torbear icit-deltruaion. Bat lo rar as any man is im- i,oinis,maanii5. cviid 
 righteous or ungodly, that is, hath a will to Ini, orcrofs or aliud veces lumc , 
 averfe to Goo^inefs, ibtarhe ncedeth a penal Law; whieh q'^^am Dcum in lu- 
 
 therefore all need while they remain impert.d. ;"''^'' 'f l^"''" '^°^P'- 
 
 V, II • T 1^1/11 IT 11 lantern? Hic anmus 
 
 Nature hath made Love and Uoodnefs like the iron and tiie j^^, ;„ Equitem Ro- 
 
 Load'jione. The Vnderlhindtng doth not fo ponderoufly in- man;!m,quain infer- 
 
 clme to truths as the JF?// do^h naturally to Good, tor this vum poted: caderc 5 
 
 being the peited ac^ of the Soul, the whole inclination of Qh^J f cqucs Ro. 
 
 Nature goeth alter it. Therefore Lot^d" is the highcit duty nus Jaiitfetvuss No- 
 
 or noblciV adt of the vSoul of Man ^ the end and Pcrfedion oi mina ex ambitioncj 
 
 all the rdh ' ^"^ <=^ Injuria naca, 
 
 ^.^.7he fffential act of this LOVE is COMTLACENCIE-, [x^an 'u'oUccf-?!u"- 
 
 or the Fletifednefs of the viinde in a fiat able Good : But it kath ge^" o"o, '&'ce'^di'e-- 
 
 divers (ffecis^ concomitants and accidents^ from tvhoice it bcr^ num fi^ge Deo ; Hn- 
 
 rciveth divers Names. ge^ autem, non auro, 
 
 5J.4. Jhe LOVE of Benevolence, as it tvorkstb torvards non aigento: Non 
 
 the fehcity of another, is the Love of God to man, who needeth r'.'l^ n. •'"'"'■' "^ 
 
 him i bit not oj Man to God, who is above opt benefits, and hmilis. 
 
 ueedith nothing. V\nofiUh^th,it Mifit 
 
 <<:.'y. Our LOVE to God, refpecteth him either, i.as our ^'^dis tobemadcli^t- 
 
 Efficient, i.Virimtt, 3. or ^ytal Good: which hath iiccor- Gorf.Laert m Plat 
 
 .•r , ' .*>,'. -^ J Socrates faid , ikit 
 
 dingly concomitant duties. • ceJi w.rs the Bed and ■ 
 
 ^.6. I. Our LOVE to God as our Chief good efficiently, tr.o^EUjjcdi mi the 
 
 c^ntaineth init, i. A willing Receiving Love ; 2.^4 Thank- ncccranyonccmem 
 
 full Love:. 3.^ Returning devoted iervingLove: (which ^^''\'f' ^'''T'J"' 
 ■' ^ V, . , ° ^ much w.ts he the be!»- 
 
 among men amounts to retribution.) tc- and more blcjjcd. " 
 
 ^. J. I. An ahfolute dependent Beneficiary ought rvith full dc- Non poteft tempe- 
 ■pendance on his j'otall BenefaCior, to Receive ail his Benefits with rantiam laudare, qui 
 Love and wiHingnefs *. fummum bomun po- 
 
 An undervaluing of Benefits, and demurring, or rejeding "cratuVfum^ *non 
 them, is a great abufeand injury to aBenet'idor. Thusdoth ut alius mihi 'libcn- 
 the ungodly World, againft all the Grace and greateft mer- tius prxftet, priori 
 cies of God. . They know not the worth of them, and there- i^ritatus cxcoiploj fed > 
 tore defpife them, and will not be intreatcd to accept them : ''^'JZ S" f ''r^ 
 
 but. 
 
I04 lU.OfJtAwys Rdationto COD^as he is our FATHER 
 
 ^1 • •, •, c"' "^^1 'I''? ^""^ intollcrablc injuries or troubles, as a lick 
 CrcJamus .cq; n.h.l .Stomack dotli its Phyjick aiHKood, b.ciufe they arc acainft 
 
 ncUius. Omncs Koc ,' ': " '^ fu f^P' '','■'• ^" «P^"'» -'^^^rt to receive Gods 
 iiriKs, onncs ctiam "^^^^'^s With hjgh eirccm, befccmeth (uch B.nc/iciarics as 
 
 ex baibaris rtgioni ^^<^' 
 
 tf 8. 2.Tliankf.,lncrs U that Oferatm of Love n-iirj 
 
 bus ^rentes conclaina- 
 b: nc ; In unta jiidi- f/i, 
 
 rcfccndam bene n-.c- '^^^|-''^'' 'y";^« /^ t. /;. /.r.v/,/ /. Irviujl, ^ to dem it ■ And 
 rc.uibi:.g-ariani,om- f^ ^^J>^ ^^ ^od Jhoiddbe mre tka7ih\uU than to all th iVorU 
 PCS .no ore aH^raia- lecau[e our Kecavingi from Him '^ire much nr^.t'L ' 
 
 n« .no ore a(Tir,.a- Iccauie OUT Receiving, from Him are much areater than 
 .bunt ; in hocd.fcois jrow aU. ji^'^mcr , man 
 
 n2\Tourt^'''^'"', CaufcofoLT Lives: Yet he doth 
 
 duee toourholimft, and peace «"" .'b""dai>tly eo„- 
 
 ah ,« • ^ ' """^ '*' ^•"■-'' »■■'->' '> / 'f'" "-^"VA *<■ fc-t,;- 
 
 it Idf a" J for iZ rhT '' ^°'"'\'"'^ ™"« ''^' '"-^'i bothiur 
 it le ade h to A^l f .^"A''"^ •'""' '"'^ '" '!»• ^h'* 
 
 ..^coi;.^Mrjse™:h^;[^ 
 
 i > Jii, and aU the iigns of hjs approbation : 
 
 . . And 
 
cr dur Chief Good : afid of our Duty in that Relation, 1 05 
 
 And with an Heroick fortitude of Love, to rejoycc in fuffer- 
 mgs, and venture upon dangers, and conquer ditikultics for 
 his fake. 
 
 (J. 14. III. Our LOVE toGOVas ourRn2\Goo^i4, i. A ^^"= '"^^'to' V}*' 
 
 „ ,- • » rwir; yi r i t /-vw,t- i ^ r ii colas, ncc cxoran ras 
 
 Dehrmg LOVE; 2. A kekmg LOVE-, and ^. A tullcom- e^^ peqj eft cxcufa- 
 
 placcntial delighting Love •, which is the ferftdion of w and tio'<l:ffic'iltatis : neq, 
 all the reft : And accidtjitalty it is fometimes a Mourning xcuum eft tempore 
 I^Qy^^ & dic meiToriam be- 
 
 5^/15. i.Um being htm Via under the cfnciency ^,;^ "c^^" ^cfinirc.Ciccr. 
 conduct of Love, to Hiial Love and Goodnefs hath his End 
 to intend^ and his means toufe, and therefore Love ntuft needs 
 rvor\,hy Defire. VosjVo; oppello, qui 
 
 ^. 16. So far at a vtan i^ Jljort of the thing defircd^ Love Mcrciiri:;m, qui Pla- 
 nvT/ havefome fmfe of want •, and: fo far as rve are crofedin \l^^"^2'^von'cx' 
 ourfeckings, and fruftrate in any of our ho^es^ it will be forrow- ,cros'^qui 'cftis'^inius 
 ffV' mentis, & ^)er eaf- 
 
 ^. 17. 2. Manbcirig appointed to a courfe and life of Means ^ern vias placitorum 
 to his lail end^ muft needi he employed in thofe Means for the 'nccdicis unitate.Au- 
 Loveofthat End: And fo the wain rvork^ofthis life is that (^uid' FIato"°vcft^ 
 of a Deiiring, feeking Love. nonne an^mo fuigerc 
 
 <^. 18. 3. "The complacent ial delighting LOVE, hath three ftiadet c tcnis, & 
 decrees : The firfi in Belief and Hope, The fecond in foretafte -, ^'^^^^ Dcum fcmpci- 
 and The third injuU enflamcd exerctfe. fcftrcc"itat^on'c ^^ 
 
 <^. 19. I. The rveV-grounded Hope of the forefeenVifion and !rente*^m?a'rTrAu- 
 fruition of the Infinite Good which is our End^ i»7//f needs pof- detlsridere nos quod 
 fefs the confederate niinde, with a delight which is fomcwhat anlmarum noftrarum 
 anfwerakle to that Hojje. provideamus faluti? 
 
 ^. 20. 2. men the Soul doth not ow/v Hope for its future ^1 .f 'f\ '^^/l- 
 end, tut alfo at Tpident clofe with Ood iubrationehnis, /« f^f mTncsnifi animxcor- 
 excrcife 0/ ^?/rf coinplaccncial Love, inVrayer^Praife or Con- poribus claufi'? Vot 
 tentplation, he hath fonie meafure of {m'lUou evenm via, and cnim nonnc omnc* 
 
 afenfble foretaWe of his future pcrfet:ion, accordini to the de- \''° ,'^'^5"".\ ^^'''^'* 
 J r*L- i.- r ' incolumitatibus cu- 
 
 cree 0] this bis Love. , w_ -lu ^n. 
 
 * _,' f ,- » 1 , I -lit ""^sJ Metus ille vos 
 
 There IS adtlight that con:ieth mto the mmdeby themecr habet ne vclut tra- 
 forefight and hope of what we (hall be, and have, and do balibus clavis affixi, 
 hereafter: And this cometh by the Means of Prow/p and Ei7- corporibushricatls? 
 dence : And there is alfo a Delight which ccm^th uuipon the r^'^'l ','''/' '"' 
 
 D r fccrctarum artium 
 
 ,• ritus, qulbus aflfami- 
 
 ninefcioquas potcftate^, ut fint vobis placidr,nfq-, ad fedcs remeantibuspitiias obftacuUim- 
 pcditionisopponanc, Arnob. adv. CcnteSilib. i, p if. 
 
 P ^refent 
 
1C5 in. of Mans Relation to GOD.as he k our FATHER^ 
 
 frefettt exercife of Lnr irlelf on God as prefentj when the 
 ioul in the contemplation of his inhnite Goodnefs^s wnpt up 
 in the pleafures of his Love : And this is a degree oi fruit i- 
 en of our end^ before the perfed fruition of it. And there- 
 fore take notice that there are thefe two waycs of our com- 
 ■ fort m this hfe: i.Exl'loratio juris ^ the tryall of our title; 
 2. Exsrcitiutft amort s-, thcfeaftingof the Soul in theexercifes 
 of Love. 
 
 5J. 2 1. 3. ihejinal ferfeU aCt of Love wiU not he m via, but 
 rvken we have (uUy reackt our end. 
 
 5J. 22. Ihii final a& is not rveli exprejfed by the cownion Word 
 [^ fruitionj hecaufe it intitnateth that tve are the finis cuiojn^ 
 fclves^ and that our own enjoyment of God oi our felicity ^ is the 
 finis ultimate ultimus, vohich is mi true. 
 
 5^. 23. tet is [fruition] one ingredient into our End, hecaufe 
 our final aCi of Love is for our felvcs , though fjot ^rinci-^ 
 fally. 
 Mag'ftrls, Dm & ^.2^. All the difficulties dt fine hom'ims are heji refolvedhy 
 Parcntibusj non po- undtrfianding that it is hnis amantis,; and whtit that is : jhe 
 tcft rcc'di aeauiva- Nature of Love it an inclination or defire ofVnionorAdhte- 
 lent. Arifiet. 9 Ethic, fj^fj ; ^^^ therefore it indudeth the felicity of the Lover, to- 
 Laus & gratiarum- gether with the attraCiive excellency of the Olfecf ■■, and is both 
 aftio debecur danti, gratia amantis & amati iimul. But when the Lover is infinitely 
 
 ""ff"'^''""' '^"^' ^^^^^ ^^^ ^^i'^' ^^'^ ^^''"^^^ is the chief end (^or his own com- 
 ^' ' flacency) though the Otjid have the benefit : And when the 
 
 OLjeCi is infinitely better thanthe Lover, the Object mu(i be in- 
 comparably the chief end, cujas gratia potilTimum :• though the 
 Lover withall intend his felicity in fruition. 
 
 5$. 25. But if any foul be fo far above felf-love , as to le 
 drawn up in th? fervours of Holy love, in the nieer contemyla- 
 tion of the infinite Ob]ect, not thinking of its own felicity here- 
 in, its felicity will te never the lifs, for not intending or rentent- 
 hring it. 
 Qui fanftl ? qui Re- ^' ^^- l^^^^^'^^^ ^^^ f^f^ ^^^ of Love, hath no fitter name 
 ligioncm colcntes , ^^(^^ Love it felf, or dcliglufall adhaelion to God, the infinite 
 nifi c]ui meritam Diis Good, with full Complacency in him. 
 
 immonalibjs grati- 5J. 27. ihough Cod mvjl beloved (U our 'Benefactor, yet the 
 om,juft;s honoribus, perfect aoodnefs of his Will and Nature, ^ fiandin^ above aU 
 mcmon mcnte per- ■' -' t r" ,' -n r* ,1 i ^.l • •" 1 / j rti 
 
 folvunc? cicer. tro ^^^ iMt^rejt or benefits, invjt be the principal rtdiion andOb- 
 
 fUr.G, ject of our Love, 
 
 That 
 
 \ 
 
or our chief Good 5 and of our Duty in that Relation, 1 07 
 
 That we muft love God more for Himfelf, than fbr our 
 fclves, is thus proved: i.That which is moll Amiable ^^"^^ TVTrZl 
 mult be molt Loved: But God is molt amiable, and not jnuch more God. ubi 
 we our itlves : Thtretore he mult be Loved above our felves, bcneficus, fi ncivo al- 
 fand confequcntly not for our felves, but our felves for him :) tcrius caufa benigne 
 The miyior is foon proved : That which is mji Good is molt ^^i'^\^^' iS'cui 
 Amiable; But God is molt good : Ergo. And Goodnels is refcruntgrat am, ipfi 
 the proper objcdt of Love. cernunt graci ? Ubf 
 
 2. That which the Soul moll Lovcth it doth molt de- iUa fanda air.icitia, 
 
 vote It ftlf to, and adhere to, and rdt in : But we muft more J """ H'Cc amiciu per 
 1 r 1 ^1111 1 J /I • ic amatur,toto petto- 
 
 devote our iclves to God, and adhere to nim, and relt in ^g. ■ ctiam dcfj- 
 
 him, than our felves ; Ergo^ we muft Love him more. rendus & abjiciendus 
 
 3. That which is an Abfolute Good, and is dependent on eft, defperatis emolu- 
 iiothing, muft be ablolutely loved for it felf: But fuch is "^<="^'' ^ fruftlbus r 
 
 ^ 1 T- All It- I 1 • • r •. J '^"o fl^"d petelt diet 
 
 God; hrgo. ■ And that which is only a derivative, hmited, in.,^anius? cicero dt 
 deptndcKt Good, and not made ultimately for it felf i is not igg, , p, i%j. 
 to be loved ultimately for it fclf : But fuch is man : Ergo. 
 
 4. That which is the Fountain of all Goodnefs and Love, 
 muft be the end of all : But that is God and not Man ; 
 Ergo. 
 
 5. Tolove God ultimately for our (elves, is to deifieour 
 (elves, and take dowri God into the order of a Means, that 
 is, of a Creature. 
 
 5J.28, Having proved ^ that God wuji he loved above ow 
 fives, we need no other proofs that not we, hut God 7uufl he JuAkIa nihil cx- 
 eur ultimate end. pctic_ prarmii , nihil 
 
 6. 20. Bccaufe we here fee not God intuitively, hut in his P'^^^''.= P^"^ ^^ jg'^"'' 
 lyorki, we are bound with fervent defire to jtudy and content- ^^^^-^^^^ virtu turn 
 j^latethew, and therein to feaft our love inteboldingandtajiing caufa atq; fentcntia 
 of his Love and Goodnefs. eft : Acqj ctiam fi 
 
 As a Man will look on the Pidure, the Letters, the works eirolumcmls, non fu- 
 of his abfent Friend, and retain the Image of him in his crpctiturru*na'"edt 
 heart i Co God, though not abfent, yet unfeen, exprelfeth viitu<, qux iralitia 
 himfclfto us in all his works, that we may ftadioufly there reftiflimc dlcetur. Lit 
 behold, admire and love him. cnim quifq.c ad fu- 
 
 5J.30. Therefore Gods Iforks m'flhe wore valued andlh- """ '^om'Tio'i""^ '■^- 
 died, as they are the Glafs refrefnttngthe Image of bister- que agic,ita minimc 
 
 eft vir bonus: uc 
 qui virtutem pracmio mciluntur, nuUaiti \iitutcm nlfi malitiam putant. ^wro de Leg, i- 
 f.117. 
 
 P 2 feUions^ 
 
Io8 lU.OfAlw's Relit jof2 to GOD^as he is our FA THER^ 
 
 fcrrioris^ and (l^crving ui his chief ejfntid amiabhnefi^ than 
 
 ai they are beneficial arJ ijefvlto Uf, and fo pcrv us cn'.y his 
 
 benignity to us. 
 
 ^. 31. iLet miji felf-Lve, and pnfe it fcl\ and the fcnfile 
 
 fjvectnejl and experience of M rcies he im-provcd to our cajier 
 
 tajie Oj God's cjpntij/ Goodneji^ and we nvfft rife up front the 
 
 •,.ui L -u- .. /c-w^'^" to the hizhir o'ijea : and thk if our chief uCj offjnfille 
 Nihil homihi mctu- , j~ is J J 'j ^^ j-fj^^c^: 
 
 endum, nifi nefzli- l^enepts. 
 
 citatem e.xdudat. 5"o- Dov.'brlcfs as the So:il, while it dvvelk'th withrtcfli. cloth 
 lot in Lie, I. ;>. 3 1 . receive its objeds by the mediation of feiife, Ij G jd hith pur- 
 Sum:ro conoconft.- ^f- j ^;,^j^ ^^^ of fennbleddicacics into the creatures, 
 
 tuto in Philoloph a, S , ^ i- 1 1 /• n 1 1 ■ 1 i ? 
 
 conftitLita f.nc om- ^"^'^ ^Y every (ignt, and ImLll, and hearing, and touch, and 
 
 n:a : nam ceteris in tiiU', bur fouls might receive a report of the fwectncfs of 
 
 rcbjs five przter- God, vvhofj gooJnefs all pro:eed from. And therefore 
 
 [^ill'' eft'"'''u'ri'am" ^^^'^ '^ the lite which we fhould labour in continually, to fee 
 
 nonpUincoSodi,' ^^^'^ goodnefs in every lovely fight, and to tafte God's 
 
 quan quanci qu.rque goodncis in every plcafant talle, and to fmell it in every ple.i- 
 
 caruiirerum eft, in fant Odour, and to hear it m every lovely word or fb4ndi 
 
 quibus negleaum eft that the motion may pafs on cle'arly wkhout ftop, from the 
 
 auceni bonum fi ig- ^^^^^^ ^*^^"^ "^'"^ ^"^ ^'''' ^"'^ ^''^ """^^ '""^^^'^ "^ ^^ blockiftl 
 norecur, Vivendi ra- as to gaze on the glals, and not fee the Image in if, or to 
 tioncm ignorari ne- gazc Oil the Image, and never conlider whofe it is : or to read 
 ccffe eft : ex quo th(_. g^Qj^ of the Creation, and mark nothing but the words 
 tantus error conic- j 1 ». 1 ■ i i /- r j • a tu • 
 
 quitur, iit q lem in ^"" letters, and never mind the lenle and meaning. A Phi- 
 
 portum fc recipiant, lofopher, and yet an Atheift or ungodly, is a monfteri one 
 fcire non poflunt. that moft readeth the Book ofNaturc, and leafl: underftandeth 
 Cognitls autem re- or fedeth the meaning of it. 
 
 r^i" maLrinot ^ ^- ^2. Therefore God daUy ren^r^.th his mrcesto us, that 
 ycnta vitje via eft the variety and jrejjjnefs of the wproducingreneived delight, may 
 conformacloq.ie cm- renepc our lively feelings of his love and goodnefi, and fo may 
 nium o^ciorum. ?ifo carry us on in love, without cejfations and declinings. 
 mCic.de^finib. lib. 5. Qur natures are fo apt to lofc the fenfe of a Good that is 
 ufcrercerc fummura g^o^'vii ordinary and common, that God by our renewed 
 bonum non poteft. necedities, and the renewed fupplies, and variety of mercies, 
 Morcalia eminent, doth cure this defe(5t. 
 
 cadunt, detcruncur, ^^^^ ^^,^j-^ therefore that turn God\ mercies to the grati- 
 ZtZ'pkl^^rD^!^ fy''"^ 'f their fenfitive appetites and lujis, and forget htm, and 
 vjnorum una natuia offend hint the more, and love hint the lefs, do forfeit his mercies 
 eft. Senec. Epiji. 66. hy their inhumane and irrational ingratitudi' and ahufe. 
 £.644,^4!* Which is the fm of all proud, covetous, voluptuous pcr- 
 
 fons j 
 
cr our chief Good , and of our Duty in that Relation. lO^ 
 
 fous ■•) the ambitious, fornicators, gluttons, drunkards, and 
 lovers of fpoits, recreations, icllcnds, or any plcafurc, as it 
 turncth th^m from God. 
 
 6. 24. Move aJi other (in, r^cflmld mji tah heed of the Coekttia fcmi^er fpc- 
 • ^ , I c . \ /-r : r tr r ; ftito : ilia humana 
 
 inordmute love of any crenthre fjornfelK or for our carnal ""*' ^„ c*,..,. 
 
 fi! If alone J iecauje it i^niojt contrary to our love to God, rvhich ^^^p,^ 
 i^ohrhjghji n-erk^and duty. 
 
 5>. 35 7/.op mercies of God are woji to be valued, d<. fired 
 andfo"ght, n\bichJheTV us woji of Godh'unfelf^or moji hdp «p our 
 love to kim. 
 
 i. 36. iV^e mi fi love loth our natural f elves and ne'ighlours^ 
 the tad as rvcU as the good, with a love of benevolence, defring 
 our own good and thtirs : Bit at the fame time we mu\i hate 
 cur fives and them, fo far as wicked, with the hatredoj Vif- 
 tlicency: and with the love of Com\>lacency, muji only fo far 
 love our felves or others, as the Image ofDivine Goodnefi is in 
 us cr them. 
 
 I fpeak not of the mecr natural paflion of the parent to 
 the child, which is common to man and bcail : nor of the 
 (xtrcifiS of love in outward adts, for thofe may be dircded 
 by God"'s commands to go more to one ( as a wicked child ) 
 that hath Itfs true amiablcnels in iiim. But all holy love 
 muftbefuitcdto the meafuresofthetruelt objed". Templum mentis a- 
 
 ^. 37. Jbe love of Godjhoidd be with aUour foul, and with "^^^^"^"I'r'™'"'''' 
 aU our might; not limited, fuj>freffed or neglected, hit be the Samcn "a : mancc 
 mofiferious, predominant aVaon oj our foils. fide^ftruduranivali. 
 
 How ealie a matter is it to prove HoUnefs to be naturally Confurgic piccatc 
 mans greatcft duty, when love to Co/^, which is the fummof nitens, ccgic ardua 
 it, is fo ealily proved to be fo. All the reafon in the wurld, ^uftiti" 'inccrius fpar- 
 that is not corrupted, but is reafon indeed, mull conkls gitfolapifta rubeoti 
 without any tergiveifation, that it is the moft great and Flore, pudiciciae pu- 
 unquellionable duty o{ man to love God above all; yea, with ^°^ aimus, & atna 
 
 all our heart and foal and mii>ht. Andhet'iat doth fo, (hall u'J*j^ 
 
 L 1 J L u u I ji r 1 /' Hxc domus acta mi- 
 
 never be iiumbrcd by n;m with the ungodly, tor thole are ^i eft, hjec mc pul- 
 
 inaonilftent. chtrnma fcdcs 
 
 :^. 38 The cxercifes of love to God in comflacencx, defire, Acdpk, xterno cae- 
 
 fieking, &c. Jlmld be the chief employment of our thoughts. nf i?,'«rf,*J,f ^'^* *^'^' 
 
 For the thoughcsare the exercife ofa commanded heulty, Qui'cquid boni cee- 
 
 which muft be under the power of our will: and the ulti- ris in Deos refer i 
 
 mate end, and the excrciles (uUove to ic, (hould daily govern Bias in lAcrt. 
 
 P ; them. 
 
110 in. of Man's Relation to Cod, as he he is our FA THER^ 
 
 ^n the acle of theai. And what a min loveth mcft, ufually he will think 
 T?os°r'tt-'^«' ^^' ^"h '^'S moft pradical powerful thoughts, ifnotwkh 
 it T^a^fen: t'elhiL', the moft frequent. 
 
 and from h:m la an- ^. 3 9. Jhc love of Godjhohld errtploy our tongues in the pro- 
 olnr, till It erne to claiming of his praife and benefits^ and exprcjfmg our own ad- 
 ^l^'^Tde ^"'f'a^'n' ^"'^'^^'"^ and ^ffcc'ion, to Iqndle tkeliK^in the fouls of others, 
 nine ^M wlferthfn ^^^ ^^^^ ^^^^ ^'^^ ^^° ^^ ^° amiable, hath given us our 
 God. Laert. inTha. fpeech with the reft of his bLnehts, and given it us purpofcly 
 Ice. SofhouldTvc all to dtclare hiipraife. Rcafon ttlkth us that wc have nohigh- 
 f<.nd b:icj to God the ^j.^ worthier, or better employment for our tongues i and that 
 \tdwhidltafcnbed ^''^ Should ufe them to the beif. The tongues of men are 
 ri us. adorned with language, for charitable and pious communi- 
 
 cation, that they may be Ht to arfLd the hearts of others, and 
 to kindle in them that facred fire, which is kindled in thcm- 
 felvcs. Therefore that tongue which is filent to its Makers 
 prajie, and dedareth not the GoodntC;, and Wiidom, and 
 power of the Lord, and doth not divulge the notice of his 
 Numen dlvinum om- benefits, condtmncth it felf, and the heart thit fhould em- 
 nimodo, on ni tern- ployjt, as neglecting the greatcft duty it was made for. 
 pcrc if'Ic co'.c, juxta ^. ^o. JJbe lives of Gods Bi'neficiaries flmddbe employed to 
 In." Volant' ^cc^ hiipraifeandpleafure, mdjhould Lethefireaming ifcHs'ofitt- 
 Digfij -J ' ' n'ard love. And tdl his mercies jj-jould be improvedto hiffervice, 
 from a thankful heart. 
 
 All this hath the fulleft teftimony of reafon, according to 
 the rules ofproportion and common right. To whom fhould 
 welive, batto him f7omjv/;ow and ^_)'n>/.'om we live ? VVhat 
 but our ultimate end (hould be principally intended, and 
 (ought through our whole lives ? A creature that hath all 
 horn God, fhould in love and gratitude bring back all to him ■-, 
 ^ and thi:s vve make it more our own. 
 
 <i.^i.l'bis Life of Love fl:ould be the chiefeji Delight and 
 ^r'lfl'fpi-t lognui Tleafureof our Souls^ which all other pleaft^re Jhould fubferve^ 
 blr'n"et°m;Sm^h'' ^^^'^''^ ^^ alhovrcd which contradicicth it. 
 >o™ P^sTonlnes in- Nothing is calilicr confelfcd by all, than the defirablencj^ 
 c]iiit, lcp.es inrcrtanc, o^Vcligkt and Tleafure : and the moft excellent objed, whicii 
 eqiubiliicr vlvimus. mift be molt bcloved, muftbs our chief delight : for Love it 
 
 ^."f'- , fclf is adeliiihtingad, unlcfs fomcftop do turn jt afide into 
 
 Oikrunt ucccare bo- r j r xi l- • r rr 1 r i , r. t, 
 
 ni virutis aniorc. ^^^^^ ^^^^ lorrows. Nothing can it ft If be fo delegable as 
 Uf^r. God., the chieFcH: Good ■-, and no employment fo ddcCrable as 
 
 lov.ng him. This therefore fliould b: our work^ and our recre- 
 
 ation. 
 
cr our chief Good ^ atid of our Duty in that Relation. H^ 
 
 ation^ our labour ziid our pleaft^re^ oux food and fettjl:. Other 
 delights are lawful and good, To far as they further theft' de- 
 lights of holy love, by carrying up our hearts to the original 
 and end of all our mercies and delights. But nothing is Co 
 injurioustoGodandusas that which coriupteth our minds 
 with Tcnfualiry, and becometh our Pleafure inftcad of God. 
 
 ^.^2.Tl:>efenfeofthefrefeHt m-perfeCrion of our Love fl:ovld 
 i^jake w km to kpow God more^ and to love kini and delight 
 in h'tvn^ and jira'tfe him in ferfeaion to the ntvioji (Xteat of 
 our capacities. 
 
 If it be fo good to love God, then muft the higheft degree nc^d Seneca, dc vha 
 of it be bell : and rcafon teacheth us, when we feel how weak beaw, f.Hy proving 
 our Knowledge and Love is, to long for morei yea, for ',f^';;;fj';,X 
 perfedion. .,;J^ ..^^ ple^foe nre 
 
 ^.^^.jhw hath "Reafonj^^ewed w the efid and higheji felicity „(,[ ^jjjj felicity, he- 
 of vitan^ in his htgheji duty., To Know God^ to Love him and caufe they make bim 
 Delight in him in thefpUeji TerfeBon^ and to be Loved by him^ mk iter or Left. 
 andbefuUy tleafing to him^ as herein bearing hislmage^ it the 
 felicity, and r/^f ultimate end of man. LOvE i^ mans final 
 ad^ excited ly the fvUcji: Knowledge., and God fo beheld and 
 enjoyedin hisLoveto Uf^ if the final Objed. And here the Sov.l 
 Mhjifeek^its Kefl. 
 
 Ob). Bvt qufcfupra nos nihil ad nos : Godindeed w near to 
 Angels., hit he hath made them ourBcnefadors^ and they have 
 committed it to inferiour Caufe s : there mv.fi he fuitablenefs M rveU 
 as excellency to winlove: ivefind no fuitablenefs between our Svtrfum animum vo- 
 he/irts and God. And therefore we believe not that we were cane mitia fua : Era 
 made for any fi.ch employment. Andwe feethat the far preatefi ^^^^'^^ ' !f^ ^^^Jvl" 
 ■^art o\ mankind are as averfe to this Itje o] tiolmefs as our fives •■> ^\^ cxolvatur, fi viiia 
 andthcrefore we cannot thinkjut that it is quite above the no.- fa dcrcmir, purufq; 
 tureof man^ and not the work^and end which he was made for. ac lenls in cogitatic-- 
 
 A>ifw. I. Whether God have made Angels, or Rulers, or j'^.f^'""^ """"''' 
 
 Bencfadfors, or what love or honour we owe them as his In- Xutum iter "eft, ii- 
 
 ftruments, is nothing to our prefent bulineG. For if it be cundum eft, ad quod 
 
 granted that he thus ufeth them, it is moft certain that he nacura tc mftiuxir,, 
 
 is neverthdefs hi mlelf our Benefactor, nor ncverthelcfs near p^^'^ .^'^' '^'^ ^^'^ 
 
 x«-u ^ r 1 1 1 • li non dclcrueru.par 
 
 us. What nearnelstousthey have, we arc much uncertain •, Dcoconfuiec^ la- 
 
 but that hehimfclf is our total Benefactor^ and always with m., icn ai;tcm Deo tc 
 as near to us as we are to our lei vcs, is pail all qucftion, and i^ecunia non facir? 
 proved before. &<^. Sf»cc. cp, i j, 
 
 2. There 
 
1 1 J III. OfMuns Relation to GOD^as he is our FA THER^ 
 
 2. There neither is nor can b: any objccflfo faitablcfor 
 our LOVE as God-, \\(^\\iih aU Goodm^s in him, and all iu 
 the creature is derived from liim, and dcpcndcth on him i 
 and he hath given us all that ever we our fclves received, 
 and muft give lis all that ever we Hull receive h^reatter. He 
 isall-fuHicient for the llipply of all our wants, and granting 
 all ov:r juU dcfire?, and making us perfedl : all that he dotii 
 for us, he doth ni Love, as an intclLdual free Agent i and he 
 is ftill prcfent with us, upholding us, and giving us the very 
 Love which he demandcth : and he created us for Himfelf to 
 be his OfV;/, and gave us thefe faculties to know and love 
 him. A\id can any then be a more [fit die ob je(ft ofour love ? 
 
 5. Do you not find that your underftandings have a fui- 
 fablcncfs or inclination to Truth and Knowled^e^ and would 
 you not know the beji and greatcii tilings > and know the 
 r<i;//f ofall the wonderful eHcds which you fee : and what is 
 this hMtoknovpGod? And do you nor rind that yiVdi JHL's 
 have a fuitableticfi togood as (uch in the general ? and to your 
 own felicity ? And do you not know that it (houlJ not be un- 
 natural to any man to love the beft^ whicli is bcli^ aiKJ cfpccially 
 vvhich is beji [or him \ and to love him h^Qi who is his grcat-ft 
 Beiietaitor, and moft worthy of his love in all relpcdfs ? And 
 cun you doubt vvhether God be molt worthy of your love i^ 
 All this is plain and fure. And will mens averfenejl to the 
 love of God then difprove it ? It is natural for man to d-jire 
 l^iorplcdgc^ as that which perfed:eth his undcrftanding j and 
 yet Boys are averfe to learu their Books, bi^caufe they are 
 llothful, and are diverted by the love of play. What if your 
 frrvants be averfe and flothful to your fcrrvice ^ dorh it follow 
 
 ipfa turpitudo, deter- What it your Wife and children be averfe to love you ? is it 
 rctab injuriofa, fa- therefore none of tlv.rr ^wry (b to do? Rebels ^rc averfe to 
 cinorofaque vita, obey their Governours, and yet it is their ^//ty to obey them. 
 ncrr,ocftin,iftus:at If your child Or any one that IS moft beholden to you, fhould 
 mcauti pocius habcn- . ^ ,. , ■', , ^ir-i 
 
 difuntimprobi: Cal- be averle tolove and gratitude to you, ( as tlioulands are to 
 
 lidi, no!i boni Tunc, their Parents aud Bcnefadors ) will it follow that Nature 
 
 ^ui uc.litate r.intum, obliged them not to it i* 
 
 non.pfo honcfto, uz ^Vhat can you think i<( fiutable to your love, if God be 
 
 bom vin lint mo- T- , ^ , ■' Il•1lr^A<^• 
 
 ventLjr. Cu. diUz. "ot isitluiT,orplay, or meat and drink and eale ? A Swme 
 
 /. 1.^.289. hatha nature 2iS fuitable to ihdc as you? Is it only to deal 
 
 ingewiovfly 
 
or our chief Geod'^ and our dutj ift that Relation. H 5 
 
 hienim (I)' zxi^ homvrally'm Vrwidin(r{ov i\iC^Q{\\. a-d main- Complem bona cor- 
 taining the tucl ot thdc lenlaalitics, by Buildings, Trading, \^^, fed ita r.t fine 
 Manutadures, Ornaments and Arts ? All this is but to have inispfuc beacavita 
 arcafontofcrveyour fenfe, andfo the fwinifhpart ftill fliall exidcre ha enim 
 be the chief: for that which is the chief and ridif:(rch]ca with parva^Sc exiguxftnt 
 Tin 'LL II- J r u T.- ids acceli.oncs bo- 
 
 you, doth fhew wnich is the chict and regnant jaculty. It ,r ficutflcllir 
 
 fenjufllob]eas bethechiet, than 5eM/e is the chiet hculty with inrad.ofolis, fie iftz 
 you. And if you had the grcatcft vvit in the world, andulcd invhtutum fpkndo- 
 itonly to ferve your euts, and throats, and lulls, ma more re,ncccrnanturqui- 
 eifcctual and ingenious way than any other men could do, „ v j •, ,^ mrva 
 thi^ w-ere but to be an ingenuous bcalt, or to hive an Intellect eUe aj bcaic Vivco- 
 bound in fcrvice to your bellies. And can you think that dum momenta ifta 
 
 I things fo little fatisfying, andfo quickly periftiiug, are more corporis commcdo- 
 fvitdie ol]eas for your love than God > f^'"'' ^'/''"!n ''ffc 
 
 ^ 5. What lay you to all them that are otherwile minded., dicere. Q\.ienim(ic 
 
 and that take the Love of God for their work and happincfs ? difputant,obliti m»'^> 
 Ihey fii-td ifuitablenep'm God to their highcft cftccm and love i vidcntur qua iffi 
 and are they not as ht Judges for the affirmative, as you for '^''''"' ^,'"u ^'nYam 
 
 , . •' JO ^ J turx. 1 ribuenaura 
 
 the negative? cfthisaliquid, dum- 
 
 Obj. 7hey do hut force thenif Ives tofome aCis of fancy. tr.odo quantum tri- 
 
 ^M/w.Youfee that they are luch adls as arc the more fe- buendum fie intelli- 
 rious and prevalent in their lives, and can make them layby ^^^- Z^'^" '^"^^"^•"^ 
 oeher pleafurcs, and fpend their days in fecking God, and •^^' ' '^'''' 
 lay down their lives in the exercife and hopes of Love. And 
 that it is_)'ow that follow /tfwcy, and tbey that follow /a/i^rf^- 
 fon, is evident in the realbn of your (everal ways. That 
 world which you fet above God is at lall: called Vanity hy all 
 that try it : Reafon will not finally juftihc )W)- choice : but I 
 have here fhewed you undeniable reafon (ox their choice and 
 love-, and therefore it is they that know what they do, 
 and obey the Law of Nature, which you obliterate and 
 contradid. 
 
 Ob). But nv fee the Creatire^ hvt Godrvejce mt^ and rve 
 find it not natural to w to love that vphich rve do not fee. 
 
 Anfn\ Is not Reafon a nobler faculty than fight ? if it be, linum vero fincm 
 why ihould it not more rule you, and dilpofc ofyou ? Shall /<''/i"'f'" dedaravic, 
 noSub)eds honour and obey their King but thofe that fee cfl"cufum v.rrutis in 
 , •, i 'v- 1 111 ] £•• 1 I vira fandta & mcc- 
 
 Inm !" I ou can love your mony, and land, and rricnd« when p^\^ ticfyth. i'Xi<'-i. 
 
 they are out of fight. inUrijlot. 
 
 Obj. But thefe are things vifille in their nature, 
 
 CL A>--fn'. 
 
1 1 4 ExperimetJts of the ciiffichltj of all thk Duij^ and 
 
 Plfoubi Tup. inCic. Anfvp .Thz'^ are fo much the more vile, and lefs amiable. 
 faithjThjtallthedif- Your own Souls are invilible, will you nor therefore love 
 fercn.cinthuber»cen ^^^^^^^ You never faw the lite or form oUnyPhnt or living 
 ihe Scoicks and ihe r \ t c xy r i i 
 
 Pcripatet.cks and \- VV ight s you Ice the beauty ot your Roles, and many other 
 
 cadcmlcks « b«t r/jir, flowers, but you fee not the life and form within, which 
 
 vhetbcr corporal tbiigs caufeth all that beauty and variety i which yet murt b: more 
 
 pjMbe caUcd no Good excellent than the effed. Can you doubt whether all things 
 at aL or only fucb ... , /- i i •■/•». ^ /. °- 
 
 little Goods a^ te be vvhich appear h^re to your fight, have Sininvjple Cai-fe and 
 
 next to nonc^ig 2oi» Maimer} or can you think him k(s amiable, becaufe heisiii- 
 
 aoj. To ihejhme of vilible, that is, more excellent ? 
 
 't"^^^ '^^T'imwK'o ^-^^ ^ ^^^^' ^^ \s>vno{i evident, that all this averfenefs of 
 
 'r'eatergtod tlmihcj, "^^^ hearts to the Love of God, is their Ji« and pravity s and 
 the unfuitahUnefs of their nature is, becaufe they are vitiated 
 with (enfuality, and deceived by fenfible things ; a difeafe to 
 be cured and not defended. Theirjw will not prove the con- 
 trary no duty. 
 
 7. And yet while we are in flefh, though God be not vi- 
 fibJe to us, his works are, and it is in them ( the frame of the 
 world J that he hath revealed and cxpo(ed Himfelfto our 
 love : It is in this vifiblc Glafs that we muft fee his Image^ and 
 in that Image muft love him : and if we willlove any Good- 
 nc(s, we muft love his ^ for all is his, and as his fliould be 
 
 S-quis cfl hoc robore loved by US. 
 
 animi acquc hac in- 
 dole vlrtutis, ac con- _ ^_— — 
 
 t mentis, ut refpuat 
 
 omnes voluptates, r^ IJ A D VTTr 
 
 fimncmq-c v;tJE fu3e «^ tl A f. Alll. 
 
 curfuri) laborc corpo - ■ 
 
 ris, atque in animl Experi/ftetits of the difficulty of all this Duty, aftdtphat 
 
 contcntionc conhciar, •* ^-ii ^„a ^l "1 tit- 1. 1 i , ^ 
 
 q.em non qulcs, non '^ ^^^^ ^^fi ^ «^^«' ^^at Will llVC this holy life, 
 
 remifllo, non aeqiia- 
 
 Uumftudia, non lu- T Titherto I have proved that there is a GOD, dMnite 
 
 01, non convivia de- ■ — ■ " "»•— . , _ . _ . y 
 
 H 
 
 f.A,rn°hirVvr: n ^''^'''' ^^^^"^ ^'^^ Gooh:!^-, thc Creutor, and con- 
 icctinc, mnii in vita JL, JL r- ^1 J /^ i 7> , 1 1 x- t 
 
 cxpetcndum putct, icquently the C)»';^;r, the iu//er, and the F/ztW or 
 
 nifi quod eft cum Chief Good oi Man ':> and that ATi;; as his creature is abfolutely 
 laudc & honorc con- hit OTVn^ and therefore fhould refig^n himfelf as hi^ own to his 
 
 jcn^nds' ^° DivTnf "^'^^^"^^ ^""^ ^^^^ '^^ '^ dfolutely hi^fdject, and therefore ftiouid 
 quibjfdam boni^in- "i^^^^ ^^'^^^(V and diligently obey him; and I have fhewM par- 
 ftiuaumatquc orna- ticularly wherein i alfo that Man is his total BeneficiaryjZnd 
 turn puto, ci(. fro made to love him as his c^ie/GW and Endt and therefore 
 *^^'- (hould 
 
»^at it vpiUcofi a man thai will live this holy hfe, 1 1 5 
 
 i^oiAd tot a]ly devote himself \o\nm'm gratitude and love^ and Malede me loquun- 
 
 deCire him," /Iv/^, him and delight m him above all the world, ^"••' ^^d mail : Mo- 
 
 ji I- r J '7 ir All 1 •■ rii vcrcr, h de me AfxcC 
 
 and live m his frrf/Jcs ^nd contmualjcrvice. All this is tally ca:o, fiUUus faw- 
 
 proved to be M^ins d'.ty. And now let us fee on what terms he ens, fi duo Scf.o iff 
 
 Ibndeth in the world for thep-rlormanceofit. ift» Icqueentur. 
 
 6.\ . There is in the prefent diQ>ofnion of Man acreat averftnrfi ^""'^, "'*^'s ^'f"P^'- 
 
 . r I ;r r u r , 1 r^k^;^.,:l jt . a> j cere, hudarc eft. Sr;?. 
 
 to//;c/^ <z /?/(? of Rclignation, Obedience /i«rf Love to God, vid'turne Lnml 
 
 tfi is before defcriied^ even when he cannot deny it to he his improhitatc ufui non 
 
 duty, andto bethe I ejf-^moji honouralle^ and moji felicitating life, fine fumma elTe ra- 
 
 Tooiad experience conhrmeth this. The bad are fo averie, J'o"<^- N^c fcena fo- 
 
 thatthey willnotbeperfwadedtoit; the godly have fuch a IveTcr^bus^fcd muko 
 
 mixture ot averfenefs, as rindeth them matter of continual vita communis poene 
 
 conflid'. It is this <rt/fr/;7f/? which ferveth inUcad of arguments majonbus. Sentk 
 
 againll it, or which is z pndus to the very judgment, and dorausunlufcuj.ifquc, 
 
 maketh it fo hard to believe any arguments which go againft ,^"^'^ forum Icn- 
 
 _ . , . ■' o DO tic curia, campus, 
 
 foltrong a contrary inclination. focii, piovlncla, uc 
 
 ^. 2JFe findthat theftnfesofmenaregrorvn t^tajhrly and qjcmadmodam rati- 
 
 inordinate, and are too eagerly fet vpn their oljeds, and hold one rcftc hat, fie ra- 
 
 dotpn the mind {rom rifuw hifrher. and can fe it to adhere to ti-'nepeccctur: aUe- 
 
 ^, . ^ ■' ■> t> b ^ J i-um & a paucis & 
 
 things terrene.^ raro aherum & fipc 
 
 So that man's life now is like that of the bruits : it is things & a pluribas : lit fa- 
 
 cf the fame nature that he valueth and adhereth to, and molt ^'"s fuerit nullam 
 
 men live to no higher ends but to enjoy their fenfual pleafure omnmo nobis a Dus 
 
 111 " ' •' ^ datamcfle rat.oncm, 
 
 while they may. ^ q,a,„ ta^ra cum per- 
 
 ^. 3. iVefind that Keafon in vwjt men is fo debilitated^ that nicie data n. Ita coitx 
 
 it cannot potently reduce it felf into aCiion^ nor fee that praCii- contra E)cos m c c. de 
 
 caly which jpecuUtively it confejferh., -nor clearly and powerfully ^'^^'^^^ l^cor. 3. p, 
 
 ohferte thofeVerfeCuons of God in his work^^ nor thofe Duties of *''* 
 wan^ which we are convinced to be true : but by inconfxderatenefi 
 and dull appnhenfwns is alnioji as no reafon to them^ andfalleth 
 down before their fenfuality. 
 
 5J.4. Hereupon men grew as Ih angers unto <Jod, and have 
 HO thoughts *f him but dark^^ andd'fll^ and ineffedual. 
 
 ^. 5. The world is full of allurements to thefiejh^ and thofe 
 Mercies which jhouldraife the mind to God^ are made the food 
 of this fenfuality^ and the greateji means 1 9 ksep it jrom him. 
 
 Scrj(e is irrational, and fait net h on itsobje(ft: and when 
 Reafon faileth in its office, there \vc are left like Dogs gnaw- 
 ing upon a Carrion, and in grcedinefs fighting for it with 
 each other-, when we have fcp.irated the creature from God 
 
 Qj^ ill 
 
Ii6 Experiments oft he dificultyofallthisDutjij and 
 
 yir bonus ncc cico inourminds, and fo deprived itot'itslife and beauty, which 
 iicri, ncc intcU g. po- ^^^^^ ^^ ^^^ another uic. And when every place and lute of 
 idt : Nam illc alter •,• i ,/-,,. • , ,■ l u l i n 
 
 fortairc I liotnix anno I'lc hath iucn baits «s thJe, which hourly arc alluremg a 
 
 cu.ngtntcfuno naf mind fo Weakly t'ortihM againll them,, no wonder it" they 
 cicur. Ncc eft mi- do prevail. 
 
 rum, ex intcrvallo -^ ^^ Education, awi and lU exanivk confirm thefe vicious 
 magna general ; mc- , , . ... ', • , , r ii 
 
 diocna & m cuibam '•"^'^^^ »"^'-' tZ-'f >wq/^ and much encreaje then?. 
 nafccntiafjepcfortu- ^.J.lhe beji have fonie of this inordinate ftnfuality and 
 na pioducii : fed qui rveaknifofKeafon^ and are 'nn^>erfiti in virtue-, and are temped 
 fcircc quld^ diet vk ty the world af n>eU as others. 
 
 e^c"crcdc °c" foTtafl^ ^■^- Therefore no man can live to God according to hU certain 
 ctiam fieri pollc dc- did}\ who will not deny the defrcs of hii flejh^ and bring it into 
 fpcraret. Sen. epA^- ful'ydioH^ and live in vigilancy and daily conflid agavtji 
 Diogenes / i.-/. He its lujls. 
 
 ^E^M:l!u ^^i- " ^^^ '^'^ ^PP^^i^^ ^f "^^^^ ^"^ d""^' ^"^ *1^^P'- ^"^ 
 we/; ^9 wfcfifc ia «// " ^^^'-'j ^"'^ vencry, and (port, and pleafure, and gain, and 
 Crxcc. "honour, is i^wtwr^/ to us : and that which is natural is no 
 
 " vicQ^ nor to be denied or deftroyed.. 
 
 Anfw. It is natural to have the appetite., but it is the dif- 
 eafe of nature that this appetite is /«or^i>;<xtf, and no other- 
 wife i.atural than the Lcprofie is to ihofe to whom it is pro- 
 pagated by their Parents. But is it natural to you to have luft 
 and appetite, and is it not natural to you to have Keafonto 
 moderate and rule them ? If not, it is natural to you to be 
 Bruits, and not natural to you to be men : What is more 
 natural to Man than to be Rational ? is it not his elfential 
 form.? And whether is Kf<i/o« or /4p/>f tire, think you, natu- 
 rally made to be the predominant faculty ? Should the Horfc 
 rule the Rider, or the Rider theHorfe ? The Soul and Body 
 aremuchlike the Ridtrand the Horfej bethink you which 
 fhould naturally rule. 
 Rari qulppc boni : ^, cf.l'he inordinacy of the fiefl:/y appetite and phantafiCy 
 Dumcro v,x funt to- ^^jl^^^j ^j ^ continual Pain to the jflejh to ■ he restrained and 
 tidem quot , >, *■ '' - 
 
 Tbebarum ports, vcl denied. , , n ir i r i i i 
 
 diviiis oftja 7(iii. As itis to a head-urong wiUul Horle tobe governed^ the 
 Juven. more inordinate tlie appetite is, the more it >J pained byde- 
 
 Pnon^^rSat-^O^x "^^^ ^"^ reftraint. 
 
 Acrcio. scn.ep.%9, godly fenfual life, a?id the.iHteri,Ji ofthe fi.-Jh h predominant 
 m tbemQ 
 
 Sad 
 
what H will coji a wan that will live this hol^ Life, 1 1 7 
 
 Sad Experience puts this quite out ofcontroverfie. 
 
 5^-11. Vfnally ^ the more Ktches andFplhitfs of all Provi- Imperltia In omnibu* 
 fiotts for the fiejjj wenVc([t{s^ the more fenfiud and vkkiK tkey mnjoii ex parte domi-' 
 \ire i -y J ' ■'J - naiu,. ^ ^ mulcitudo 
 
 J . , r ^ y ■ r V r i verboruiu, Clcehuluf 
 
 It IS not alrvayes to ^ but that its Jifi'aly lo, we need no i„ i^^^t^ 
 proof but the knowledge of the World : nor need we take it Offcndcc te fupcrbjs 
 from Chriit only as a point of Faith , That its hard for a conceniptu,divcs con- 
 Rich man to enter into Heaven : And Reafon telleth us, that •;,'r"|''^'i^"ji^"'„|"' 
 when the love of the World above God is the mortal lin, i-gHttatcpreim con' 
 thole aremort in danger of it, to whom the World appeareth rcmionc, vcmofus & 
 inoll lovely : And they that have moft temptations are m the mcndax vanitate ? 
 greateit danger to mifcarry. ^'^" ^•=^'" { Mipi- 
 
 5^. 1 2. 7he Rich are conmonly the Kvlers of the JForld, n<w '„'°,° '^'^^^'^ ^ ^^'^^^l 
 have the liberties^ ejiates , and lives of other s^ much in their caco faflJdi'ri. Scnec, 
 fOIVcr. dcLa.l. j.f. 8. 
 
 I never yet knew or heard of that place, where the poor ^'"^^^^t cum paucis 
 long ruled. bon.s adverfus nial<>« 
 
 ^. 13. Conwwtily, the wore averfe men are to Godlmefs, and mulcismal:$ advcrfus 
 the wore prone to fenfuality \ the Ufscan they endure thofe that paucos pugnare. ah- 
 wovld perfrvade them to Godlinefs front their fenfiud Lives •■) or "l^^"^'"'^ ^» i-icn. I, 
 that give them the Example of a holy fclf-denying life. *• ^* *• 
 
 For as it fecmeth intolerable to them to leave their CcnCa- 
 ality, and to betake themfclvcs to a contrary life, which they 
 are fo averfe to , fo they take him as an er.emy to them, that 
 would draw them to it, and are furious againft him, as a 
 hungry Dog againft him that would take away his Gar- 
 rion. Experience puts this part all doubt ( of which more 
 anon.) 
 
 5^. 14. Hence it comethtopafs^ that in all parts oft he IForld^ 
 the fore-defcribed life of Godly nefs^ is the matter of the common 
 hatred^ [corn and cruel perfecution of the fenfual and un^ 
 godly. 
 
 The more exadly any man fhall fet himfelf to obey God, c- /? g r • 
 
 the more he crolfcth the lufts and carnal Intereft of the wic- bic Tam ncccHarium 
 ked \ and the more he commonly iuffereth in the World. So fuiiVc Romano popu- 
 full of malice and prejudice is the World, againiffuch faith- ^o >ja^" Caconera 
 
 full Subjeds of God, that they ilander them and make them ^"^"^ . ^'^^^'^"cm : 
 ' •' Alter enim cum ho- 
 
 ftibjs noftris, alter 
 cum moribus, bellum geffir. A>id 'if a Cato -Pfos at warn with the manaers vf the Moild, mmb 
 mtrtmH a true Saim^ihut is more fully acq uai/tfedrpitb S.iCied parity. 
 
 CL3 (eein 
 
*i 1 8 Experw/efits of the difficultj of all this Dhty^ c^c. 
 
 (cem the moft odious fort of men : And fo unreafoiiable a.c 
 they and unjuft,that the fullelt evidence for their Juftification, 
 doth but feem to aggravate their taultss and nothing is fo 
 great a Crime as their highcft Virtues .' Or if their JuftiH- 
 cation be undenyable they rage the more, becaule they are 
 hindered from making themfurifer as deeply in their Names 
 as in their Bodies. Thefe things are no more queftionable 
 than the Warrs of Alexander or C<£far, the World haviiig 
 longer proof and fuller evidence of them. 
 
 ^. 15. And ordinarily God himfelf fo crdereth it^ that kis 
 faith^uUeji Subjects pall be the d.e^eji fifferers in this 
 life. 
 
 ^.16. 'P.'ereforc ftlf-denyal^ mortification ^ contenrft of the 
 
 ffWld^and patience under vnantfold jiff erings from God and Mtn^ 
 
 (ire neceffary to all who re ill be faithfuU to God, in the unquejHo- 
 
 nahle duties before defcribed. 
 
 ' Qiii toto> dies pre- It is trycd Fricndfhip and Obedience which ismoftvalu^ 
 
 cabamur & immola- abi^. ^nd unwholfom pleafurcs though preferred by the 
 
 b.nt, ut fin l.bcri fi- f^^j^^ Patient, are forbidden by our wife Phyfician, that they 
 
 bi fupciftitcs clknt, , . V i u j ni r ' 
 
 fuperftitiofi (unc an- Iiindcr not our health, and greater rlealures. 
 
 pcllati; Quo«l no- <^. i-j. therefore if f floridly fiejlly fie a fur es were our end 
 irxn pacuit poflea la- and chief Good, thebeft men would have the ftiaUefi meafure of 
 tius : Qui autcm j/if^;_ 
 
 l>2oiu?"pcnmcrcnt] " ^h- ^^^ V^" rcftrain man further than God rcftraineth 
 djligcnter pertrada- " him, and binde him to more than God biiidcth him to, and 
 rent, & canquam re- " make fuperliition to fccm his duty , and then raife thefc 
 Icgcrcnt , funt difti v. confequences from fuch Premifcs. 
 
 dl'!' ut dcglmef 'ex M^'- ^^'hat I mean by liii and duty I have fo fully opened 
 eligendo, a dil;gcn- before, and proved to be fuch by the light of P\eafon, that 
 dodilgcnces, ex in- thjs Objection hath noplace. Even the fober Heathens, the 
 telligcndo mtellipen- Grf fi^ Philofophers, and Komane Worthies found and con- 
 
 R^-o-nr^\'u Tm vf feffed all this to be true. If there be any thing in the Life be- 
 Kcligioli, altcuim VI- j-"^ 1 > 1 1 11 n r j u r 1 P - n • 
 t;i nomcn , alterum fore delcribcd, which all lound Kealon doth not jult;he and 
 lai'.dis. Cicero de aa:. command, let him that is able manifelt fo much : If not, it 
 Dcor. lib. 1. p. 73 J is 1^0 (iiperftition *, to live as a man that is governed by 
 ^.rduar hiccftopi- ^'"^^^ ^"^ led by Reafon i and to do that which all our fa- 
 b. s non traderc n.o- cultics Were made for. And for auft.^ritits, I have pleaded 
 rc>. M'itid. 
 
 Pitcaci d'ftum eft, rcrdrlicilc eft eflcbonum. Brnfon, All Cicero'* JJWi^;dc Finib. |2;iW the 
 worthlcjficfs of?Uafure ia comparifon ofymue. 
 
 for 
 
7hat there is a Life ofRetrihtttion after this. . 1:1$ 
 
 for none, which is not become needfull to our own prcfcr- 
 vation and fehcity ; As a Patient will endure a ftridtdyet, 
 and exercifc, and blood-letting, and bitter Phyllck for his 
 health : It is not any affcded unprofitable auftcritics, that I 
 plead for^ but thofe which are for our good, and fit us for 
 our duty, and keep the flcfli from rebelling againft Reafon, 
 and ketp Man from living like a Eeaft : Even left than ma- 
 ny of the Philofophers plead fori and he that ufethbut this 
 much which is needfull, will finde it both cppofed as unfuf- 
 ftrablc by the World, and murmured againft by his fuHTering 
 and difpleafcd Flefii ■, and that the Soul cannot do its duty, 
 but at a conHderable coft and trouble to the Body. Though 
 there may be an evil masked and cunningly moderated, 
 which men call Goodnefs, which may be had at a cheaper 
 rate. But faith *5^»«er<z truly, Non eji Bonitas, pjfimis ejje we- 
 lioreyn. 
 
 CHAP. XIV. 
 
 ihat there is a Life of Retribution after this, 
 
 TO know whether there be a Life after this, for men ^mI"iJ°!^^'^' "'^ 
 R 1 r. n . • ■ . Mar CI am : C\xmitm' 
 
 to receive Rewards or Punilhmcnts in, is a matter pus adreneric quo fe 
 
 of greatcft importance to Mankinde, to be fully re- mundus renovaturus, 
 
 fblved in : upon which dependeth our Comforts, and our — "T^"' flagrante 
 
 Religion, and without which we know not what to exped", "'^^'^^ '^ ""° ^^"^ * 
 ^ \ I- ^ c i.*-*j A r ^ c qu'cquid nunc ex. 
 
 to hope for, or to tear •, nor what to intend and leek alter difpoGto lucet arde- 
 
 through our lives , nor how to order our hearts or adli- bit— Nos quoqj fe. 
 ons. ^'^" animjB,& atter- 
 
 This therefore I (hall inquire into by the helpofReafon vifum^'St '"Tten'° 
 and Natural evidence, as one that would not be deceived nor ift^ moljri — Foeli- 
 deceive, info great a matter. And I fhall pals by thole ar- ccm filium tuum 
 guments which are commonly fetcht from the Souls imma- Marciajquiifta^mor- 
 teriality , and independence upon matter, and other fuch '"»0 J*™ "ovir.— 
 like, which are commonly tobefoundin Phyficks and Me- 
 taphyficks, as being not fuch as my prefent method leadeth 
 me to •■> and (hall make ufe of fuch as are the nccelTary con- 
 fediaries of the certain Truths already proved! 
 
 Obie(a,. 
 
I ID That there is a life of Retribfit/oft after thk, 
 
 D;;x funt vlr, Hupli- Objcd. B//r vphatn'et Kationalities maybe drutVfi- from the 
 lu'n' c^''^"' """'" °' -^'^'^''^ Anrthutes , to yrove a futvrc ji'atr, yet it defetidhi^ 
 InciumrNTmqmfc ^^^^)' OHtbeT-ivinelFili^ andtheVhine WiU leing aij'olut.fy 
 viciis hjnuni. con- i*'^^ "-'^ Can have m rational vid'iCemcnts to Lrirtg Ui to a}iy fu^~ 
 ra rinarunt ; & libi- C'cnt k^toxvlcdge oj ;f, bht 1} a dear Kcyelation of the Vivins 
 din I bus fc iraj:de- 7/'Vi/. 
 
 qSla n ' irct''c7, "^V"^' ^^ ^^'^ ^iw of Nature no clear Revelation of Gods 
 ictlufum a confilio' ^^''^ ^ •^r is it a Law without any Rewards or Pcnahies? 
 Dtroun. Qui au- It depended On Gods will, whether man (hould hchisSub- 
 
 . ipor _ , . _ 
 
 tagio, /«;z.'^; in cor- cvil, God did reveal that it was his will that Man fhould 
 poribus huir.anis vi- be his Subjcd , and obcy him .' One aftion of God doth 
 i^aTilu!' ^^^'""^5 ^^^ ^^^^^^ Inswill concerning another. Thod- Attributes of 
 funt^profcd^'tacill ^^"^ which llgnifie his Relation to us, do reveal much of 
 parct reditiis.' Socra- ^is will , concerning what he will do with us in thofe Re- 
 /es, m Cicerone Tuf- lations. And though his will be /r^f, his perfections conllit 
 ^"^* ^' not with faUhood and mutability. If w\{reedom you include 
 
 \_ mdetermination ~\ then when we prove the determination 
 of it ad uni'-m ^ you will plead no longer that it is freei 
 no more than it is yet free whether he wvll make the 
 World. 
 Qni rcftc& honeflc ^.\. I. He that ii the ttwfi Kighteotif Govermur of the 
 SnrT^datum'"'^' ^ ^^^^^^^ nak^ng a]ujl difference by Kervards and Vimijhmnti, 
 feccS, aJ^a'flra'^^fa" ^^^^^^^^^^^ obedient and the wicked^ vchich yet he n/aketh not 
 cile rcveitctur. Non ''^ ^^'^^ ^'f^-> ^'il^ Certainly make it after this life: But God it 
 qui aut imnodcratc, the nwjl Right COW Govemour of the IVorld^making ajt/ji diffe- 
 aut intcmpcranter ra:ce by Kervards and Tunipwents^ between the obedient and 
 yv^^vkxiccrodevn:. the rt^kk^ed, which yet he ynaketh not mthU life: Ihvrefore 
 he rvill nt-){e it after this life. 
 
 That OWis the Governour o{ th(: Jf^orld (in 2 proper (enfe, 
 by Laws and Moral Government^ is proved : And that lie 
 is Kigkteous^ is contained in the Pcrtcdlions of his Nature. 
 To deny cither of thtfe is to deny him to be God. That his 
 Laws of Nature have not only Precepts of Duty, but fandli- 
 ons of Reward and Punifhment, is alfo proved : And farther 
 may b- thus. i. If there bj no Rewards or Punifhmenrs, 
 ithc'C is no Judgement or Execution : But there is Judgement 
 and Execution: for they are parts of Government. Ergo—^ 
 
 2. Without 
 
ihat there is a Life of Retribution after this, 121 
 
 2. Without Rewards and Punifliments, Precepts would be J^„P'°^°ft^"^^ ^^'', 
 
 vain to iuchasus, and uneffedlual asto their ends. But God " .\ _ " [ g^' 
 , , 1 I • T • • T- S Impu apud intcros 
 
 hath not made his Laws in vam,-— Ergo. poe^^js luunc. Cicero 
 
 Obj. Govermurs vfe not to give nten Kcwards ftr their philiet. i. de Legih 
 Oledience: fdjeds jtiujiobey rvithout Keward. Implis apud inferos 
 
 rAnfw. It is not the Nanie but the Thing that we enquire funt pcenz prxpara- 
 of: Call it a Benefit it yoii had rather : All Government is ^z^Clcer.i.deinviot, 
 •upheld by Rewards and Panifljment. Reward is either that 
 which is common to all obedient Subjeds, or fuch as is fpe- 
 cially proper to fome : All fubjeds that arc faithtull, have 
 •title to protedion, and approbation, and juftification againrt 
 all talfe accufations ■, and to theft: fhare in that peace and 
 felicity of the Common- wealth, which is the end of the ^'^ ^^^^^^ J ^^^ "-?J 
 Government : And fome Commonwealths having far greater ^o^pus Toe hcer. 
 felicities than others, accordingly the Subjecffs of them have fg„^ fcip, 
 their right and part : And this is the cowwoz rtvpard 0):he- Ciccro fa'nh'y that 
 nefit of obedience and hddity. Befides wiiich, fome great ex- f'^fr ^orjhlppiftg of 
 ploits are ufually rewarded with fome fpccial pr£niiiini. In ^"^"^ '^^^j* j^p^„ 
 humane Kingdoms as fuch, the End is no higher than the ^^^j ^Jjj^i omnium 
 Beginning: Temporal Governours give but temporal Re- funt I'mn.ortales, fed 
 wards : The felicities of the Kingdom, which arc the ends oi Eonorum Divinu ci- 
 Government, as they are from Man are but temporal^ and f^^-'^-^^^g' • 
 our fliare in them is all our Reward from men : But the 
 original and end of the Kingdom of God are higher, and of 
 further profped: : The benefits of fidelity are greater, as (hall 
 be further proved. Rn««...,« «^nr*. «.: 
 
 But let It be noted, that this Objection faith nothing hi Divinz atq; xcer- 
 againft a lite of Punijhment. Governours never leave their nx vidcntur, & ex 
 Precepts without this fandlion. And he that believeth future hominum vita ad 
 PuniOiment, will eafily btlieve a future Reward. ?T?.nl'f ''T 
 
 Let It alio be noted, ihzt T at erna I. Gov ir ?tni ent ha.m ever- g^are. idem. 
 more Rewards in the ftridLft fcnfe '■> that is, a fpccial favour Dcorum providcocll 
 and kindnefs Chewed to the Childe that is fpecially obedient i Mundus adminiftra- 
 and fo the reft according to their meafurcs. But the Kingdom ["«■' "i'Jemq; confu- 
 of God IS A FAtERN ALL KINGDOM i^is proved. „,q'. IX^ univeX, 
 That God v»7ill make in his Ketributions a ]uji difference be- verum ctiam fingulis. 
 tween the good and bad, is proved from his Jujiice in Go- cicer. i.deDivmat. 
 vcrnment : If his Laws make no difference, then men are 
 left at liberty to keep or break them, nor can it rationally 
 be expedled that they (hould be kept : Nor could he be faid 
 
 R fo 
 
J 22 ^^^' '^^^^ ^ ^ ^^fi ofRctribhtion after this. 
 
 {bmuch as to love or approve ^ ox y^jiifie the obedient more 
 Perfuafam hoc fie a than the rcbelhous i Bat To unholy a Nature, and foindirte- 
 pjrincipio hominibLS, j^^ between (irl and duty, and fo unwife and unjult in go- 
 
 Dominos c^c o'^"" verning, is not to be called Go^. Either he jultly diHerenccth, 
 
 urn rcrum ac mode- u j\u . r^ 
 
 ratorcf Decs : eaqi or he doth not Gorern. 
 
 quz ecrantur, corutu That God maketh not a fufficiciit diiltrencing Rctribu- 
 
 gcrlditione atqj nu- tionn/t/;^ life^ is the connplaint of fome, and the confellioii 
 
 mine •— Ec qualis ^^- ^^^^^^ ^jj j]^^ ^y^^j j . -j^j.^ j^^^ ^^^ commonly the greateli, 
 
 So fc\'dmS and the Lords and OpprciTors of the Juft ; The Turkj, the 
 qua mencc, qua p.c- Tartarians^ the Mofcovitesj the Tcrfians^ the Mogull^ and more 
 
 fdfiiUleg. x; not men to fufferings, from the rabble of the vulgar, jf not 
 
 n from the Guvernourss flandcrs and abulcs are the common 
 
 il lot of thole that will differ from the carnal, wilde, rebellious 
 
 Rout. And poverty, pain, (icknefs, and death,do come alike 
 to all. The fenfual, that have wit enough, (o far to bridle 
 their lufts, as to prefcrve their health, do ufually live longer 
 than more obedient men : And they deny themfelves none 
 of thofe flefhly pleafures, which the obedient do continually 
 abftaiii from. 
 
 Obj. Bwt do you not ordinarily fay , that Vice bringetb its 
 ■punijhntent rvith it in its natural tffeVn ? and Obedience its 
 Reward? Is not the life of a Glutton and Vrunk^rd punifhed 
 by poverty^ and fhame^ and ficlqiefs ? And is not Godlinefs a. 
 fleafure in it felf ? If it be our kighejl end and Happinefs to 
 love God and pleafe him ^ thenfure the beginnings of it here, 
 tnvfi have more geod^ than all the pleafures offm ? andfo God 
 wak^th a fufficient difference here. 
 
 Anftv. Some Vices that are fottiflily rrvanaged, do bring 
 poverty, fhame and licknefs : but that may eafily be avoided 
 by a vicious wit; Gluttony and drunkennefs may fall (hort 
 of ficknefles. Fornication and adultery and inceif may be 
 managed with greater craft. Pride and ambition may at- 
 tain dominion and wealth : Theft may be hid, and cheating 
 and fraud may make men rich, and free them from the pinch- 
 ing wants , and cares, and the temptations to difcontent 
 and contention , of the poor. Malice may delight! it felf 
 i»i fecret revenges, in poyfonings, murderings, and flich like, 
 
 with- 
 
That there is a life of Retribution after this, 1 23 
 
 without any worldly hurt to the tranfgrcflbur. A Tiberius^ 
 
 a Nero, a Caligula., a Vowitian., a Commodus.^ a Heliogabaluf^ 
 
 a Sardanafalw., may be on the Throne, when a Socrates, a 
 
 Seneca, a Cicero, a Cato, a Vemojlhenes is put to death *, yea, . 
 
 when a P<zw/ or Pftfr, an Ignatiw, a Cypian, arc lacrificed to 
 
 their bloody rage. 
 
 Yet it is true, that all this while they want the dignity 
 and comfort of the Juft : But while they value it nor, and 
 feel not the want of it , they take it not for a punifhment,. 
 but cboofe it as a felicity. 
 
 And as for the prefent Rewards of Virtue, to fpeak impar- 
 tially, I verily think that if there rvere no life to come. Virtue 
 aud Holincis were rationally more eligible : But that is much 
 becaufe God is an End above our felves ! And for our orvn con- 
 tent, in many, Holinefs would give the minde more pleafure, 
 than all flcihly pleafure, and worldly grcatneft could coun- " 
 terpoile. But with many others, whofe afflictions are very 
 heavy, and pains and poverty very great, and who are 
 gricvoufly tormented by cruel perfecutors •, and perhaps a 
 Melancholy conftitution m.ay forbid them much delight, it 
 is hard to fay , that if thty durlt let loofe themfelves to all 
 fin , which maketh for their flefhly interell: , their Pleafure • 
 would not be much greater. While the Soul is in flelh, it 
 unavoidably partaketh of the pain or pleafure of the flefli : 
 Therefore the torment of the Stone, or Strangury, or of a 
 Rack or Strappado will reach the Soul : And the operations 
 of the Soul being in and by the body, a tormented body will 
 hinder thofe Contemplations which fhouldfeed our Joy, and 
 alfo hinder the Joy of thofe Contemplations. Moft Chri- 
 ftians enjoy little comfort in Holinefs, through the very cares 
 of this life, and the weaknefs of Grace, and power of Cor- 
 ruptions , and doubts and fears which do attend them : 
 Much lefs would they have much comfort, if they were here 
 tormented, and mifcrablem body, and had no hope ofano- \ 
 ther hfe. In iome (enfe we may fay, that Heaven is begun 
 on Earth , becaufe Hohnefs is begun : But the Heaven on 
 Earth is the hope and refled-ion of the Heaven indeed, and 
 is fbon gone if that be gone, as the light here ceafeth when 
 the Sun is fet. God ftcn and loved in a glals doth more dif- 
 fer as to us from God as feen and loved in the intuition of 
 
 R 2 hi» 
 
124 ^^^' ^^^^^ ^ *- -^(/^ of Retribution after this. 
 
 his Glory, than the heart uf man is now able to conceive. 
 The ditfcrcnce may be wJl called fpecifical as to our adlions, 
 yea tranfcendently llich. Let any man in torment without 
 jiny hope ot Heaven bj Judge. 
 
 And chough Honcliy Without thePicafure and Comforts 
 of it, hz liiU better and more eligible, yet while mans Rea- 
 fon and Virtue is fb tv.*<zI^, and his kwQ: a;id appetite fo 
 Itrong, and his body hath fo much power upon his minde, 
 it is very tcw that the mccr Love of Virtue would prevail 
 with, if that Virtue were never to come to a higher degree 
 than this. 
 
 It is undoubtedly true, that the Delights of Holincfs, arc 
 incomparably more dclireable, as we have them in this life, 
 than Kingdoms and all the pleafures of the flefh : But that is 
 principally becaufe that this life is the paffage to a better, 
 and hath relation to fo glorious a reward : The leaft fore- 
 thought of future Bleflcdncfs, may weigh down all the riches 
 and pleafures of the World. But take away the refped to the 
 life to come,and weak man would meet With no fuch comforts. 
 
 It istruealfo, that Virtue and Piety ismoftdelirableeven 
 for it (elf: But that isefp^cially as it will be if /f/f indeed, 
 in a life of fuller perjedion than this : For here it is fb weak, 
 and clogged with fo many corruptions, and inrirmitics, that 
 the comfort of it is little perceived : But as a Childc m infancy 
 hath lefs pleafure than a Bruite, for all his Reafbn i and as 
 young Scholars for a time, do meet with more trouble than 
 pleafure in their Learning, and half-witted Artilts are oft 
 more incommodious than none i and no one would much 
 feek after Arcs or Learning for all its excellency, if they had 
 not hopes to afcend above that troublcfbme finattering de- 
 gree : Even fb in the prefent Cafe, though the leaf! Virtue 
 be in it (elf more valuable than all fenfual plcafare, yet con- 
 fidered zsGoodto wj, we fhould never be able to preferre it, 
 if we had not hopes of a higher meafure, than mofi of the 
 truly virtuous and obedient, do here attain. 
 
 Either it is Hefhly, worldly pleafure, or it is the pleafing 
 and enjoying of God in Holmefs and Love, which is Mans 
 ultimate end. If it be the former, then certainly the fenfual 
 and wicked are in a better condition than the obedient : 
 For they have much more of that kinde of delight i while 
 
 the 
 
That there is a life of Retribution after this, 1 a $ 
 
 the bcft are eft tormented and perfecutcd by their cruelty. Animus eft Ingcnc- 
 But if it be the latter^ then it is liire robe enjoyed hereafter, """.^^ a Deo, ex quo 
 C ting we have hcrcfb fmalla meafure, and alfo finde that bL^cum^^ca"lc°ftib°s 
 all the Virtue and Kohnefs of this life, conlilkth much more vcl genus vel ftips 
 in dcjh'e-^ and /te^/?/^, than in delightfi'.U enj(iying : And our appcllari poteft. Ci- 
 JJtiights are tor thc^nolt part, theelfedls ot Hoj^e, of what '^^''o ^-^^ Lcgib. 
 we ihall poifefs hereafter, more than of the Icnfeofour pre- 
 (cnt happinefs. 
 
 There is no righteous Govcrnour on Earth, that will fuf- 
 ki r jfhe can help it) his difobedient Subjedl's to perfecute 9"^- ^*""^5'° '" 
 thofe that moft carchilly obey him, and to make them a & ad Cjcfarcmincl- 
 commonfcorn, and to imprifon them, torment them, burn narec viAoiia, Caco 
 them at Stakes, or baniHi them, and then fay. That their obe- dicebar, in rebus Di- 
 dience is in its own nature, fo much better than difobedience, p'"'". "i^'^^"^ cllc ca- 
 
 I • T-. 1 1 r ■ r ir T • i . r A'K'iis : q iod Poni- 
 
 that It IS Reward enough ot it lelt. It is not the work ot peio prxcei- jus agen- 
 a Rukr only to fee that no man be a lofer by him or his ti fuiflenc omnia pio- 
 fervice in point of commutative Judicei but to fee that by ^P^'a i caufam rci- 
 diftributive juftice fuch a difference be made between th^^ P"^^'" '"'"V ""^i}' 
 obedient and dilobedient , as the dirterence or their actions i^catene, 
 do require, in order to the ends of Government. Juftice 
 giveth every one his due. Mercy it felf when it remitteth 
 a penalty, doth it for the fame ends, and upon (iich rea- 
 sonable conlldcrations of repentance, confellion, fatisfacftion, 
 reparation, ( according to power ) that it may be called a 
 Juji Mercy: God is liich a Lover of Holineis, that he will 
 iir his Government w<r«zfejf»that Love i and luch a hater of 
 iinthat he wiW figrafie his hatied of it to thefmner. 
 
 Moreover, the Body it felf is part of the Man, and that 
 part which hath no fmall intercll m the fin : It feemcth nin° '^^'^'f^^^'; ^^^"1" 
 therefore unjuft th^t the Bodies and fenfitivd powers of the injuftun/ cfTe °fed 
 difobedient (hould have all kinde of plcafures, and the Bo- plane i.iftiiTimum : 
 dies and (eufeof the obedient have the pain ot" Failing, (elf- Necei fjmilius invc-- 
 
 dcnyal, perfccutions , cruelties, and no further Tuds^emcnt ""^' ^°^^ q^ncouam, 
 ^^1 1 r> . 1 ' J i3 quam qui inter nos 
 
 to make a more equal Kctribution. juftiiUmus c(t in^ 
 
 111 a word, I think there are few that compare the life of jb^ict. 
 an Emperour oi^T'rkie^ orT«rttfry, or any wicked fenfual 
 Worldling, with the litl of many a thoufand perfecuted 
 and toriiKntLd vSaints, but will confefs ^bat no Diltribu- 
 tivc J;,ft:cc doth make in this life, ib fuiiieient a difllrence, 
 as may make men know the J. rtice of the Governour, the 
 
 R 3 defire- 
 
J 2 ^ 7 hut then if a Life ofRcii^iUition after this. 
 
 HiwHk' <» chrijl'^t defirablenefs of a holy lUte, or the danger of the contrar)' : 
 wdi /fcj:of Anaxago- it was the obfervation of this that made molt oftheAthcUts 
 ris, in Lacrt. p. 8f. of the world think, that there was no God, or that he ex- 
 Hic non modo j^cnc- ^^^-^^^^ moral Government over men : and that made even 
 ri$ elona & op.b.s, . , 
 
 vcrutn an'in-.i q :oque the innoccnt otten to Itagger, and tempted them to think 
 magnicud.nc daiilTi their labours and Cirfcrings were all in vain, till they lookM 
 itius fiiic : Ciu'ippc i^.tore them to the end. 
 
 qui unWcrfa:ii pacri- Af.difGod's Turtice make not a fufficicnt dirtlrence here, 
 concca'it. Qiio cum 'f 's Certain that there is another lite where he will do it •■> be- 
 ab CIS infimv-larctur cauleclfe he fhould not be juft, his Laws would be delufcry, 
 negligcntir, Qi'd and his Government would be defedfivc, and fuccefsful only 
 ergo inquit, normc ^y deceit. 
 
 vos lira curatis .? Uc- "' ^-)^ l<:/^ j • lij.jt.i- 
 
 indcabcis profcfttis, ^^- God is not obliged to do Jalhee to men any more 
 sd fpeculondum re- '' than to any other creatures : he fuHereth the Dog to kill 
 rum nituram Tc con- " the Hare, the Deer, and innocent Sheep i the Kite to kill 
 tulit,rci & publico c; ti^cj^^^j^i^.f5j3^^^.^5 3j^^i Chickens i the ravenous Birds, and 
 neeligcns; adco uc iJ-*hs, and 1 1 (lies, to devour and Lve upun the reh i and 
 euidam fc kn compel- *•' Man upon all : and he is not bound to do them Juliice. 
 lami, Nullanc i'S\ yi«/»?. The Bruits are no (ubjedls capable of wor/r/ Go^vr «- 
 Ptaix cura eft ? di- ,>;^|,f^ and confequently oi'^rofrhty, of Kight cr ot Wror.g. 
 "^2curacft/&°qu!- God that made them uncapable oi Government^ thereby de- 
 cern lummaj digicum clared that he i«tf«i/<?^themnotfor it. Let no man here play 
 in coelum intcndcns, with ambiguities, and Gy, that Gj/^goi^.n/ft/; «?//tfec'crf^t;/rf<-. 
 Bene mcrcnti, bene The word [_Govcrnynent'] is taken equivocally, when it is 
 remfpar cxZVuuu ^PP^^^d to a dead or bruitilh fuhjtd, a Ship, a Coach, a Horfe, 
 Taio.ycL^h'dyt.i.A a Dog *, and mcaueth not the fame thing which we dilcourfe 
 <wo<«,diftum clcobull. of. It ib Moral Government by Laws and Judgment whidi 
 rkocilidis. M» y,:rKbp vve treat of When God had made Man a Governable Crea- 
 fct; !??','<, <f'^'T''y turc, he thereby declared his will to be himfelf his Gover- 
 
 t70V «r «!'< TOVTO'. ' 1 • » 11 1 IT- I ^ 1 • II,- 
 
 Qui indignum ho- nour> which is all the obligation that God is capable of, as 
 
 norc afficiunc, ftul- to aftions ad extra. He therefore that made the rational 
 
 titix opinionem ha- world his Kingdom^ did thereby engage himfelf Co govern 
 
 "^' ^*^' them in julhce : there is therefore no comparifon between 
 
 the cafe of men and bruits, who never were fubjeCis^ but 
 
 vtenfj/s in his Kingdom. 
 
 5J.2.IL If there were no retribution in the life to covte^ the 
 fecret fins and duties of the heart and lite ivould be under no 
 fufficient Government. But the Cccrct Cms and dutks of the heart 
 a?td life are under a fufficient Government : Iheref ere there if . 
 A Ketribution in the Itfe to come. 
 
 This 
 
Ihat tkere k a Life (f Retribution after this, 1 2 7 
 
 This Argument is a particular irffancc, to clear the former Q,"'. ^a^giuntur Jn- 
 gcneral Argument. The Major is proved by experience s the *^'g"'5^^ *^^*beb^"' 
 Heart is the Fountain of Good and Evil, man cannot fee it, ^ria commktum ab- 
 and therefore pretendeth not to govern it, or make Laws furda, nam&ipfija- 
 ibriti if they did, it u-ould be all in vain. The heart may Auram faciunr, & in 
 be guilty of Atheifm, Blafphemy, Idolatry, Malice, Con- i'^'"'% font^f^cl'^fi 
 tnvemtnts, and dclirts or Treaion, Murder, Incelr, Adultery, ^jn^^ marcrii vitlo. 
 Fraud, Opprtiion, and all the Villany in the world, and no mm nippcditaca.i^/i- 
 man can know or punilh it : and God doth not do it ordi- ^onin. 
 iiarily m this life, with any fufficient ad of Juftice. So alfo StuUlffimum eft e*. 
 
 11 1 r r 1-1 1 11 1-1 r \i iltimarc on ma ji^fta 
 
 all thole lins which men are but able to hide, aslccret Mur- cflcquxfcita Gm ,n 
 ders, Trealbns, Revenge, Slanders, Fraud, &c. doeicapc all populorum inftituris, 
 punifhment from man. And God hath no obfervable ordinary aut Icgibusn Etiamne 
 courfe of outward Juflice in this world, but what he exer- " ^^^ ^'^^ J'"^^"""?: 
 cifeth by men, ( though extraordinarily he fometime other- J^/^J/^iegcs ^mpo- 
 wife intcrpofe. ) And how ealie and ordinary it is for fubtil nerc voluilVcnc ? aut 
 men to do much wickedncfs, and never be difcovcred, needs fi omna Athcnienfei 
 no proof. The like we may fay infome meafure ofthofc ^Jclcftaremur tyran- 
 fecrctdi4ies of heart and life, which have neither reward nor idcirco hf 'levees juft™ 
 notice in this life^ andif oblerved, are ufually turned into habcremur ? Nihllo 
 matter of reproach. cretJo magls ilia 
 
 The Minor needeth no more proof, when we have proved ^^^.^ mtcrrex noflcr 
 1 J *u . /-^ ] ^ T • 1 L i\iht, ut Dictator 
 
 already that God is our Governour : It is certain, that the q^.^^ y^u^j civium, 
 
 ftcret adfs of heart and life arc as much under his govern- indifta caufa, Impunc 
 
 mentasthe open, an-d therefore (hall have equal retribution, poflct occiderc. Eft 
 
 5^.3.111. If there rvcre tto life of retributiGn after tklf, the J^!^^^"^^"!"^? '^"■^ 
 
 fifjsofthe Great ones and Kilers of thevvorln. and alhxhns^ „„_„ r^^-.,», c/* 
 
 , -, ,, , , , ■ , . ■' , ' r I » I "'^'" locjctas, Sec. 
 
 that tyfiretigtb ccvlcl make their fart good^ rvov.ldle rndt:Kno cir.de Icr.i, p. nf. 
 
 fufficient Jujhce. But the fins even of the gretnejl andihongeji Idem undique in in- 
 
 are under fiScient wfijce : 'therefore there w a iijeofritribniioH fctJ^um dcfcenfus eft; 
 
 after this •'^•'' ^-"^^goras t$ 
 
 Tu\t • • ^ L -1-1 r r 11.1 c onethit Imentcdthut 
 
 The Ma)or is clear by experience : The fins of all the So- i,^ ^ufl die in afirange 
 
 vereigns of the earth are rarely under fufficient jufticc in this Country, Laert. is 
 life. If there were no puniihmcnt hereafter, what jufrice Anaxsg. 
 would be done upon a 'Tamerlane^ z'Ba]azet^ z^Mahumed^ a 
 Vionyfii^Sj an Alexander, a C£far, a Mdriw^ a 5) //^, a Serto- 
 rinf^ and many hundred fuch, for all the innocent bloud 
 which they have (lied, for their pride and felf-exalting. 
 'Whatjuflice would be done on Kings, and E'liperours, and 
 States,that have none above them, foralltbur lufls and frl- 
 
 thinefe, 
 
128 That there is a Life ofRctribntion after this, 
 
 Nxllli falfi funtqui thuiefs, their intemperance and feiifuality, their opprcilicwi 
 dlvcrfj(En-.as res pa- ^^^j cruelty? I know that God doth (Sometimes pimilh them 
 WaceT&'FxmU ^1 ^^^^^^^^ or by oth.r Prniccs, or by llckncfs in this htc : 
 vlrcutis. SA'ti'i. bat that is no ordinary coarfe of juilicc, and therefore not 
 lie ex barba caplllos futiicient to its ends : Ordinarily all things here come alike to 
 dctonfos rcf-.l-gimusi ^'^ ^^^ ^^j^^^ j^^^,^^ WDuld bj donj upon any Rcbds or Rob- 
 
 mus%dw/q^'o bcrs that arc but ftrong enough to bear it out ? Or upon any 
 rcccptacul.;m fuum that raife unrighteous Wars, and b.irn, and murder, anddc- 
 confcracur/^ga.sillud frroy Countries and Cities, and are worfe than plagues toaU 
 cxurat, an tcrx di- pij^-j vvhere they comc, and worfc than mad dogs and bears 
 fon^KK', no"anug?s to Others > If they do but conqucr,inltcad of punifhment fur 
 pucat ad fc perimcrc, "all this villany, they go away here with wealth and glory. 
 quatn Tecundinaj ad The Minor is pafi qucftioir. Therefore certainly there is an- 
 cdicLitn infantcm. other hfe, where conquering, rewarded, profpcring, doaii- 
 Maximu^^'cft argu, "'■'^ring fin flull have its proper punifliment. 
 mcncum nacuram ip- 5^ . 4. 1 V. If God ride not man by the hopes and fears ofc. rt.nn 
 fatn dc immoitali- Good and Evil hereafter^ he ridetb hint not according to his 
 tacc animoium ca- j<iatuYe : But God doth ride wan according to his Nature : 
 cite judicaie, cuod ^^^^^ 
 
 maxim"c*quidcm"qux The Minor needeth no proof: The Major is proved by 
 }>oft moitem futura experience: The nature of man is to be raoft moved with 
 ijint. cic. ^ the hopes and fears of Good and Evil after death : Otherw)lc 
 
 ^ely fcem nothing to us. No 
 and fears : If you ask, how I 
 tell that a Tree doth not hear, 
 coeli quafi cognatlo- and a Stonc doth not tecl or fee, becaufe there is no appca- 
 nis domiciliiquc pn- ^^^^^^ offuch a fenfe, whofe nature is to make it felf manifeft 
 cl'tav^°Tum fp^clcm ^Y ^ts evidences where it is : Bruits (ly.w a fear of death, and 
 jta formavit oris, uc love of litc, but of nothing further •■, of which there is evidence 
 in ca penitus recon- enough to quiet a mind that feeketh after truth, though not 
 ditos mores effiiigc- to likiice a prating caviller. This will be further improved 
 m.Cic.i.dclegib. undcrthat which foUowcth. 
 
 5J. 5. V. If the world cannot he governed according to its 
 nature^ and God''s Lavas^ vtfithout the hoyes and fears of Good 
 and Evil after death ^ then the ohje^s offuch hopes and fears 
 if certain truth. But the Antecedent if true : 'therefore fo is 
 the Confequent. 
 
 That the natnre of man requireth a Moral Government, 
 and not only a Phyfical motion, is already proved. Phylical 
 motion only detcrraineth the agent to aA, and produceth 
 
 the 
 
ihat there is a Life ofReirihntion after this, 1^9 
 
 the adl it fclf (jwo<t(i ftTHtrw;. Moral Government doth infti- P'ro In CJc dc fin. 
 tuteforthefubjeda JeHtKw<rge«^i, &hahendi, and judgeth V'^* ^'f'^^^^rj^? 
 him accordingly. If there were no Government but Phy- "^rive^^loo/, fiith, 
 iical motion, there were no delitv.m in the world, neither Quibus tamum prx- 
 officii^fYtemi vd]>oerii£^vd]mpjJideridij vel injuria: no right flat Mentis cxccllens ^ 
 or wrong. ForPhylical motion doth equally produce the pcrfeaio, ut vix co- 
 a<ft in perjury, murder, treaibn, adultery, as in good deeds: fcrfi[' ^^^^ S 'tl'e 
 and it never produceth an ad which eventually never is; perfduon of the Mmd 
 Therefore there fliould be nothing a P/.ty but what cometh isthe perfcCiitntfthe 
 to pafs, if Phyfical motion were all the Government. Go- '^** 
 vernment then there muft be i and what God rcquireth of all 
 by nature I have fliewed before. Now that there is a moral 
 impoflibility of the performance of this in any lincerity, (b as 
 to intimate any laudiblc Government of the world, I fhall 
 further prove, 
 
 i.Ifaccording to the prednt temper of man, there be no 
 wotiz'«,which would ever prove iufficicnt to rcfift all the tem- 
 ptations of this life, to keep us m true obedience and love 
 to God, unto the end, without the hopes and fears of Good 
 and Evil after deaths then cannot the world be governed 
 according to God's Laws, without fuch hopes and fears of 
 futurity. But the Antecedent is true : Erj50,fo is the con - 
 fequent. 
 
 If God had prefcribed man acouric of duty in his Laws, Ex Ipfa vita dirccdl- 
 (as to obey and love him upon terms of flefhly fuifering) and ^^\ tanquam ex ho- 
 had not given man fuch motives as might rationally prevail g^' domo°" Conmio" 
 for the performance ■•, his Laws had been all m vain. He that randi cnim nobis na- 
 hath made Holineft our indifpenfible duty, hath certainly left lura divcrlbrium, 
 us motives and rational helps to perform it. But fo many and "»" hsMcandi do- 
 great are the temptations of this life, and fo ftrong is our fenfe, "'^^""^ j^y ^*^* '* 
 and fo great are the fufferings of the obedient, that in this our 
 imperfection we could never go through them, without the 
 motives which are fetchM from another life. i.It would 
 weaken the hands of the tf/f, as to their duty, it would em- 
 bolden them to fin, it would give victory to all frrong tem- 
 ptations. Let every Reader but confult with his own foul, 
 and ( though it be granted that v'wiucjhould be chofen for its 
 own (ake, how dear foever it may colt, yet) let him with- , 
 
 out lying fay, what he thinketh he fhouldbeand do in ca(e 
 oftemptationsjif he knew that he had no life to live but this. 
 
 S lam 
 
J n o ^kat there is a Life of Retribution after this. 
 
 Atquc h»ud Tcio an I am not furc, but I will trecly confcfs what I think moft 
 plctatcadvcrfu.Deos ti-,^j.i^Q^ 2j.(, ^Qj^gj^ ^.Q,,lj beaiiddo. Fiifr, They would 
 fubUta, hdcs cuam obfervc how little difference God maketh bjtwcen the obe- 
 pcncr:s&un.i excel- ^^lent and difobcdicnt ni his providence, and how ordina- 
 lemifllma virtus ju- ri!y his prefent judgements are not much to be feared. And 
 ftitiatoUatiir. ci<:.</^ hence they would think, that he maketh no great matter of 
 Vat. Dm. p. 4. jf^ ^y}^,f ^j^j,y either are or do : and fo their very love of 
 
 Virtue would be much debilitated : Nay, the fuifcrings of the 
 Pictaseft fundamcn- virtuous would tempt them to think, that it is no very de- 
 lum o.iinium virtu- firalle way : and though Ihll they would have (bmething 
 tum.Cn'P^oPlan. within them, which would tell thetn, that honcfty, and 
 
 temperancc,aud piety arc good i yet the natural love of them- 
 
 Zcnophon rcportcth ^^^^" '' ^^ '^''^^'f P^^"^^^ "^ '\'F^^ ^"^, ^^ PO^verfuJ, that in 
 Cyrus as fayi.ig^ If i^<^" g^eat temptations It would prevail. They would vcn- 
 clL my faviUiArsrvm tureupon /y/wg and p^rJKr), rather thanlofe their liberty, or 
 endued wlih piety to livelihood, or reputation. They would do any thing which 
 
 ferf'cvUu'^onf'at ^'^^ ^"^^^'^" ^'^ ^'^^'^' ^^ ^"^ ^""^ ^^^^ ^^ Wronger than they, 
 «Te?-,tf«^/o»;cTl.''8*. rather than fuffer much tor their innocency. I think they 
 
 Pictate adverfus Dc- would not fcramble much for riches, or high places, be- 
 es fublatA.fijcs etiam caufeaquiet life bjft pleafeth them •, but if they had a fancy 
 & focictas humani j.^ ^j^y (igijgiiffni f^^t^ or pleafknt accommodation, they 
 ccl'lcntiillma'"vir*tus would ftretch their confciences hard to get it: Andtoefcape 
 juftltia, toUatur ne- poverty, and fuffering, and death, they would do I know 
 ccfleeft. cic. ie Nat. not what. And if theirintereft required them to do another 
 ^'•''' ^' '• mifchicf, in order to the publick good, ( for revenge I fuppofe 
 
 them not much cnclined to ) they would be as Brutm''s, and 
 Lento eradu ad vin- '^'^"^'^ ^'^ ^^^"^'^^^^ of the fucctlsof fubtiland concealed en- 
 diftam fu], Divina tcrprifes : they would no further reilft any great temptation 
 proccdit ira : tardi- to pleaft their appetites in meats and drinks-, or their flefh, 
 latemq.ie fupplicn jj^ i^,/}^ ^j. ^^(-^^ ^j^j fports, and gaming, and ilich vain pa- 
 yaler.^ Max^^TDil- ^^"i^cs,than (bme other carnal interelt contradiding did forbid 
 nyf.l,i.c.x. them. And though naturally fome men prcLr Kmrvledge 
 
 btforeall worldly pleafures, yet coiindcring how fliort a time 
 they {hould be the bstter for it, and how many toilfome 
 hours they mult layout for it, they would rather let it go, 
 and take up wkh the cafe and pleafure of the flefli. This, I 
 fear, would be their life i for when all the comforts of this 
 life of flefh are laid in the one end of ihe ballance,what fhould 
 weigh them down but fomeihing greater ? So that if fome 
 little rejhaiyit oj -diHany might be made by lower motives^ I 
 
 appeal 
 
That there is a Life rf Retribution after this, i :> i 
 
 appeal to the confcience of the Reader, whether he thinks, Nam quid facet \t 
 
 that the fore- proved duties of Kcjlgnation^ Oledience and '^°"'° '" tenebris. 
 
 Love to God above all, would ever be performed ( by any "^''i "'"^'^ ^'T "'^ 
 
 confidcrable number at lead j if thty knew that they had no auid^.^icSrcXo 
 
 lite to hve but this. naftus queiu multo 
 
 'have little or no rellrauit •, and their examples would form 
 the people to all abomination. If they feared infurredtion?, 
 they would opprtfs them the more to dilable them. And what 
 a world mull It be, when Luft is the Law to all the Govcr- 
 nours? And the people woujd have nothing but the hopes 
 and fears of temporal good or evil, to reltrain them from any 
 Treafon or Rebellion or villany. And all thofe that Princes 
 cannot pleafe, would plot, revenge or play their game an- A fortnight after the 
 other way : and fubtil men would think it eahc to poifon or "^'"i^tg of thu Lon- . 
 murder (ecretly Princes andNoblts, and any enemy that ^°'^ ^^^ ("^r/it. 
 tiopdinthe way of their own deligns, if once they were out n • l-i i . 
 of fear of a lite to come. ^ taufa facit, & mccJ- 
 
 3. And all {ecret villany would be committed without tur fuis comnodis 
 fear: ( (ecret adulteries, theft, lying, perjury J and common °"1"'3> vidctis credo 
 honefty could not be maintained i tor every man's felf-interefl T^ ,^ ^,?"^"* 
 would be his Law, and prevail again It all the principles of crepcurum, &aurum 
 honefty. And all that men would ftrive for, would be either ablaturum, non quod 
 to ftrengthen themfelves in their wickediieG", that they might ^"''P^ judicer, fed 
 be out of fear of humane Jufticei orclfetohidc it from the ncrfid'erne^mrrii" 
 cognifance of man : Thus would the world be turned into a hahat, cic. ilm el 
 refemblance of Hell, and men be as much worfe than wild 
 beads, as their natures were better which are corrupted, and 
 all wouldbe inwickednefsand confufion, without the hopes ThaletisdiEtzlnLacn. 
 and fears ot another lite. funt, Animas efle im- 
 
 Oh). But in all thi4 you argue agaifiji experience: Hath there mortales. Amiquini- 
 HOt been Government and ord-r k^pt up amona^ Heathens? mum ommum cn- 
 andis there not a Government at this day in aU the Kingdoms a^ZcaT\Zfh7n'i~ 
 andCcmnion-wealths throughout the n'orldP mum nnindus ! .-i 
 
 Anfrv. In all this I fpeak according to experience : For, Deo enim faftns : 
 I . Almoft all the world believe a life to come : all the Chri- Maxlirum Icciis ■ ca- 
 ftians all the Mahometans, and all the Jews, and almoft all {0''^^,'^"^°'^" Men's'' ' 
 or moll of the known Idolaters and He^ithcns: their very pj^^ j,^^. univcvfii 
 
 S 2 ' Idolatry dir«rrir,&c. 
 
132 That there is a Life Retribution after thif* 
 
 Stoicl dicunt cGTc Idolatry intimatcth this, when thq' number their deceafcd 
 Dxmoncs qu,bus :n- Heroes with their gods. And though the power of this be- 
 hc hommum milcra- 1 , - , , , 111 ,l , j u r 1 
 
 tio, inrpcftores ic- ^'^^ ^^ a.'bihtatcd with the molt, { and therefore piety and 
 
 runt huiianarum: virtue proportionably pcrifhetli ; yet that common dull b> 
 Hcroasquoqu: (olu- het (i it wnich they have, being ina bulinJs ofunfptakab'c 
 
 tas corporibjs {api- confequcnce, doth rclirain them Co far as they arc rcih-aincd. 
 
 cncum animas. 4,, , \ , , . ^ . 
 
 Uiit. in Z'-no'ie, '^' *^'"'o'<^ f"'*^ belitve it nor, are yet in an uncertanity ^ and 
 
 the poflibility of rewards and punifhments hereafter, kecpeth 
 up much ofthe order that IS left. 
 
 3. Thofe few Countries which believe that there is no life 
 to come, ( or rather thofe ferfons in fome Countries ) do 
 proportionibly incrcafe or excel in wickedncfs : they give 
 upthemf-lves tofenfuality and lufts, to pride, and coveto4.if- 
 ncfs, and revenge, and cruelty, and arc ufualiy worfc than 
 others, as their belief is worfei what maketh Cannibals more 
 favagc than other people ? What made a Nero, a Heiiogabalm^ 
 fcc.fuch fwine? what made Kome it felf at that pafs, that 
 Scnfca faith, more died by poifon of fcrvants hands, ( and 
 (ecret murders ) -than by Kings : ( even in days of fuch great 
 and common cruelty. J All was, becaufe mens confcienccs 
 were from under the hopes and fears of another life : and if 
 all were fo, then all would live accordingly. 
 
 But it is another kind'of life which the Law of God in 
 Nature doth cnjoyn us •, it is another kind of life, which I 
 before proved to be all mens duty : and whether the world 
 have fjfficient means and motives to //'c/? a life, and could be 
 governed but Uke men, without the hopes and fears of fu- 
 Qui ca coinmittlt turity, let fbbcr and conlidcrate rtafon judge? 
 
 & d ^^u^uririf "^"i"' ^^^' ^^^^ '^ ^^ ^"^ ^"^^^ ^^^^ ^^ '^ already ? what vice or 
 ciaruru"'is"ea mulco i^'^^ny d^th not every rvhere abound, for all the belief of a 
 magii committee, dc Uf^ to come .'' 
 
 quibus nullum fup- A}iftv. If it be fo bad for all that belief, what would it be 
 plicium eft. Arifiot, without > if the enervating of it by the lufls of the flefh do 
 Obh At non apud ^^^^^ ^^^ r:cins, and leave the world in ib much wickedncfs, 
 omncj proficiunc Ic- what would it be if their hopes and fears of another life 
 gcs. were gone > Now men have a fecret witnefs in their breafts, 
 
 Kefp. Nee philoCo- which checketh and reflraineththem ; Now they have Kings 
 fdeo in«ins"& for- ^"^ ^^^^s, who havnig fome belief of a life to come, do 
 mandlsanimis incffi- form their Laws accordingly, and govern the common peo- 
 caxcft. $f/j. fp.jj. pie with fome rcfpecS to that belief. Now there arc many 
 
 (through 
 
7hat there is a Life of Retribution after this, 133 
 
 C through the mercy of God ^ who are ferious in that belief, 
 and live accordingly •, who are inftrudlors, reflraints and ex- 
 amples to the reft. And from thefe is that order which is 
 ktptup intheworld : But if all were astho(efew, that have 
 overcome this bdief, the world would be a Wildcrnefs of 
 favageBeafts, and would b;; fo full of impiety, villany, per- 
 iidioufnefs, bloodinefs, and all confufion, that we fliould think 
 it a greater fign of goodncis in God to dcftroy it, than to 
 ccntniueiti and fhould think of his Government according 
 to the effeds, or (hould hardly believe he governed it at all. 
 
 I come now to prove the con{equencc of the Major Pro- 
 pofition, that ttf-o^jf^ofthofe hopes and fears are certain 
 truths, which are fo neccflary to the government of the world : 
 and this necdcth no other proof but this. 
 
 IfGod can govern the world without a cour(e of deceit 
 and lying, then the objed's of thefe necelTary hopes and fears 
 are true : But God can govern the world without a courfe of 
 deceit and lying : l^Tgo. 
 
 The Major is evident, becau(e to govern by the hopes and 
 fears of falflioods, or things that are not, ( when thofe hopes 
 and fears are not only of God, but made necelTary to Go- 
 vernment) is to govern by deceit and lying : or if it had not 
 been by falfhood uttered, but falfhood permitted, the Minor Utile* cflc has oplni- 
 is certain. °"^* ?"" "^S^tj cum 
 
 For if God cannot govern without fuch a courfe of deceit, '« ^firmVmur'" jTrc- 
 it is either for want ofPowfr, or o( ^tfdom, or o{ Goodneji ., jurando: quant* fa- 
 that is, Holineis, and Benignity of Will. But the Omnipo- lutis finr fa-dcra rcli- 
 tent wanteth not Power, and the Omnifcicnt wantcth not §.'°"'* 5 quara makos 
 Wi(dom,to find out true andfuitable meani , and he that ful^i fcdcrVre'^oI 
 isOptimus^ wanteth neither Holinefi to love truth and hate caret ? quan que Tan- 
 falftiood, nor Benignity to love his Creature : and therefore fta fit focietas civi- 
 necdeth no fuch means. ""'' ^"^^"^ ¥°^ Diis 
 
 And he that bdieveth that God himfelf doth govern the 'Tv?rM^'^",V'"K"" 
 ,,, . , , , , ^ ^r rrL- poiiiis,tum judicjbus, 
 
 world by a c'hcat, even by the hopes and tears ot nctions, turn teftibus, r-f 
 
 will fure think it bcft to imitate his God, and to govern, and cic. de leirj.i. p.ii6, 
 
 trade, and live accordingly. 337. 
 
 This iiv^iuncnt: WIS a tiecefttate ad ordincnt^ the next Ihall N'fi Dcus iftls tc 
 
 be only from God's aaual government, corporis cuftodiis li- 
 
 5J.6. VI. liCodd,d.<,heiOgovernthemrldhythehfcs and .SLl^^aterc non ^"^ 
 
 fears of Coid and Evil in another Life^ then the objeCf -of teft. c]c. Somn. Scip, 
 
 S 3 thofe 
 
j^i. ^^^^ ^^^^^ ^ ^ ^^fi <^f Retribution after this. 
 
 Laertius/-i/fbo/"Biort tho^e hopes and (ears is certain: Bm God doth dc tadlo /fl 
 
 l:orift. Th.it he had govern : Ergo. 
 
 lejirned of im^:ous - j^^ ^- j^ pjQ^^.^^ 35 before : for that which proved 
 
 Theodoruj to de>iy , ^^ , ' ^ .u ^ *- iru j j ir 1 i 
 
 Cod in his h.\jiih -y that Gou c<r« govern Without tallhood, proved alio that he 
 
 but falinig into un- doth govern Without it. It bclongcth only to the Impotent, 
 hcilthftiincfi he re- fhe Ignorant, or the Bad to ufe fuch means. 
 
 i^"^^!^ G 1"^ Ac r ^^J- ^^''y ^^^ '' ^'^^^^'^ "*" ^kyfi^'^» honejUy deceive a Child 
 o^'iticm "id dogma ^^ ^atient'forhi^ recovery to health .^ Tohy then may not God 
 lueri r^ft't'il'^t* do fo ? 
 
 roeritodlc-ndiiv diet Anfx9. I. They do it through infpfficiency to attain their 
 fenfi'Te ut vifun. fu- end by a bvttcr means : but the Omnipotent and Omnifcient 
 
 illet, cell malcvitum 1 .1 r u • r /r • -t-l ^1 
 
 flet At nunc ta:r.en "^'" "^ ^'■'*-" iniulhciency. 2. They may not he; or utter any 
 longo morbo tabc- untruth to do it, though they may hide fome truth by 
 fcens, ac mori pcrci- words which hcis apt ro miftake. But if the world be go- 
 mcfccns,quiDccsnon vemed by fuch hopes and fears of futurity, it is hard to 
 norvldeJa'c, mo^tr- ^^ink whence they (hould fetch the objedt, but from fome 
 libus qiii illudebat diviiic revelation in nature. 3. A whole courle ofGovern- 
 vcris dum d;is immo- ment of all the rational World, by (bfbrryan inltrument as 
 '^^'^"^TT-n. ^^""^"V ^cc<^if2nd talfhood, is more inconfifteiit with the nature and 
 dixa, e .!s parci- p^j-fedtions of God, than a particular act of deceit in a work 
 mcrccde volucrit De- ot nccellity and chanty is with the nature ot impertedt man. 
 OS eiVc. Q::afi tunc The Minor is proved in the anfvver to the lalt objections, 
 Dii cifcnt cLum jllos ^j-jj by j^g common experience of the world. 
 
 bi'tnuecuT"' "* ^^J- ^'^^ ^'"^^ ^^^'^ ^'^^ ^^P" '^''^^ f^''^^ ^^ ^*^°^^^^ ^^^^ 
 do with the woj} ? Vo you not fee that flejljly intereji rvleth 
 
 them^ and therefore they are what the Great ones would have 
 
 tbem he, who canhelp or hurt them ? 
 
 Anfw. I. I have proved how much worfe it would be, if 
 that reftraint which thefe hopes .and fears make were taken 
 off. 2. That this reftraint is general in all Nations al- 
 moft of the earth, though the prevalency of (in do much 
 enfeeble it. 3. That Rulers themfelves are under fome of 
 thefe reftraints, in their Law-making and Judgement. Though 
 fleflily interefi much prevail againlt it, there are fome rem- 
 nants of fecret hopes or fears in the confciences of iinners, 
 which keep up Co much good as is yet left, and keep men 
 fiom thole villanics, in which they might hope to cfcape all 
 fuflferings from"mcn. 
 
 <^. 7. VII. If God kimfdf kindle in the belt of men dc fires to 
 
 k^orff him, love hinK and orjoy him ferfellly hereafter, then 
 
 ^ fuch 
 
That there is a Life of Retribution after this, 13 5^ 
 
 fuch deftres Jhall attain their end: But Ged himfelf doth kin- 
 dle fucb dcfires in the be ft of men : Ergo — And confe- 
 quently there id fuch a Life to come. 
 
 Here 1. 1 muft prove that the beft men have fuch defircs : 
 2. That God kindleth them : 3.That therefore he will fatisfie 
 them. 
 
 1. And for the firft, the Confciences of all Good men arc r ,. , - 
 
 my witnelTes -, whofc defires to know God better, to love feen Ziihluube^Zl 
 
 him and plcafe him more, and to enjoy his Love, is as the «o.- the Aire heard 
 
 very pulfe and breath of their fouls. For this they groan, "•'"'?<»'<' the Air , but 
 
 and pray, and feck", for this they labour, wait and iliffer : |[f^ )l'ht'^rtb"^tf 
 
 If you could help them to more of the Knowledge and Love hghtJindtheEar fuH 
 
 of God, you would fatisfie them more than to give them all of air h:mth the 
 
 the wealth and honours of the World. Their Religious lives, ''^/<"'»-''/»g ^'''j /« 
 
 their labours, prayers, contemplations, and fufferings, prove ^'^ " !l°\ ^'i'"^"" 
 11 I ■ 1 /? r u ..*u 1 jr o7 r veithout God, but a 
 
 all this, and (hew for what they long and live. „,,,^ ^^^ ^^ ^^^ ^.,^ 
 
 " Obj. But this IS caufed by the power of a deluded fan- is lifud up to God, 
 *' talie, which feeketh after that which is not to be had : fo f*r as lUuftraud 
 " What if you fall in Love with the SOn ? Will it prove, that "^f' '''^ ^'i^^ "f ^'^^ 
 " you mult be loved by it, fee it and enjoy it, m the life to i;,'^Sti//; \hchLt 
 "come? • _ cf God he thhjlcik 
 
 Anfn\ I. To the fimilitude : Either the Sun is a rational ^f^er h'.m, ticin. c. 
 free Agent, or not. If it be, it is either the chief Agent, or *'P- *5' 
 a dependent Inllrument : If it were the firft ("as it is not J 
 I (hould owe my fclf totally to it, in the exercifeof all the ^l!' ^mft\mprokihle 
 powers given me, as is atorelaid : And it it gave me fuch ^i^J^p ^^ ,i,g y^a 
 Delircs, I might fuppofe it was not in vain. But if it give ^mcn in the ivodd to 
 me nothing but as an Inftrument or dependent Caufe, I owe ^(celt. in fa great a 
 it nothing but in fubferviency to the hrft Caufe : But in fuch mam, andihtmihxt 
 fubferviency , if God had commanded me to love and ho- ZlTr^uh and would 
 nour it, as a Lover of Mankinde, and a Rational Benefadlor, fave all the Epicurch 
 and had placed any of my duty or felicity, in feeking pei;- Prm{ards , To-nica- 
 fedlion in that love and honour s I (hould obey him ;, and [°''^^ ?*""*'. J^'^ P^"^' 
 cxpcd an anfwcrable benefit : But if it be no intelligent {iTenfrTif-U ^ITt 
 Agent, or I cannot know that it is fo, then I can owe it an error t to believe a-. 
 no other reipecl but what is due to a natural Inftrument life to come, 
 of God. 
 
 2. To the matter : That thefe defires are not from a 
 deluded fantafie, but the work ofc God 1 prove: i. In that 
 I have fully proved them already to be our Vnty, by th£ 
 
 La\^ 
 
Ig^ that there is a Life of Rcfrihtioft after thk, 
 
 &ih aj|«, Kxirrlv Law of Nature : To love God with all tiie heart and might, 
 Gr.C^!'* '"^''''^' ^^ confequcntly to ^/t^/ir^ to love huii, and plcafe him, aiid 
 Supplicii facllius plus ^"Joy hira in perfcdlion, that is in the utmoll ofourcapa- 
 a Diisfupplicans city, is a proved duty. 2. In that the Ecft men are thepof^ 
 Quam qui fccleQjs a-flbrs of it ^ And the nftoie all ochcr Virtues and Obeditn e 
 
 fib!. 'S V^^"'"" "^^ ^^^"^^^ ' ^^^ ^'^'^ ^^'^ aboundcch. And th.c more ar.y 
 T^'v xf^<!uv tvw ^"^^ vicious, impious, fenfual, worldly, ihe Lfi they have 
 TtuJ tv//u»A4/<v X4»y of thefe defires after God. 3.Thty cncrcafe in the uic of 
 ®«^f« holy means appointed by God : and they decay by evil 
 
 X*; 7*^^** ^S "^^^"-' ^^ *'" ^^ ^S^"^^ ^^' ^""^ ^'^ obLdience doth pro- 
 ^aVtfJ.''Mcnand7'^ ^^^^ ^^' 4* ^^ ^^ found moft fuitable to the tendency of our 
 faculties, as their only pcrfedion : The only true advance- 
 ment of Reafon, and reditude and felicity of the Will. If it 
 Ncc unquitn Bono be not by God, that the Love and Delires of God arc kindled 
 suicquam, mali crc^ j,^ ^5 ^\^^^ j I5 ^^ be afcribed unto God; For we 
 
 nirc potcft, ncc vjvo l 1 ^ 1 
 
 ncc raortuo, ncc res ^^^^ here no greater good. , ^ . ^ 
 
 ejus a Diis ncgli- Now that God will ^alhf.t thefe aeyira is proved i In 
 foncur. c»wr« tttf. that he miketh nothing in vain, nor kindleth any (iich 
 ^*^*' ^ defires as (hall deceit them, and make all their lives a 
 
 meer deluiion. Yea, and do this by the very he\\ of 
 men. None of this is confilknt with the perfcdlioiis of 
 God. 
 
 ^ . 8. VIII. If there were no life ofKetrilution after thif^ Ohe- 
 dience to God would be finely mens lofs and mine : But Obedi- 
 ence to GodJhaUnct he fir ally mens lofs and rv.ine : Hx^o^there 
 U another Life — 
 
 The Ma/or is proved before : However it would be beA in 
 point ofHone/ry, it would be worft to thoufands in point 
 of perfbnal "Z/^f i/ity. Even to all thole that forfakine; all the 
 finfull pleafijres of this World, do conflj(ff with their flcfh, 
 and keep it under, and fuflfer the lofs of all outward com- 
 forts by the cruelty of Periecutors, and it may be through 
 melancholy or weak fears, have lictle comfort from God 
 inftead of them i and at la(i perhaps be tormented and put 
 to death by cruelty. Few will think this deferable for it 
 fel£ 
 
 And that our Obedience to God fliall not be mens final 
 lofs and ruine, necdeth no proof but thisi that he hath made 
 our felf-love a Principle infeparable from our nature, and 
 maketh ufe of it in the Government of the World j and 
 
 com- 
 
Ihat there fs a Life cf Retribution after this, 1 3,7 
 
 commandcth nothing but what is finally for our good > and Sicucnonpctcftquic- 
 £6 conjoyneth the pltafing ot him and our own tclicity in- ^"^"^ ^^'^ piopin- 
 icpar.bly in our end : His Regitncnc is paternal, H,s C-lory T^Zl ^'V'f: 
 Which hckckcth by us, is the Glory othis Goodntfs com- poceft homoc^uia fo- 
 municated and accumulated on us. This taken in with the luJiatrct Deofap'icn- 
 Wjfdom and Goodncfs of his Nature, will tell any man, J^'^'^iO' bcatinimoq; 
 that to be a lofer iinaly by our Obedience to God, isa tliins ,^f "^:"^"-^ ^^ hoc, 
 that no man need to tear : He doth not lerve himfelfupon Ncq, potett beis qui 
 us to our hurt-, nor command us that which will undo us. Tumma Veritas & bo- 
 He neither wantcth Power, Wi(dom, nor Goodncfs, to ""^•'^^ '^^' Iviiranura 
 make us gainers by our duty. It is the dcike of nati^ral Sci"4/'ASri'r 
 Jufticc in ail, vtbom loiefn^ & vialif wale: If I finde but c:>u^dcKeU %iji.'ci 
 any duty comtnandcd me by God, my ConLience and my i.p. i^ 
 (enfc ot the Divine pcrfLdions, will not give me kave to 
 think that I fliall ever prove hnally a loler by performing it, . 
 
 though he had never made ne any promife of reward : fo ;?';, , ''"""' '*- 
 * .. *i T r- VT II I ■ 1 ,- r» r ■ ■ . H'iiC; prxtcr v.tia at- 
 
 tar the Law ot Nature hath a kinde ot Promilc in it, that q.e virtuces ncgavit 
 
 it he do but fay. Do this, I will not doubt but the doing of rem elTc uliam auc 
 it is for my good / And if he bid mc but uie any means to ^"^"'^"'^^•11 ai;t cxpc- 
 myownhappmel^, I fliould blafpheme if I fufpcCted itwould rfr/.!7;r{!iof"'" 
 tend to my lofs and mifery,and was made my Inare. 
 
 ^. 9. IX. The'^ higheji Love and Obedience to God, if never 
 a work^ of imprudence or folly , nor evtr to be Repented of : 
 But fuch they -would be to wajiy, tf there were no life to come: 
 
 Ergo 
 
 By imprudence and folly, I mean that couifc which tcnd- 
 eth to our own undoing as aforefaid : No man fhall ever 
 have caufe to repent of his fidelity to God, and fay, I did 
 foolifh^^ in ruining my itlf by it. This argunnrnt being but 
 a meer confcdary of the former, I pais over. 
 
 5^. 10. X. Ifm wan living be certain that there is no fu- 
 ture life of Retribution^ then it is certain t^^rr there is fuch a E^ paranda viatico , 
 
 hfe: But nonuxnlivinz is certain t/;<zt there is no fuch life: ^"^ <^""i nauf.agio 
 rr..^. •. ,. • 4.L ..'^j liirul enatarem : ait 
 
 xLizo, its certamthat there h\ ^„,,nu..,., ,« r 
 
 Jhc Major is prove d thus: If all men be m Reafon olliged l,6.c. i. 
 
 to feek^ the happivefs and efc^.fe the punijhmcnts of another H ib. dixit, Eos qui 
 
 life, lefore all the treafures and plcafures of thk World, then c'jpccm immortalcs 
 
 it is certain that fuch a Life ofbappinefs andpunijhntcnts there ^^'^' &'",'«' *^ ^"^ ^'' 
 
 is : Bit if no man be certain , that there is no ft-ch lif\ the 
 
 bare probalility or pcffiility that there is fi.ch, doth in re.tfun 
 
 T 0/ lize 
 
1 5 8 Ikat there is a Life ofRctrihHtioft after this. 
 
 dlige aU men to jeek^ it , above all the World : Ergo , it is 
 
 ctrtain that fuch a life there if. 
 Diibon,; cjuidcfVin j^y argument is trom our Olligation to feek^it before aV^ 
 wT^nc Tuturn" m ^o the Certain being of it. i. That no mm is certain that 
 qjidcmquicquaTivl- thcrc is uo life to comc, I need not prove, as long as no 
 dctur , in quo eft- nian ever proved fuch an opinion, and the boldclt Acheifts 
 aliquid cxrrtmum. ^^ Int^dels {ay no more, than that they thinks there is no 
 Cum cnlm id advc- j^ j^^ ^^^^ ^^ ^^^^j- ^ ^^^^ ^^ ^^^^ ^^^ alTurance 
 
 nit, 111:" illud pritc- ' •' 
 
 riit, cftiuxit : Tan- ot it. 
 
 tjm icmanct q^od 2. If f), then that the po^/'/Y/fV Or friJ^^r^/Z/ry obligeth us 
 virtate & reftc f-ift'.s ^q regard it in our hopcs^fears, ^nd endeavours before all this 
 fu confecu^ti.j.^ Horx ^Vorld , is evident from the incomparablenefs of them, or 
 di'c$,'"& mcnfcs', & great difpanty of the things. When vwji of the World 
 anni, ncc prxteriium think there */ another life, and there is fo much for it as we 
 icmpus unquam re- h^^e lay down , and a few Atheills fay only [wc do not be- 
 vert tui : ncc quid jj^^ • ■ ^^ ^^^^ \i\ieU though it b; not a thing that we 
 
 Crcr Cat Mai. ^re certain of J now Kealon commandeth every man that 
 
 loveth himfelf, to preferr it before all earthly things. Becaufe 
 we are f////)' Cfrf^riw beyond all doubt, that all earthly things 
 are of fhort duration, and will quickly kave us : and when 
 they are gone, they arc to us as if they had iicvli beeu ; Tiiey 
 are a fhadow, a dream, a fomething which is next to no- 
 thing : To fay, It will fhortly have an end, doth blot out the 
 praife , and embitter the pL^afures of all below. What the 
 better are all generations pall, for all the wealth and Heflily 
 pleafures which they ever received in the WorlJ ? There is 
 Ncmlnl cxpllcatum i^q ^v,f^ rnan, but would prcfcrre the ka(l probability of at- 
 
 potefl elk, quomodo ■ ■ r u r^ ■ i r ■ i l j i 
 
 fcfc habiciirum fit taining tull tclicity , and elcapmg death and torments, be- 
 co)rpui, non dico ad forc the certainty of polTelling a pin or a pe.iny for an hour, 
 ann.im, fcdndvcfpc- The di(parity is much greater between tlvings temporal and 
 nm,ciccr.i.dcfi^. cverlalhng, than any fuch (Imilitude can' reach. All the 
 Satb Plutarch , de Chriftians, and all the Mahometans, and mofl: of the Heathens 
 r>anquii^nim.hlcx. ^^ ^^,^ World do hold the Immortality of the Soul ■■> and the 
 Za"nTurT"ithc Perpetuity of the Happmcfs or mifery hereafter : Tlie Atheift 
 ifoid^ when Crates is not fur e of the con* rary : and he iz/vrt* that a few years or 
 bavinf^ h.t a ivallct hours will put an en 1 to all his tfw/?or<// pleafures, and equal 
 AnddibredbneCloak, thofe that lived here in pleafure and in pain; And therefore 
 /pe.j hn^vho'c Ifcin ^j ^^ ^j^^ ^^^^ ,^j^ j^j^ ^^ j^^^^^j ^^ ^j pkafures of iin 
 mirth and joy, as tf i t r • i i- i i i 
 
 it had been a coi'inual for the hopci 01 eternal pkalure, is not a thing conlidcrable : 
 lifi.val D.iy. If thofe that dilfcnt from him prove ni the right, the fenfua- 
 
 Iift 
 
Ihat there is a Life of Retriluiiofi after this. ^39 
 
 lift is utterly undone forever: He mulHive in endlcfs pain 
 and miftry, and mult lofe an endlefs unfpeakable joy an.d 
 glory which he might have polTcft as well as others : B.it li 
 he himfeU" prove \\\ the right, he gets nothing by it but the 
 pleal«<ig ot inordinate concupiicence tor a few years '-, and will 
 die with as much emptinefs of content as if he had lived in 
 continual pain. Now this being the true cafe, no fober rea- 
 fon can deny, but that wisdom obligeth every man to labour 
 for an uncertain^ endlefs Glory with Angds more than iox 
 the certain pleafures of the World, which arc of (b fhort con- 
 tinuance, and to do miore to ic^^t^incertain everUjiingmi' 
 firy^ than a artain troidle to the flefh for To lliort a time; 
 And thus a life ot Godlincfs fpent in teeking future Happi- 
 nets, ani in efcaping future Punifhmcnt, is naturally made 
 the duty of all men ni the World. 
 
 " 01 j. But you feem here to forget that you had before 
 " made Godlinefs to be a Mans lofs and undoing, if fo be 
 " there were no lite to come ? when now you make the lofs 
 " and hurt to be as nothing. 
 
 Anfw. I Jipake before efpecially of thofc that fuBcr prfea4i' 
 OH for their fidelity : I fpeak here efpecially of all the multitude 'Plfto dixit fincm c(r(^ 
 of the World,who get nothing but the pleafures of fin by their vk°tu[cm^'"Vur1kcrc 
 (enfuality. 2. When I fpeak of all the-pleafures, profits and quidcm ad bene bca- 
 honours of this World, and life it felf as next to nothing, u'q-, vivcndum ; cx- 
 I do not fay that they axcfimply nothing. They are w<}t/jz>,'^ terum inftmn^entis 
 compared to everlafting joy or Mifcry: But they are jTow;- j,"f f^ro^rEac"' 
 thing to him that (hall have no more : The eafe and life of inccpntatc' fcnfuum 
 a poor Bird or Btart is naturally dcfirable to it: One of the & cjcteris id genus: 
 bell of Chrifiiansfiid, that If in this life only rve had hopo m Exreriorlbus kcm , 
 ChriiT, tve were of all wen wojimiferable: and yet, that Jhe p^7/''^^"J^^^'^" ^'" 
 f'f rings of Xhu prefcnt time, are not mrtby to be compared Arbi^ratur'& Decs 
 to the Glory tvh:ch Jhall he reveabd in us. There is no con- hun-ana cernere atcp 
 
 tradidbon between thefe two > that thefe fliort-livcd plea- curare ■ & dx- 
 
 furcs are not worth one thought in comparifon of the life moncs eflV— Por- 
 to come : .md yet that they would be confiderable,if there were 'V^^ , olv^nam lei 
 no other to be had and hop^d for. gc»ii 'arbltratrs cf>, 
 
 5. And now the conlequencc is proved in what is faid uc ad juttc agendum 
 before: If it fhould by common Rcalon and Nature be made potentius fiuderet , 
 
 all mens d:ny in the World, to (eek to attain a happmcfs "' P"^ "T'""^ f'*' 
 ... - , . ^ , -. I f , , nas imiuobi lueicnt. 
 
 which IS not to be a'tair.cd, ard to (cape a milery wliicti i^j^;,^ 
 
 T • 2 never 
 
14c "^f^^^ there is a Life ofRcirihuiiotj after this. 
 
 never was or will be uiuo any , and tins with ti]e chxcL^care 
 
 and labour of their lives then the whole life of Man (hoiiM 
 
 be vaiTty andalic: Nature ftiould have formed hjmformcer 
 
 delulion , to tire him out m following that which is not : , 
 
 The World (hould not only be totally governed by deceit, 
 
 but formed principally for fuch a lite: And whereas indeed 
 
 it is the Worldling that purlucth vanity, and fpendeth his 
 
 life in a dreim or jhevo \ this opinion would make mens 
 
 tvifdont^ and hon>'fty-, f»d p£t}\ to be the vanity, dream and 
 
 fliew. But none of this can be imputed to the moft wife 
 
 and gracious God: Hen.cd not fct upafalfe deceitfull hope 
 
 or fear before his Creatures to keep them in obedience i nor 
 
 hath he appointed their lives forfo vain a work. 
 
 Abcunt omnia un, . ^j jp ^^^ pr\eCuon ofnhim faculties to which Na- 
 
 Cj.'o Mj/. f '-^^ formed hitri^ ie not attained in tba U\e^ then is there ano~ 
 
 toni viri Tunc Deo- ther life where it if to be attained. But the Antecedent if true : 
 
 rum fimulachra. Do- Ergo,/r) if the Consequent. 
 
 gcn.mUcrt Yhc reafon of the confequence is, becaufc God who ma^ 
 
 A«rc/v if the World 1 1 .1 • • j ^ i • ^ i 
 
 •teas made for Man ^^^^ nothing in vam, made not man in va?n, nor hiS natural 
 
 then Man rvas made inclination to his orcn ferfediou. His will is iTgniHeJ by his 
 
 fof more than the workj : As a man that makes a knife, or [word, or gun, or 
 
 V^n'' Ch -ft" R^l^*^ •^''^^' doth tell you what he maketh it for, by the ukfulncfs 
 
 l?j*far " '^^^'g- and form of it i i'o .when God made man with faculties 
 
 fitted to k^iow him, and love him, he fhewed you that he 
 
 made him for that u£e, and that therein he would employ 
 
 him. 
 
 Obj. It would perfect the wit of a Bruit if it rvere raifedas 
 ■ high as a Mans y and yet itfoUoweth not, that fo itfljallbe. 
 
 Anfw. I deny the antecedent : It would not ^frfffi ^/>m in 
 hiskinde, but make him'/zwot^.r r(';«^of/7«or/.ur /yW^. Man 
 IS more than a perfect Bruit, and a Bri it is not an iwpirfeS 
 »ian : But I fpeak ofpcrfedingmanin his ownkinde^.3.ccox' 
 ding to his Nature. 
 
 Obj. A Chicken hath a difire to live to fiM maturity^ and 
 yet you kjU it before: And Cntfs and flants maybe cut down 
 before they come to perfeCmn. 
 
 Anfw. I fpeak in my argument of the fpecies of man, and 
 the objtdion (peakcth only cf/owf individuals : It there fcf 
 tio higher fiature for any Chicken or Plant to grow up to, 
 then that is the ftate ot its perfcdion. Its natur/il inclina- 
 tion 
 
That there is a Life of Retribution after this, i ^ i 
 
 r/o;? to <rffr/fSfr Jfrfte doth fhew that nature formed it for a ^cnfca Ei/i. ry 
 
 pcrfcd-cr ftate, and that fuch a ftitc thae is to be artaincd, P'f- ( '"'^' ) ^7?- 
 
 however by accident it may be killed or cat down b:fore it (;ciJ\d''Dco?'ire'? 
 
 do attain it, which never befalkth all the kjnfi^ b.st fomc t)cus ad homines ve- 
 
 indiv'iduah. So I confefs that by ill accidents C by tin) men nit: immo ((jod 
 
 may fall fliort o^ thdrnatuiralfer\edwn. B.it natures incli- proiVms eft) in iiomi- 
 
 mtion (heweth that there is fuch a fiate. ""'l ""'' - "^''^^ f^"« 
 
 All* 1 r ii I * „ T 11 JLJ'^oiincns bona cH ; 
 
 And the Antecedent ismanitelt, i. In our nature. i In all Semina in coiiwibus 
 
 .mens fx;?frif wee. humanis divjna A^- 
 
 i.We feel in our natures a capacity of knowing all that perfa runt : tux fi 
 
 of God which 1 have before laid down, and that it is im- ^^^'.'^ cuhor excipit, 
 
 provable by ftirthcr light to know much more: Wc feel that acu'nt\ Sifm^a^lvs 
 
 ourheartsare capable of /ox^/«g him, and of delighting in the ex qiibus oita f nr 
 
 conterrplation ofthe glory of his pafed:ions : And we hnd H^rgunt : fi malus, 
 
 all other things fo far below the tendancy of our faculties, and "on alucr qua.n hu- 
 
 the contentment of our minds, that we know that t^^ is ir ^^^^-^^ necat ■ "a^c dc- 
 
 that we were made for, and t^// is the proper ufe that our jndt 'cieat pjiga- 
 
 Vnderjiajidifjgs and?^;7/s were given us for. 2. And we Hnd menta profngib. s 
 
 that we attain not any fuchferfeciion in th if life as we are ^^^^^ ^ '* «^ <^«"- 
 
 c ay able of and dodellre i but that our encreafe of virtue and ;^""="»"^turx fux : 
 
 , V /• • r r ^ r L- i i i Qii2 non alitcrcon- 
 
 nolinels is an encreale oi our clelirLS ^rccr more ■-, and tlie bet- iingcrc poteft, q am 
 
 tcr any man is, the more he liill delireth to be better \ and the fi ;>rimum fam mens 
 
 more he knoweth, and lovcth, and delighteth in God, the <=^^ & in pcrpetui 
 
 more he delireth it in a tar higher degree. And even Oi our ^J''^"^ ^^"'1* '* 
 
 h^owUdge oj nature wc find, rliat the more we know, the i,:x:.c 
 
 more we would know i and that he that knoweth the-^jft-^, 
 
 would naturally fam h^ov? the cauf<^ •, and that wh(.n he 
 
 knoweth the nearer caife^ he would know the Caufe of that^ 
 
 and fo know the firjUaufe, Godhinifdf., And the little that J;^;";" ho'"inTn 
 
 we here attain to of Knowledge, Love and Delrght, is far ijuod habct ullam 
 
 fhort of the perfedlionin the fame kind which our faculties nociciam Dei. ck.i. 
 
 eneline unto. ^'}^E- 
 
 6. i2.X\\. Another illuilration or coniirmmcarm^hnt nuy J:>" "^n^o'fal" f^ar- 
 
 11 ir ^1 * J A ■. r ; /- J ; J; J I Icrunt amnio in cor- 
 
 he gathered jrom the ^e at dijparity which Ood bath inadc be- poia humana, ut cf- 
 
 tvfieen Men and Be^jU : If God had intended us for no more fcnt qui terras tuc- 
 
 kiicn^ledge and fruition of himfelj hereafter than the Beajh have^ -i^^^^^r, qnicjue coe- 
 
 then he would have givm us no wore Capacity, D.lire or ^*^'^'^'» ortJmc'Ti cf.n- 
 
 Ob\i^dit\onto fcek it than the 'Be aji shave: But hj hath a iv en [^f^-^'"''''' . ^"^'"- 
 
 M wore Capacity, Delire and Obligation tojeek^n : Ergo do & cnnaamia. C'c 
 
 A iiealt hath no knowledge that there is a God, no c^t. Mij. 
 
 T 3 thoughts 
 
• 1 4:2 That there is a Life of Retribution after thif. 
 
 Ex rcrra funt homi- thoughrs of a Life to coipc, no dLlirc to know God, or love 
 ncM non ut Iko\x & jj,j^ qj. cnjov him ", no obligation to take care for another Ijfc, 
 
 habiiatorcs, fed c.:a- 1 r ^ .• 1 1 .1 i 1 
 
 firpc^atorc* fuv'cra. ^^^^ ^o provide tor ir, nor once to conlidcr whether there be 
 
 rum rcrum jtqiic car- any fuch or not : Bccaule he is not made for any life but this. 
 Icftitim : cjuaru'Ti And if God had made Man for no more, he would have dil- 
 fpeaac.'u.Ti a'dn.l- p;,fj;d and obliged him no farther : VVehavean undcrftmdin^ 
 t.um gcriLs pcrtinet. ^^ ^'"'^^^' ^^ ^"" thoughts, and hopcs, and tears, and cares. 
 C'c. de Sat. D'fi . / 1. ^bjut if, which are not all in vain i and vvc are plainly in rca- 
 NoM tcnerc, ncc for- (on obliged to this, and more than we do i and that Obliga- 
 luUii, fat. & crcati ^\q.^ jj u^t vain. 
 
 r!;"q'xdl'n v:" qui ^' « 3- XHL ^'" th^rc t^cre no Life .fKetrihuUon hereafter, 
 Rcnciiconf.lcrcthj- Mm were wore vain andmftrdle tbanthe Bruits by far, and 
 mano : nee id gipr- kiiKeafon vrould b^'t more delude him., and torment him : JaT 
 ncict aut alcrct, the Confequent is abfurd : EYZ^o^fo is the Antecedent. 
 2o7el*^''^°na""nlV '^'^*- ^^'^''^^ IS eafily proved by our great experience : f^r 
 turn iiKidcrct' in the world confiftcth partly of men that believe another life, 
 mortis malum fcim- and partly of them that do not : and Keafjn maketh them 
 pitcrnum. cic. i both the more miferable. For the former fort, which is tlie 
 '^"^^' moll of the world, their Pveafon tclleth them, that it is their 
 
 duty to labour for a happuiefs hereafter, and to fear and pre- 
 Mors ils icrribllis cf> "^ent a future mifery : and fo their expectation would be 
 qtoiini cum vita t^hcir mecr delufion, and their lives would be all fpent and 
 o pni.i cxtinguuntur. ordered m dcluiion ; Like a company of men that fhould 
 cu.Piir:id I. run «p and down to prepare for a tranlplantation mto the 
 
 Moon, and flwuld cut down timber to build there, and 
 Tfc.id C\c. 1. 2 de provitie a liock of cattle to ftore tlie grounds there, and buy 
 Nat. Dcor. uhce and ftU Lands there s fuch would be the life of man in pre- 
 Cotta iveuld prow, paring for another world : and he would be under a double 
 that God d,d man a calamity: One, by all this frn it US labour, and another by his 
 hmutio/t:! ^ jear ofj/auremipry, it his labour by temptations fhould be 
 
 truitrate, and he fliould mifearry. To have Keafun to lead 
 a man in fuch adeluf >ry life, and to torment him with the 
 tears of vvhat may befall him after death, is Cure to be by 
 rcafon more unhappy than rhcbeafls, that have none of this. 
 And for ihc Atheijh, they are more unhappy too, fo far 
 as thty are rational and conlidcratc. For they have no more 
 happincfs than the beaifs to comfort them, v.'hile they look 
 for none hereafter : and they have in all the way the fore- 
 light of their end: they fore-know rheir great froi)^/-'///t>' of 
 fich^.efi, and painful tormenting difeafes ; they tore-kuow 
 
 the • 
 
That there is a Life of Retribution after this. 1 4 5 
 
 xht certainty of their /^f^t(» : they know how all their fport That Mmveho is the- 
 aiiJ pkafure will end, and leave them in dolour, and how F^'A^fi^ of Animan 
 
 ^1 ■ A u \..- J * * J rL L r r fh mid be the viffi'm' 
 
 their corps muft bz rottnig and turn to duft : theytore.lce p,.f,a,and bcihuu 
 abundance of crolTcs in their way : they are troubled with ihc rptfifi ^mdd be 
 cares for the time to come. A b.all hath none of this fore- ibcmofl ddudtd, 
 knowledge, and none of the fore-thoughts of pain or dying, 
 but only fearfully flieth trom a prcfcnt danger. Moreover 
 'the poor Atheifl, having no certainty of the truth of hjs 
 own opinion, ( that there is no other life ) is oft haunted 
 with fears of it, and efpecially when approaching death doth 
 awake both his reafon and his fears : he then thinks, O what 
 if therej^ow/^ /-e another world, where I murt live in mifcry 
 for my lin ! In dcfpight of him, fome fuch fears will haunt 
 him. Judge then whether the ufc of reafon be not to make 
 man a more deluded and tormented creature than the bruits, 
 if fb be there were no life after this ? 
 
 But this cannot Hand with the methods of our Creator : 
 To give us fo great an excellency of nature, to m.ake us 
 more vain and unhappy than the beads. VXhen hemaketh 
 a creature Ciifahle and fit for higher things, he declareth 
 that he intendith him for higher things. 
 
 Obj. But even here rve have a higher kind of work^and flea- 
 fure than the Bruits: rve rvU them^ and they prve m: rv^' 
 djvell inOtieSj and Societies^ and make frovifionfor the time . 
 to cowe. 
 
 Anfw. Thofe Bruits that dwell in Woods and D^farts 
 Lx\t us not : and our ruling them isafmall addition to our. 
 tclicity : Pride it (elf can take little pleafure in being the Ma- 
 ftcr of Dogs and Cats. Rule doth but adde to care and trou- 
 ble : Cjettr^]';irii;wi,it isan cali'-rlifc to ierw/.'-.^than to rule.. 
 And it we take away their lives, it is no more than we muft 
 undergo our fclvcs : and the violent death which we put them 
 too hath ufually Icfs pain, than our languifhing age, and 
 licknefs, and natural death. And it is as pleafant to a Bird 
 to dwell in her nell, as to us to dwell in Cities and Palac.s •, 
 and they ling as merrily in their way of converfe, as wc in 
 our trouble(ome Kingdoms and Societies : If prefent pleafure 
 be the higheft of our hopes, they fecm to have as much as 
 we '-, or if there be any ditference, it is counter-ballanced by the 
 twenty-fold njore care?, and fears, and labours, and mental 
 
 troubks 
 
J . ^ jhitt there Is a Life of Retribution after this. 
 
 L'jcur.t btoici Ma- troubles which we arc more Uable ro. And our kiiowkdgc 
 luir, impiuin ciVc & doth but ciicteafc ou) fonow, ('ut wliich iicxt.) 
 fnc Deo : q.od d.u ^ 14. XIV. If there were no li''e of Ketribution, the n>if:r 
 pl,c. r«,onc act.p.. Wire, the nwre mferable rvouldbebe, and kytcn^idie 
 
 luri fvc quod Deo 'J ■> J ' ^ ^1 
 
 to'iuar.ui d.cat.r, vi'ould te their ^I'gue ^ ayid ignoratjce the way to their 
 live q od afriyict:tr greateji pleaj'ure : B»t the cotifiquence isalfurd: Er^o^fo ii the 
 Dcim : id lamfn antecedent. 
 
 n,al.v o.iinibiis non The rcalbii of the confcqucncc is manifcft ill what is fiid : 
 tern & Rileofoi ^^i: IgnornMt have nothing to dilturb them in their knlual 
 c!lc fai-icincs : pcii- dcliglirs. Thc liker to beaits they can be to eat, and drink, 
 rscnim iil'e l)iv:ni and play, and fatisrie every lurt, and never think of a rec- 
 j i;s orrcs loiro j^Qjj^jg^ o. ofdcith it felf, the more uninterrupted would be 
 diy^Drvini^aXiii': ^^''^^' ^'chghts i the fore-thoughts of death or any change 
 Dili -tern cos fieri- would not dilUirb thv.m: their folly, which makcth them 
 fi: a fadurns , ca- over-value all the matters oftheflelh, would cncitafe their 
 flo'.q.ie futures : p'ejf,j-e a,^j fjicity : for things delight men as they are 
 l?a)l^'^ '^ admimincur «;/^ff>"^''^i rather than as indeed they arc. But the more jv;p 
 iccata (Ictcftari, a)idk^ovoin2^men would always (Je t'.o/ify and i;fx<;r/0A/ writ- 
 Diifrjiie chaios ac ten upon all thc trcafurcs and pleafurcs of the woild •, and in 
 p,r!to$ fore, qu"d the mic ft of their dclighrs would fore-Ice death coming to 
 ;a- a, ) ft'ciic in re- ^^^^ ^j^^^^ ^^ ^^^^ hxm^ them to a dolorous er.d. So that un- 
 bus D.vinis l-.nc : »o- , , ,, i ,1 1 • 1111 1' /• 1 » 
 
 los vcro bacerdotcs doiibtedly the molt knowing would be the molt miierjblei 
 
 cile fapicnics, &c. and though Nature delight in knowing mu(;h, it would but 
 
 la:yt. m ZiH6>!c. |(jt in ail inundation of vexatious pallions on thc mind. 
 
 C "r ,^.'^'f 'f^ ^J But Knowledge is (b great a gift of God, and Ignorance Co 
 
 Nee enim tantuni &^^^^ ^ blcmiih uiito Nature, that it is not by lob.r realoii 
 
 mail eft peccare to be believed, that fb noble a gift (hould be given us as a 
 
 piinclpcs Cquancjiiam plague, andfo great a plague and Hume ^f nature as igno- 
 
 cfthoc ma^n.:u per ^^^^^^ jc fliould bcablellmg or felicity. 
 
 leipluu malum ) ^. * ,,^, rr ^1 rr ■ 1 » ^ c ^t 
 
 quantum iliud, q od ^'^5' XV. If the Kwgs and tewporal Governoirs of the 
 
 peimuki imitatori-s tvjrld do extend their Rewards arid PionJhmenTs as jar its to 
 piincip:im exiftunt. te7iij)oriil jjrcjpcrity and adv.rfitv^ W^e and death ^ in r:^Jj>ea to 
 Nam licft viilerc, (1 the frifcjit ends 0'' Government^ and th'^ jvjily-i then is tt meet 
 vdii rcplicarc me- ^j^^y;jj: ti^^t the Umvi.YCz\Kin2,extend hii benefits and pimifl}- 
 cualcfcunrue (ummi '^^^^^ much'urther^ for good or evil^ M they have rejpcCt vnto 
 cvttisvi'ri fi:eiimc his owh L.ixvs and lidnoir : But the antecedent is true : Ergo, 
 talcni civitatem fu- fe is the confiqufnt. 
 i<re : Quxcuiujue Kmgs julijy takeaway mens lives for Treafon : They 
 
 prin"m'ib"s°cxclceii'r, ^^^^ '^^^ ^'^'^ ^^ ^^^'^ pr^fei-t temporal good or hurt of the 
 cnndem in pop.ilo Common -Wealth, du tliink that no tcn.poral piiinlhment or 
 fccucuram. Cic. de ^^g- h p- i-^i' reward 
 
' ThatthcreisaLJfcofRetrihutim after this, T45 
 
 reward can be too great for fomc criiULS, and for fome at- 
 chicvinents. Read but the Statute- bookSj and this will be 
 foon found. 
 
 And that the otfences which are againft the hifinite Ma- 
 jejiy dcferve incomparably fbrer punifliments, than any 
 againlt men as//.ri?.^ is pall all qucftion. As alio that love, and 
 fidciity, and duty to God^ is incomparably more laudable. 
 
 ^. 16. X\/i. Ij there reaem life ofrttrilutiou tjfter thii^ it 
 would fol!cn\ that vum is wore to be (eared and obeyed than 
 God, andfo hath the far greater and higher hand in the Morai 
 Government of the world : Bit the confcquent ts alfurd and 
 h[ajj)henwvs : Kr^o^fcij the Antecedent. 
 
 The argument is clear and pall all contradi(flion. The 
 reaibn ot the Major or confequtncc, i?, Bccaufe ( though 
 God can dcHroy any wicked man at his pkafuie, yet ) all the • 
 world's experience flicwcth us, that ordinarily in this life 
 he doth IK) (uch things : If a ilrange judgmeut overtake /owff 
 wicked man, it is an unpfiutl things and next to a miracle: 
 And hfually a'U things come alike to alh the good and the 
 baddieoftbcfamcdifeafe : the deceitful and the wicked pro- L^ct. in Tin:ofr, 
 fper in the world as much as others i \<i either furter n\oxcJf^'\,^L%}'/!!!}": 
 ijlualJy Jtistheyf/r. yidetn quam profpera navigatio a Dns porteih ef\?iiy\us the 
 datur fucrilegis, faith Vionyfus. Thunder-bolts flrike fb Thilofophcr, that be 
 few, that It isfcarce rational much to fear them. If one fall t*'-" of fo conjlm a 
 ^nder fome extraordinary judgement, many hundred fcape. f '^^' J.'^*^' ]"^^-.!St 
 
 r> * .1 I rj V- J r* ► J ;• ; J ^'^^f elf to be unjuUy 
 
 But on the other lide, Kings and States do ordinarily do executed at nT/aitor, 
 
 execution on tho(e that difpkafe them, and break their Laws : and mould mt ufceue 
 
 The cafe of a Vaniel isfo rare, that it would be no rule to ^o)<i of fuppluatiot 
 
 • dired a rational courfe by: It^thc King fliould forbid nie Z*'"'^^^?.'^'"- ^'^ ''''''' 
 , , 1 -n. ■ / 1 ri J "Ot the commoi tcm- 
 
 prayiHg as m.d\d Daniel, or command me to worlhip his pcrofM^vihlad. 
 
 Image, as he did the other three witnelfcsi rcafon and felf- AltaTpcaa-rc fi voles, 
 
 prefcrvation would require me to obey him : for its ten to atquehanc fcdem & 
 
 one but ^e would execute hiswrathon me, and its an hun- ^rtcrnam domum 
 
 dred to one God would not deliver me here. God fuflered mon bus'vu^lpi'^c de- 
 
 thirty or forty thoufand to be murdered at once by the dens, nee in prj-miis 
 
 Frfwc/j Maflacre iwidcr Charls 9. He fiiffered two hundred humanlsfpcm pofuc- 
 
 thoafand to be murdered by the W^Papilfs: He fiiffered j:'V "^^ '■".'" ^"ai-^^ : 
 
 many to be burned m (Veen Miry s days: He iuflered yet port« ipfa circus tr- 
 
 greater Havock to be made ot the poor Waldenfes znd Al- hKad verum dcct*. 
 
 tigenfs: He furtered molt cruel inhumane torments, and Ci<^. m Sems. Scm, 
 
 11 » dcAti^ 
 
1^6 That there is a Life of Retribution after thk. 
 
 death, uoon thoufands of innocent perfons, to change the 
 new-planted Religion iujjpntt. He therefore that carcth fox 
 hh Itje and^eace^ will think it far ^^Xci to venture on the ^re- 
 fent eXiCNtiom of God, than of his King, or Enemy, or any 
 one that is lirong enough to run:e him : It I lived under the 
 liirkiJJj Empi-c, and were commanded to deny Chriji; and 
 to renounce my Eaptifm, and tofubfcribc that my Baptifinal 
 Vow doth not oblige me, or any way to lie, or be perjur"'d, 
 or fin againll God •, ftlf-prefervation would bid me, [ Venture 
 on the fin, for it is an hundred to one but God will fpare 
 
 S"ALt,«y('h":' ^'"IVr." ^'"'l^''i'° oncbut that the Prn,cc w.U 
 muhiiudci lal^t this punilh and deftroy thee it thou obey nnn not J How few 
 colli fe in our Ate: that );rfn.-' there were no bfe to come, would not rather ven- 
 pcfcnir.g thai -Rhuh ^^^^^ {^ ^]^.^{•^ ^ Tyrant, or a Robber than God, and more fear 
 *?';M';IS',t:; to d,rpl.af. tlK.«> and would not by perjury, or any com- 
 fuppnfcitncirtain. mandtd vjllany, fave himfeJt trom their tury and cruelty? 
 RurfLs veio li animx and would not lludy more to flatter and humour them,thanto 
 lethl adcunt januas obey their God?* And foM(?H fiiould have the chief government 
 t^a^StuJfnecfic <^,^'rhc world, while Man's rewards and punifliments were 
 caiifa eft competens fo much more notable than God's, Man would be feared and 
 cur expetj philofo- obeyed before God : that is, Man would bj taken for our 
 phla dcbcar, ctiamfi GoJ. Thefc things are clear undeniable truths. If there were 
 
 verrm eft, purgan no life to Come, fdf-love Siud reafon would make man more 
 
 haian.mas, atqvic ab , .. ' J -' ■', ,. i /- i r ^ ^ , 
 
 oa-inii)uiasv;i.ofitatc c;bcdient to Mun than God, and lo make Gods of fleflj a^ 
 
 prxftari : Nam fi lloud. But whether this be the tendency of the Government 
 
 communiicr obcunr, of God, let Reafon judge. 
 
 r.ontantuiTi eft erro- ^^ ,7. XVII. A veryvrohaUe argiment vi:iv be fetched jroni- 
 
 ftolidxcxcitatisjfrz- ^f'-^ numer and quality ojinteUVmal [firiti : He that looksth to 
 
 narc ingenitos appc- tkevajl^nndnunierois, and glorious Orbs rvhkh are alove hm, 
 
 tltuj, cchibcre in an- and thinks of the glorious receptacles of a mere glorious fort of 
 
 guftiis vltam, nihil creatures, andthen coufdtrith thatrve ere intc]lcliut<l agents, 
 
 n.n '^ucd en ?d".n« ^'^^^ ^^ ^^''^ cndhorMr God M rvelJ astky ; and confdn-'s fur- 
 
 iuiicr?!!!^ Sc^^inniei- ^^^'^ loththeBcfiigvi'.yofGod, and the comnunmn rchich thofe 
 
 ▼Clint facere, cum Other Orbs have rvith us, rfiil thinks it froU! le,that tv? are in 
 
 nulla tc prxnaia tan- progrcfs torvi^rds ferfecion : andthat we that are fo like thi;m, 
 
 ti labors cxpeftenr, may he capable of their happinefs. 
 
 cum dies mort.sad- '. g_ xVIIT.7/?> thii li'e God have littknf the Praife and 
 
 vcnent, & coipora- , ^ r t ■ ■ , r 1 r 1 1 \r ■ 1 
 
 libus fueris vinculis g'^r)' of harvorV^, f-om thofe whom he creatidfor n, but con- 
 
 cxolutus. /irnob.adi' trarily be much dijljonoured lythew, then there iianoth(r life 
 
 Ctntiii 1. 2. in rvhich he will be wore ho-'ouredly thevi^, B-ut the antecedent 
 
 is true : Rr^o^fo isthecotfequent. What 
 
7hat there is a Life of Retribution after this, 1 47 
 
 What a glorious fabrick hath God {ct man to contem- 
 plate ? and how httle of it is here known ? fo that Philofophy 
 IS found to be bjt a fearching and wranghng about things 
 which no man rcacheth i and yet an inquilitive dclire wc 
 have. And therefore fure there is a fiatc in which thefe works 
 of God (hall be better known of us, and God (hall have the 
 honoili: of their, mere th.i:!r/j'.v. Hi? Laws alfo prcfcribeus 
 excellent duties, and his Servants are very fXCcUent per- 
 £ons, according to his own defer ipt ion : Burour mHrmir:r57 
 our errors, ordivjlions, our mifcarriages and (candals do fo " 
 diflionour him and his ways, that the glory ot them is much 
 ob(curcd, and blafphemtrs reproach him to* his face, and 
 Godlinefs ( which the Law of Nature teacheth ) is derided as 
 a foolifli thing, and as the meer efrld: of fuperflitious fear. 
 Now though all this doth no hv.rt to God^ yet he is capable 
 of tvrong who is uncapable ot hurt. And it is not to be 
 believed, that he will finally put up all this at his creatures 
 hands, and never vindicate his honour, nor never more (liew 
 the glory of his Grace, hislmage, hisjulhce and Judgments, 
 than he now doth. 
 
 ^. ip. XIX. The CGnftmt tefimoMy of cofi^cierxe in allmen^ Plato eft faith, that 
 that have riOt waltercdKeafon hy Senfuality^ and the common tbe wicked a, epuaijh^ 
 confent of all that are worthy to be called hhn, in all Ages and ''^ "f^^^^Acaih. 
 Countries vpon earth, doth fhew that the life to com U a truth hZ aZl'^'J^h'^ 
 rvhich is naturaly revealed^ and nwj} fare. qu^r fnnc apud infc* 
 
 ^. 20. XX. jhe enemy of Souls doth ( againfi hisvpiH ) give ros. Lmt. 1. 6. c, i. 
 wan a four-fold reafon tojudg"; that there is a li^e ofKer^ard 
 and Tunijhment hereafter: viz. i.By Compaas mtk Witches. 
 2. By Jfpai-itions. 3. By Satanical PcJJ:ftons. 4. By aVkjnd 
 of fuhtil iwj/ortunate tempattous , ( which evidence them- 
 felves. J 
 
 I. Though feme arc very incredulous about Witches, yet 
 to a full enquiry the evidence is pad queftion, that multi- 
 tudes of fuch there be. Though many are wronged, ai.d 
 fome may bethought fo foolilli or melancholy, as not to 
 know what rhty (ay againfl: themfelvesi yet againfi: fuch 
 numerous and various infiances, thcfe exceptions do but 
 conhrm the general truth, that (lich there are. I have (aid » _ . * « « ■ 
 fomuch of them HI * two other Waitings, that I (lull now an/TmelfLbkl'l^ 
 fay no more but this : That thole Judges ordinarily con- e/ iifiddity. 
 
 U 2 demn 
 
148 That there is a Life of Retribution after thk. 
 
 demnthem to drc, who thcmfclves hive been moft incrc- 
 djalous of fuch things : that fo great numb:;rs were coHr 
 9y the Do^rine of dcmned in Si'fff^lk^^ Norfo/^ and Ejfex, about twenty years 
 Idols, fulfe Godi thit jI^^j i^fj ti^. bulinefs p<ift all doubt to the Judges, Au- 
 
 wee fom times mra, .P ' in j V4 n z' «► i • n u 
 
 and their sacri^ccs , ditors, and Reverend Minilters,( y^t hvmg) who were pur- 
 
 ibe Dcvll confcjjttb a pofely fent with them tor the fuller inquilition. That the 
 Lfe to corns. teftimonics are fo nunicrous and beyond exception, record- 
 
 ed in the many Volumes written on this fubjedt , by the 
 rdaUew Mdeficoruni^ Bodht, Kemigius^ and other Judges wlio 
 condemned them , that I owe no man any further proof, 
 than to dcfire hjm to read the forefaid Writings: wherein 
 he (hall Hnd Men and Women, Gentlemen, Scholars, Dodfors 
 of Divinity, ofieveral qualities and tempers, all confcfTedly 
 guilty, and put to dc^th for this odious (in. And he fliall 
 hnd what compads they made with the Devil, promillng 
 him their Souls or their fervice, and renouncing their Cove- 
 nant with God. All which doth more than intimate, that 
 men have Souls to five or lofe, and that there is an Enemy 
 of Souls who is mod follicitous to deftroy them i or el(e to 
 what end would all this be ? When people are in wrath and 
 malice , defirous of revenge or in great difcontents, or too 
 eagerly defirous alter overhafty knowledge m any nccdlels 
 (peculation, the Devil hath the advan'^age to appear to them, 
 and offer them his help, and draw them into (ome contract 
 with him (implicit at leafr, if not explicit J I have my felf 
 been too incredulous of thclc things, till cogent evidence con- 
 ftraincd my belief. Though it belong, not to us to give ac- 
 count, why Satan doth it, or why upon no r/.ore, or why 
 God permitteth it, yet that [o it is in point offadl, it can- 
 not be rationally denyed. And therefore we have (b much 
 fenfible evidence, that there is a happincfs and mif-ry after 
 this life, which the Devil believeth, though Atheilis do 
 not. 
 
 2. And though fomc are as incredulous o( Apparitions^ 
 yet evidence hath confuted all incredulity. I could make 
 mention of many : but for the notoriety I will name but 
 two i which it is eafie to be (atished about : 
 
 The one is the Apparition in the fhape of Cojlonel Bowen 
 iij GUworganjhire^ to his Wife and Family, fpeaking, walk- 
 ir^ before them, laying hold on them, hurting them m 
 
 time. 
 
7hat there is a Life of Retrihution after this. r^f 
 
 time of Prayer ("the man himfdfthen living from his W,fe '» Ireland, it wm' 
 in Ireland, bemg one that from Sed to Seft had proceeded 'fj'f^ Z,t'nr^fJr 
 to Inhdehty it not to AthcUm, and -upon the hearing ot it ^fer ih: Trou(l.xnts 
 came over-, but durft not goe to the placcj. The thing I h.ul been mirdircd -u 
 have by me defcribcd largely and attclkd by learned godly rondown-Ciidge , a 
 
 Minifters, that vs^ere at the places and is famous, palt con- ^ongume together, a 
 
 j.ri. ' ^ ' ' bpearuni appearca v: 
 
 tradiaiOn. the River lil^e a pcfoa 
 
 2.. But fto name no morcj he that will read afmall Book njJ^cd, jUnding mthc 
 called ike Vevil of Mafcon , written by Mr. VerreKnd, and vfiatcr up to the mid- 
 publifhed by Dr. VeUr Moulin, will fee an inrtance pa(i all ^^^^» '^''VeS^c ^^See 
 qutftion.: The Devil did there for mauy months together S"f%nc7,^S' sk 
 at certain hours of the day, hold difcourfe with the in- John Temiics /;o</;|j.. 
 habitants, and publikely difputed with a Papifl that challcn- - 
 ged him, and when he had done, turn'd him and call: him 
 down (o violently, that he \vent home diftraded : He would 
 ling and jell: and talk familiarly with them as they do with 
 one another: He would anfwer them quettions about things 
 done at a diftance^ and would carry things up and down 
 before them, and yet never fcen in any fliape : All this was 
 done in the houfe of the faiJ Mx.Verreandji Reverend taith- 
 full Mmifter of the Proteftant Church , in the hearing of 
 pcrfons of both Proftfsions, Papills and Proteftints that or- 
 dinarily came in, for above three months at Mafcon a City 
 of France ( And at lalt upon earnelt Prayer it ceafed.) Mr. 
 Perreands piety and honcfty was well known ", and attcrted 
 to me by the. Right Honourable the Earl of Orrery^ now 
 Lord Prclldent oi Munjier in Ireland , and ^atttrted to the 
 World by his moft learned , worthy , honourable Brother 
 Mr. Robert Boyl., in an Epiftle before the Book ■, neither of 
 them pcrfons apt to be over-credulous of fuch iinudial 
 things, yet both tully fatisHcd of the truth of this ftory by 
 Mr. Perreands own Narratives, with whom they were very 
 familiar. 
 
 See the other Telli monies cited in my Saints Keji, Part 2. 
 
 Q^B.vt hotv doth thif fignifie that there if any future ji at 6 
 for man. 
 
 Anfw. I . Commonly,thc{e Apparitions do exprefly rcferr to 
 fome lin or duty which are regardable in order to a further 
 Lifc.Sometimes they come to tcrrihe Murderers or other great 
 Ortendcrs : and fomctimes the Devil hath killed men out- 
 
 Ll 3 right ; . 
 
vr$o iLtt there k a Life ofKetrihHthn after thk* 
 
 right : (which yet were no morj painfull than another deatli, 
 it It fefcht not their ibuls into a greater milery) Ibmetimes 
 thiy are u(cd to tempt people to tin, to witchcraft, to re- 
 venge , to idolatry and fup.rliition ( to which ufe they are 
 common among many ot the Indians): And all this intima- 
 teth fome further hurt which lin doth men after this prcfent 
 litei which they take not here for their piin, but their plea- 
 fiire. 2. Many of th^ fc Apparitions fay, that they are the 
 [ovb of fuch and fuch pcrfons that have lived here : It it be 
 fo^ then the quertion is granted. And whether it b:f fo, I fup- 
 pofe is to us uncertain : For why a condemned Soul may 
 not appear as well as Satan, notwithltanding that both of 
 them are in that ftiteof mifery which is called -Hell, I yet 
 couid never hear any fare proof. Bat (becaufc this is un- 
 certainj 3. At leaft it (heweih us, that thcfeevil Spirits are 
 nccr us, and able to moleft u^, and thertiore are oidmanly 
 retrained, and that their natures are not as to any elevation 
 fo diftant from ours, but that a converfc there may be i and 
 therefore that it is very probable, that when the foals of the 
 Wicked areleparated from their bodies, they fliall be fuch as 
 they, or have more converfe with them i and that the good 
 Spirits fhall be the companions of the fouls of men that 
 here were not far unlike themlelves. When we perceive 
 that we live among fuch invifible Spirits, it is the ealier to 
 bcheve that rpejlali live with fuch of them hereafter, as we 
 are moft Hkc. 
 See Tvkit J have chcclj 3. 1 may adde to th^fe the inftance oifatankal VojTejfiom : 
 Saints Kcft, Tart %, For though many difcafes miy have of themfelves very ter- 
 ^•'^" "^^ rible and ftrange erteCts , yet that the Devil, I mean fome 
 
 evil Spirit, doth operate m many is pilt all contradiction : 
 fome will (peak Languages which they never learnt ; fome 
 will tdl things done tar off: fome will have force and adli- 
 ons which are b;.yond their proper natural ability : Moft 
 great Phyficians, how iucreduluus foever, have been forced 
 to contcfs thefc things ; and abundance of them have written 
 particular inlhnccs. 
 
 And the manner of their tranfportations , their horrid 
 blafphemies againll God, with other carnages, do common- 
 ly intimate a life to come, and a deiire that Satan hath to 
 difhonour God, and dcfiroy the fouls of men as well as their 
 ♦• bodies. 4. And 
 
7hat there is a Life ofRetrihutmi after this, I'yV 
 
 4. And laftly, the T'entftations and fuggcftions of Satan, 
 y^a, and oft his external contrived Iharts, are fuch as frc- 
 qijoitly give men a palpable difcovery ot his agency, that 
 there is indeed feme evil Spirit that doth all this to the hurt 
 of Souls. Were there no fach Tempter it were fcarce cre- 
 dible thatfuch horrid inhumane Villanies (hould ever be per- 
 petrated by a rational Natuie, as Hiftones credibly report, 
 and as in this Age our eyes have fcen. That men fliould 
 ever, even againlt their own apparent intereft, be carryed 
 on obftinately tothe laft, in a wilful! courfc of fuch fins as 
 (eem to have little or nothing to invite men to them, but a ,, , , . . 
 delight in doing hurt and mifchief in the World. W^hciice is that mny 'excellent 
 it that fome men feel fuch violent importunate fiiggcftions mtn h.we attempted 
 to evil in their miiides, that they have no reit from them, &'''<^^^ "''^^ cxuUcnt 
 but which way foever they coe, they are haunted with them f"'^^ '' *'f "^^7 f^^' 
 till thty nave committed it, and then haunted as much to py as to per fe; mi hem- 
 hang themfelves in defperation. Whence is it that all op- and of thnfe iUm have 
 portunitics are fo ftiangely fitted to a llnners turn, to ac- ?<'«- a little ypay, b>it 
 commodate him in his defircs and dcligus ? And that fuch /^'^ ^^''^^ pi^jhed 
 wondcrfull fncceflive trains of impediments are fit in the 
 way of almod any man that intendeth any great good work 
 in the World ? I have among men of my own acquaintance 
 obfcrved fuch admirable fruftrations of many deligned ex- 
 cellent works, by {uch iiranee unexpected means, and fuch ^, , ,. , , 
 
 r y 2 r c\\ J L.i c iif that d d bin we'd- 
 
 variety of them, and fo pgwerfully cairycd on, as hath of y^,,^^ ,^, pun (iJe 
 
 It felf convinced me, that there is a moll vehement invihble batveen chrifl and sa= ■ 
 malice permitted by God to refift Mankinde, and to militate ^-'^j about {no-wle(fge 
 againft all Good in the World. Let a man have any evil dcr ^>*^ 'g'^O'ance m the 
 %n, and he may carry >. on ufually with kfs rcfifiancc. I'll^Jfyt!::^^, 
 Let him have any work ot grcateft NuUiYaiimprtame winch the ijo;pcl f,om the 
 tendeth to no great beneht to Mankinde, and he may goon iifidcl no,id^ and 
 with it without any extraordinary impedition : But let him '"^{'f''-'. "■? the Scn- 
 haveany great defign for Contwm good, in things that tend t^l^l],nZzte7a. 
 to deftroying fin , to heal divilions, to revive Charity, to p,(is, and bindereih 
 increafe Virtue, to fave mens Souls, yea or tothepublick Pieaihtis in cU the 
 common felicity , and his impediments (hall be fo multifa- ^''or'd, -rvxU fee that 
 nous, fofarfetcht, fo fubtilc, mcelfanr, and in dcfpight of f''/ ''/T^J r 
 all hiS care and reiolution, ulually loluccelstull, that he (hall and a K^ngdome «f^ 
 fcem to himfelf to belike a man that is held fafthand and high', vehKh fldvc for 
 foot, while -he. ft eth no on^ touch him I or that feeth an ^"'^^^^ 
 
 hnu- 
 
■1^2 T^hat there is a Life of Retribution after this. 
 
 hundred blocks brought and call betore him in his way, 
 while he iccrh no one do it. Yea,and ufually the grcdtcll 
 attempts to do good (hall turn to the clean contrary, even 
 ro deltroy the good which was intended, and drive it much 
 tiirthcr off. How many Countreys , Cities, Churches, Fa- 
 milies, who have fet thcmfelves upon (bmc great Reforma- 
 tion, have at firft fcen no difiicul:ics almoft in their way > 
 And when they have attempted it, they have b(.en like a 
 man that is wrcftling with a Spirit? Though he fee not 
 what it is that holdeth him, when he hath long fwcar, and 
 chafed, and tired himlelt-, he is fain to give over i yea, leave 
 behind him feme odious fcandal , or terrible example, to 
 frighten all others from ever medling with the like again. 
 I have known that done which men call a Miracle, a fudden 
 deliverance in an hour, from the molt ftrange awd terrible 
 Difeafc , while by fafnng and Prayer men were prelent 
 begging the deliverance : And prefcntly the Devil hath 
 dia wn the perfons in fuch a fcandalous fin, that God had 
 none of the honour of the dehvcrance , nor could any for 
 (hame make mention of it, but it turned to the greater 
 di(hoiX)ur of piety and prayer, though the wonder was paft 
 doubt. I have known men wonderfully enlightened and 
 delivered from ccuifes of Error and Schifme, and being men 
 of extraordinary worth and parts, have been very like to 
 have proved the recovery of abundance more : And they 
 have been (o unrcfifhbly carrycd into fbme particular Errors 
 on the contrary extream, that all the hopes of their doing 
 good hath turned to the hardening of others in their Schifm, 
 while they faw thofe Errors, and judg'd accordingly of all 
 the realbns of their change. But efpecially to hinder the 
 iiiccelfes of godly Magrikates , and Miniflers, in their re- 
 formi-ngs, and their Writings for the winning of Souls, it 
 were endlcfs to iliew , the Irrange unexpcdfed difficulties 
 which occurre, and lamentably trulhate the mod laudable 
 attempts. Nay, I have known divers men that have had re- 
 fblute dcligns, but to build an Alms-houfc, or a School- 
 houfe, or to fettle fome publick charitable work, that when 
 ^ all things Teemed ready, and no difficulty appeared , have 
 been hindered in defpight of the b:ft of their endeavours, 
 all their dayes, or many years : Yea men t^at purpofed but 
 
 to 
 
Ihatt/here // a Life of Retribution after this, 155 
 
 tD ^t it in their Wills, to do fomc conlidcrable work of 
 Charity, have been fo delayed, hindered and difappointed, 
 that they were never able to erted: their ends. By all which 
 it is very perceivable to an obferving minde, that there is a 
 ■working inviiible Enemy iiill Peking to deihoy all GodUnels, 
 and to hinder Mens falvation. a- rt-, ,' 
 
 " Perhaps you will fay, that if this be {b, you make the 
 " Devil to be ftronger than God, and to be the Governour 
 " of the World, or to be more in hatred to goodncfs, than 
 " God is in love with it. 
 
 I anfwer. No : but it appeareth that his Enmity to it is 
 implacable, and that he militateth againlt God and mans fe- 
 licity , and that fin hath To far brought this lower World 
 under Gods difpleafure, that he hath in a great measure for- 
 faken it , and left it to the will of Satan : Yet hath he his 
 holy feed and Kingdom here, and the purpofes of his Grace 
 ftiall never be fruftrated, nor the Gates of Hell prCvailagainft 
 his Church: And if he mayforfake Hell totally as tohisff//- 
 citathg frefettce^ he may alfo penally forfaks ^arth as to 
 the greater number, v\hileft for ought we know, he may 
 have thoulands of Orbs of better Inhabitants which have not 
 (0 forfeited his love, nor are not fo iorfakcn by him. 
 
 I have been the larger in proving a Life to come, of Re- Vimtls merccsacfi- 
 tribution to the good and bad, becaufe all Religion doth nis optimum quiddam 
 depend upon it , and 1 have my felf been more aiTaulted ^^* divinum & bca- 
 with Temptations to doubt of this, than ofChnftiamty it ',"'^; '*'''^'''' ^' ^ ' 
 felf, though this have more of Natural Evidence. And I 
 have fet down nothing that I am able rationally to confute virtutum omnium 
 my felf (though eveiy Truth is liable to fome hurling ex- jucundx non func 
 ceptions of half-witted and contentious men.) No man that aftioncSjnifi quatcnus 
 confel^eth a Life to come, can queftioii the neccdity of a fi"'* cop^'lat-s ^on- 
 Holy Life: But I have thought meet firft to prove, that a IXj &f 9 ''' 
 Ho/y LijV is our unquclnonable diity fas the/'n«4'cog«it«m) 
 and thence to prove the certainty of the future Ibte : For 
 indeed, though God hath not hid from us the matter of our Virtus cxtolLt ho-nl- 
 Rewar4 and Punifhment, Hopes and Fears, yet hath he rem & fuper aftra 
 mzdcoux Duty plainer in the mam, and propofed it firji to moitalcscoUocatmcc 
 our knowledge and conlidcration. 1 he Eternity of the fu- j',' v'ionmr^'^^up^l 
 ture ftate, I have not here gone about to prove i btcaufe I nimii, autexpavercit. 
 rcfcrve it for a titter place, and need the help of more than Senec. Ep. 88. 
 
 X natural 
 
1-54 "if^^t then is a Life of Retribution ifter^ki^, 
 
 natural light, for fuch a task. But that It ff\zi\ bz of Co 
 much weight and duration, as fhall fuffijcto the full execu- 
 tion of ^ullice, and to fa all flrcight, that fccmcd crooked 
 in Gods prefcnt Government, this 'Nature it fclf doth fully 
 teftifie. 
 
 Three forts of men will read what I have written : i Some 
 
 few (and but very few^ of thofc whofe Confdences are Co 
 
 bloody ui the guilt of their debauchery, that they take it for 
 
 thc\r inter eji to hope that there is no lite but thii. 2. Thofe 
 
 whofe Faith and Holincfs, hath made the World to come, to 
 
 be their intereft , happinefs , hope , delire , and only joy, 
 
 3. Thofe that only underftand in generall, that it is the hi^h- 
 
 cft intercft of humane Nature, that there be a full felicity 
 
 hereafter i and Ccc it a moft defiredle thing, though they 
 
 know not whether it be to be expedted or nor. The firit 
 
 fort, I may fear are under fiich a Curfe of God, as that he 
 
 Trlafuntquxexani- ^^Y I<^3Vc their Wills to maftv^r their Belief, as their Lults 
 
 rrxprovidcntla acci- have maltered their Wills, and left they be forfaken of God, 
 
 pit corpus animalis : to think that true which their wicked hearts defire were 
 
 vlvir''& uc'immor' ^^^^ ' ^"^ ^'^^^ ^^e Haters of God and a holy Life, fliould 
 
 taliras illi fucccfllone ^e kit to dream that there is no God, nor mture Happy 
 
 cjuatracur. AiaCrol). 7. Life. 
 
 ^^'^'"' The fecond fort have both Lights Experience and Vefire, 
 
 and therefore will eallly believe. 
 
 The third fort are they whofe Neccjjities are great, and 
 yet conjunct with hope of (bme fuccefs. T\\ou2)ribarei;)t€rejl 
 ihould commaud no mans undeiftanding, bccaufe a thing 
 Animanim wrgincm j-nay be defirealle, which is neither certain nor pollible ;, yet 
 ^^^^^^\^fo,mztx imufti,eeds fay, that Reafon and felf- love fiiould make any 
 ics indubiratx conftat "^^") (that IS not rciolvcd m wjckednels) exceeding glad to 
 cffc fcntentix. Et hear of any /j(i].'f5, much more of Cfrr<ri>^ty, of a lite ofAn- 
 /niirac dum corpore gehcal Happinels and Joy, to be polTcfsM when this is ended, 
 umur hrc eft ^per- ^^^^^ therefore the enquiry fliould b: exceeding willingly and 
 de orca^'fitj^de quo '^i-idjoully endeavoured. I fliall conclude this point with a 
 fontc vencrit, recog- few lerious Qnj.ftioiis, to thofe that deny a future Lite of 
 nofcat. Micfob. fup. Retribution. 
 
 jom.fcip.l.i.c.^. ^ ^ Whether he that taketh a man to be but an in- 
 genuous kinde of B.aft, can take it ill to be efieemedas 4, 
 Eeaft ? May I not expedt that he (hould live like a Beaft, 
 who thinketh that he fliall de like a Beaft? Is fuch a man 
 
 he 
 
That there k a Life ffRetrihtttiofi after this. 1 5 5 
 
 fit to be trailed any further in humane converfc , tlian his 
 prcient ricfhly intcrcft obligcth lum ? May I not juflly fiip- 
 pole that he hveth in the pradtice of fornication, adulteryj, 
 lying, perjury, hypocrifie, murder, treachery, theft, dc^ceit, 
 or any other vilhny, as oft as his intaxil tells him he fhould 
 do it. What is a llifticient or likely motive to r>.Ihain that 
 man, or make him jurt, vvl=»o believes not any lite after this? 
 Itfeemeth to me a wrong to him jn his own Piofcllion, to 
 call him an Homli iv(tn. , ,. . 
 
 2. u you think your lelvcs but ingenuous Bealts, why ci.m eft, naturam ip- 
 fhould you not be content to be ///f-*;/ as Beafts. A Beaft js fam de immoitaiita- 
 not capable of true Propriety, Right or Wrong : He that \^ aniinorum tacitum 
 
 can raatkr him, doth him no wrong, if he work him, or i'J'"'^' "^""f ''"i" 
 1 I I 1 • 1/- »ri J I njbLs curx fun:, & 
 
 hcece him, or take away his lite. W hy may not they that maxime (juidem, qu* 
 
 caH mafteryou, u(eyoulikcPack-horfes, or Slaves, and beat poft-morteiu futura 
 
 you, and take away your lives. ^""^- ^"^^ " ^'A*/. 
 
 3. Would you beonly vo^r /V/x/f^of this mind, or would -<i!*^*^-P^''^' 
 you have all others of it? If your [elves onl}\ why envy you 
 
 the Truth fas you fuppofej to otiiers ? If all others, what fc- 
 curity fhall Kings have of their lives ? or Subje<fls of their 
 lives or hberties ? What truft can you put in Wife, or Child, 
 or Servant, or any man that you converie with ? Will you 
 not quickly tecl the cffed: of their opinions ? Had you not 
 rather, that the enemy who would murder you , the thief 
 who would rob you, the lyar that would deceive you, 
 did believe a Judganent and life of Retribution , than 
 not ? 
 
 4. If there be no Life after this, w^hat bufincfs have you Platon.d dicunt, Be- 
 
 for yourKeafon? and all your noble faculties and time, that f""' cflb hominciti 
 
 L r L .L II r-LU irucntcm Deo; non 
 
 IS worthy ot a man i or that is not like Chiidrens games or f^^^^J. forporc vel 
 
 Poppet-playcs ? What have you to do in the W'orld, that fcipCofruitur animus, 
 
 hath any weight in the tryal, any content or comfort in aucficuc amicus ami- 
 
 the review , or will give folid comtort to a dying man? 2> ^^'^ ^^^^^ ^"'J^ 
 
 Were it not better lie down and fleep out our days, than wafte ^^^^ ^oeJ."^' ' 
 
 them all in dreaming waking'' O what a iilly Worm were 
 
 Man .' what fliould he find to do with his underftanding -* 
 
 Take off the poife of his ultimate End, and all his Rational 
 
 Motions mult (land ftill, and only the bruitifh motion mull: 
 
 goon, andRcatbn mult drudge in the Captivity of its ler- 
 
 vice. 
 
 X 2 Bllt 
 
1^6 of the hitrittfick_evil of Sin ^ and of 
 
 Buf thefe Qo^cfnons, and more fuch, 1 put more home 
 in my Book, called A Saint^ or a Bruit. Ifconfcic nee tell you, 
 that you can put no truli in your friend, your wife, your 
 fervant, or your neighbour, it they believe that there is no 
 Jife but this : furcly the lame confcience may tell you, that 
 then the thing is true, and that the God ot infinite Power, 
 Wifdomand Goodnefs hath better means enough than de- 
 ceits and lies to rule the world by. 
 
 Hear what the confcience of the Epicure faith in Cicero^ 
 Academ. ^djh 1. 4. f. ( mihi ) 44. ^is enim ptefl^am ex- 
 ijfimet a Veofe curari^ non & dies & mViei divinum numen 
 borrere^&c. its true of the guilty : But what greater joy to 
 the upright, godly, faithful Soul. 
 
 CHAP. XV. 
 
 Of the intrinfickEvil of Sin^ and of the perpetual 
 Vumflwtent due to the Sinner by the un- 
 Ad hoc anlma con- doubted Law of liature, 
 
 junda coij5ori eft, ut 
 
 virc'utLs ?'^fi Tutcm ^' ^-ITfeeniedgoodtothemJl nnfe Creator to give Manr»ith 
 cum fcrvorc raagno Jl Keafon a Liberty of WiU^ by which he is a kind of 
 
 fcinvcncric, bcnignc firji caufe of its crvn determination in comparative moral 
 rccipictur a fuo crca- aas'', though he hold the power in full dependance upon God^ and 
 t«>rci fin autctB fc- perform each aCi as anati m^Qucttbythe influx ofhif Mak^r^ 
 ^hfcTtil. Plat, tn Tim. and do all under hii perfect government . Andthefe great Frin- 
 Animus rcftc foliis ciples in his Nature^ his Power, his Reafon, and hu free felf- 
 libcr, ncc dominati- determining Will, are the Image of God^ in which as Man 
 (oni cujufquam pa- j^^ j^^^ created, which advanced by t/jf pcrfcdfions of Forti- 
 rens, nccjiic obcdicns (^j^ Wjfdom /r«<i Moral Goodncfs, are alfo in Holinefs the 
 Tjaus, cujus ctitmfi I^^age of Gods FerfeUions. 
 
 corpus conftiingaiur. When a man delibcratcth whether he flialldothis fin or 
 ammo lamen vincu- y^Q^^ ^ ^^ \[q or murder ) he cannot a^t in general without 
 la injici nulla pof. q^j but that he choofcth r/.';;^ ad rather than another, may 
 DcusanimumutDo- ^e Without anymore ot God, than nis giving and main- 
 minum & impcran- tiining his free-choofing povver, and his univerfal influx 
 K:n obcdicnci prx- before mentioned, and his (etting him among fuch objedfs as 
 fecit corporl. Cif. de ^^ ^^^^^ ^pon. Neither do thoh objeds, nor any Thyj'tcal ef- 
 ^'''^^'^ ficieit 
 
the perpetual PuvifiweKt due to the Sinner ^(&€, 157 
 
 •fic'ienx wotion of God, or any creature befiJes himlelf, det%r- 
 mine hii will tffcCuiaty to choofe the evil and rcfufe the good. 
 It IS not true, that nothing undetermined can determine it 
 felftoadi this is but to deny God''s natural Image on the 
 Will of Man. The Will cannot determine it fcltwithout the 
 condudlot an Intellcd-, and without anObjedt inejp cogfiito^ 
 nor without Divine fuftcntation and univerfal intiux : But 
 It can determine it felf to the moral fpecies, which is but the 
 mode ofadtion, to this rather than that in the comparative 
 propofal, without any pre-determining efficient : ( for fuch 
 none of the former are. ) 
 
 And God having made fuch a felf-determining creature, Cafta piaccnt fupc- 
 took delight to govern him according to his nature, by the rJs; pura cum mcmc 
 fapiential moral means cfLaws, ofwhat he doth more to !5"*"^^ .. 
 caufe Good than Evil, and other fuch incident queftions, I fumitc foncis^acuam! 
 muft now put them off to a Htter place. Tibul. 
 
 ^. 2. God planted in wans wind a natural inclination to Pcnc Deos, & quae 
 Truth and Coodnefs, and to his own felicity^ and an avcrfencji "ngendo facra pio. 
 tofaljhood^and to evil^ and to his own tnifery and hurt ■, that js^o" 'bene coeleflcs 
 thefi lying deeper than his liberty of choice, might be a pondus impia dcxrra colic. 
 to'hii motions , and help him the more eafily and j^fdfajlly Ovid, 
 to obey, and to adhere to and frofecute hi^ proofed hafpnefi 
 and end. 
 
 5^. 3. Accordingly God formed his holy Law^ with a perfcci 
 fitncf! to thefe faculties and inclinations, furnishing it wholly 
 with truth and goodnefs, and fitting all things in it to the le- 
 ttefit of man : ( as is proved before. ) 
 
 5^.4, Jhis Law had afifficicnt promulgation, being legille 
 on the face of the whole Creation, ( within our view ) and Jpe- 
 cially on tie nature of man him felf, from whence his duty 
 did refult. 
 
 jJ. 5. And God wai plea fed to make as legible the moft ra- 
 tional powerful motives to love and obedience, that can le 
 imagined by man., that no tempter might poffibly bid the ten 
 thoufandth part fo much for our love and obedience as he had 
 lid, and affuredus of him felf. 
 
 ^. 6. From all this it if mofi evident, that God made us 
 not fmncrs, though he made, us men •■> but that man, being de- ^^^^^ pcrmclcfioiej, 
 fec'ille^ abufcd his libtrty, and turned from God, and iroi'ght pJJ-j ^"^^ T^TufT^' 
 corruption and miftry upon himfelf. 
 
 X 3 p. 7. He 
 
ig OfthelnirhfukevilofSin^ and of 
 
 ^. 7. He that rvili un/ler\\a}id Go£s Jujhce aright^ wu(l 
 coytfjcler of tkefe jort\ intrhfick^ evils that are in fwy wbkh 
 nature U fdf decUreth. 
 
 I. In its formal nature^ it is the violation of a }>erfe^righ- 
 xeow Leir. 
 
 1. It U a contint^t or denial of God's governing authority 
 wer ui. 
 
 3. It IS the vfiiYpingof the government of our felves^ vehich 
 we dimi'd to God. 
 The r thcnians p<i. 4- li ^^ a denial or contewpt of the tvifdom of God, m if 
 yrflnd not only ihc he had erred in the tnakjng of his Laws., andk^evp not fo well 
 lot.tl iioliuon of a pp}ya_{ is juji^ a}tdnieet^ and good for US, af we our fdt'cs ■, and 
 Liv, bin even tf a ^^^^^ ^^^^ ^l^ enov.qio to govern a I'iwp of animated clay. 
 cUuft or F^rt of a ^ ^^ ^^ ^^ exJting of our folly into' the ^throne of the Vrane 
 Wifdont^ as if wc had more wifdom than he that ynark us, 
 and knew better what k juji and meet, and what is fit or 
 good for our fehes, and could correct God^s Laws, and mu]i^ovr 
 fdves a tetter Rule. 
 
 6. It is a denial or contempt of the Goodiicfs of God., as if he 
 
 had enfnared vs by his Law, and envied our haffineji, and 
 
 forbad m that which would do us good, and put us upon that 
 
 which, will do m hurt, and fo would feduce us into calamity^ 
 
 and Wi re an en my to our rvelfare. 
 
 Pifo in Cic. de fin. y-Ii is a preferring our naughtinefs before His Goodnc(s ^ 
 
 1. J. p. JO J.' A''*' of iH ifn>e could do better in regulating our fives than God, and 
 
 /bf Hpicureans, Quin could make a better choice for our fe Ives than hii Laws have 
 
 ctiam ipfi voluptuarii ^„,jj^^ And as if our wills were fitter than God's to be the Kule 
 
 d.verucula quxram ,j- ^.^^ ^^^^ ,,,7, 
 
 & VirtUCCS habcanC •' ^ ^ . , . , r 1 • rr ^■ r 1 r, • 
 
 ino;ei<)tos dies &c. «. it is a dental or contempt of hii Holinels and Purity, 
 vehich jhewethy ' that which is contrary to fin as health toficknefi : as if by our deeds we 
 viriiuwjsiorrmoulcd would per fwade the world, that God is as Satan, a lover of fin, 
 tvtn by the voiuptu- and an enemy to Himfelf and Hoimefi. 
 
 *''^* 9. /f is a denial or contempt of God''s propriety., as if we 
 
 were not his own, and he had not power to dijpofe of as as he 
 liji : or it is a robbing him of the ufe andfervice of that which 
 is abfolutely his own. 
 
 10. It is a claiming of propriety in our felves, as if we were 
 at our own dijpofal, and might do with omfiives and our facul- 
 ties as welijl. 
 
 11. It IS a belying or contempt 0} the great and graciovs 
 
 promifes 
 
L 
 
 the perpetual VtiftifiMefft dve to the Sinmr^ c^c. X"59 
 
 fromifes of God, and of the rvonderfuU mercy which he wani- 
 fejieth in thems hy vehich he doth hinde and allure us to Obe- 
 dience : As if hedidnvt ntcan as bejpeak^th, or would not make 
 good b if Word to the Obedient. 
 
 12. It if afalfifying or contempt of hlf dreadful! Threat- 
 nings, Of if he did not intend any execution of thent^ but made 
 them only as a deceitful! terror to frighten men from fui^ for 
 want (?f better means. 
 
 13. It it a deny a I or contempt of the dreadful! future Judge- 
 ment of God, as if he would never call men to any account^ nor 
 judge them according to hif Laws. 
 
 14. It if a denying the Veracity ofGod^ as if he were a Lyar 
 and Deceiver, and did not intend the things which he Jpeal^eth v 
 As i(hif Precepts were but afalfe pretenfton, and be were indeed 
 indifferent what we did-, and were not to be believed in kit pre- 
 diCiions, prowifes^ or threats- 
 
 15. It if a contempt of all the Mercies even of this life^ which 
 flejh it [elf doth overvalue y As if protedion , provifion^ delive- 
 rances, comforts, were not fo much to be regarded, as our Con- 
 cupifcence ; nor were not of weight enough to hind us to obey fo ' 
 werc^ul! a God-, and as if Ingratitude were no Cri>Me. 
 
 16. It if a co?ttempt of thofe Cafligatory A^fiiaions , by 
 -which God driveth men from fin, by giving them a ta^ie of the 
 titternefs of its fruits. 
 
 17. It if a contempt of all the examples of hif Merc\ and 
 hif Judgements upon others : by which he bath jhewedus how 
 good be if^ andhow]uii a punijher of fin. 
 
 18. It if a contempt of aU the inward motions andflrivings 
 of God, which finners o^^t feel perfwading them to forbear their 
 fm, and tofeek^after God. 
 
 19. It if a contempt of Confcience.^ which beareth witnefs for 
 Godagainj} their fins. 
 
 20. It is a contempt of all the InjlriM ions and advife of wife 
 and good men, who are required by God and Nature to warn 
 men, and perfwade them from their fins. 
 
 21. It ts a conteyn^jt of the Example of all ObeJie?it 
 Virtuous Ferfonsj whofe Lives infirud them and reprove 
 them. 
 
 22. It is a contempt of Virtue it f.'lf, which if contrary to fin^ 
 andwbofe proper worth com^iandeth Live. 
 
 2 it: It? 
 
X 6g ^/^^'^ Intrhfick evil of Sin^ and of 
 
 23. It if a contempt of Gods Owttiprefi^Hce^ rvhin tvy wiUfm 
 in hU very presence ^ and of his Omnifcience, n^hen tve tpilifm 
 when we k}iovp that he fceth it. 
 
 24. It h' a contempt of the Greatnefs and Almghtinpff of 
 God, rvhen a fify IForm dare fin againji hnn, who upholdeth 
 the Worlds andean do Jujiice on bim in a moment., at if we 
 could mak^good our pirrt as^ainj} him. 
 
 25. It is a contempt of the attractive Goodnefs of God^ by 
 which he if hhnsEnd andHappinefs : As if aU the Goodnefs 
 and Love of God^ were not enough to count erpoife the bafe and 
 truitijh pleafuresoffvt: and to drive the rational Soul to God. ^ 
 (It was his Efficient Goodnefs which Ifpake of before ) 
 
 26. And thus it declareth, that we are fofarr void of Love 
 to God : For Love is defiroifs to pleafe. 
 
 27. It is afttingup the fordid Ctea.turc for ouxEnS^ as if 
 it were wore attratfive and amiable than God, and jitter to 
 content and delight the Soul. 
 
 28. It is a contempt of all that glorious Happinefs of the 
 Life to come, which God hath warranted the righteotff to ex- 
 pea : As if it were not aVfo good as the defiling tranfitory plea- 
 sures of fm, and would not recompence us for all that we can do 
 or ffferfor God. 
 
 10. It is the filencing and laying lyoir Keafon by inconfide- 
 ratenefs, or the perverting and abufing of it by Error, in the 
 great eji matters, for which it wat given us \ and fo it if a vo- 
 luntary drunkennefs or madnefs, in the things of God and our 
 felicity. 
 
 30. It is a fttting up our fenfes and appetite above our 
 Keafon, and making our fives m ufc, as Beajts, by fettina^up 
 the lower beaflial faculties to rule. 
 Mlmis malum eft S^- J^ ^ [^'^ deformity, monjirofity, diforner , ficlqiefs cfid 
 (ciitas &: immaniiai ahufe of a Noble Creature, whom God *nade, in our meafure^ 
 quam vitium , itfi li]{e himfelf, and fo a contemptuous defacingofhts Image. 
 tcv\\bi\'or..-iripU7' 32. It i^ a robLi}:gGod of that Glory of his Holwefs, which 
 ^'" ^ • pould Jhine forth in our hearts and lives, and of that compla- 
 
 cency whichJje would take in our Love^ Obedience, FerjeCiicn 
 andFelic:ty. 
 
 33. If if the perverting and Moral dfiruClion, not only of 
 our own faculties, ( wkh'h were made for God J, hut of all 
 the World which is within cur reach : 7", ruing aL tbAagainlb 
 
 ' God. 
 
lie ferpetval fmifi'^cKf due to lie Sifificr^ &c. 1 6 1 
 
 God and our haffinefs^ rvhkh Wns give}} vs for them. X? <?, it ^f 
 nwfe than c.>\VingXkem a]liin\jy\ while- n\Mp them contrary 
 totheir nature , tt^r^ainji: their Orvner mdthcir (nd. 
 
 34. r is thus atreach inthe hhralovdtr and harmony e''the Nil peccant ocuU, fi 
 rid, and as much asinuslycth, the dejhoyingofthe \v^rld: l^,;;;;,,*";"^;,*. °'"^'' 
 As the diflocatim orre]eCrionoffomefartsofaClock^orTf^atch, O.line animi viilum 
 
 is a difjrdcring ofthewholf-, and as an-ovndto the hand or canto confpcdius in 
 foot is a wroniito the tody. Arid it is a wov.nd to every Society fe ^ 
 v»hereitisc..mmitted\ andan inniry to e^ery individual, ivho Crimciilubct,qtian- 
 
 X ; rn- j; •* turn rrajor rui pcccac 
 
 istemftcdor a'piaedly it. habctm. Juv, 
 
 35. ft is a conXradiding of our own frofcjjions, confrfions, Otuuno ex alio gc- 
 pndcrjhndings andfromifes toGod. ntrc im )ocentia eft, 
 
 36. It is a preferring of an inch cf hafiy time before the du- ^^ *''° vltium : Vi- 
 
 rallt life to come, and things that we k^icw are ofihort conti- SJ^T'""" ^"(f 
 
 ■' 1 r I /- r L- I r I culps ignjrum eft) 
 
 mance, before thofe oj which we can fee no end. non ignara impotent 
 
 37' It is the preferring of a corrujtiile flefli audits flcafnre^ lia. An^st. 7 Eth. 
 before the Soul, which is mere ncbl- and durable. ^- ^• 
 
 ^2. It is avunmcrcififlncf and inhumane cruelty to oi^r felves, "'^'* "^^l* ^^^^^f" 
 not only defiling foul andlody, hut cajling them on the d.'Jflea- --^ ^/,L*1 z Eih, 
 fute and funiflnng-]u\Hce of their great and terrible Creator. c. ^. 
 
 39. It /^ the gratifying of the maUciovs 'temper, the enemy of .Qvlx crlmini damur 
 God and of our fouls ■i the doing hpfwiU, and receiving his image ^i^'i innoflra potc- 
 inftead of G'd's. ' ^'l],l'^'\ '^"^"'' 
 
 ^o.And alitiiiis done voluntarily, without conftraint, ly 
 a rational free-agent, in the open light, andfor a thing of nought, 
 Befides what Chriftians 01. ly can difcern, all this the light of 
 Nature doth reveal to be in the malignity offni. 
 
 ^.S.Sin being£ertainly no tetter a thing than is here de- 
 fcriled, it is mofi art ain that it defrvcth funijhment. 
 
 ^. 9. And reason teUeth hs,that God being the Govemour of Scelcris ctlam pocn» 
 
 the world, andp^rfcd Government being his perfed work and "'^"' & Pl^^;" e<» 
 
 , . , ■',■'. . . , ^. -^, -' _. . ^ . eventui qia lecuLin- 
 
 glory m that relation, it is not meet that in \:ch a Vivme and ^^^ per Ic aiaxim* 
 
 perleCt Government fo odicw an evil be put up, andfvch contempt eft.' oc, x, de /(g. 
 
 o-God and all that is good iepa'f ly withoit fuch execution of 
 
 his L.m^s ai i.i fvfflcientto d mcnjlrate the jujiice of the G.ver~ 
 
 nour, and to vindicate his Laws and airthority from contempt : 
 
 nor th.it it be pardoned on any term ', but fich as Jhali fuffici- 
 
 ently attain the ends ofperfeei Govermnent. 
 
 The erxls of PuniOmicnt arc, i. to do ]u{k''.ce and fulhi 
 
 the Law, and truth ot" the Law-giver. 2. To vindicate 
 
 y the 
 
4^2 OftheIntrhJi(k_cvilofSift^ aMclof 
 
 the honour of the Governour from contempt and treafon, 
 
 3. To prevent further evil trom the fame offendor. 4. To 
 
 be a tcrrour to others, ai:d to prevent the hurt that 
 
 impunity would encourage them to. 5. And if it be but" 
 
 iTiccrly caltigatory, it may be for tlicgood of the linner him- 
 
 Iclf: but in purely vindictive panifhmcnt it is the Governoar 
 
 and Society that are the end. 
 
 "Ayit ys .7«cr T«f I. It is true, that as the immediate f.nfc of the Precept 
 
 xanK,' ttpji^rUu Ji- (e.g. Thou pa It do mwurcUr ) is not ^e evefit}^^ \_itJJ:all itot 
 
 xhjj. Oii r hii- come to pi f] hut de Mito,[lhv duty is to forbear it^; So alio 
 
 lle:y!''Tui(/y'] ^^^'^ inimediate feiTe of the Peml part' is not de event u, 
 
 (flzhoi, iii i'arvK fi-'-g I thou wprderthoujhalt tept todeath J but dedehito., 
 
 Kofd'^iTit.u Mvimd. death Jl^all he thy due^ thou jh a It be Reus mortis : So that 
 
 ^T . f,- It It do r,Crt evcrtire., it is nut pr«-fentlv a talfliood. But its as 
 
 Nemo raalus fclu. , , 1 f> • , , 1 t 1 
 
 jn^jjia, true, that when the Sovereign makes a Law, he thereby 
 
 declareth that tliis Law is a Rule ofRighteoufiicIs, that it is 
 Norma officii & judkii : that the Subject muft do according 
 Ma'o bcncbccrc tan- t j it, and expt(ft to be done by according to it : that it is the 
 tundcir. eft i>crlcu. i.^trj-^ij^^^i^t ^i Government. Therefore thefc two things are 
 lum, quantum bono 1 , , 1 • -t-i j t -i 1 1 • 
 
 malcfaccic. rixut. declared by it. i. That ord/;/<in(y Judgment and execution 
 
 ^cn. '■ fliall pafs according to it. 2.That it fliall never be extraor- 
 
 ' dinanly difpenled with, by Sovereignty, but upon terms 
 which as well declarethejultice of the Governour, and dil- 
 courage olTcndors from contempt, and are as fit to preferve 
 the common good, and the honour ot the Sovereign. So 
 tlmtthusfar a Law doth a^fert alfo the event ■, which I put 
 to prevent objections, and tolhcw that truth and juftice re- 
 quire the ordinary execution ot ju(t and necelTary Laws. 
 Noxiae par poena 2. And fhould they be ordinarily difpenfed with, it would 
 efte, ut in fuovjtio j„tiinate, that the Ruler did he kncv^ not what in making 
 cU T^de Icl "^ ' '^' t'^^'^ '•> that he repented of rhem as unjufti or over-faw him- 
 Injjfti judiascft be- felf in them i or fore-faw not inconveniences;, or was not 
 nc agcntcm non re- able to fee them executed : it would alfo make him feem a 
 muncrarc, & ncgli- j(;ceiver, that afiirighted Subjeds with that which he never 
 fc^sla^ delenff^^^^' "^t*^"^'-'*^ to doi which Omnipotency, Omnilcience and 
 Tuipe quid au'furus, perfed: Goodntfs cannot do^ whatever impotent ignorant 
 te, fine tcftc, time, bad men may do. 
 
 ^*/'"»- . 3. And the offendor muft be difabled ( when penitency 
 
 5!lriam^i>wTa^no^^^^^ "^^ ^^^' change of his ^f^rt ; that he do fo'no more : 
 vam. Gell.?iec,Attie» and therefore death is ordinarily inflicted. 
 /,|.8, ■ 4. And 
 
the perpetual Vunijlmeftt due to the Sinmr^ &c. 1 6^ 
 
 4. And Jpccially ofR-nccs muft be prevented, and the ho- 
 roLirof the Sovereign and fatety of the people be preferved : 
 If Laws be not executed, they and the Law-giver will be 
 defpifed-, others will be let loofe, and invited to do evil, and 
 no man's right will have any fecuuty by the Law. There- 
 fore it is a Prmciple in Politicks, that fxmi dehetur reipuhlicd \ 
 it is the Common-wealth to which the punifhment of of- 
 fendors is due, that \% it is a weans which the Ruler orveth 
 them for their fccurity. And Cato was wont to fay, Se maile 
 pro colUto benefcio nvlUm reportare gratiam^ qimn pro wak- 
 jicioperpetrato ncn dure pxnam. Tlutar. Apoth. Rotu. He had 
 rather mifs of thanks tor his kindnclfcs and gifts, ohan of 
 punifhment for his faults. And was wont to fay, that Mi- 
 gijiratus qui maleficos prohihere pojpnt^ & tamen mputtitate 
 donarent^ lapidibhs olruendos ejje^ ut Kcipub. permcioffftnm. 
 A hundred fuch fayings are in Cicero, Offic. ^ ^6tujqm[qne 
 reperietur qui mpunitntepropfnii abjlinerepojjjt hijnrih. hn- 
 punitai peccandi maxima el} illccdra: De Natur. Deor. 3. 
 Ave dcmus^ nee Kefpubl. ft are poteft^ ft in ea vec rede jaCiis 
 pr^mia extent vlia^ nee ftpplicia peccath: Li v'errcm 5. eft 
 utilivs vniuf improbi ftppUcio multorum improbitatem coereere^ 
 quam propter imlt OS improbos v.ni parcere. Offic. i. Noyt fat is 
 eft emi qui lacejjerit, injur i/efu^ penitere\ ut ipfe nequid tale 
 pollhaccornmittatj & C£teri fttit ad injuriam tardiores. This 
 is the common (cnfe of all that know what it is to govern. 
 
 Obj. But Cod is ft {TOo4^ that all his Tuniftoments tend at laft 
 to theftmnersgood^ and are mcerly caftigatory. 
 
 Jnftv. God is Co n-ift^ that he knoweth better than wc 
 what is good and tittcft to be done. And God is Cogood^ that 
 for the honour of his Government, and Holmefs, and Good- 
 mfs, he expreflcth his hatred of iin, to the final ruineofthe 
 fmners. And he is fo wife and good, that he will not fpare 
 the oflendor, when the penalty is ncceffaryto the good of 
 the innocent, to prevent their talis. The Objedion is a fur- 
 
 tmife not only groundkfs, but notorioafly fdfe. 
 ^. 10. He that W6uldkliorv hoiv jar puniftnnent is necrjfary 
 to the ends of Gevernment^ muft firft hriorv hcrv far the Venal 
 Lawitfclf is neceffary^ for the firft and chiefeft benefit tothe 
 j Conmon-tvealth is from the Law, and the ?text f-opt the 
 
 t, Execution. 
 
 Y 2 The 
 
1 ^4 of the Intrhijick^evil ofsin^ and of 
 
 AH Lixvi TPcre mile Tji^ /^rfj beiierit is to conliram men to cl-ity, and to rc- 
 
 nottilTl 1\ ^^^^'^ than from doing ill. This is don- immediatdy by 
 Boin toat no m.n , ^ . t u n. • ,- i i j_i 
 mgbt be f<ffhed to f^^K'^^ oi pumjhntent^ ( with the expcaatiOii ct the beneht ) : 
 doih.tt rvhicb is ut- This fear u{p:mijly'iient \sto be Ciufed by the ratioiul expc- 
 jufl i aid iha: trtnf. aatioH of it, if they do ortaiJ. This expectation is to be caufld 
 gnfors beptgpHnjh. hy the coimvinat ion o^ the Liw. When the Law fa.th f He 
 mtdcbttter.Dcn-.o^ih. thit Imneth (hall furttr J the bubjcct avoidcth Ini tor f^ar ot 
 Or. 1 cont. Ariftog. furtlring. Therefore the Subject m.Ul believe that the Law- 
 ic ji yoir part wlo giver mcanethas he fpeakcth, even to govern and jiidv>ein 
 arejdmiop.eftrvt Jufticeacjordingto that Law : and he that can but make the 
 thmiirongindviUd: ^i-<b)ta bdicve, that theGovernour doth but arfnght men 
 faritii by th: bmifii with a lie, and mcaneth not to execute his penalties, (hall 
 ofthcfeihit good men eallly make his Laws of none effccl:, and turn loo(e offen- 
 W ib"or''r ''^ ^"^' ^^^^ ^^ prefumptuous difobcdicnce.^ Therefore the fore-b:lief 
 Tbe^Gdverjimtnt it of execution is ncceffary to the efficacy of the Law, which 
 ufelefs wbicb bith clfe is but as a Mawkin to affriglit away b:rds, and ht to 
 not nervet and force work cn none but fools. And if it be fo necelfiry a duty to 
 •f Sf '^'It/ ""m ^'""-^ ^'-^bjea to believe that the Law (liall be the Norma yidicii, 
 *^hlch'p.xldon\nA ibe ^^^^J^^'^^ be executed i then in our prefeiit cafe it is certainly 
 y:que[l of ficndi can true : For God cannot lie, nor make it th: duty of the world 
 do more than the to believe a lie, nor need fo vile a means to keep the world 
 iiTi ^^' '^^' ^^ ^" °^^''^* ^^ "^'^^^ '^ ^'^ "^^^ evident, that if the harv be ne- 
 Let'nJ^manbe:ho.'ght ^^If^^y-> the execution of it is or^/H</r/7v neceilary i and either 
 $f fo great authiuty the exccution, or (bme means as eifcdlual to the ends of Go- 
 af focfc-rpf un;un:fh- veriiment, is ever necejjary. 
 
 td, if he brc^k' '^« ^. 1 1. therefore he that would kjicrv what degree ofpi-ml}:- 
 
 Punicndis^* pllcLi ^^'^^^ '^ ^ '"^^^ and ]uji for God to execute, muji firji ]^tow 
 
 trei efiTc cai;r*» ex- what degree it is tneet for him to threaten, or wak^Vue by 
 
 Jftim. tuna eft uCa.n Liiw : or rather how much he harh made due : Becaife what 
 
 aJhbetur p<in.i ca- God(hou\ddo, ii ^f/^ jl^^/z^jw^ ^3' rv^^r he adually doth. 
 
 dS'^'rat^ • 'm 'il ^^^ temporal, (liort, or fmall meafure of Penalty be fuf- 
 
 qal dcljruic' artrn- ^cient to be threat ned'm the Lrfiv, for thepr^(eut attaining 
 
 xht fiat concftioiq; of the cuds of Government, then fuch a punifhment is fut- 
 
 z. Q^m dignitas ficient in the execution. But if thethreatningot" an endlcfs 
 
 ejubauthoruafqac in pQn,rhnnent in auothcr world be \\ii\e mo\ji^):i 'in fv.o zenere, 
 
 e!idae(f,ne prrtci- to prevail now with Subjedts for order and obedience, then 
 
 mKTa ani iiadverlloiie the execution will be therefore neceffary by coulequence. 
 
 ecntcmpium ci pa* ^. 12. It foUcweth not therefore that Funi^jment or Ki wards 
 
 nat J. Propter ex- wu{i ceafe^iftbe ends be pjdi in natural txijhnce \ bee an fe Mo- 
 
 mctu raru lerrcan- ^^^ means may m time be ajter their end^ tQ which, they were 
 
 w»C(li,l.6. ' appointtd 
 
the ^erpetHal'VHf}iJ}}mc7jt due to the Sinner^ C^e. i^5 
 
 apromted to oterate in efle cognito i and that penalty which I" j d^"ndovcl cor- 
 ■ ^ ^ J ; ^ I ; r I ^ • / necndo hxc clt lex - 
 
 *f ptrpetuatt-d maybe a vteayts to the ends already attatned: v,t -^ eum quempu- 
 
 that i^, f/jf threatning*;, and the expcdation of tkcni\ and nic cmendct, auc 
 
 thenthe honour of the Kidtr''! veracity and jujHce lindeth him to joena ejus encics 
 
 the execution. n el lores reddac j 
 
 5^. i3.W'f'rftft'er nward or punipmcnt if anntxed to fm curioicl*'cje!i^'i' v^^^ 
 ly the Law, ii offered tvith the duty andfmto the futjecfs chog- y^j^^^ Scn.de CUm. 
 jing or yff''i'«C» "'^^ w'' ^^''^M '^ ^« danger of any puniJJ'^ment lut 
 hetkat(:\\oo(*J.\\it^ initsfdf or in its annexed caufe. And he 
 that w\\\ have it, or will have that which he is tcld hy God «• 
 annexedto it, ( ejpeciaVy if it be deliberately and objHnately to 
 the la(i) hath none to liante of cruelty tervards hint but himfelf^ 
 nor nothingto complain of but his wilful choice. 
 
 O/^j. "'Butit were calle with God to confirm man"'s will 
 "(b, that the threatning of a temporal punifhmcnt might 
 "have ruled him. 
 
 Anfw. It isealie with God to make every man an Angel, 
 and every beaft or worm a man; but if his wifdom think 
 meet, below men to make fuch inferiour things as Beads i 
 and below Angels or confirmed Souls to make folow a rank 
 ©f creatures as Men, that have Reafon, and undetermined and 
 unco}tjirmedFree-n?ilIs t what are we that we (l.ould expo- 
 (lulite with him for making them no better, nor ruling them 
 in our way ? 
 
 5^. 14. Sin doth unquefiionably deferve a natural death and 
 annihilation. 
 
 This all men grant that believe that God is our Gover- 
 nour, and that there is any fuch thing as Hif Laws, and 
 Mans fins. Iftreafon againft a King defcrve death, much ^^.^^^ ^^^^ ^^ j^^^ 
 more rebellion and finagainltGod. Lite and being is God's vita cum delidorum 
 free gift : if he take it away from the innocent, he takcth but fordibus recedcmefj- 
 hisown : therefore there can be no doubt but he may take 3?q"andas his qui ^n 
 it away from the guilty who abufe it. ^''^''^J:^"'" ", ,^^^2- 
 
 5^. i<^.lf fuch annuity vpere tnfli&ed, God ;/ not bound to f,nr, unde mmquam 
 rejhre that ilnner to being again whom he hath annihilated, (itfacultai refurgcn- 
 (if it be not a contradidion ) : Andthen this penal Trivation di. Ideourendumeft 
 tpould he everlajUng^: Jherefore an endlefi Privation of Being conccflis vica: fptiis, 
 
 and all mercies is tkcfinners due. " ^.^ P"^'^^'^^ P"';p»- 
 
 »„,.-, •'r t 1 . 1 t.oms major facuka*; 
 
 All this I know of no man that doth deny. Mmob. de Somn.Sei^^ . 
 
 ^. 1 6. God is not bouiad thus to annihilate the finner^ hut /.i.e. 15. 
 
 y 3 may 
 
J 66 Of the Ifjtr'wjickji'^ll of Sin^ and of 
 
 Sui qucmq c fraus may C6fttiiwe all hif n.itJ'riil Bt'ng^ and leave htm uvder the 
 
 Si^Mscnov mixlmc ^if^y.i,p^ trivatioH of rvelU^ehig^ (L^privoig him of all ether 
 vcxnr, fiium qixmc-, jV/.,.^-,^^_ 
 
 i^acii e "^ffici'r, Vu.c ^'^'^ is Undeniable s that it is in God's choice whether he 
 
 iniii cogitaticncs will take a;vay his Being it fclf, or only all the Mercies 
 
 cenfclcmi^qie animi which are ncci-fTiryro his WLll-being : for he that had no- 
 
 «rrcm H.rfunti-1.. ^j^, ^^^^^, ^_^^ h\ {t^e gift:, may be deprived o{ a>n' thhiz 
 
 pus anidur dome- , R /.. r i c c ■. i. i r " vt 
 
 fticrquc fjrix, qx Wiiich was none of h)s own, Ht he torka it by ab.ile. Nay, 
 
 d.c:.noftcfq c rccnis we live upon fuch a continued emanation from God, as the 
 a fcclcratiiiimis re- beams from the San, that it is but God's Itopping cf his 
 pcwni. cic.pro Ro,rc. ftrcams of bounty, andweperifii, without any oth.r taking 
 imprtljicas n.inquam r • r 
 
 finic cum ,,^r>[^,,^^^y^Y oiimracsiwmus. , , r . .. 
 
 nunquam quicHcrc. <^- i?- Nat7:re teacketh men to chocje a great deal of ( tolle- 
 Cic. de ft. rahle) pain and mtfirv^ rather than not be at all ." even fo much 
 
 Impii poenas luunr, ^ ^-ill mt itterly rvciuh down the love cf life^ and of vital 
 non tarn iudiciis, ^^„„ ,.• - o j 
 
 ' r .' Operations. 
 
 cntlx, fraudlftpc I ^'^Y "^t (2.^ fume ) that the gr e at eit torment or mfery 
 
 cnclatu. Id. i de is moreeligibk C or kfs odious nhan /rwwi/^i/rftio;;. But it is 
 
 ■^'£- certain, that 3.greaT d^al \s. We fee abundance ('however 
 
 Animl confcicntla ^j^^ j.^^,,^.^ ^^^j Gv^fi^ Plulofopheis (corncd It as bafcnefs) 
 
 ciantur, turn cciam ^^""^ ^'"'^ blind, or lime, or in grievous pains ot the Gout 
 roen2timo;c. j^ 2, and Stone, and many that are in mifcrable poverty, begging 
 ^^^'i- their bread, or toiling from morning to night like horics, 
 
 Impiis apud in'cro. and yct fcldom talle a pleafant bit, but joynddtrading cires 
 tz. IL 1. deleg. With laboursi and yct they are all unwill-ng to die : Cuitom 
 l^icpcminx-itcrn.m '"^th made thcir mifery toUerable, and they had rather eon- 
 portJEj quan;m altera tJnuefofor ever than be annihilated. If then God may anni- 
 duia. hilate even the innocent.^ ( fuppoiing he had not promiied the 
 
 bempcr lege p.itcns, contrary ) then may he lay all thatpjz/;, and c/rrf, and laiour 
 popu OS cgc qae re- ^^^^ [\^^_y^'^ which they Would themselves prefer b.fore anni- 
 Claud. ^. Riifdzm- hilation. tor its no Wrong to one that hath his realon and 
 feris ita loqi;icur. liberty to give him his own choice. 
 
 Hue port cmciicam ^^ j§^ /f /^ j;^|f ^'ith God to Ia\ wore viifcry on a finner, 
 mortaha fecula vi- ^^^^^^ ^^ ^^^^, j;^^^- ,,^,^,^^ dcferved ill: and to l.iy wore en him 
 
 Devenlunt, ubi nulla f(>K ^^^ fi^^ ^'-'^^^ '•'^ would choofe kimfelf, before annihilation. 
 
 mancnc difcrimiua "Whether God may without injullice inflidmore mifery 
 
 fati ON the innocent^ than he would himlelf prefer b-fore anni- 
 
 Nullus honor, va- j^jj^fi^j, {;^^^q ^.^]^^ a queftion, and deny it. For my part, 
 
 noque cxutum no- , ^ ' 1 n- 1 • 1 o- Jr.' 
 
 roinc Rcecin * ^^^ "^ great difhculty in the queinon. 
 
 Percurbac plebcius But it is nothing to that which I am proving » it is not 
 
 cgcns God's 
 
1 1: e perpetual VuTiiJIjmetit dm to the Sinner, &c. I ^7 
 
 God's ufaec of the inmcent but ofthe qiiiliy which we are ^acmorum J"* ^ ^^ 
 Ipeakingot: and that he may make tlicm more milcrable t,acuipliii.mum tor- 
 ivko diferve ;f, than his Icunty made them b;.tore any guilty or rrencorum eft, eo 
 than a jufi man would chcofe to be rather than be annihi- quod pcrpctua lUam 
 lated, I ke no rcafon at all to doubt. Penalty is involuntary : roHictudu urgtt ac 
 and no man ever faid that it was unjull: to lay more upon a confcicmia * aliud 
 maktaclor than he himdltvvas willing of, and would choofe agerc non patkai-,ac 
 before a condition, which without histaulth.e might have f-brndc idpiceie ad 
 been put into. fc cog.t. Dacpanas 
 
 So then we have already proved, i. Tiiat God may pu- ;.^J|^^"^^'^- ^^^'- ^^ 
 nifhamaneverlartingly. 2. And with a greater penalty than »Foc;noiora confci- 
 annihilation. cncia mftar ukerrs 
 
 0. \g' God may leave ii ^unHr hii I ei/ig, ajid C in particular ) in corporc, paenueii- 
 (leVrivehiwofhi'ifaimr, and all the ]o\i and bltfjednefs rvkkh tiamrdinquitinani- 
 I r r J 1 '1 ■ r ■ mi* lancmantem iu- 
 
 hereMcdtyhisfimnig. ^^^^ ,^ pcrvcllcn- 
 
 <^. 20. And he,niay jifily withal deny hint thofc corporal tcm. TLit.de Tra/i" 
 7}!ercies, ( weat^ drink^^ honour^ pleajtre^ healthy eafe^ &c. ) qnU. 
 wli.h ke ever-valued and abufed, and preferred before God Maxima eft faSx in- 
 and greater hhffings. nec'^cuir"uam ''?a- 
 
 AllthisI think no man doth deny that acknowledgcth a vius aiHcuur, $1^ 
 
 God. q;J ad fuppliciuni 
 
 5^.2 1 .He that is continued in hif naturalheing^andis deprived i oenitentix nahitur. 
 6f GofTs f avoir ^ and of his future happinefs for ever^and un- ^<^^'^e ^'-hi. ^- (-^9' 
 derftandeth what it i/that'he hathlojr, and is alfo deprived fas'//:nf j^r^/in 
 of all thofe natural benefits which he defred^ inuji needs be y^ ifjj/' Vufferetb 
 under continual pain offenfeoiwvllasoflofs: .for all this want morebythefcourge of 
 nwti needs be felt. '-"J own confciencc^ 
 
 §. 22. He that in all this mifery of kfs and fenfe^ doth re- ^^'-^'^O'letlmh bcate>i 
 member how it was that he came to it., and how bafe a. thiua lilfedhihlsb^^ i^^T 
 he preferred before hUCod.^ and his felicity^ and for how vile Term. 24, "''' 
 a price he fold hit hopes of the lifetecoyne^ and how odiovfly he Qv.o^ q;;lfquefcclr, 
 abu fed Godly fin^( asit isleforedeferibtd) cannot choofe lut }»t''ur •' ai/chorcm 
 hate a continual torment of confcience. andheart-anavpinz ye- J^'''^ r 
 pentanceinhimfelf* Kepeut, ruo,.epr^ 
 
 55.23. rif that is under utter defpair of ever coming out of ccns sen. Her. fir, 
 this condition^ will thereby have his torment yet more en- Sed ncn.o ad id feio 
 creafed. ^c"'^ j ^nde nun* 
 
 All thefe are natural undeniable confequents. ^"^'^r , 
 
 J. A v J -^ J ^ r r Lf r ir ^ • r Cum lemel Venn po- 
 
 5^. 24.^ Body united to fo miferable a felf-tcrmenting for- tuitreverci. id. ibitlu 
 
 faken Soul^ cannot have any peace and quietnefi: feeing it 
 
 JS 
 
1 58 Of the Mrinftckjvil of Sin ^ and of 
 
 is the Soul hy v^jkh the body In'eth, and hath its chief ejt peace 
 or fai)is. 
 
 5?. 25. 'p^vs fm doth Loth as a Natural and as a Moral M.'- 
 rhorious caufe bring on dijptisfui^ion, ^^^^/> vexation^ defcrtion 
 Ly God^ and \rivation oj felicity and peace. 
 
 ^.26.F(,r as longas aftnner is impenitent and unfanSified^ 
 (that is, lo-ceth not Uod as God) nor is recover .djrom his carn.il 
 jnindandftn.it is both morally and naturally impojfi'Je that he 
 JJjoiddbell-Jfedor enjoy God. 
 
 For, as it is only Goi (hit efficisntly can make happy, 
 
 Nihil eft m'.fcrius b-caufi; nothing woiketh but by him •, and lo fin mcnrori- 
 
 quaiti animiu hon^i- Q^jj-|y undocth the iinncr, by making him unfit for favour, 
 
 P'L/''"^^''*" ^''' ^"'^ rrukinghim an objeaofdifplicenre and juiiicc i fo it is 
 
 jim aacnt tcirpoj, Only God iiut finaVy can make happy, all things being but 
 
 cum fc etlam ipfc M^ayis to him, and unfit of themfelvcs to give Reft to the 
 
 odcrit. P/j^r, B4f . inqrifnive f:eking mind. And God is enjoyed only by Loz/;-, 
 
 and the fcnfe of H/i Love and Goodnef: Ihcrefors the foul 
 
 that loveth not God, and is not fuited to th.- delightful fru- 
 
 ition ofhim, can no more enjoy him, than a blind man can 
 
 enjoy the light, or an ox can leaft with a man. 
 
 5^. 27. He that is under this pnijlnnent and dejpair, will be 
 yet further rcynoved from the love of God, and fo from all capa^ 
 city of happineji : for he cannot love a God who he iQiorvnh wiU 
 for ever by ^ertal]uiHce make him viifcrable. 
 
 He that would not love a God who aboundeth in mercy 
 to him in the day v{ mercy, will never love him when he 
 fteth that he is his enemy, and hath (hut him for ever out of 
 Mercy, and out of Hope. 
 
 ^. 28. Ccdis not bo-'.nd to fantsjfie' the wind and tvill 0^ fitch 
 a fdr-djhoying fnner, rvbo hath turned away hiu'flf fio-n 
 God and Happinefi. 
 
 . Narartiis And without a renewed Mind it is morally and unnatu- 
 
 P.'ccandi line.11 po- rally impo'iible that he fhould b'.' happy. Hj that would not 
 f.it (Ibl, cjuanJo re- ^^{^ ^.i^^ Mcrcy that would have fivei him, in the day of 
 ESuirfcnicl attri ^-'icy, cannot require another life ctmrrcy and trial, when 
 ta cie fioius rubo- this is lofl and cift away, nor can requir:the further helps 
 rem ? o^" grace. 
 
 QuifniT^ hom;n:im ^ 2g. I~ fin as fnhave all the malignity and dtni:rit b.'fore 
 cftcucTi ui coutn- ^ ^^ pmch mere the an nravatedftns^of many, and moji of' all 
 1 lagitlo ? J.(vr4.i a hfe of wickednef, which is fpent in enrmty agamft God 
 
 and 
 
the perpetual ^umjljffient due to the Shmef^ dv. 169 
 
 undGodUnefs^amin a courfe offenfifality and rebellkn^ n^'itb Tfl oinni injuria per- 
 
 the oUiinate, mpemtent^re]ed'hig: oi all the counCeL calls and "1^'^"™^ inrcrcft, u- 
 
 .wercies which woidd raluhn the jnmer^ and this to the lajt j^j- ,/^ ^^^^jj^j qu^^ 
 
 breath. plerumque brevis eft, 
 
 It hath before been manitlftcd, that all wiltul fin hath this an confuUc fiat : Lc- 
 rcalignity ill it, that in eHcd it dcnicth that there is a God, '"<^'^^ cnim fum ca, 
 or pulleth him down as much as in the finner lieth, and it ^"^ motu"'accidunt', 
 fcttcth up the Devjl in his Head, and calLth him God, or c'uaai ca quae prarmc* 
 inakethGod to b- fuch a one as the Devil is i and alio maketh ditata & prxparata 
 an Idol of the finner himfJh For it denieth God's Power, in^iunuir." c»c, 3. 
 Wifdom, Goodnefs, Propriety, Sovereignty and Love ■■> ■^'* 
 his Truth, and Holincfs, and Juftice: and maketh him on 
 the contrary impotent, unwife, bad, envious, unholy, falfe, 
 unjuft, and one that hath no authority to rule us ■■, with 
 much more the like. 
 
 But a//f(? of enmity, rebellion and final impenitency ("which 
 is the cafe of all that perifli ) much more Ueferveth what ever 
 humane nature can undergo. 
 
 5^. 30. He that con^enteth not to God's Governnient is a 
 Kehel^ and deferveth accordir.gly : and he that cenfeuteth to 
 it^ ccnfenteth to his Laws^ and confequently to the Tenalty 
 threatned: and therefore if he heakjhem^ hepjfereth by his own 
 confent, atidthcrefcre cannot complain of rvmng. 
 
 All that underftand God's Government and Laws, and 
 content to them, are not only under the obligation oi govern- 
 ing-power, but alfo of their own confent : and it is j'ulUy 
 fuppofed that they coufented on good and rational grounds, 
 not knowing where they could be better : on hopes of the 
 fcfwf^r^ of the Government, and the Reward, they necelfarily ""j^l"'-' ""'^ ^' ^'"- 
 confcnted to the Penalties. Ncc|ue eni-u clvitas 
 
 ^. :^i.Hethat never conjcnteth to the Lan\ andyct is under in feditionc bcata 
 
 the ol nidation of it ^ hath Life andVtath^ the Blt^ns, and the <--'^c poicft, ncc in 
 
 Curfe Felicity and Mi'ery fet before hm in the Law": Felicity ^'fc<'^dia dotninorura 
 
 ' I'll- ' 1 -r ^ vr\ J- J ^1 domus : Quo minus 
 
 ;^ annexed to obedience^ and nufery to difobedicncc \ and the jnii^^us .< fcipfo dilfi- 
 
 Lav^-givertcllethv.s^thataccordm<ilyhe wiU]udge and eyci.ute^ dens fe :mque djf- 
 and he offereth every wan his choice. H." therefore that aftn this ccrJans, j;u{la;e par- 
 doth choofe the fm which mifery is annexedto^ dothchocfe the ^-"^ "^^"^ liquid* 
 >Mifery and refufe the happinefs: and therefore it is no wrong_ to ^°*"^"'i^ ^, W^^^x. 
 cafihim intomfry., though everlafting., as long as he hath^m- l^/j,- in'cic'^^dlfin. 
 thing but what hechofe, and lofetb nothing but what he re- /, i.p, 86, 
 
 Z jed-ed, 
 
J 70 of the Intrinfick evil of Sin^ and of 
 
 jedled, and that with tvilfulolftinacy to the very laji. 
 
 A finner in this cafe hath nothing but blafplicmy to fay 
 
 againft the Juftice ot'his Maker: tor what can he fay ? He 
 
 cannot fay that his Maker had not Authority to make this 
 
 Law, for his authority was abfolute. He cannot fay that it 
 
 was too cruel, hard and unjuft a Law s for it was made but 
 
 to deter him, and fuch as he, fromfach fin, to which he had 
 
 no greater temptations than thctoyifh vanities of a flcftily 
 
 life. And he liimftlf hath declared by the event, that the 
 
 Law was not terrible enough to deter him : if it would not 
 
 fecm againft fbfmall and poor a bait, hehiinfclfdoth julh/ie 
 
 the terriblcncfs of it by his contempt. God faith, I threaten 
 
 It Is an odd fft'ion of ^'•^^ to thee, ro keep thee from iin : The (inner faith by his 
 
 Cicero, that men fer hft-* and pradice. The threatning ot H-Jl is not enough to 
 
 ftn^illbciurnedtnio kvcp me from Iin. Andfhall thi' fame man lay, when exe- 
 
 wwf» ;^ Atqi;e illc cution comcth, it is too great ? No (inner fliall fuflfcr any 
 
 ncftc cmficLilum v'- ^^^'"S ^^^ ^^^^ ^^^ ^^^^^'^ himfclf, in the cnufes of it. If he fay, 
 
 vcndl a nacura da- I did not believe that God was in good earneft, and would 
 
 ttm confeccrit, ad do as he (aid i this is but to blafpheme, and fay, I took God 
 
 illud aftriim, quo- (or a liar, and deceiver, and a bad, and unwile, and impo- 
 
 renea?: Qni autem ^,^^^ Govemour. It he fay, I did not know that (In C even 
 
 immoderate & in- final inipcnitency in an ungodly life j defcrved fb ill, common 
 
 lemperanccr vixerit, reafon, and all the world will rife up againft him, and the 
 
 eum fecundus orcus light of nature will fhew him to his f^ce, that all the forty 
 
 bJemSercr&'fi P^"^^^ of malignity were m (in, which I mentioned before i 
 
 netumqiiidem finem ^nd tneretore that the Law ot nature had aiufhcient pro*- 
 
 ▼Jtiorum facicc ( as mulgation. 
 
 he is Icfs lively) gra- Having thus (hew'd whit punifliment God way infltft 
 ▼ms etiam jaaabitiT, without the leaft imputation ot in jufticc, let us next enquire 
 w.llimas figur.i8 pe- ^t Rtalon, what he rvill v,iflia. 
 
 tudum & ferarum ^.^2. Jf^hen it if at God's choice whether he rvill nHiiihilate 
 wansferetur. Ncquc afimter, or let hint live in mifery^ Ketifo?t telltlh W, that the 
 malorum tcrmimim Utter ii more fnitabletothe ends o] Government : bccanfe the liv 
 K fJ^uT'c^errt ^ytgoffendorwUlnot only leftill a [peCmle in the eyes. of others, 
 converfioncra, cuam "^ ^ nianhangd up in chains, Lut will alfo confefs his folly and 
 habebat in fc, &c. — Jw, andhis con[cienccwUi]'AJhfie his Judge, and fo God's JujHce 
 «um ad primam & rfiillbe more glorious and ufcjul to its ends. 
 cptimam ^<^«J^^^"^°- That which is not, isnot feen nor heard: the annihilated 
 ^Tmhiisr^t^Hmibl) are out of light. And the mind ofmanisaptto think of a 
 jjS,. ' ftateot" annihilation asthat which is as a ftate of reft, create, 
 
 and 
 
the perpetual Vmijlment due to the S? finer ^^c] xyi 
 
 and fccleth iw harm, and fo is not terrible enough, ("asfhall 
 be further faid anon. ) The hving fafterer therefore is ratio- 
 nally thefitteft monument of God's Jullice. 
 
 5^. 3 3. It muji reason ally he exteued^that a Sfiul which ii 
 wade ap to perpetual danrtmt^ Jljould perpetually endure : and 
 that the Sov.l endurhg^ the wifery alfo jhould endure^ feeing it 
 tpas due by the Law of Nature, (as improved.) 
 
 Perpetual duration \s necejpiry to no creature, their Beings 
 hang hut contingent and dt pen dent on the will of God, But 
 perpetual duration of a dependent being is Cfrt<ji«, when the 
 firji Being doth declare hii will that it fhall befo: and the 
 natural way by which God declarcth his will concerning 
 the ufc of any thing, is by the nature and ullfjlnefs of it: 
 bccaufe he makcth all thn^gs wifely, and nothing in vain. 
 Therefore when he maketh tht nature o{2Ln Angel or Jpiri- 
 tual beings apt to perpetual duration^ as being not mixt of 
 fcparable Principles, nor corruptible, he thereby declareth 
 his will for its duration^ becaufe he gave it not that durable 
 nature in vain. 
 
 Two Arguments therefore I now offer to prove, that 
 man's Soul is of perpetual duration : i. Becaufe it is fuch in 
 its operations^ ( and therefore in its eirencc ) as thcfuperiour 
 Spirits are which are fo durable : for they are but Intelli- 
 gences and Free-agents^ fitted to love God, and delight in 
 him, and praife him •, and lb is man. 2. Becaufe ( as is fully 
 proved before ) it is made to be happy in another life : and 
 that proveth that it dieth not with the Body : and that 
 proveth that its nature is incorruptible, and that proveth 
 that it fhall be perpetual, unkfs any tin fiiould forfeit its 
 being by way of penal deprivation : and that is improbable, 
 both becaufe God hath fitter vvays of punifliment, and in- 
 timateth in its corruptible nature that this is not his intent, 
 and becaufe the flate of future reward is like to be- a con- 
 firmed ftate. 
 
 ^.■^^. Experience telleth the worlds that fo great is the felly 
 nndobduratenefi of rnan^ and the force of prifentfenfual allure- 
 ineftts^ that nothing lefs than a perpetual »nfery^ worfe than 
 annihilation^ is rationally fufficient to be the Venaltyofthat Law, 
 which is the injirument of grjerning the world: and therefore 
 it is certain thatfo vtuch is vi the Law^ andfo muchjhall he exe^ 
 cuted. Z 2 Thofe 
 
172 of the lMtrwftck.cvil ofsin^ and oj 
 
 Magna eft pcccindi Thofe thieves and mjrtli.ri.rs that hive confirmed their 
 
 niutis'*Jr' '3/ ^"^'^^^'^y' 2"^ overcome all the cxpedations of another 
 
 TljTiilht '»f N.m.r'e ^<^^^^-> will as boldly venture their lives to rob and kill, as 
 
 (anfb: men, ilut Goi if they were of little worth : yea, when thty kno\\^ that they 
 
 vouLd not accept lb: m^A die, how dcfptrajcly go they to the gallows, and how 
 
 f:icrifi:ci of the rvi- jj^^]^. ^^^.^^ ^\ ^^^ j_j^^,j. i^^^g . j^^ ^j-ue, ( as was af ^rcfaid ) 
 
 h:d, much Icfs admit ^, , ,-' i j ^i i ^ n. o i i- 
 
 them to his ^'a^^. that nature abhorreth death i but we Ice among SoulJiers, 
 
 Donis iiv/ii nc^pla- that he that at firit is timerous, when he hath been uled 
 care Dcos audeant a while to kill men, or to lee them killM by thoufands, 
 p.'.rfl>j'«,aidiant,qui groweth fenfelcfs, aimoft rcgardlefs of his life, and will 
 mcmcfucuii-s Dsus, ^^^^ ^^'^ Were a ;ert otd^ath. And when it is lo ordinary 
 cum vir nemo bonus a thing With men to kill birds, and hrhcs, and beaftSj for theic 
 ab rrproho fcdonati daily tood and pkafurc, why fhould they not ealily bear 
 yclit. dc. dc Lg. (^^.j^ ^^^p^ j^- ^j^^y ]q^]^ ^^^ nothing after death > A beafl 
 The Ep'ctrean con- ^oveth his life as well as we, and our death is no more pain- 
 fejj'cth. Quod fi qui" ful tiiau theirs, and we fliould have as much courage as a 
 fatisopibus homin.m beafl. Especially men that live a poor and miferable lifeon 
 f^h\ contra confcicii- ^arth, v.'oald little fear that death which endcthif, and fo 
 n-'tT vTmuV^DcoI humane Government it fllf would be in vain. He that would 
 rum tamen 'nurcn ^'^ve an inltrumcnt to revenge him on his enemy, to kill his 
 horrent, eafquc ipfas Governour, or do any villany in the world, if it were not 
 folicirudinet, quibus fo; tear of another world, might find enow among Poor 
 cKto?,'^^''Di;s ^.'"'^'"s, that by mifery or melancholly are a-weary of their 
 fupplicii cai fa im- ^'^es. At leaft as long as they run but a hazard, like a Souldier 
 porrare putant. (f/r. in fight, and may potljbly ieape by craft, or flight, or friends, 
 de^i. I. I, p. 84. orftrength, what wickednefs will they not commit? What 
 Nullum confch;m p^,j^^^ j-^ -^^ ^|,^j ^^^^^ ^^^^ ^^^^ rebellious Subjed, or fome 
 pcccatornin tuorum, 1 r- i 1 • 1 ,- % -..ri r 1 1 • 
 
 magis timuerls quaiTi Enemy that leeks his lite/ Whatman lo good that is not 
 
 tcrrecipfum : alium maliccd by fome ? Wiio hath mony or an eftate, which one 
 enlm potcs cffugcre, or Other doth not deiirc ? and if there were nothing bi-it 
 re autem nunqi;am : j^^^j^ ^^^ annihilation to reArain men, what Pnnce, what 
 
 Ncqjitia lUla eft lUJ .. ,, , /• • n • ir n ^ xr V. 
 
 rojna. jf/?, pcrlon, had any Iccurity ot his lire or cltate r It a Rogue 
 
 once grow but fenfual and idle, he will deliberately rcfolve, 
 \_ I will venture my life to live in plcafure, rather than live in 
 certain toil and mi(ery •, a fliort lite and a fweet, is better 
 than a longer which is miferable, and muft end at laft. ^ We 
 fee, if once men be perfwaded that they fliall die like bcafts, 
 that they arc not much troubled at it, becaufe they think, 
 that when they have no being, they (hall have no fear, nor 
 care, nor grief, nor trouble, nor pain, nor want. And though 
 
 right 
 
the perpetual ruf/ifimevt due to the Sinner^ d^e, 173 
 
 right improved Reafbn , which hath higher expectations, 
 makes a greater uiatter of the lofs of them •, yet fcnfual men 
 lb brutihe themlelves, that they grow contented with the 
 telicity of a Bruit, and are not much troubled that they have 
 no more. Annihilation therefore certainly is a penalty ut- 
 terly inlufficicnt , even to keep any common Order in the 
 World ("as 1 proved bcforej: And therefore it is certain, that 
 the penalty inriidcd hereatter will be greater than Annihi- 
 lation : And if fo, it muft contain, with the Being of the Crea- 
 ture, a furtering worfc than the lofs of Being. 
 
 <^. 3"). 7^f Belief of a Hell or aidlefs punrfhment, beifig 
 Xhfit which ii defadot/jc reiiraint of the ObedieMt part of the 
 JVorld^ (tncUhnX wlkhproveth too vpeak^ with the Vifohedient 
 piirt^ it thence foUrvclh^ that a Hell or endlcfs punijhment 
 will be injured. 
 
 The Kcafbns I have given before, i. Becaufe that Expe- P««*^' ^^o^""* ^ 
 rience fliewcth that xhclhreatniMgo^ Hell is neceffary m the ^i^^^c'^tt.Vi. 
 Law : therefore it felfis necefBry in the execution. 2. Be- uaq; non ob ca Fo- 
 caufe God doth not govern the World by deceit. lum incommoda quae 
 
 5^. 36. God wil infliti more punijlmentfor the final rejedion cveniunc improbis i 
 
 ofhii Covernmnt, than Kims do jor treafon and rebellion ,^''"'^'"', 'Tf f.d 
 -'.,., ^ ^ •' •' taicm putamus , ica 
 
 agaiMJt thousands . multo eciam magis , 
 
 There is no proportion between God and Man, and be- quod cujus jn animo 
 
 tween a fault againft God, and aaainf^ Man : Therefore if vetfatur, nunquam 
 
 racks, torments, and death, be jirftly infliAed for Treafbn ^'"^' ^"™ ''fc'' 
 . ' ^. ' , ' 'J XL 1 r L n nunquam quiclccre ; 
 
 againlt a King, much more may be expected tor rebellion itiq.TorqitatusEp'cif 
 agaii;ff God. yens in Ctcer. nefin. i, 
 
 Obj. But mens ftns do God no burt^ as they do the King. » • P- 85* 
 
 A)7fw. Theydo wr(>ng^ where they do no hurt. It is not 
 for want of Malignity 111 Jr«, but through the perfedfions of 
 God, that they do not hurt him : But they difj'Ieafe h'im, 
 and injure him, and they hurt the World and the linncrhim- 
 Celf, who is not his own. A Child is to be corredcd ror ma- 
 ny faults, which do his Father no harm. It is not hurt ijig- 
 God that is the Ciufc that fin ispunifhed. 
 Obj. B"t Cod if merciiuU (W well as ]»jh 
 Anfrv. True, and therefore he fhewed mercy fo finncrs in 
 the day ot Mercy : And it is for the contempt and abufe of 
 mercy that he condemneth them : If the Mercy abufed had 
 been Icfs, the fin and panilTiment had been Itfs. A mercifuU 
 
 1 3 Kmg. 
 
1 74 of the hiirinfick^vil ofSw^, and of 
 
 Kjng and Judge will hang a Murderer or Traytor. Mercy 
 to tile good requirwdi punilhin.nt ut ihj>!i>Ad. Gods Attri- 
 bjtes are not contrary. He is nicrcii.ill co thedac Obj;;Cts 
 of mercy, and hath penal Juftice tor the Objedh of that 
 Janice. 
 
 Obf. ^ut after thU life^ the ends of ^urtij^jmnt ceafi : there- 
 Uc fulmina pauco- fore fo will the pnij^ment : For there rviU he none in the 
 rumpcriculo cadunt, next IF^rld to be n-arncdby it , nor ar,y further fui to be re- 
 omnium n^cui •, t-c a- firaincd-, unlefs it be a Cajiigatory Fi-.rgatory for the finntr 
 
 nimadvcrfiones mag- i • .rtr 
 
 naru;n wtcftatum , '^^ J,-' , , , , 7 r /r 1 
 
 tcrienc latius quam ^^^/rt-'- I- I have proved thatt/.^e L.itv was neceliary to the 
 noccnc. Scncc Government of thii ^Vorld : And if it was nectflary that God 
 
 Solofti counfd for the ^,iy_^ \c-verlafting death fliaU he the visages of fin'} then his Trwt^ 
 felicity of th: Common- ^^^^ h^- ^ j ^^^cution necelTary afterwards. 
 TveaUh was, ut bom -f ■'. , . , r ■ 11 1 i r vt tt 
 
 przn.iis invi;cntur , 2. When this life IS ended, we look tor a New Heaven 
 & mali poenis coer- and a New Earth wherein dwelleth righteoufnefs : And the 
 ceancur. |f/c«r. ad penalties of the fniners ot this World, may be a means of 
 
 ^'*J' that rizhteoNfnefi oi the next i as the punifhment of the De- 
 
 Oderunr peccSire ma- ,.*•'.' , r i l *« 1 
 
 li formidme pcenx. "^''^ '^ ^ warning to us, and propolcd to us tor our terror and 
 
 Mgr. ' reftraint. 
 
 3. How httle know we, whether thoufands of tlie Orbs 
 which we fee are not inhabited i and whether the penalties 
 of Earthly tinners, may not be a warning to any of thofc 
 fuperiour Worlds. God hath not acquainted us with all the 
 ufts that he can make of llnners puniftiments : And there- 
 fore when Nature tellcth us what is due^ it is folly to fay 
 it will not be^ hecaufe God hath no ufe {or it. 
 
 Obj. Bht Hell is a cruelty which cxprcffeth tyranny rather 
 than wifejujiice.- 
 
 Anfw. That's but the voice of Folly, partiality and guilt : 
 Every thief that is hanged is like enough to think the fame 
 of his own Punifhment and Judge. It you think it fuch a 
 cruelty, why was not tiie threatUing of it enough to govern 
 you, and to counterpoife a Feather, the tritles of fordid 
 flefhly plcafure : Why did you c/joo/e /t, in the choice of tin ? 
 were you not told of it ? and was not Lite and Death offe- 
 red to your choice ? W'ould you choote that which you think 
 it is cruelty to infli(fl ? who is it that is cruel to you but your 
 felvcs? Why will you now be fo cruel to your own fouls, 
 and then call God cruel for giving you your choice ? O fin- 
 
 ners. 
 
the perpetual Vuniji^mcni dm to the Singer ^ ^c. 175^ 
 
 ners, as you are wife, as you are men, as ever you care what 
 becometh of you forever, have njercy i^ponyour felves^ and 
 do not refufe, and obftinately refafc the mercy of God, and 
 theH call him mwiercifi^U ? Have pity on your own Souls / 
 Be not fo cruel againll your felves as to run into cndlefs 
 milery for nothing, and then think to lay the "blame on God / 
 God callcth now to you in your fin and wilfulnefi, and in- 
 treateth you to have mercy on your felvcs, and then he will 
 have mercy on you in the day of your diftrcQ : But if you 
 will not hear him,but will have none of his mercy now, won- 
 der not if in vain you cry to him for it then. r* -n 
 
 Obj. But Imiild notfo ufe an Eneyf^yofniy omu ^.^l cn\ycn^'^^ t 
 
 Anfn\ I. He doth not dcftrve iti for you arc not Gods, ow.scn. Agam. 
 1. You are not Govtrnours of the World, and i^o his fault re- Audetis rfdcrc ncs 
 fpcdteth not any fuch Law and Judgement of yours, by which <^"n^> Gehennas dio- 
 the World muft be governed. 3. Nor have you the Wifdom ;;\";ifes',rquTanll 
 and Juflice of God, to do that which is right to all. Yet are mas dcjlciab corum 
 you not bound your felvcs to take complacency in the evil hoftlbus cognovlmus? 
 
 of your Enemies, but to ufe iufl means to brine him to a better Q^^^ ^''*'° ^^^^^ "^ 
 1 J ii * ^ volum'ne dc animas 
 
 minde and Irate. . „i:,„A?Tsjnn 
 
 5^. 37. Jhefumm oj all here f roved if ^ that all ftn deferveth r,e Achcrontcm, non- 
 oidlefs w'i/fry, and iiatv.r ally induceth to it \ and that all mi- ne Stygem, &c. no- 
 qodly iwfeiutent fouls pall certainly undergoe it \ and that none minat ? in quibiis 
 \-an he fuved from this mifery, but by turning toGod.andbeins ammas aflcverar vol- 
 r jc J ■ r ^ v, mergi J cxun ? 
 
 fnvedfrom their pis. ^;^ ^-^^^ auihoiitas 
 
 pLrimum a veritatc 
 dedlnacJ Quamvis enim v:r lenis & benevolo voluntatis inbumanum die crcdideiic capitah 
 aniiras fententia condemnare ; non eft tamcn abfonc fufpicatus jaci cas in Eumina lorrcnua- 
 flammamm globis, & cinofis vciaginibus tetra. Arnob. adv. Gent. li. r. p. M' 
 
 CHAP. 
 
1 7 6 of the ^refcnt fin full md wijer able flute ofth'n World, 
 
 1 
 
 CHAP. xvr. ■ 
 
 Of the prcfent firifhll and MifraWefiate ifthh If or Id. 
 
 See the Ci^aUom »/» 
 
 MArg. Cap. ^. I. ^ I \Hoi'gh all men y)i'0' kftcrr till [this before faid to, he 
 
 I thiir di4ty., and jin to he fo evil^ and to dtferi'e 
 BiMin Laert. tnqiu, J. r^j^ pumihment. Vet noncdo live Perfelfly without 
 
 ed.o fimus habKuri : M according to the Law o^^ Nature. 
 
 riuriintes cnim die I have hcaid but ot few that pretend to fuch perfection, 
 malos: And thttugh and thofe few have confuted their own pretentcs, and been 
 
 Cicero j« Lx\. /«>, jj^^ turthel\ from it of many others : And therdure this I 
 That It u € Sentence , , •' 
 
 fapicntc plane ind.g- have no need to prove. , , ,^ ,. , , , ^ . . ' 
 na, it u hit /r»:(iil(e 5^- 2. The gre^itejl fart of the Irorld do bend tktir twndes 
 of the [en fe of It. F*r and lives tothefatisfying of their flep^ and livein ungodUnefs^ 
 it utruejihatiniveU- j^jf^fttperance., ayid unriihteovSf.efi.^ 7ie(rleBing God and fhti:re 
 
 z:ti . '."iw/- '"^^j'"^'' '"^ """ "''y f i^''; " "" '"'y ""/il\ . . ' 
 
 c\»n , Xfvhicb u nil This being a matter of pubhck or common tact, doth need 
 
 that Cicero p/e^^r no other proof, than acquaintance with the people of the 
 
 for) : but jet we m.i'i. VVorld. 
 
 know Men to be Min^ ' ^ ^^ ^ averfn^U and enmity in them, to the 
 
 dind mHttble: and all ,.,-?., ^' ,. ,t i /i '/■ •» , in 
 
 iujl love w mt "^^ tvhicb Oodm Nature d'Ab frejcrihe thttn \ and ajtrong in~ 
 
 'svcU grounded, mt- clviation to a flejhly Li^e. 
 
 mate Fnendjhlp. There necdeth no other proof of this, "than the wonderfull 
 
 difficulty which we find in perfwading men to change their 
 Lives, to live to God, and to forfakc their (uifuahty and 
 worldlinefs ■-, and the abundance of Reafon and labour that 
 is loft upon them, when we cannot fo much as make tlicm 
 Willing. 
 
 5^. 4. It if evident in the tffeG^ that much of this conteth with 
 m into the World. 
 
 1 . How el{e Hiould it be fo univerfal as it is ? How (hould 
 it be found in all forts of Conflitutions and Complexions? 
 and in every Countrcy and Age till now ? 2. How lliould 
 it work (b early in Children as commonly it doth ? 3. How 
 Cometh it to prevail againft the bell Education, Helps and 
 Means ? Certainly all of us feel from our childhood too 
 much of the truth of this ? 
 
 iS.$.rhis 
 
of thcprefif^jJifjfHlI a^ul MiferMejiate ofthk World, 177 
 
 ^. 5. 'Ihii nflXhYal gravity is qukkjy encreitfed^ by the advart- ^^ "no annulo omnes 
 t^r^e of fe-rifuahty^ which is ndive before Keafon cometh to any ^°"' Pjjncipcs pof- 
 fc'rcerofrcfijhwcc, and fo getteth jimfgcr pjfejfton by Cujim, qJlS;^ j^rX 
 and grorveth to a confirmed habit. Anrel. 
 
 5J. 6. And if v'iciows Education by vicious Tarents be added^ 
 and bad company fecond that^ and the vulgar courfe, or 
 Rukrs countenance concurr^ the conv.p inclination is quickly 
 tMore radicatcd^and ney:t to a Nature. 
 
 ^. 7. Ma}y fo farr prevail againfh the light and law of Na- Scr^ccx faith, rhat « 
 
 ture^ as to grow ftrans^etoCodandtothcm'felves^ to their end. f''^ *»*« « 'J/^*/"^* 
 ,' , . ^ . " 7- * * J La. L */ ii I ^- I born o-ace in five hiia-. 
 and their JV(?r/^. hven to doubt whether there be a Codj or dred yean. hp.Ai 
 
 ivhether they have any other life to live, and whether Holinefs ' ' ^ 
 
 be gcod and neccjpiry , and fin be bad and deferve any fu- 
 
 nipwent. 
 
 ^.S. jhere is a great dealof fottijh unteachahlcnefs on the 
 
 winds and wills of men, which kinder ah their conviciion and ^""f^- '^Tim.mqitk, 
 
 , ^ ' ccni pofTellio eft, 
 
 reformation. ^^^ haud facile in! 
 
 5J. 9. "there is a great deal of fcnfelefs Jhfidity andhard- yeniri potcft j ut quje 
 heart edmfs on men, which makcth them fleeply neglcCt the Je^j/ri^^'T/ ""'"i?"* 
 greatej} things which they are convincedof. " & pufiUaruAllam 
 
 ^. 10. there is in moji a marvet'oiis Inccnfl r.t n.fs, as vel Lynccusvix du«n 
 if they had not their Keafon awake to ufe •, fo th.it they will mYeniat. 
 not fflberly and ftrioify thmk^ of the things which deeplyeji 
 concern them. 
 
 5^. II. Mofi men are fo tak^fi ^^p with the concernments of . . 
 
 their Bodies, that their Uinds are pre-occufyed and made unfit hoSe/adefteljr/^S 
 for higher things. n s.o-tvd cme about 
 
 All this is proved if we walk but in the World with open Ww, drove ihm aivayy 
 
 gy£5^ Ay'S' Homines vo- 
 
 , T r , rr- ,1 y n n , , f ■ ^ caYi,non flcrquilinia. ■ 
 
 5f. 12. Tl-'e Love of the World and ftejiny pleafure, is fo 
 
 powerful! in the mofi., that they love not the Holy Law of God, 
 
 which jorbiddeth them that fenfuality, andcommandeththan a 
 
 holy and temjyerate life. 
 
 They arc like Children that cry for what they love, and & -n- , • 
 •II 1 n • 1 I 11 1 1 I w- Arillinpus bent ask' 
 
 Will not be rcltrained by telhng them that its unwhoUom : cd. Quid clTcc ad- 
 
 Reafon fignifieth nothing with them, as long as Sfn^ and niirandum in vita? 
 
 Appetite gainfay it: They are angry with all that croifcth ^»/"w-/-f^, Virprobus 
 
 their Appetites, though it be to fave their Lives : The Senfe ^an^etT^mcr ^"l" 
 
 is become the predominant power in them, and Reafon is tcs imVobor'^agac^ 
 
 dethroned, and hath left its power : Therefore Gods Lav/ non tamcn pcrvcrtl! 
 
 A a is ti^r- Siob. 
 
Ij8 oft he prefent fmfull and wifirableftate of this U'orU, 
 
 is unacceptable and hattfiiU to thcfc bruiti{h people \ be- 
 caufc it is quite againit their inclination, and that which the 
 HcHi doth call their Inter Jl and Good. 
 
 <^. 13. 'therefore they love not thofe ivho frefs them to the 
 
 Obedhhce of this L:in\ which i< fo tnigr ate full to them i anrl rvho 
 
 coudcrin their fmhy the holme fi of their lives j and that arva- 
 
 kett their giilty Confciences ly the frious mention of the Ketri- 
 
 hvtiuni of the hie to come. 
 
 . . . _^. All this is bitter to the tafte, and the Reafonablenefs, ne- 
 
 iiL ^'(a^ciTt !°chtns ccfljty and future bwHefits, are things that they are much in- 
 
 Tti h a L.mlm4 to Icniible of. 
 
 fiidtamin. 5^-14. 'P^erefore they love not God himf.'lf^., as he is Holy^ 
 
 a}id Governeth them by a Holy Latv^ rfihich is fo mi'ch a^ainji 
 . , . y. .« their inclinations-i tn he forhiddeth them allthcirfmfuH fleafure^ 
 cki bid a Vurm °to ^^^ tlr,'jtmth damnation to them Jf they rebell : Efpecialy 
 fell, he bidihe c>ycr ^ his Jijiice will exeat e this : Indeed their averfition from 
 teS it as its great God in the fe re ffeds^ is no lefs than a Hating Him as God. 
 comme>idati$n , that ^, i^_ the fe Vices rvorking continuity in mens hearts^ do 
 
 t'Z^"' f" !!''''^ 0them with deceiving thovghts, anddi\haVung tafwis, and 
 Neigi'ljoitr dwelt nccr •' r 1 ^ , ° ■ r 1- ' n- -^ ^ * ' , , 
 
 it,m:miting the pau- ^^'^rictnefs^ and engage them in flj-troublmg wjyes, and de- 
 cay of fttch. fnve them of the Comforts of the Love of God^ and of a Holy 
 
 life^ and of the wcU-groundcd hope of future i leffednefs. 
 Lit Scarabxi& vul- Though they have fuch a prefent pkafure as prevaileth 
 turcs ingucntis of- with thim, it bringeth fpeedy fmart and trouble : Jufi: like 
 omn?buT'irt" "°" ^^^^ pleafurc of fcratciiiiig to a man that hath the Itch, which 
 tima. Tluianf}!^ °^ '^ quickly rccompeiTfed withfmarr if he go deep : Or like the 
 
 pleafurc of drinking cold water to a man in a Feaver, or 9, 
 Vir bonus & Tapiens Dropfie, which increa£th the difcafe. Sin is their licknefs, 
 c^ualetn yix reppcnt and corrupteth their appetites, and though it have its proper 
 
 •V?.m"1" V pleafare, it d.priveth them of the pleafures and benefits of 
 
 Mill.bus c ciinftis Up^uu ^ "^ 
 
 hominum confukus " ' , ^, r ■ ,r r 1 r ■ , • • ; 
 
 Apollo. &c. i^irg. ^.iC.Jhefe vic s alfofo deprave fometimes,maf^Hg every wick^ 
 
 VitJo noftra qiJi a- ed man to he principally for HIM SELF and for his LVStS^ 
 mamus defcndimus j that they are commonly di traded with envy^ malice^ contention^ 
 uT^lim T ^'''"' P^rfcciaions, the fruits of' Pride , and Co'vetoufiefs and fenfu- 
 Sr/7. Tp^'^iiT^^^^^^' ^'^^^y ' ^"^ ^^''^P^ difeafes are Jiili trout ling them^ till they work^ 
 their ruine where they do prevail. 
 
 5^.17. lie fame vices fet Kingdoms and other Common- 
 wealths togither in bloody IVarrs^ and cavfe men to fiudy to- 
 dejiroy one another^ and glory in the fkccefs^ and fill the f For Id 
 
 with 
 
of the p refefjtJinfHlIaftd mifer able Jl ate of this World, 1 7 9 
 
 with rapne find violence by Sea andhand-i andmaks itfeetn as 
 necejjary to their own -prefervatioH, to hjU one another as their 
 encviies, as to kjJl Toads and Serfents^ Wolves and lygers^ and 
 wuch wore •, and with much more care^ and co/f, and indifjir)' 
 is it done. Abfuidum eft put«- 
 
 f. i^. F afiy wife and charital le per fons n'oi'ld heal the[e vices, re eum qui ab ali- 
 andreconcile thefe contentions, atid^erfwadeperfons and Nations qu'bus ex bono roa- 
 to a holyjober, peacealle coi-rfe, they are commonly hated and per- dem ab Uli^" he?um 
 fecuted^theyfeldomfucceed.nor can their comtf [he heard^throPgh ex malo bonum fieri 
 the multitude and fury of the vicioW-^ whofe fofy and violence poflc. d/o.i.H<i/,ii. 
 bearethdown all. m- j- •• 
 
 5^. 19. And God hmfdfdoth give the fmfuU Worldatajie "^2, & iafglorZ' 
 0/ hii- difpleafure ly painful! fckneffes, conf".ming Tlagues, Fa- impcrium , p-tcntia! 
 mines. Poverty, andynany the like Calamities, which fall upon hcbcfccre virtus,pau- 
 manlqnde. " P^'^*^ probio haberi 
 
 ^.20. But hifforejl Judgements ..re the fcrf.l^r.g of Mens toiemiTdudlnT'^'' 
 fouls, and leaving them in all this foly and diforder, this fin and saIh'I. In caiiilin.^^^' 
 mifery,to deliroy themfelves. ' /' * 
 
 The principal Mercies and Puninimcnts of this Life, ^^^ tT'^iZ 4^Za'^' 
 tound on the Souls or men thcmlLlves. The greatclr prclent airhgre /o/</ Socrates, 
 Reward of Obedience, is when God doth more illuminate that he could dratv 
 the mind, and fend in more of his celeftial beams, and fhed ^'^"y "'"'^ */^«''" fol- 
 abroad his Love upon the heart, and fill it with the Love ^^'J/'J"' t V'^ 
 
 ^L- r^ J r 1 1 1 1 • • 1 • rir j c i ii d>aTi> aJV.iy his at her 
 
 or (joodnejs, and delight it in himlclt, and corihrm the will pic^jurc • and he ai- 
 againll temptations: And the greatcft punifhment is when fn-ccd, Non minim: 
 God in difpleafure for mens difobdience, doth withdraw Tu ficuidcm addecli- 
 this grace, and leave men to themfelvcs, that they that love ''^^"l/'*^''|^'"'^^°^"^^j 
 not his grace fhould be without it, and follow their foolifli virc"tem^coeo7 ad 
 (elf-deftioying lufls. quam arduus plcrif- 
 
 5J. 21. God cannot pardon an uncapalle fub]td, nor any hut *l"e infolitus eft af- 
 on terms confjient with the honour of hps J'fvice, Laws, and "°^^*- 
 Government I Nor i^ there any that can deliver afmnerfrom 
 htspuniflnnent, upon any other terms whatfoever. 
 
 i,22. jhe conchfonis, that thefinandmiferyofMaHkinde 
 in GeneraU is great and lamentable, and their recovery a wcr)^ 
 of exceeding difficulty. 
 
 '■'Obj. AH this fheweth, that mans Nature was not 
 ^'made for a Holy life, nor for a World to come ; 
 " Elfe their averiiiels to it would not be Co great and com- 
 " tnon. 
 
 Aa 2 Anfw. 
 
1 8o of iheprefif7tfitjfuU and f}jijcrablejia1c of this mrU, 
 
 Animi raorbi Tunt eu- Anfvp. This is tully anfwered before : It is proved, tliat 
 plditttcs immcnfz, Nature and Reafon do fdlly bear witncfs againft his wic- 
 inan« , diviciarum , kcdiicfs and declare his obligations, to a better Iitc, and his 
 libidinofar: m ctiam '^^P^^^i^Y ^t higlier things : and that all this is his rebclUon 
 voluptatum accedunt againft Nature and Realbn ! And it no more proveth your 
 Kgricud:nts,mclcfti£, Conclufion, than your Children, or Servants avcrfnefs to 
 mcrorcs qxaniraos obcdrence, peace and labour, pruvah that thefe are not 
 cuils. C/V. I. dc Rnib. ^^^^'^ duty, or Subjects rLbclhon provclh that they aic not 
 
 obliged to be loyal. 
 InnaturalibusdcGde- "Oij. But it is incredible that God ftiould thus far forfake 
 
 '^'nt''!?'-fl"''" ^r* "disown Creation. 
 
 **" ' ' "f • ^* • • A^jftv. I . There is no difputing againft the light of the Sun, 
 and the experience of all the Wuild : It is a thing vilible and 
 undenyabk that this cafe tkey are defaCw in, and therefore that 
 thus fan they are forfaken : It is no Wifdom to fay, tiiat 
 isnoUy which all the World feeth to be lb, bicaulewe think 
 it unmeet that it jlmdd be fo. 2. Is it incredible that God 
 doth further than this forfike the v^ricked in the World of 
 punifhment ? If he may further forfake Hf//, he may thus 
 far- forfake Earth, upon their great provocation?. We have 
 no certainty of it, but it is not at all unlikely, that the in- 
 numerable rixed Starrs and Planets are inhabited Orbs, 
 who have dwellers anfwerable to their nature and preemi- 
 nence : And if God do totally forfake Htll, as to his Mercy i 
 
 f/fedmnT ^"^^" ^""^ "^^^ ^^ ^^^^' ^^ ^"'^^ ^^'^^^^ ^ ^"^^'^^^ Earth that is 
 Kcmo maenus fine ^'^'-^ ^^^ neerell unto Hell, and do glorifie his more abun- 
 •liquo aftlita Dlvi dant Mercy upon the more holy and happy inhabitants of 
 no unqium fuit.^kfr. all , or almolt all the other Orbs, what matter ofdifcon- 
 de Nat. Deor. x. ^^j^^ (hould this be to us. 3. But God hath not left even this 
 
 Of the Tauclty of the ^^^^ ^"<^ wicked Earth it felf, without all remedy, as fhallbe 
 l$od,and the abound- further (hewed. 
 
 ingofrvklicdnefs,al- Read Cicero's third Book de Nat. Deor. and' you will 
 mftaUPoets,Omoj^s, fee in Coft^'s fpeech, that the notorioufly depraved Reafon 
 Thilofopbers and H;- ^ .V ', , r ■. c ■ y a r 
 
 ftoriarJ openly com. of man, and the prevalency and prolpenty of wickedntfs, 
 plain. was the great argument ot the Athciils, againft God and 
 
 Providence i which they thought unaniWerable, bccaufe they 
 Paucl quos arquus t- looked no further than this life, and did not forelee the time of 
 lupiter auc ardens ^^^^ univerfal Juftice. And whereas Cotta faith, that if there be 
 ercxit ad aeihera Yir- a God, he fhould have made molt men good, and prevented 
 tu5, all the evil iu the World, and not only punifh men when 
 
 it 
 
of the prejentjififul/ dfid miferahle Jiate efthis World, i8l 
 
 it is done, I (hall anfwer that among the objedions in the 
 Second Tome i and I before (hewed, how Uttle reafon men 
 have to exped: that God fhould make every man as good 
 as he could make him, or make man indefedible s or to 
 argue trom mans fin againfi: Godsgoodnefs : The free Crea- 
 tor, Lord and Bcncfadtor, may vary his creatures and baie- In vltU alccr alttrum 
 fits as he (eeth meet, and may be proved good, though he uudiraus : quomoao 
 make not man Angehcal, and though he permit his fin, and ^'^ f>l"t€n rcvocari 
 
 . ^ .•• p^^tcii) Qucin nui*us 
 
 punifh him tor linning. retrahit, & populut 
 
 i tn pellit? Senec.Ep.tf, 
 Scip;;nt vicla & contaftu noccnr, & In proximum qucir.qj tranfil'unt. Id. de TrMiKltVit* 
 
 Namvitiis nemo fine nafcitur ; optimus ille 
 
 Qiii minimis uigctur. Horat.i. Scr. j. 
 
 Llnicuiq; dcdit vitium nacura crcaco. Propert. 
 
 Quid ulcus Icvicer targam ? Omncs mali fumuj. Sencc, 
 
 bi ciipis bonus Hcri, prim-jm crtdcquod malus fis. Epi^C. Eniiiri. 
 
 Novi ego hocfcculum rooribus quibus fit : Mains bonum malum efTc vi;It utficfui firai- 
 lis : turbant, mifcenc, mores mali, rapax, avariis, invidus, facriim profanum, publicum privatum 
 habeni : Hii lea gens : hxc ego doleo j hxc lunt quj: excruciaiif 3 hxc dies noftcfqj tibi canto uc 
 cavcas. Plant. 
 
 Niii cnim talis (mala) eflci rarurahominum, non antcponcrcnt vindiftam fanftitati & lu- 
 crum juft it ia?, invidcntcs alienx potcntia:non latdcnti : fed volunt homines vindiftas cupidi* 
 tate communes leges diflblvere, &c.'lhucid. l-i, 
 
 Sed & boni, dicetis, (unt in rebus humanis j Vii i Tapjentes, juftj, inculpati Rcf. Sint licec 
 
 pcrhonefti, fuerintq; laudabiles, ■ fed audirc dcpofcimus, quot fint autfuei'intnumero, 
 
 Uniis, duo, lies, — centum certenumcrodiffiniti — At genus humanum non ex paucuHs bonis, fed 
 ex ceteris omnibus xftimari convenir, pondcrarl : In totoenim pars elV, non totum in parte— 
 Et quinam jfti funt, dicitc ? Philofophi credo, qui fe cllc folos fapicntidimos auturaant— 
 Nempc illi qui cum fuis quotidic cupiditatibus pugnant — Qui nc in vitia proritari faculta- 
 lis poirmt alicujus fnftinftu, patrimonia & divitlas fugiunt , ne caufas Bbi afferant lapfus,' 
 Quod cum faciunt & curant, apertiflimc animas effc indicant labiles, & infirmitatc ad vitia pro- 
 dives : Noftra autem fcntcntia, quod bonum natura eft , neq; emendari neqj corrigi fc 
 pofcit : I'mmo ipfum debet quid fit malum nefcirc, fi generis forma cujufqj in fua cogitat 
 integiitate peiftare — — Qu^> Uiftatuv animorum ingcnitas corrigere pravitatcs, is apertifli- 
 nie monftraiimperfcftumfccfle, quamvisotnni & pcrvicaciaconundat. ^rmb. adv, GtnteSj 
 lib. X. in AuiiMf' Bib^ Pit, To. 1, p. ao, 
 
 A. a 3 GHAP, 
 
1 8* ^^'^at Natural Light clcclarcth of the Jlkny of Cod 
 
 CHAP. XVII. 
 
 What Natural Light decUrcth of the Mercy of Cod to 
 Sinners^ and of the Illeans and Hoj>cs of Alans Re- 
 covery. 
 
 Crcdc mihi mifcrls §. i.>^0\mih^<iYidmg all thU foremertioned fin andg'^t 
 cilcftianumina j-.u j[^ a}:d w'lpry of mav^ and Jujhce of God^ Expn'tenci 
 
 c^"':- afjifreth all the Earthy that Gnat Mercy It jiill continued to 
 
 f?nc fiTVcn°un7. ^''^^»^''"^ ''•''^f th.ybaveto do with a Uo\t Uerciful'Gol 
 Ovid. i,de Pont. ' Mens Lives arc continued even while they lin : Patience 
 endurtth thtni : Time is vouchfafed thtm : Food and ray- 
 nient , and Friends and Habitations , and health and cafe 
 jjlien Pifo in Cicero and liberty is ^^iven them : The Sun lendeth them its mo- 
 fecltcib after ikfum- ^,;^g influence, its Light, and Heat; The Earth fupportcth 
 ,T2/^rSrr£? them, and artbrdeth them fruit and maintenance and plea- 
 i.Omnem naturam lure: The Clouds yield them rainj the Air breath i and the 
 efle fui confcrvacri- Sea it felf is not unkind, and incommodious to them. Beift?, 
 ccm. Ncmincm cfle jj,j^.J5 ^i-,^^ Fifhes, and all interiour Creatures ferve them / 
 qiu ipfc fc odcric. ^^^ ^^^^^ mercy they receive from God. 
 
 ». Ncmmcm elde qui ■' r /i .; . /^ j j ; i ■ , , 
 
 quomodo fe habeac, 5^-2. It is therefore manijejt that God deaL-th not rvith the 
 
 nihil fua cenfeat in- finfuU World according to the utnwli rigor of Jujhce, nor pi- 
 
 tcreCTc: j Homlnum nihiththeni as much as they dcferve. 
 
 h corporc & animo " p^^. ^j, ^^^^-^ Mcrcics they have forfeited, and deferved to 
 
 conftare, prutialcn-e , i j r ^u 
 
 animl partes cfTe , be dcpnvcd ot them. 
 
 &fccunda^ corporis. " 0-^. But it is no mercy, vk^hich hardeneth them in fin, 
 
 4. Animum aliquid " ^nd eiideth in mifery: It is rather a punirtiment ■■> as to 
 
 agere Temper , ncq; tc „ j^j. ^qIJ ^vater to a man in a Feavcr. 
 
 etem^°"feinpUanam Aiifvp.i. If it hardened them of its own nature, and not 
 
 poflc pati. 5. Bona mecrly by their abuie, and if it ended in mifery by rhede- 
 
 cffequj! naturxcon- lignmCnt of the Giver and the tendency of the gift, then 
 
 veniunt, e>"^1> F^: were it as you (ay, no mercy but a Plague. But it is Mercy 
 
 duo "cenera cflc"vi'r- ^^ich in its nature and by the Donors will, hath a fitnefs 
 
 tutum; 1 Naturalcs , and tendency to mens recovery, and to prevent their mife- 
 
 vi\. docilicas, metno- 
 
 xia) ingenlum : x Volunrarias qiix inVohmtate pofita magis proprlo nomine virtuces appcl- 
 
 lantur. 7. In prima Clafle maximc exc&Ucns, confideracionem & cogn'.tioneni coeleftium, 
 
 8. Virtmcs autem voluntatis efle praeftantifTiraas. 9. He itacondudit, Virti.tein cflc maximc 
 
 cxpctcndaroi Thii it tbefumm of the Ub, j. de tinjb, 
 
 ry, 
 
to Sinner f, and of the Means and Hopes ^ &c. 1 85 
 
 ry, and they are commanded and intreated accordingly to 
 life it •, and are warned of the danger of abufe. 
 
 " 01]. But God knoweth when he giveth it them, that 
 "they will fo abufe it. 
 
 An[n\ Gods fore-knowledge or Omnifcience is his per- 
 fection, and will you argue from thence againlt his Mercy > 
 His foreknowledge of mens iin and mifiry caufcth them, not : 
 W hat if he foreknew them not ? Were it any praife to him 
 to be ignorant ? And yet the Mercy would be but the fame ? 
 If you will not be reconciled to Gods wayes, till heceafeto 
 be Omnifcient, or till he prevent all the fin and mifery which 
 he foreknoweth , you will perifh in your enmity, and he 
 will eafily juftifie his mercy againft fuch accufations. 
 
 '■'■ Oh]. But God could give men fo much more grace as 
 " to prevent mens fin and mifcry if he would. 
 
 An[w. True : he is not unable : And fo he could make every 
 clod a tree, and every tree a beaft, and ev^ bwafi: a man, and , 
 every man an Angel,as I faid before:but mull: he therefore do it? 
 
 Here note, that it is one thing to fay of any Funijhwcnt^ 
 QThis is Co deferved, chat God may inflidl it if he pleafe, 
 without Injuftice, yea and thereby demonftrate his Juftice ■r\ 
 and another thing to fiy QThis isfo due that God muft or 
 will inflid: it, if he will be julU unlets a compcnfation be 
 made to Juftice.^ It is of the firfi fort that I am now fpeaking : 
 For God may have variety of times , and meafures , and 
 kinds cf Punifliments, which he may ufe at his own choice, 
 and yet not leave the fin unpunifiied finally : But whether 
 he properly difpeiife with any Law, which is determinate 
 as to the penalty, 1 am not now to fpeak, it being not per- 
 tinent to this place and fubjedl. 
 
 5^. 3. Jherefore God doth in fowe fort and meafures far don 
 fin to the generality of niankinde , ffhile he rernitteth fome 
 nxafure of the deferved fUHijhntint, 
 
 To remit or forgive the Punifhmcnt is (b far to forgive 
 the fin •, for forgivenefs as to execution , is but mn pimre 
 proceeding from commiferation or mercy. And it is certain 
 by all the Mercy bcfiowed on them , that God remittcth 
 fotnetking of the punifiiment, which in Law and Juftice he 
 might inflict. Though this be not a tot^l fardon^ it is not 
 therefore none at all. 
 
 '/5J.4. Ihe 
 
1^4 ^^ '^^^ Natural Light dcdareth of the Akrcj of Cod 
 
 <$. 4. The Goodnefs of Gods Nature^ re-th tbk universal Ex- 
 
 prience of the JFcrld^ j.of'ejrttb al wens m'uiris rviib this ap- 
 frcheufion of God, that ke is gracloui^ miYCifull, lortg-fffaifiz, 
 and ready to forgive a cafahU fubjcd , upon tcrtns conjijifnt 
 < » .,.«r n/*rnc With k is trvth and komnr^andthe common md. 
 
 SJtpc Icvinc poena?, 1 nr i \ r m- ,^ "^1 n 
 
 crcptaqi lumina red- Its true, mit kit-love and klt-M.utcry docli caule men to 
 dunt think of the Mercy ot God, as indulgent to their lufts, and 
 
 *""" ^2"%^""" fuitible to their fleflily delircs", and therefore their conceits 
 ^T^l't""' are none of the raeafure of his mercy: But yet it may bi 
 perceived, that this rorelaid conceptjon ot God as Mercifall 
 and ready to forgive a capable fubjed, is warranted by the 
 Diflcnfioab tliii ; a fobertft Reafon, and is not bred by lin and error : For the 
 le rcconcih'itio inci- ^jfg ^^d better , and lefs iinfull any is, the more he is in- 
 ?.'"bc„ffictar,°um f "^d '° '■"'h thoughts of God as of a part of h,s Per- 
 tempera, uc non ig- te^tion. 
 nofccrc videaris, fed ^ c 'pjif apprehenfton *< mcrc^fed in MtnVhide ly Gods 
 
 t^l'!''^"i^i'tf;;; o^h^ng us, to orgl9e one another. 
 Villimum pocnz genus 6 6 » J.& 
 
 eft, comumcliofa vc- t^r though it doth not tollow, that God mult forgive all 
 Tixi.Sentc. that which he bindeth us to forgive, fer the Reafcos before 
 
 Pnlchrum eft vlram cxprefTcd i Yct we muft believe, that the Laws of God pro- 
 
 T-IX'^''"" ""'"'' ^"^^ ^'^"^ ^^^^ Wifdom and Goodncis which is his Perfedi- 
 on, and that they bear the Image of them i and that the 
 obeying of them tendeth to form us more to his Image our 
 fclves, and to make us Holy as he is Holy : And therefore 
 that this Command of God to Man, to be mercifall and for- 
 give, doth intimate to us, that mercy and forgivencfs are 
 agreeable and pleating unto God. 
 Ncc ex tcmi)lo ara, ^. 6. God cannot caji avoay front kis Love and from Felici- 
 ncc ex humana na- ^y^ any foul which truly lov'eth Him above all, and which fo 
 lollcnda^ft rinquit ^'P^^'^^^ '! ^if fw, as to turn to Cod inUolinefs of Heart 
 Vbocioni'mstobao. ^^^ M'^- 
 
 Here (eemcth to arife before us a confiderable difficulty. 
 That God can tindv in his hc^rt to damn one that truly 
 FacUiuslisignofdtur, iQ^gfl^hji^^^j^j is fanctjfied, is incredible : Becaufe i. then 
 Jcd'ab^crracofe^rcVo' Godsown Image (hou Id be in Hell, and a Saint be damned, 
 care moliuncur : eft 2. Becaufe then the Creature fhould be readyerto love God, 
 enlm humanum pec- than God to love him. 5. Then a Soul in Hell fliouldhave 
 care , fc bellumum j^^jy Jef]res, Prayers, Praifes, and other ads of Love. 4. And 
 Qi^lr'^lnyAim^^ ^^ ^ ^^^^ capable of' the glorifying mercy of God, ftiould mifs 
 * ' ' of it ; Thiii thg:cfore iS not to be believed ; For God cannot 
 
 but 
 
to sinners^ avd of the Means and Hopes^ 8cc. I S 5 
 
 bat take complacency in them that love him, and bear his 
 Image : And thofe will be happy that God taketh compla- 
 cency in. 
 
 And yet on the other fide, Do not the fins of thtm that 
 love God, deferve death and mifery, according to his Law > 
 And might he not inflid that on men which thty dtfeivc > 
 Doth not Juftice require puniftiment on them, that yet fin Panltcmioptimuscft 
 not away the Love of God, nor dijUte of Holinefs ? To this J°;.'";> mutatiocon- 
 fome anfwcr, that all thofe that confilt with Love and Ho- ^i"'t'«^'^'"-i>». 
 lintfs, aye Venial fins, which deferve only temporal chaftife- 
 ment, and not perpetual mifery .' I rather anfwer, i.That Ecaruscft cui vcl in 
 all fin conlidered m it fclf, abftracl-ed from the Caufe which fcneftutc ccntigcrit , 
 counterballanceth it, and procureth pardoning mercy, dorh "c/^pcntiamjvcrarq; 
 deferve perpetual mifery i and therefore fo do the fins of the noTu" aLv dcn'mb^^ 
 Befi in themfelves confidered : But that Grace which caufcth 
 their Sandtification, and their Love to God, doth conjunctly ^eni Cste's fpcech in 
 caufe the pardon of their fins ^ fo that God will not deal ^icer. defin.l.j. rfe.tf 
 with fuch as in rigour they deferve. 2. And if the fin o^,llJZ''tJ' ,il 
 any that Love God, Ihould provoke him tocafrthem into u the feck efvinuei 
 Hell , it foUowcth not , that one that loveth God in fenfit and hoxv every ihinr 
 comfofito, fhould be damned : For God hath an Order in his "^''-o ''^^'^'^^ "«'•'» ^>^^ 
 Punifhments: And firfthe would withdraw his Gr^c^ from '"'^^'fi'-"^'0"' 
 fuch a one, and leave him to himfelf i and theH he will no 
 longer Love God i and Co it is not a Lover of God that would 
 be damned. 
 
 5J.7. 7he finfuU Worlds not fo farr forfaken of Ood^ as to 
 lejhut up under defperation^ and utter irnpoffttility of recovery 
 and falvation. 
 
 For if that were fo, they were not in Via, or under an 
 obligation to ufe any means, or accept of any mercy, in or- 
 der to their recovery, nor could they rationally doit, or be 
 perfwaded to it. There is no means to be ufed where there is 
 no end to be attained, and no hope of fuccefs. 
 
 5J. 8. 7he light of Nature, and tbeforefaid dealings of God Scclcrum fi bene pee- 
 Vfith men, continuing tkem under kit Government in Via, and nicer, cradcnda cupi- 
 wanifold mercies, helps and means, do generally perfwade the dinis, prava funi elc* 
 Covfciences of men that there are certain Duties required of "^'^^^** ^^^ 
 them, and certain Means to le,ufed ly them, in order to pro- 
 cure their recovery and falvation, and tofcape the miferv de- 
 ferved. 
 
 Bb He 
 
1 8$ If hat Natura! Light decUnth of the Mercy of God 
 
 He that {hall dtny this, will turn the Earth into a Hell : 
 
 he will ccach men to forbear all means and duties which tend 
 
 to their converfion, p:rdon and lalvatiou, and to juftifie 
 
 thanti-lvesin it,andd-JJ3erately give over all Rehgion, and 
 
 begin the honours und laiigu.ig:' of the damned. 
 
 Omnibus natiira dc- ^- 9- T^^e -very coiiivund e( God to ufe his af^oinUd vteans 
 
 dtt funda«-.:nta fc- for mens recovery, dothhiply that it jhallnot be in vain, and 
 
 ircn^uc virtutuni. dothttot cnly (Ijew a joQibility^hht fogreat a bopefulnefs of the 
 
 Se^.tp.iio. fucctji to the oledieni, uswuy encjurage tkem cheerfully toun- 
 
 dirtak^ it, and carry it through. 
 
 No man that is wife and merciful, will appoint his fubjevfl 
 
 a ^ourfe ot means to be ui'ed, for a thing unpollible to be got : 
 
 or Will lay. Labour thus all thy Ufe font, but thou Ihalt be 
 
 never the nearer jt, if thou do. If fuch an Omnifcient Phyfi- 
 
 cian do but bid me ule iuch means for my cure and health, I 
 
 may take his command for halt a promife, if I obey. 
 
 H-riincj ad Dc«$ ^ ' lO. Confcieme dothhear vpitnefi againji imfinitenXfinners, 
 
 nulla re propjui ac- that the caufe of their fj/!, and the binderance ^ their recovery 
 
 ^dunt, qiiam falu- ii in tkemfelvcs •, and that God i^ noi unvPilUr,g to forgive and 
 
 tern hominibus dan- fave them, if they were but tneet for for give nefi and falv at ion. 
 
 do. Nihil habec for- £y^j^ ^^^ ^^^^ conlcicnces take God' pare aeainrt them- 
 
 poHu t nee nacura ieives,and tell them, that the Inhnite Govu, that cjmmuni- 
 
 n-clius quimut ve- cateth all the Goodnefs to the creature, which it hath, is not 
 
 lit, fcrvare. Cic^^^o fo hkely to be the caule of fb odious a thing as iin, nor of 
 
 hl^'^!'. . . . mans deflrudion as he himlclf. If I Tee a Sheep lie torn in 
 
 tl^r.rf?lu^Js"scr"'' the high-way, I will foonerfuipedthe V/ol.chan a Lamb 
 
 Saith Epiacius , as to be the caufe, if I lie them both (hnd by: and if I fee a 
 
 our Purents detivtrits Child drownM in fcalding water, I will foor.cr fuipecithat 
 
 loscboo'.mftfrstebe befell in by folly and heedlefnefs himfelf, than that his Mo- 
 
 li^r^h u, il ot t^^cr wilfully caft him in. Is not filly naughty man much liker 
 
 confiioicci , fvhefc to be the caufe of fin and mifa-y, than the wif. and gracious 
 
 7mtH->e it not lo be God? Much more hereafter will the finners confcience ju- 
 
 co^icm^cfl. mc God. 
 
 <S. ii.Godhath planted in the common nature of mankind an 
 infeparaiU inclination to Truth as Truth, and r« Good is 
 Good, and a Love to themfelves, and a ddirc robe happy, 
 iTH^tflothnefs to bemifcrable i together rvith fomc reverence 
 and lionour of God, (till they have extinguifhed the belief of 
 hit being) /«;;^ rt hatred <j/?^horrour of tfee Devil, ( while they 
 believe he is) : All which are a fit Stockjo^lant Kefor^ming-. 
 
 . truths 
 
fo Signers ^ and of the Akatis atid Hopes ^ &c. i ^7 
 
 truths ht, and Vrincivles fit to le improved fcr wens conver- Ketiwadeoferus cft> 
 ,' , -^ ^- I • ^ r ', ■ 7 r ut lion {iiuclceic 
 
 //ow, and the excitation and tmfrovement of thati^ w j;>?.cw oj ^-^ 
 
 that recovering rv»rl{. i,i modocalturz pa- 
 
 ^. i2. Frequent and deep consideration being tiqreat weans ticntem commodcc 
 of mans recovery, ( by improvingthe truth rvkich hecoifidereth, inrem.Horttt.ep.i 
 undrefioring-B^afon to the Tyrone) it is agreat adv.mtage to ,^^''^^^''^^^^^^ 
 tnanthathe is naturally aKeafoning and'thovghtfid creatvre^ cas mircr : traxifti 
 hi^ Intellect beingpropenfe to aciivity andkltovpledge. fine adverfario v\. 
 
 ^. 13. And It is his great advantage^ that his frequent and tam : O^uscftadfui 
 great afflidions have a great tendency to tm-ake his Keafon to "o^^^at" ij''^^J^^''J^"* 
 coiifideration^andto bringittothe heart, andmake iteffeGual. poffit^n n.ift'Jn! 
 
 And confcquently that God cafteth usintofuch a Sea and tandodidicic Si^. de 
 wildernefs of troubles, that we fhould have thefe quickening pro. 
 Monitors ftill at hand. ^"^'oj? oTinino Diis 
 
 5^. 14. And it u man\ great advantage for bis recovery, J:^^ ^.^Jl^'l.^.'.l^.^^ 
 that Vanity and Vexmon are fo legibly vpritten on all things rum va.-ictatc lu-^ 
 here below \ and that frufir ate d expeOations, and unfati^fied aamui; fed ellc ar, 
 winds^ and the fore-knowledge of the end of aV.^ and bodily pains "tias caufas, arc. 
 rvhich findnoeafe, with multitudes of bitter experience's, do fo Rc''nr*"a*tcri^''n4'j- 
 abundantly help him to efcape the fnare (the love ) of pre car& mcd.ocrrbiic 
 fent things. fcrendam 
 
 For all men that pcrilh are condemned for loving the ^^ tiedas oculo. ma- 
 creature above the Creator: and therefore fuch a world, )0J^« «d cnmma 
 
 which appearcthfo evidently to be vain, and empty, and de- »*Q,!otidie o '- 
 ceitful, and vexatious, and which all men know will turn mur, quotidic enim 
 them off at laft with as httle comfort, as if they had never fcen dcmitur aJiqua pais 
 a day of pleafure in it i, I fay, fuch a werld, one would think, ^'^* • & ^' "c quocju« 
 (hould give us an antidote agamlHts own deceit, and fuffici- j'l^I.r T ''•''* 
 ently wean US tram its inordinate love. At lean this is a very fam q^.cm agimus 
 great advantage. diem, cummortedi- 
 
 5J. 15. It if alfo a commm and great advantage for man's vidimus. Stn.ep.ij^, 
 recovery, that his life ktreis foflmt, and his death fo certain, niJu^/brcv*^'^ ^'^^" 
 01 that reafontnufi needs tell him, that thepleafures of fm are priftitit md^ins^ //* 
 alfo port, andthat he fhould always live as parting with this Nihil xquetibi pro- 
 world, andready to enter into another. ficict td tcmperanti- 
 
 The Mftfrw^j? of things maketh them to work on the mind «n\o«nium rerum, 
 ofman the more powerfully: dijiant x\\mgs, though /«r^ and c^'o^brcJi'rxy? &" 
 great, do hardly awaken the mind to their reception and hojuslncerti. Quic- 
 due confideration. If men lived 600 or looo years in the quid facis icfpiccad 
 world, it were no wonder if covetoufnefs, and carnality, and morccra.S^.^p.iy. 
 
 Bb 2 fecurity 
 
1 S8 IVhat Nati/rjl Light declareth of the Mercy of God 
 
 fccjrity made them l:ke Dcvilf, and worfc than wild hearts 
 
 to one another ; But when men cannot chufc but know, ihat 
 
 they mr.rt certainly and lliortly fee tlic end of all that ever 
 
 this world Will do for them, and are never fiire of another 
 
 hour \ this is fo great a help to (bb^-^r conilJeration, and con- 
 
 vtrfion, that it mult be monrtrous ftuMidity and brutirtincfi 
 
 that mull overcome it. 
 
 Magii.1 pars pcccato- ^ \6.Iti5 alfo a crent advajtt/tge for mans convcrfwn^ that 
 
 cad\cfti?aaflaLsw" ^^ ^''^ f^^rldrevcaleth Gedtohm, i.nd every tM»g telleth him 
 
 ifhatihcnmayihepre- *i t^^" ? o»vr, and JFifdom, and Goodncfi, and Love of God \ 
 
 fence of Cou do? and of his coyifiant Tre fence •, .md fo fherpeth him an ol]e[i 
 
 Clemens Akxand. rvhich iHvld as eafily cver-pwer ail fenfual objcds^ vpkich 
 
 TViipoiiuvciitHythAt tvuildfeduce his fovLas amomrtarn tviurvci'fh dorvn a feather 
 
 to the faing ofL.y Though we fee not God, ( which wojld lure put an end 
 
 HtAthcm woo oocy'd to the controverfie whether wc ihould be fenfual or holy ) 
 
 ft. yet while we have a glafs as big as all the world, which doth 
 
 Tunc eft confumma- continually reprcfent him to us, one would think that no 
 
 tuipirnon'folum dc- ^eafonablc creature fhould fo much over-look him, as to be 
 
 Icaanc, fed etiam carried from him With the trifles of this wor^d. 
 
 l)lacent : & definit ' <^. 1 7. Men that have not only tbeforef^nd obligations^ to 
 
 eHe rcrocdio loc;:*, HoliHefs^Jujlice and Sobriety intheirnaiurts^ bat alfo all thefe 
 
 obi q-.at fucranc vi- Hopes, and Helps, and Me^ns of their recovery jrom fin toGod^ 
 
 tia, mores hunt. j \ r ,1 v j ■ ■ Jv r ■ 1^ /• /. 
 
 Sen Trtv andyet fruifrare aU, and continue in vngodlinefs, rmrighteoufneji. 
 
 At rrorbi ' pcrnlc'.ofi- '"'^ intemperance, impenitent ly to theend^ are utterly dejUtute 
 or.s plureique Tunc of all juji e>:cufe, rvhy God jhculd not pumjl) them with endlefi 
 ariiml quani corpo- rnifcry : vfihich is the Cafe of allthatferijh. 
 ro ^^^po?rt ""ut ^- ^^- ^^ nienjhall be judged by the LavP which was given 
 fibi medcri animus them oj God to live by. 
 
 non poQit, cum ipfe For it is the fame Law, which is, Kegula Officii & Judicii : 
 medkinam corporis God will not condemn men for not believing a truth, which 
 animus invencric ? mediately or immediately was never revealed to them, and 
 CumjLJe omncs Qu» 1 1 i » i '1 r i • 
 
 co'^porefccuraiipaf- ^""^'1 they had no means to know : nor lor not obeying a 
 fi Tunc, non continue Law which was never promulgated to them, nor they could 
 convaiefcant : Animi not come to bc acquainted with: Phyfical impollibilitiesare 
 ai;tcm qui fc fanari not the matter ofcrimes, or of condemnation. - 
 yolucrinr, prarcep- . jf pgrfons are broiwht by thefe means alone to 
 tilquc lap.cnium pa- ^ -^ , . - ,,' / jr l •* l/ j • . ^ 
 
 ruerint fine ulla du- Y^y^^tvn'eignedlyof an mgodly, uncharitable and intemperate 
 
 bitationc fancntur. Hje, andtolove Godunfeignedly ostheirGod, above all; andto 
 
 ■C'c- Tiifckl. t. I. f. live a holy, obedient life : God will not condemn fuch ferfcns^ 
 
 *70. though they w ant idfuper natural Kevelation of his will. (As I 
 
 Jhewedbcjore ^.6. ) 5J. 20. ff^hen 
 
to S inner t^ and of the Means and Be^es^ 8cc. 189 
 
 5J. 20. Wh en fmnersfiand at many degrees dijhnt from God Sum enlm ingcniij 
 
 anda holy life, andmercy would drarvtbem nearer him by de- Z^uLZZrJll 
 
 greesj they that have help and mercy Sufficient in fito gcncre, to lefccre I'iccrer, Ipfa 
 
 have drawn them \-\QutxGod^ and refused to obey it, do forfeit no^adbeataa^ viiam 
 
 the further help of mercy^ andmay]ujily per ip and beforfaken n«ur» ircrduccrer. 
 by him-, tbomh their help was mt'imwediately fufiicient to all Nuncai.cem fitr.ulac 
 
 ihcf«rther d.gre:s ofd.ty n-h.chthey r,ne to do. ' lt'"i:Z "^^ 
 
 Thefe things as clear in the»r proper light, I ftand not to pravitate verfamur, 
 
 prove, becauie .1 would not be unnecelTarily tedious to the Scc.ctc. i.Tufcul. 
 
 Dp- J--. li.^.JhatvphenVhl' 
 
 *^^* lofirphcrs fay yUit ill 
 
 is good which Na- 
 
 Andjo much ofGODLlNESs^ or Religion^ ^"^c teachcth, &ct 
 
 as revealed hy Natural Light. ;,^?,r If /S 
 
 conftitHtion of the 
 
 Oh]. " But all Heathens and Infidels find not all this in ^^«'> ^^'^^^^ '^7 <^'- 
 
 « the Book of Nature, which you fay is there. falcA^^onmifi^' 
 
 y4«/W. 1 fpcak not of what men ^/t-f , but what they 7ttay '^^ n ftton. 
 
 pf,if they will improve their Reafon. All this is undeniably 
 legible in the Book of Nature \ but the infant, the ideot, the 
 illiterate, the fcholar, the fmatterer, the Dodtor, the confide- 
 rate, the inconfiderate, the fenfual,the blinded, and the wilUng 
 diligent enquirer do not equally (ee and read that which is 
 written in the fame characters to all. 
 
 Bb 3 PART 
 
PART IL 
 
 Of QBKI ST UNlTYand Super- 
 natural Revelation. 
 
 19^1 
 
 CHAP. I. 
 
 Cf the great need of a clearer Light, or fuller 
 Revelation of the JVUlofCod^ than all that 
 hath been opened before, 
 
 HILST I rcfolved upon a deep and faithful 
 fc;arch into the grounds of all Religion, and 
 a review and trial of all that I had my (elf 
 believed, I thought meet firft to pafs by 
 Ferfofis, and (hut up my Boekj^ and with 
 retired Keafon to read the Booi^of Nature 
 only : and what I have there found, I have jufily told yoa 
 in the former Tart •, purpofcly omitting all that might be 
 controverted by any confiderable fober reafon, that I might 
 neither ftop my felf nor my Reader in the way i and that 4 
 might not deceive my fclf with plaufible confequences ofun- 
 {bund or quettionable antecedents s nor di(courage my Reader 
 by the cafting of fome doubtful paflTages in his way, which 
 
 might 
 
jc% of the great need of a clearer Light ^ or fuller Revelation 
 
 might tempt him to qucftionall the reft. For I know what 
 
 a deal of handfome ftrudturc may fall through the filfmfs of 
 
 fome one of the fupports, which itemed to ftand a great way 
 
 out of fight : And I have been wearied my (elf, vtSth fubtil 
 
 difcourfes of learned men, who in a long fcrjcs of Ergo'i have 
 
 thought, that they have letc allfure behind them, when a few 
 
 falfe fuppofitions were the hti^ofall. And 1 know that he 
 
 who interpofeth any doubtful things, dothraifea diffidence 
 
 in the Reader's mind, which maketh him fufped that the 
 
 ground he ftandeth on is not rirm, and whether all that he 
 
 Nullus unqjam a readeth be not meet uncertain things. Therefore leaving 
 
 moruli fcmini vir things controvertablc for a fitter place and time, I have thus 
 
 abfoluic bonus nafce. far taken up fo much as is plain and fure, (which I find of 
 
 lur. Vion.HM. 1. 1. more importance and ufefulnefs to my own information and 
 
 l2^es,t7liulX confirmation, than any ofthofe controvertible ponus would 
 
 fraaifed. Idco pec- bc, if I could never fo certainly determine them. 
 
 catniiS,q.iiade parti- And now having perufed the Book of Nature, Ifhallcaft 
 
 bus vita: o.Tncs deli- ^^ ^\^q account, and try what is yet wanting, and look 
 
 modTlibcrac.'Xr* ^^^°^^ into the opinions of others m the world, and fearch 
 
 whence that which is yet wantnig may be mofl fully, and 
 
 fafely, and certainly fupplied. 
 
 ^. i.And firft^ when J look^throughout the tv&rld^ I find^ 
 that though a]} the evidence afore faid for the necejjjty ef a holy 
 -virtuous life ^ be unqueftionable in nd.turi icrum^ yet moji of the 
 Tvorldohferve it not, or difcern but little of it, nor much regard 
 the light voithout-, or the fecret veitnefi of their confciences 
 Tcithin. 
 
 Natural light or evidence is fo unfuccc(sful in the world, 
 that it loudly telleth us, fomething is yet wanting, what ever 
 it is. We candifcern what it is which isnccefTary to man's 
 happinefs : but we can hardly difcern whether de fado any 
 confiderable number ( at beft ) do by the teaching of nature 
 alone attain it. When we enquire into the Writings of the 
 beft of the Philofophers, we find fo little evidence of real 
 holinefs, that is, of the forefaid Kefigytation^ SubjeHiony and 
 Lov€ to GodasGody that it leaveth us much in doubt whether 
 indeed they were holy themfelves or not, and whether they 
 made the Knowledge, Love, Obedience and PraifcofGod, 
 the end and buflnefs of their lives. However, there is too 
 great evidence, that the world lieth in darknefs and wicked- 
 
 ne(s, 
 
of the WiU ofGod^ than all that hath hem o^lmd before* 195 
 
 ncfs, where there is no more than natural light. 
 
 ^.2,1 find therefore th^it the difcovery of the mil of Cod^ 
 aKcermngov.r duty and our end^ c ailed ^ jheLtitv of Nature^ is 
 a. WiiXter "of very great di^ciliy^ to them that have no fiprnd- 
 tiral light to help them. 
 
 Though all this is legible in Nature, which T have thence 
 traulcribeJ ■, yet it I had not had another Teacher, I know 
 not whether ever I flioujd have found k there. Nature is now 
 a very hard book: when I have learnt it by my Teachers help, 
 1 can tell partly what is there : but at the Hrft perufal, I could 
 not uudcrltand it. It requireth a great deal oitinie^ zndjhdy^ 
 and help to underftand that, . which when we do underjland it, 
 is as plain to us as the high- way. 
 
 5^. 3 . whence it tnifl needs foUotVj that it mil be but (cw that ^^'hnt difficulties the 
 will attain to vnder\hxnd the necejfary parts of the Lnw of ^'f^(^ Heathens find 
 Nature ariffhtjy that means alone ; and the multitude mil be f^''^ God's proffering 
 leftin darkJiefslhll. fliaing the good. aU 
 
 The common people have not leifure for (b deep and long hoi* da-^li were they 
 a fearch into nature, as a few Philofophers made ■-, nor are '^^out the ife to come ? 
 they difpofcd to it. And though reafon obligeth them, info ^y'"^"!^ Scneca»j 
 neceflary a ca(e, to break through all difficulties, they have 7^/1 <i Phoenix, 
 not fo full ufe of their realbn as to do it. Sine doftrina fiquid 
 
 Obj. But as Chrijiian 'teachers do injlrud the people in that bene dicitur, adju- 
 nfhich they cannot have leifure to fearch out themfelves i fo why T?"^^ nacijra, tamcn 
 
 may not Fhilofovhers, who have leifure for the fearch, iniiruh r"* 'i"'* '''""''° ^,S? 
 
 1 t • I » If I •/- ft 1 ' I ''•■"per paratum cue 
 
 the people quickly^ who have not leifure to pnd out the truth nonpoitf^. cicJe or, 
 
 without tnjlruCtion. Htfi ingeniis m.ignis 
 
 Anfxv. Much might be done, if all men did their b.fl: : pr^^diti quidam, di- 
 But, I. The difficulty is fuch, that the learned themfelves are "o^nt 'con'rT uun T 
 lamentably imperfed and unfatish'd, (as I (hall further fliew.) ars tamen d'^uT ceuT- 
 2. Though the vulgar cannot fearch out the truth without or eft quam nacura. 
 help, yet is it necelfary that lyhelp they come to f:e with ^^'^^^ cnim eft poc- 
 their own eyes, and reft not in a humane bchcf alone i efpe- r*^","^ "^°'^f. y^'^* 
 cialiy when their Teachers arc of io many minds, that they qu^dica^ racionc & 
 know not which of them to believe. To learn the truth in aitediftingucic. Cic, 
 its proper evidence, is very hard to them that have no more ^^ fi^'' +• 
 than the light of nature. 
 
 Obj. But what difficulty is there in thefefew precepts, that 
 all men may not eafily learn them ? \_ 'fhou jlialt love God 
 above ally and repent of fin, and fet thy heart upon the 
 
 C c Life 
 
'94 OfthegrCiit need of a clearer Light ^ or fuller Revelation 
 
 Yau mjy ptrce'rje the Lije to come^ and love thy neighbour as thy [elf ^ &c, 
 Hwrka; gnutude to '^Anfw. There is no diHiculty in learning thefe words : 
 clil\^C:c7jLf ^''\ ^-"^^^^'^ ''^'^-^ difficulty in learning to undcrlbnd 
 Dcor. 5. pag."i09' thelenfc, and certain truth of that which is contained in 
 Num chilis qicd bo- them. To know what GoJ is, lb far as is nccellary to o.ir 
 nusvii- cilcc, gratias obcd:enceand love, and to know what it is hi him which is 
 Dns eg.t unotum .? fo amiable, and to know th.it there is a Lite to come, and 
 
 ftt ciiod dives, q.o] i ■ ' 1 1 i • r r n i r i • 
 
 honoiatu 5 quod in- what it i^, and to know what is C od s will, and (0 what js 
 
 columis. Jovcmquc duty, and what is the lin which we mult repent of, thefe 
 Optinum Maximum are more difficult. Generals arc foon named', but it is apar- 
 non"* o"nir"fto'' ^'"^^^^^^ undeiftanding which is necelfary to praftice. 2. And 
 tcmpcia^os^fapienS ^^ '*^ ^^^'^ ^^ ^^^ '^'"'^^ certainty and attradive Goodnefs in 
 cfficiat, fed qiodfal- thefe thing<=, as may draw the mind to the pradlical em- 
 vos, incolumes.op.;- braccments otthcm, from the love of other things. Anob- 
 Icncos , copiofos. fcure doubtful wavering apprehenlion, is not ftrong enoucih 
 — Judiciumhoc om- ^ , , , j ir o o 
 
 nlum mortal>um,for- ^^ ^^^"g'-^ ^'^^ ^^^^^ ^"^ ^i^^'l 
 
 tunam a Deo petcn- 5^. 4. Jhefe difficulties w the weer natural voay of Revelation, 
 dam, a feipfo fu- will fill the learned world n^itb cotitroverfes : and thofe contro- 
 iiicndam eQc fiapien- i>erfies will treed and feed contentions^ and eat out the heart of 
 ^^^^' frariicul godlinejs^ and make all Kdigion feem an uncertain or 
 
 imneceffury thing. 
 
 This is undoubtedly proved, i . In the reafon of the thing. 
 2. And in all the worlds experience : fo ^lumcrous were the 
 controverfies among Philofbphers, fo various their Seds, (o 
 common their contentions, that the world defpifed them, 
 and all Religion for their fakes, andlook'don moft of them 
 but as Mountebanks, that fct up for gam, or to get D;fciples, 
 or to fhew then- wit : Pradical piety died in their hands. 
 
 Obj. Jhis is a confequent not to be avoided^ hecaufe no way 
 hath forefolved difficulties J as to put an end to controverfies and 
 feds. 
 
 Anfw. Certainly clcarnefi is more defirable than obfcurity, 
 mid concord and K)»fy than divifion-, Therefore itconcerneth 
 us to enquire how this mifchief may be amended, which is it 
 that lam now about. 
 
 5^. 5. Ihefe difficulties alfo make it fo long a rvork:, ^^ learn 
 
 God's will by the light of Nature only., that the time of their 
 
 yfiuth, andoft of their lives^ is (Jipt away., bcjore men can come 
 
 to h^ow why they lived. 
 
 It is true, that it is theii dfvn fault that caufeth all thefe 
 
 inconveniencies : 
 
of the Will ofGod^ than all that hath been opened before 195 
 
 inconveniencics : but its as true, that their difeafc doth need Parvulos nobis natir 
 
 a cure, for which it conctmcth tlitm' to lick out. The hfe ot " ^ cel'erltefin alHs 
 
 man is held upon a conftant uncertainty, and 110 man is lure moribus op.nioni- 
 
 to hvcanothcr year ; and therefore we have need of precepts bufqucdcpravatis fie 
 
 fo plainasmay beealily and quickly learnt, that we may be reamgaimus, uc nuf- 
 
 , ' 1 r 1 T /-L n II . T ^^^r<'- quarn naturae lumen 
 
 always ready, it death (hall call us to an account. 1 contdb „ g^g^t . _Nunc 
 
 that what I have tranfcrjbed from nature is very plain there, antcm fimulacquc c- 
 to one that already undcriUndeth it : but whether the dif- diti in luccm & fuf- 
 ca'ed bhndntfs of the world do not need yet fomething 'eptifumu^, in omni 
 plainer, let experience determine. _ veifamur, ut pene 
 
 5^. 6, Ihat which wovidbc pff.cient^or a found Mmrjtanding ^^1^ ij^^. nutrici^er- 
 andwill^ is not [ufficient to a darkled difeufednihid and heart, rorem fuxille videa- 
 fuch as experience telUtb us if found throughout the world. «""r : cum vcro pt- 
 
 To true rcafon which is at liberty, and not enthralled '^"^'^us reddici, dc- 
 1 /- /- I- 1 1 1- f r t^ 1 , mdeniagiltris tradi. 
 
 by fenfuahty and error, the light ot nature might have a ti fumus, cum ita va- 
 
 fufliciency to lead men up to the love of God, and a life ot riis imbuimur enori- 
 
 holinefs : But experience telleth us, that thereafon of the bus, uc vanitati ve- 
 
 world is darkned, and captivated by fenfuality, and that few r'us & op.n.on. con- 
 
 11 /- I r- , • . 1 r 1 J nrniatx natma ipfa 
 
 men can wellule their own faculties. And luch eyes need cedaz.cic. ^.Tufc, 
 
 fpecl:acles, (uch criples need crutches', yea, fuch dKeafescall Mukis fignis natura 
 for a Phylician. Prove once that the vvorld is not difecfed, and dcclarac quid vclit : 
 
 then we will confefs that their natural food may fetve the -ow.rdcfomus ta- 
 
 . , .1 TM ,- 1 "1"" nelcioquo mo- 
 
 turn, without any other diet or Phylick. do, ncc ca qu^ ab ca 
 
 ^.y.TVhen Ihiive by natural Reafon filenced ^11 niydoults moventur audimus. 
 nlout the Life to come, lyet findinwyfelf an unduth vnfuiis- cic. Ul. 
 (adory kind of aPprehenfion of wy future jiate, tilll looh^ to fu~ Si "les nos natu- 
 ■J^ernatural evidence : which I -perceive is from adov.bU Ctiuji'. \y,^^\[^ lf^^^^^^] g^ pd-. 
 i.Becaufe aSordinfiflj, world fain have fuch aj>frshenfion 03 fpicere, caq'e oiiti- 
 particij)atcth of fenfe. 2. And we are jo confcious of our igno- ma ducc ciMfum vitae 
 ranee, 'that we are apt (iill to fuJpeCt our own i-nderjiandmg;, j"o"fi"J£ poflemus : 
 even when we have noth'inz to fiy azainli the concltfion. '"^^ ^^^^ ^^"^ . ^^^^ 
 
 What I have (aid in the tirrt part ot this Book, doth lo ^ doftiinam rcqui- 
 fully fatisfie my Rcafon, as that I have nothing to fay againll icrctcum mcura fuf- 
 it, whichlcannotealily discern to b^ unfound : and yet for ficeict. Nunc vcro, 
 all that, when I tlnnk of another world, by the help^ of this ^[^^^"if;^'J^[^;^ ^ 
 natural hght alone, I am rather amazed than fatisfiM ■■> and in^ni^um ef> Jenitur 
 am ready to think, Q All this feemeth true, and I have no- arte, non vincitur. 
 thing of weight to fay againft iti but alas how poor and un- Sen. 
 certain a thing is man's underrtanding! how many are de- 
 ceived in things that feem as undeniable to them ! How 
 
 Cc 2 know 
 
1^6 oft he great ttced of a clearer Light ^ or fuller ReveUtion 
 
 know 1 what one pirticuUr may be unfcen by mc, wmcli 
 would change my judgment, and better inform me in 
 all the reft ? If I could but [ec the world which I believe, 
 or at leaft but fpeak with one who had been there, or gave 
 me {cnfible evidence of his veracity, it would much confirm 
 me.] Senfehith got lb much maficry in t!ie Soul, that we 
 liavc mucli ado to take any appr^henlion for fure and fatis- 
 fadory, which hath not feme great correfpoudcncy with 
 fenfe. This ]s not well: But it is a difcilc which flicwcth 
 the need oFaThyfician, and of Tome other lati'^fying light. 
 
 5^.8. IVInle rv.' are thus flop i}i our way by tedhufm fs^ dif- 
 ficidty^ and a p.ib]cCjive vhcertahity aloiit the end /?«c/ duty of 
 maft, the jiejh is jUl! aCtivt'^ and fin encreafeth and gets ad- 
 vantage^ and frefei.t things are fiill in their deceiving power ■■, 
 (indfo the Sov.lgroWeth rvorfe and worfe, 
 Ocurvxin tcrris a« ^, g.l^e Soul being thus vitiated andprverted by fut^ it 
 nlmr, ^& coelcftium ^q partial, f'jthful^ negligent, unwilling, f^prficial, 'deceitful, 
 Quir"iuvac hoc' '^"'^ 0''#'^ ^^ its jiudies,that if the evidences of life ever lajring 
 tcmplis noflros im' be full, and clear, and fatisfyirtgto Others, it will over-look^ them, 
 mitrere mores ? or not perceive their certainty. 
 
 Et bona Dlis ex hac ^. jq. 'J'hough it be tnofi evident by common experience,' that 
 
 p? ? Po'S^'^^ ^"^' ^^^ mature of man it lamentably depraved, and that fm doth 
 
 Non bove maftato over-Jpread the worlds yet how it entred, and when, or which 
 
 caeleftia numina gau- of our progenitors was the firji tranfgrejfor and caufe, no natu- 
 
 ^cnt : ral light doth fully or fat is} aa or ily acquaint me. 
 
 eftVfin ^"ft ^fid'*'^ ^•^^' ^^'^ ^^'^^# l>^ature tell me that God cannot damn or 
 
 Ovid ep.Vg. ^ ^^' ^^^^^ Soul that truly hveth him ^ andis fanCitjied, yet doth it 
 
 not fjew me a means that // likely confiderahly to prevail to 
 
 fandifie Souls, and turn them from the love ofprefent tratifttory 
 
 things, to the love of God and Life eternal. 
 
 Though there be in nature the difcovery of Tufficient 
 Omne nefas, ora- Reafons and Motives to do it, where Reafon Is not in capti- 
 ScauTam ''"'^'' ^^^V' yet how unhkely they are to prevail with others, both 
 Credebant noftri col- Rcafun and Experience fully tcftifie. 
 
 Icie poflefenc-, &c. 5^. i2. And whereas God'' s fecial mercy and grace is necef- 
 Ah.' nimium facilcs, fury to fo great a change and cure, and this grace is forfeited 
 qui cnftia cntrnna ^y jj^^ ^^^ ^^,^yy yj^ defcrveth more punijhment, and thisfm 
 fulralnca tolll poac ^«^ punifhment muji be fo far forgiven before God can give 
 putatis aqua, Qmd. «*" that grace which we have forfeited. Nature doth not fatis- 
 a, ¥aji. faVmily teach me, how God isfo far reconciled to Man, nor how 
 
 the 
 
of the Will of God^ than all that hath been opened before. 197 
 
 the fcr^rjvenefs of fni rnay be by vs fo far frocure(i. W^''" n^i^cr metui 
 
 5^. 13. Afid rvh^nas J fee at once in the rvorld, both the ;|.fyVTl^"^" ^'*" 
 alonndntg of fni, which d.ferveth damnation^ mdthe abounding i" malisTp'ertre bo. 
 ofntcrcy to thofethat are undtr fuch deferU\ I am mt fdtisfi d num, n.fi innocens 
 hy the Utrhli of Nathre^ how God is fo far reconciled^ and the nemofolct. icncc. 
 ends of Government and Ji'jlice rittainedj as to deal with the 
 world fo contrary to its deferts. 
 
 5J. 14. A/td while I am in this doult of God's reconciliation^ 
 I am ready Ji ill to fear, Lji frepnt forbearance and mercy 
 be but a rep'ieval, and will end at laji in greater mifery : Horr- 
 (v:r 1 find it hard, if vot imj^cfdlc, to come to any certainty of 
 aCi'alpirdm andfalvation. 
 
 5J. i<i,.And while I am thus uncertain of far don and the 
 love of Gcd, it mfjl needs make it an infuferahle difficulty to 
 mc, to love God above my felf and all things i for to love a God 
 that I thinks will damn me, cr mojl frohdbly may do it, for 
 
 ht 1 know ii a thing that man can hardly do. 
 
 di 
 
 th 
 
 civingVgnorant Souls. ' • ^ ^ . ^^,,, 
 
 ^.^o-M T r L -KT .. I ^r »• r Wi. Flat . m Mario. 
 
 ^. iS.Nor can I fee by Nature bow a fimier can live comfor- At mens fibi confcia 
 
 tably m the world ^ for want of clearer ajfttrance of hps future fafti 
 
 hatPinefi. Prxmetuens, adhibec 
 
 For if he do but fay as poor Seneca, Cicero, and others n'"^",!*?^'. ""^-I"^ 
 
 Cuch, \_Its mod like that there is another life for w, but we are n^c videt imerea qui 
 
 not fure ~\ it will both abate their comfort in the fore- terminus clfc malo- 
 
 thoughts of It, and tempt them to venture upon prefent rum^ 
 
 pltafure, for fear ofloling all: And if they were never fo ^"^'^5 "cc qui fie 
 
 confident of the life to come, and had no alfurance of their J^''""" '^'"^'l"*^ 
 
 own part in it, as not knowing whether their fins be par- Arquc eadem mctulc 
 
 doncd, full their comfort in it would be fmall. And the world magis hxcne in mor- 
 
 can give them no more than is proportionable to fo fmall and ^^ g^vefcant, Uwit, 
 
 momentany a thing. ^• 
 
 5^. I p. Nor do I fee in Nature any full and juit able fujfort 
 againji the fain and fears of firings and death, while 
 
 Cc :i men 
 
1^8 of the fever al Religions which arc in the rvorhl. 
 
 men doubt of that which flmld fupport thoft. 
 
 <^. 20. I mufl therefore cottcliuh^ th,itthe Light and Lun? 
 
 of Nature^ rfhich n-JS pataUeto v.ncorruftid re,if,n^andmll^ 
 
 N find to an imde^ravcd niind^ is too ir.fi/Jjicient to the corrupted^ 
 
 vitijted guilty rvorl^-y and thtit there is antcefity of [outer.- 
 
 coveringtaedici/idl KevcUtioH. 
 
 Which forced the very Heathens to fly^ to Oracles, Idol?, 
 Sacrifices, and Religious Propitiations of the gods i there 
 being fearce any Nation which had not fomc fuch thing ; 
 though they Lifed them, not only uncff.dually, but to the 
 •increafe of their iln, and Ikengrhning their prcdimption ^ 
 fas too many poor ignorant Chriftiansnowdo tiicirMalfcs 
 and other fuch formalities and fupeiftitions. j But as Jrnc- 
 hiw ii\x.\\^{(idv.Gentes,l.'}.) Crefcit emmnw.hitt'dopccaiu 
 tium, cunt redimendi pcccatif^es datur : &ficileitur ad cid- 
 fas, ubi ejl venalis ignofcenttum qratia. He that liopcth to 
 purchafe forgivcnefs wich mony,or facrifices, or ways of coll, 
 will ftrive rather to be rich than to be innocent. 
 
 CHAP. II. 
 
 eft he fever al Religiofis vphich are in the rporld. 
 
 HAving finiflied my enquiries into the ffate and book 
 of Nature, 1 found it my duty to enquire what other 
 men thought in the world, and what were the reafons 
 of their r.veral beliefs, that if they knew more than I ha3 
 difcovered ( by what means foevcr ) I might become par- 
 taker of it. 
 
 ^.i.'Jnd firft Ifindthat all the world, except thofe called 
 Heathens, are confcious of the neccjjity of f up er natural Keve- 
 lation; yea, the Heathens themfelves have fome common ap- 
 frehenjm of it. 
 
 - ■ ^.2. Four forts of Religions I find only confiderahle vpon 
 earth : The rneer Naturalifts, called commonly Heathens and 
 Idolaters : The Jcrvs: The Mahometans : and the Chrijlians. 
 The Heathens by their Oracles, Av.grres and An juices, confeji 
 the necefftty of fome fupernatural lights and the very Religion 
 of all the reji confijieth in it. 1. 5^. 3. As 
 
Ofthejeveral Religions which at e in the world, X 99 
 
 1. 5<. 3. As for the Heathens^ I find, this much good among 
 them : That fonie of them have had a very great care of their 
 Souh : and many have vfed exceeding indujhy in feekjng af- 
 ter k^iovfledge^ ejfecialy in the myfteries of the rvorks of God, 
 a}fd f(^-'''s of them hiri's'lent their minds higher to h^mn? God^ 
 audthtinvifdle rvnrlds : Jhat they commonly thought that there 
 is a Life of Ketrilition alter death \ and among the rt^ifejl 
 ythtm^\he forme of that is to be found (though conffedly) 
 tvhich I have Liddorvninthe firft Fart of this JBooJ^. 
 
 Efpccially in Seneca^ Cicero^ Plutarch^ Tlato^ Tlotinus^ ¥\xvs^ui fa'itby That 
 Jamllicus^Troclus, F or fhyry, Julian the Apoiht(.\ Antoninus^ Conftantine {0 ho- 
 Ep.cutUf\Arrian,8>cc. And tor their Learning, and WifcIvUTi, p'^ijjofof.krnhL 'he 
 and Moral Virtues, the Chriftian Bifhops carried themfelves made him \fuaUy fit 
 refpLdtully to many ot:' them, (^sBafl to Libanws^ Sec.) by Inm on the j ante 
 And in their days many of their Philofophers were honoured ^^''^''' _, . . , 
 by .the Chnftan Empeiouis, or at kail by the infcrio.r IZm^t'^Ttl 
 Mag:ftrates and Chriliian people, who judged that (b great ihcoph. Am.och. ad 
 worih deferved honour, and that the contelTion of fomuch Autol. 1, ». p. 137, 
 Truth, delerved anfwerable love i efpecially JEdef us, Julia- ^^'^^ ke faith ih»t 
 nw,Cafpadox, Tro^rcfius, Uaximus, LibawM, Acacim.Chry- cicamS'^^^r^^ 
 fanthus^Scc. And the Chriltians ever (Ince have made great /^^c^ to eat m.in's 
 ufe of their Writings in their Schools i, efpccially of /4)';7^(?r/f''s fl fhy and fathers tobe 
 and Tlato's with their followers. ^ofted and eaten by the 
 
 f. 4. And I find that the Idolatry of the mfc}} of them r^as ^;jf'^ ^^f^ i^'c 
 not fo \ochjh as that of the Vulgar ; hut they thought that the •'g^/^j,,^-^ ^^^ '^^^^f^^; 
 Vniverfe rcas one animated vporld, andthat the Vniverfal Soul hath been the Devil's 
 rvjf the only Ahfolv.te Sovereign God, vehom they defcrited much means to dcfhsy ckx^ 
 like as ChrijUans do : andthat the Sun, and Stars, and Earth, rity on earth, 
 and each particular Orb, was an individual Animal, pnt of 
 theVmvtrfil rvorld. and be fides the Vniverfal, had each one 
 a fuh or din ate particular S(^ul, which they rvorjhipped as a fub- 
 ordinate particular Deity, as fame Chriftians do the Angels. 
 And their I)»ages they fet i.p for fuch reprefentations , ly 
 rvhich they thought t'hefe gods d. lighted tobe rememhred, and . 
 
 injhument ally to cxercife their virtues for the help of earthly 
 vtortals. ' 
 
 5J. 5. I find that except thefe Fhihfophers, and very (irv 
 wore, tfceg^enerality o\ the Heathens were and are foolijh Ido- 
 laters, and ignorant, fenfual brutijh men. 
 
 Atthis day through the world, they are that fort of men 
 
 that. 
 
200 Of the fever al Religions which are in the World, 
 
 Scdncrcio cuoToJo, that are likeft unto Bcafts, except (ciine f.\v at 5//x>«, C^iw.r, 
 n I tam abfurde d:ci {j^g Indian Banninui^ tlic Jufcma>is^ the Ethnick Ferfians^ and 
 poicft quod non di- ^ ^^^^ ^^^^^^ ^, . -^ dctormitv of Nature is among 
 
 caturab aliquo 1 hi- , i i n rr ^11 11 ' i- 1 . 
 
 lofophorum. cic.Di- them: tht^ lealt otloiind knowledge, true pohcy.. civility and 
 t.vj.rr. 1. 1. p. 183. piety is among them. Abummable vvickcdn(.(s doth no whf.re 
 lb much abound. Sj that it the dodrin and judgment of 
 thcle may be judged of by the elied, it is moll infufHcient 
 to heal the difealtd world, and reduce m.in to holinefs, fo- 
 briety and honelly. 
 
 ^. 6. I find that thofe ferv awcn^ the H^atheyii rfiho attain 
 
 to wore Iconic d^ in the things which concern via, is duty 
 
 and hafpinefs than the reji, do commonly dejhoy all again by 
 
 the mixture of [owe dot.:ges and tn^ioi/s conceits. 
 
 Scdhic eadcm nura The Literati m China cxcd in many thiiig"?, but befldcs 
 
 ccnfcs apud cos iplos ab: iidancc ot ignorance in Philofophy, they dcflroy all by 
 
 valere, nifi admodum denying the immortality of the Soul, and alarming rcwards 
 
 '""''" ^ ^-fnuMrT' and punilliments to be only in this life, or but a little longer. 
 
 confcripta funt ? At lealt, none but the boujs ot the good ( uy lome 01 them ) 
 
 Quouis cnlm qi.ifq; furvive : and though they confcfs One God, they give him 
 
 Philofophoruminvc- ,^0 folemn worfliip. Their Sedt called Sciecjuiaor Sciacca^ is 
 
 n.tur, quificuamo- ckciX (oT the Vnity of the Godhead, the joys ofHeaven.and 
 
 ratus, ita animo ac •' ■ i ,■ , i- 1 r,- ■ • o 
 
 ■vita conftiiutus iic the torments ojHell^ with tome umbrage ot the Irimty^ &:c. 
 
 ratio poftulat? qui But they blot all with the Pyf/.'^gcrr/^/^ fopperies, affirming 
 ^ifciplinim fuam non ^\~^^£^ Souls which were in joy or mifery, after a certain fpacc 
 oacnrationcm fc.cn- jo be fcnt again into Bodies, and fo to continue through fre- 
 tix, led leeem vitx ^i.^- r i- ri -Pir 
 
 putet? qiiiobtempe- quent changes to eternity : to lay nothing ot the wickednels 
 
 ret ipfe fibi, & de- of their livcs. Their th it dScdl called Lrt;.r« is not worth the 
 
 cretis fuis pareat ? naming, as being compofed of fopperics, and forceries, and 
 
 Vidcrc licet al.cs i^poltures. All tile Jalmian Seds alfc make the world to I .- 
 tanta levitate & ji- ^ 1 ^ , -'; » » , ■ r ■. ^ r ■ 
 
 ftatione ut iis f.icrit ^tcmal^ and Sorts to be perpett/ated through infinite tranpni- 
 
 non d;dici(Ie n clius : grations. The Siatnenfes, who feem the Lett of all, and nearell 
 »lios pecurt 2 ciipi- to Chriftiai>3, have many tt:)pperies, and worlhip the Devil 
 los* ^mukos"l?b dil ^^'^■/^'^^ ^5 ^^^^y ^o God' for love. The Indian Bramenes.oi^ 
 numfcrvos: ut cum B*?«Hi<r?;j, a1fo have the Pvt/j<?gorf<r^j errors, and place their 
 corum vita mirabi- piety in redeeming Bruits, becaule they have Souls which 
 biliter pugnet oratio : 
 
 <quod CjUidem mihl v'.dctiir turpl(Timi;m. Lit enim fi Grammatlcum fc profcflus qulfpiam barbarc 
 loquatur, ant fi abfurde canat is, qui fehaberi velitmuficum, hoc turpior fie, quod ineojpfo 
 peccet, cujus profitetur fcjentiaai : fie Philofophus in rationc vita: peccans, hoc rurplor eft, 
 quod in officio, cujus niagifter cfle vulc^ labiiur, artcmque vital profeQlis, dcUnquit inviia. 
 Cic.Tufc. I, itpg- ija. 
 
 fometimes 
 
of the fever al Religions which ar e in the World, 20 1 
 
 fometimcs were humane. The Tertians difperfed in India^ 
 who confcfs Go^, atidHeaven^ andUell^ yet think that the(e 
 arc but of a thoufand years duration. And it is above a thou- 
 fand.years fince they behcved, that the world (hould conti- 
 nue but a thoufand years, and then Souls be rcleafed from 
 Hell, and a new world made. 
 
 ^.j.T^jeir great darkit^fs and uncertaintks afpear hythe 
 innumerable f£bs and differences whkb are among them i wkich 
 are inconrparally more numerous^ than aU that are found in all 
 ■parties in the world lefides. 
 
 I need not tell you of the 3S8 Sedrs 01 Opinions defumnio 
 h-ono^ which Varro faid was in his days : The difference which 
 yoBi may hnd in La^rtius^ Hefcchius^ and others, between 
 the Cynicks^ Teripatcticks^ Academicks.^ Stoicks^ SceptickSj Epi- 
 cureanSy &c. with all their fub-divillon?, are enow. \nj(t- 
 fan^ the twelve ScCiS, have their fubdivifions. In China^ the 
 three general Seds, have fo many fubdiviiion?, that Vareniui 
 faith of them, [Singuli fontes labentiliis J>ai'liitim fecidis^ ^ 
 frai'.dum niagtjtris in ti^t m^andros dirivatip.fitt^ ut [ah triplici 
 nomine trcct^ntd mihi f(dx inter fe difcrepantcs numerari fojjh 
 videantur : jed& h<e qv^iidianls imrementis augentm\ & in . 
 pejus ruunt. J Tetrm T'exeica faith of the JndianSj [_ In Kegno 
 Gazeratenftvarii funt ritus & fdd£ incolnrum^ & quod mirum^ 
 vixfamiliam mveniM in qua omnes congruant : alii comedunt 
 carnem^ alii nequaquant •, alii comedunt quideni^ fed mn ma- 
 dant aniwalia : alii nomiuUa tantuvt antmalut comedunt j 
 alii tantum pi fee s--, alii tantum lac & herhas^ &c. Johan. a. 
 Twid. faith of the Indian Bramenes^ Nuwerantur feCtapr^cipui 
 jiominif odcginta'tres: fed prater has miniif itlujirium magna ejl 
 7}tultitudOj it a ut fmguU jamili£ peculiar em fere foveant reli- 
 gionem. It were tndlefs to fpeak of all the Setts in Africa and 
 America ■■, to fay nothing of the beaftly part of them in 
 Br<r/5/, the Cape ofgoodhope^ that is, Soldania^ and the Iflands 
 of Cannibals, who know no God, (not Government, nor 
 Civ ility fome of them. ) They are not only of as many minds 
 as countries, but of a multitude of feds in one and the fame 
 country. 
 
 ^. 8. Ifindnot my felfcaVedor enabledto judge aUthefepeo- 
 tie as to their final jiate, but only to fay, that if any of them 
 pave a holy heart andlife, in the true love ef God, theyJhdU be 
 
 D d favedi 
 
201 Offhefeveral Religiotis rthich are in the World, 
 
 fared; tut without tkif^ no [ornt o^Keligion will fave any mM^ 
 heitnev:rfo right. 
 
 4. 9. But J find it tote wy duty to love them for all the good 
 which is in them^ and a\i that is true and good in their Keligioyty 
 I Tvv!/ cmlrace : and iecavf it is p dtfeVave^ to look^further, and 
 try jvbiit ICiUi learn from others. 
 
 There is Co much lovely in a Cato^ Cicero, Seneca, Anto- _ 
 «.'?;?, I.pc:etns,Tlutarch,u-c, inthe Religions of 5/<zw, in the ~ 
 difpcrRd Vcrfmi Ethnicks inW/;J, inthe Brantans^ox Ban- 
 ftians oi India, in the BonziioC Ja^an, and divers others in 
 China and cUe-whcre , that it obligeth us not only to love 
 them hennolently^ but with mudi cowflacence. And its I 
 willleainfrom Nature it ft If what I can, fo alfo from thefc 
 Students of Nature. I will take up nothing mcerly on their 
 truft, nor rejcdt any doflrin meerly becaufe it is theirs \ but 
 all that- is true and good in their Religions, as far as I can 
 difccrn it, fhall b: part ofmine i and becaufe I find them fo 
 dark and bad, I will betake me for further information to 
 thofe that truft to fuprnatural Revelation i which arc the 
 Jen>s,M.ihim:tans iud the Chrijiians-y of which I (hall next 
 confidcra-part. 
 Ifl To 4. Bib. Pio. jj. 10. II. As to the Religion of the Jews, In:ed not fay 
 cxracUbcrHieronyn|i ^jy^h of it by it fdf\ the Fofuive fart of their dodrine being 
 dzo Clu;aiamrtcn- (^onfefed by the Chrijiians and Mihumetans, to he of Divine Ke- 
 va Judzo^ Sc'tiI- velation-, and the negative fart, (their denying of Chrijl) is to 
 mud. qui uc dicic le tryed, inthe tryaU oj ChrijUanity, 
 
 Approbac:o 5000 Ja- yj^^ Reafons which are brought for the Chriftian R^li- 
 ttrt'ii!L7lt&c' &'<^"' if found, will prove the Old Tcftiment , which the 
 Jfjas's behevei it being part of the Chriftians S.icred Book: 
 Dc Mah'jmct'is crl- And the fame reafbns will confute the Jervs reje^flion of Je- 
 g'.nc, &c. v;d. fragnr. [^ Chrift. I take that therefore to be the /ittcfl place to treat 
 Ss'^P^GrLa; To. ^^^^^^ fubjedt, when I come to the proofs of theChriftjan 
 1. pae. *x89. &'c. ' ^aith. I oppofe not what they have from God : I muft prove 
 that to be of God, which they deny. 
 
 5J. 1 1. HI. In the Religion of the Mahuractans Ifindewuch 
 good,v\2. AConfefficn of one only Ggd, and nioji oj the Natu- 
 ral parts of Religion; a vehement o^f option to all Idolatry; A 
 tejHmony to the Veracity of MoCts, and of Chrifh, that Chr'^i 
 ii the Word of God, and a great Prof hit, and the Writings of 
 the Apoji lei true : AH tki^ "therefore wheice ChrijHanity u af- 
 prcvedy nmji be embraced' And 
 
Ofthefeveral Religic^u which are in the World, 205 
 
 And there is no doubt but God hath made ufe oiMahimct 
 as a great Scourge to the Idolaters of the World •, as well as 
 to the Chriftians who had abuCd their (acred privilcdges 
 and bkflings : W'hcreevcr his Religion doth prevail, he calleth 
 down Images, and filleth mens mindes with a hatred of 
 Idols, and all conceit of multitude of Gods, and bringeth 
 men to worfhip one God alone, and doth that by th. (Word 
 in this, which the preaching of the Gcfpel had not done in 
 many obilinate Nations of Idolaters. 
 
 6.12. But rvitbali I iindc a Man exalted M the chief of ?ro- ,,.. ^, . ^ .. 
 fhcts^ Tfiithout any fuch poof as a rvife vt;m Jhoild te moved c.neOpufcur. Mahu- 
 rvith i and an Alcoran written by him below ths rates of cor.:- m^tcm ivjn *cile cr 
 tnon Keafo^, being a Khapfody of Non fence and Ccnfiju-n-, urd Dzo^&c. Et E^uhy- 
 f^any falfe and imfiom dohrines introduced^ and a tyrannic J f"'\ Z'gabcn. Moa- 
 Eynfire and Religion trvijled^ and loth erelied^'froj-ag^itcd^ uieuiica. 
 and maintained^ by irrational tyrannical means: Ad rvhich 
 difcharge my reafon from the entertainment of tki^ lUli- 
 giojh 
 
 1. That Mahomet w^s Co great f or ary ^ Prophet, is 
 neither confirmed by any true credible Miracle, nor by any 
 emincncy of Wifdom or Holinefs, in wh:ch he excelled other 
 meni nor any thing tife whjcli Realbn can judge to be a 
 Divine attcilation. Thecomrary is fufficiently cpparent in 
 the irrationality of his Alcoran : There is no true Learning 
 nor excellency in it, but fuchas might b- expcAed among 
 men of the more iiicuk wits , and barbarous cdixation : 
 There is notliing delivered methodically or rationally, with 
 any evidence of folid undiiftanding : There is nothing, but 
 the mcft niudous repetition an hundred times over of ma- 
 ny fimp'e incoherent fpeeches, in the diale(fl cf a drunken 
 man-, (bmetimcs againlt Idolaters, and fometimes againlt 
 Chnilians for calling Chrift, God i which all fet together 
 lee m not to contain (\n the whole Alccran) fo much lolid 
 ufefall f.iite and reafon as one leaf of fome of thofe Philofo- 
 phers whom he cppofeth, however his time^ had delivered 
 him from their Idolatry,and caufed him more to approach the 
 Chriftian Faith. 
 
 2. And who can think it any probable ITgn that he is the 
 Prophet of truth, who(e Kingdom is cf this World, eredtcd 
 hy the Sword i who barbaroufly fupprclTcth all rational 
 
 D d 2 enquiry 
 
i04 Ofthe CHRISTIAN RELIGION: 
 
 enquiry into his dodtrinc, and all difputcs againft it, all true 
 Learning and rationil helps, to advance and improvre the 
 IntLliccl of man : and who ti;achcth men to hght and kill 
 for their Religion: Crtainly, the Kingdom ot darknefs is 
 not the Kingdom of God but of the Devi! : And the friend 
 of Ignorance is no Friend to Trath, to God, nor to man- 
 kmde: And itisafignof a bad Caute that it cannot endure 
 the light. If It be of God, why dare they notibbcrly prove 
 it to us, and hear what we have to ob)^(fl againft ir, that 
 Trath by the fearch may have the Vidory : If Bealts had a 
 Rchgion It would be fueh as this. 
 
 3. Moreover, they have dodlrincs of Polygamy, and of a 
 fcnfual kinde of Heaven, and of murdering men to increase 
 their Kingdoms, anJ many the like, which being contra- 
 ry to the light of Nature, and unto certain common 
 Truths, do prove thit the prophet and his doftrine are not 
 of God. 
 
 4. AaJ his fall atteftation to Mjpf and Chrift as the true 
 Prophets of God, doth prove himfelf a falfe Prophet who 
 fo much contradideth them, and rageth againft Chriftians as 
 a blood-thirfty Enemy, when he hath given (6 full a tefti- 
 mony to Chrift. The partiadars of which I ftvall (hew 
 anon. 
 
 CHAP. III. 
 
 Of the CHRISTIAN RELIGION: and Tirft^ 
 
 what it is, 
 
 n1iat tht ChrlftiM Re- 
 
 ligionif, judge net by *.»-.rrT7 r a r . r -p r ■ * t • j • * ' • 
 
 tht inirudtd oplnitm p.i.IV. T^HE lu\t fort of hehgionto be enquired tnto, H 
 
 •funy lea, hut by the 3 CH K IS TTA NITY: hi vphhh by t he Frovi- 
 
 anckit Creeds and ^^^^^ ^^ Q^d J waf educated^ and at jirji received it by a. hu- 
 
 Smmmti-Khchtlje' FaitL upon the word and reverence of aiy Parents and 
 
 where I have recited . , . V -f ... ^1 t n 1 • 1 ^ 
 
 •«r 0/ Tertullian a»</ Jeaobers , being unable in wy Childhood rationaiy to try its 
 
 ether ancientt j and grounds and evidences. 
 
 which you may finde I fhall declare to the Reader juft in what Order I have 
 recited or referr'dto jgeeivej th^, Chriftian Reliirion , that the Inquiiition being 
 i»U(hcr and Vofll- , , , • 1 u r • r rt L L 
 
 w, dcSycnb, '^e more clear and particular, the latistaCtion may be the 
 
 greater ; 
 
and Fhjl, What H if, 205 
 
 ^^rcatcr : And it being primarily for my own ujfe that I draw 
 
 I'pthcfe Paper?, 1 hnde it convenient to remember what is , , . „ 
 
 ,1 I ^ /' .1 r ■ r • ^ . Set the defcnftion »f 
 
 palt, and to uAcn the tranlcript ot my own experiences, ^^^ rhrifiiaa FAith'tH 
 
 tlvdt I may fully try whether I have gone rationally, and i^roclus ad Armcnios 
 
 faithfully to work or not. Iconfcfs, that I took my Religi- de ^.ic in Bib. Pal. 
 
 on at firrt upon my Faicnts word : And who could expcd Orxcolac. To. i. 
 
 that in my Childhood 1 fliould bjable to prove its grounds? ^'^' ^ '* 
 
 B.it whether God owned that method of Reception, by any ^Ifo the CAtechlf.^f 
 
 of his inward light and operations, and whether the effica- junlUusAfiicanujjdc 
 
 cy of the fmalLH beams be any proof of the truth of the P^-^-^iv. Leg,s. 
 
 Cfirillian Faith, I leave to the Reader, and (hall my felf only Et Hctraenapul. dc 
 
 declare the naked hiftory in truth. tidcOnhod. 
 
 0.3. httkii Keligion ( received defedively loth of to Matter 
 and Grounds^) I found a Fewer even in my Childhood^ to arve 
 my Soul^ andcheck^m' fin and folly, and make me careful! of 
 my falvation^ and to make tne love and honour true xvifdom and 
 holme fs of life. 
 
 jj^. 3. But when I grew up to juVer ufe of Keafon^ and more 
 diflindly under jhod rvbkt I had generally and darkjy received^ 
 the power of it did more furfrizemy minde^ and brrng ntet^ 
 deeper confideration of fpritual and everlajling things : It 
 bumbled :ue in the fenfe of my fni and its deferts : and made 
 me think, ^^^^^ f^ftfi^b' of d Saviour ; It refolved we for more 
 exad Obedience to God ; and increafed my love to God: and 
 increafcd my love to perfojis andthings^fermons^writings^^pray- 
 ers^ conference., which relijhedof plain refolved Gedlinefs. 
 
 ^ . 4. In all this time I never doubted of the Truth of th>s 
 Heli^iony partly retaining my firji humane Beliefs and partly 
 awed and convinced by tl>e intrinftck^evidence of its proper fub^ 
 jeCfj end., and manner ■■, and being taken up about rhe humbling 
 and reforming jiudy of my felf. 
 
 ^.f^.At i\ll havingfor many years lahouredto compofe my mind 
 and life.,to the Principles of this Religion., I grew up to fee more 
 diff.culties in it.,tkan Ifaw before : And partly by tempt at ions ..and 
 partly by an inqv.lfltive r,und.,wkich wof wounded with uncertain- 
 ties and could net contemptuofly or carelefly caji off the doubts 
 rvhich I wrfi" not ahU to rcfolve., I re fumed afrejlj the whole inquiry., 
 and refolved to make as faithful! a fearch into the nature and 
 grounds of thit Kdigiouy as if I bad never been baptized in- 
 to it. 
 
 Dd 3 The. 
 
► 
 
 206 OftkeCHRISTlAN RELIGION: 
 
 The firft thing 1 fraciycd was, ihz Matter of C/.r/ff //r«/f ", 
 What it if ? and the next was the nndtnce and certainty ot" 
 ic : of which I (hall fpcak diftmdtly. 
 
 <S.6. T'^e Ciriitian Hdigun is to h confidered^ i.In its 
 {elf, as dibvertd Ly God. 2. In is Reception and Practice 
 ly men propffuin it. Id its felt it if Pafcdt, but not fo cjfdy 
 difcermlh ly a jrr.ing.r\ la the Pradifcrs it is impcrfcCt 
 here in thif life ^ / ; t vjcre difccrn iblc /;V wf « that cmnot fo 
 qpickjyund.rjhndthe Principles i and wore forcibly conjirain- 
 eth ibcm to ptrciiir it? ho'ynefs and tvorth •, Inhere it if in- 
 deed fnicerely praCfd: And if wo') difhomv.rcd and mifun^ 
 dtrjlood thrcigh the rrijk^^dnefs of Hypocrites rvho profefs 
 it. 
 Leg. Julian. Token. As the Imprcfson the Wax doth make the Image more 
 oont Ji;dxos,Hi Rab- difccruablc than the Sculpture on the Seal •■, but the Sculpture 
 bi Sa.Tit:cl. Marro- jg [j.y^ a,jj peifc(fl, when many accidents may render the 
 Mclfix "^''"'" ImprelLd imjgc imocrf.d and faulty : So is it in this cafe. 
 To adiligeiJt Enquirer, Chriftianityisb(.([ known in its Prin- 
 ciples delivered by Chnft the Author of it: and indeed is 
 m otkern'ife prfehly known", bccaufe it is no where el(c 
 perfedly to be feen: But yet it is much more vifible^ and 
 t<7/;/«g wiih unskilful! fuperricial Obflrvers, in the Pro/f/Jon 
 Lives : For they can dilcern the good or evil of an adioH^ 
 who perceive not the nature of the Tale znd Trecepts. The 
 vital form in the Rofc-trce is the ir.cft excellent parf, but 
 the Uautydiwd frveetnef of the Rofe is morecalily d](ccrned. 
 f^ffcds are iv\oi\ fenfu le.^ but caufs are moft tx:cllcnt. And 
 yet in fome r effect the Frac:ice of Religion ic, more excellent 
 than the Precepts, in as much as the Precepts are M:ans 
 to Praciice : For the end is more excellent than the Means 
 as fuch. A poor man can eafilycr perceive the worth of 
 Charity in the perfbn that cloathttii and tccJcth and re- 
 lieveth him, than the worth of a treat; fe or /tr^/c;/ of Cha- 
 rity. Subjeds eafily perceive the worth of a wiie, and holy, 
 and jufl: , and mercjfull King or Magiftrate , in his ad:ual 
 Government , who are not much taken with the Precepts 
 which require yet more perLdfion : And among all de- 
 (crip'tions, hifbrical Narratives, like Zenophons Cyrw^ do take 
 molt with them. Doubtlcfs, if ever the ProfcfTors of Chrifti- 
 aiiity fliould l.ve according to their own Profcdion , they 
 
 would 
 
nfid Firfi^ What it is. 207 
 
 would thereby overcome the oppolkion of the World, apd 
 propagate tlieir Religion with grcateft fuccefs through all the 
 Earth. 
 
 ^ Bccaufe no man can well judge of the Tr^tfc of a dodrine, 
 till he h>ft know rokat it jV, I think it here ritceifary, to 
 open the true nature of the Chriftian Religion, and tell men 
 truly what it U : Partly, bccaufe I perceive that abundance 
 that profels it hypocritically, by the mtcr power of Educa- 
 tion, Laws and Cullom of their Countrey, do not unde?- 
 Itand it, and then are the eafilyer tempted to iieglcd or 
 contemn it, or forfake it, ifftrongly tempted to it: feven 
 to forfake that which indeed they never truely received ). 
 And becaufe its poUible fomc Aliens to Chriftiamtymny pcr- 
 ule thefe lines. Otherwife, were I to fpcak only to thoie that 
 already underftand it, I might fpare thisdcTcription. 
 
 5^.7. The CHRISTIAN RELIGION contaimth 
 tvpo farts : i.AU Theological Verities tpbich are 0/ Natural 
 Revelation. 2. Much more rrhich if fupernaturally reveaL-ci 
 The fufernatural Revelation is faid in it to be partly rvritten 
 by God, partly delivered by Angels, partly by infpired Fro~ 
 fhets and Affiles, and fartly by Jefw Chriji him fe If in 
 ferjon. ■' ■' 
 
 Jj. 8. The fupcrnatural Revelation reciteth im(i of the Natu> 
 'j /i''^' ^^' f'^^<^hi>^g of the great Book,of Nature, is a lonct 
 and difficdt rvork,^ for the now-corrupted , dark and (lothfuU 
 fMinde oj thecoMMonfrt ofmen. 
 
 |f. p. r^f/> fupcrnatural Revelation are all contained 
 I. Moft copioufly in a Boo^ called. The Holy Bible, or Cal 
 nomcal Scriptures, s. More fummarily and contraCredly, in 
 three Forms, called. The Belief, The Lords Prayer, audthe 
 len Commandements ; and moRbnedy and fummrily, in a 
 bacramcntal Covenant ; jhU lajl containeth all the Eflential 
 parts moft briefly, and the fccoud fomewkat fuUer explainetb 
 tbem-y and the firft (the holy Scriptures) containeth alfoalltbe 
 Integral parts, or the rvkole frame. 
 
 ■ ^* j^'f^'^ ^f^^^ prefent Froftfors ef the Chrijlian R^li^ 
 gtoM, do differ ahcut the amkority of fiwe feu? Writings called 
 Apocrypha, rvi^ethcr they are to be mmihred with the Cawni^ 
 cal Bookj of God, or not : But thofe few containing in them 
 no confiderable points of doGriue drferent from the reji, the 
 
 con- 
 
io8 Ofthe CHRISTIAN RELIGION: 
 
 co*itrovirfte doth not very much concern the fuhjiartce or duCiri- 
 nal matter of their Keligicn. 
 
 5^. I r. The facrcd Scriptures are written very much H ft j- 
 rically, the Votnincs beinj^ interfpcrfedtviththe Hijhrv. 
 
 ^. i2.,7kif fucred Voluvte cohto-incth two Varts : xbe firji 
 caVed^ The Old lejiamcnt^ coyitaining the Hijiory of the Crew 
 tion^ and ofthe Veluge^ and ofthe Jewijh Nation till after thtir 
 Captivity \ As alfo their Law^ a>;d Prophets. The fcondcal'cd 
 The New Tclumenr, contaiving the Hijiory of the Birth^ and 
 Life^andVeath^and KefurreCiion^ and Afcenfwn of Jefus Chnfi \ 
 Jlie fending of hit ApojHes^the giving of the Holy Ghojt ■, the coi-rfe 
 of their Minijiry and Miracles ■■^ rvith the funnn of the doarine 
 preached firji ly Chriji-^ and then ly them^ and certain Epijilts «f 
 theirs to divers Churches andperfons more fully opening all that 
 docirine. 
 QgP^ J <S. 1 3. Jhefumnt oj the Hijiory ofthe Old Tefiament is this : 
 
 " That in the beginning God created the Heaven and the 
 " Earth,with all things in them : Viz. That having Hift made 
 " the IntelledtuaJ fuperiour part ot the World, and the matter 
 " of the Elementary World in an untormed Mafs, he did 
 " the tirft day diftinguifli or form the adlive Element of 
 " Fire, and caufed it to give light i The fecond day he fepa- 
 " rated the rarified Paflive Element called Fm?, expanding 
 "it from the Earth upwards to be a feparation and medium 
 " of adiion between the fuperiour and inferiour parts : The 
 " third day he feparatcd the reft of the Padive Element, 
 '* Earth and Water into their proper place, and fct their 
 " bound* j and made individual Plants, with their fpecifick 
 ^ forms, aiKl virtue of generation. The foujth day he made 
 " the Sun, Moon and Stari% for Luminaries to the Earth i 
 " either then forming thtm, or then appointing them to that 
 "Office (but not revealing their other ufes which are no- 
 " thing to us.) The hfth day he made Fifties and Birds, with 
 " the power of generation. The fixth day he made the tcr- 
 " reftrial Animals,and Man, with the like generative Power. 
 " And the (eventh day he appointed to be a Sabbathof Rtft, 
 *' on which he would be folcmnly worftiipped by Mankinde 
 " as our CREATOR. Having made one Man and one 
 " Woman, in his own Image, that is with Intellects, Free- 
 " will, and executive Power^ in wifdom, holiiiels, and apti- 
 
 " tude 
 
and Fhft^ What it is, 209 
 
 tude to Obey him, and with Dominion over the (enfitive 
 and veaetative, and inanimate Creatures i he placed them * Catianas ^'.*[«g' 
 m a Garden or plcalure, wnereni were two Sacramental thMMim wat forty 
 Trees, one called. The Tree ot Life, and the other the Tree daycs in Paradifc, aTid 
 of Knowledge of Good and Evil: And (betides the Law ''•^•^^ therefore Lent it 
 of Nature) he tryed him only with this politive prohibi- ^^^^' }" f^^'^j, *""' 
 tion, that lie fliould not eat of the Tree of Knowledge : ^Jh/^^ sit that's arpt"- 
 Whereupon the Devil* ("who'befcre this was fallen trom f^ular Fanfie. Andaf- 
 his Hrfl Hate of innocency and felicity ) took occalion to ^^r he changed it 
 perfwade the Woman that Gods Threatning was not true •, "/"'^' /<""'' "^'^ ^*^^ 
 that he meant not as he fpake > that he knew Man was ['^f '"* '^ " ^''"-'' 
 capable of greater Knowledge, but envyed him that hap- Gen. a. & 5. 
 pinefs-, and that the eating of that Fruit, was not f he way 
 to death as God had threatned, but to Knowledge and Tranftulit Dcus ho- 
 Exaltation : whereupon the woman feenig the beauty of "riTd'qj occfiSnw 
 the Fruit, and defiring Knowledge, beheved the Devil, fuggercns' uc crcHe- 
 and did eat of. that which God forbad: The fin being fo rcc, & perfcftus rcd- 
 hainous for a new-made Rational Creature, to believe that <lcrcti:r, & declaiatus 
 
 God was i>/p and W, a W and fwi^/ff, which is indeed "a"l?r .n^'"'\/" 
 
 , ■^■^rir^i I 1 r IT altra alcendeict. Me- 
 
 the nature ot the Devil , and to depart trom his Love diam etenim condi- 
 
 and Obedience for fo fmall a matter, God did in Jultice tioncm obtinuit ho- 
 prefently fentence the Orienders to punifhment : yet would ""f '■> "" ^otus mor- 
 not fo lofe his new-made Creature, nor caii oif Mankind, "i'!' ,"''*' T" '"" 
 by the lull execution Ot his delerved pumlnmenti but he rum ucrinfq- cxntic 
 refolved to commit the Kecovery and Conduct of Mankind partlccps. 77;rop/;.^a- 
 to a Kedecmer^\w\\o fhould better perform the work oi fal~ ^"f- adAutol, 1. 1, p. 
 vation^ than the firft Man Adayn hdid done the work of **^* 
 adh^fjon and obedience. This Saviour is the Eternal fFif, 
 dom andWord of God^ who was in duetime toaffumc the 
 Nature of Man , and in the mean time to ftay the ftroke 
 of Juftice , and to, be the invifible Law-giver and Guide 
 of Souls, communicating fuch meafures of mercy , light, 
 and fpiiit, for their recovery, as he faw fit. ( Of whom 
 more anon ) : (b that henceforward God did no longer 
 Govern man as a fpotlefs innocent Creature, by the meer 
 Law of entire-Nature^ but as a lapfed, guilty, depraved 
 Creature, who muft be pardoned, reconciled , and rcnev/- 
 cd, and have Laws and Means made fuitable to his cor- 
 rupted milerable ftate. Hereupon Godpubliflied the Fro- Gen, j. xj. 
 t»ife of a Saviour , to be fent in due time ; who fliould cou- 
 
 E e " found 
 
»lO of the CHRISTIAN RELIGION: 
 
 " found the Devil that had accufcd God oifalflmd^ and of 
 *'e«i')ii«5thcgoodotnianj and had by lying murdered m\r\- 
 " kinds and (hould ovcrcomL all iiis deceits and power, and 
 '* refcLiC God's injiirM Honour, and the Souls of linncrs 
 " and bring them Gfc to the evci lifting blelTednefs which 
 *' they Were made for. Thus God . as man's Redeemer, ( and 
 "not only as his Creator) governeth him: He caught 
 " Adam rirft to woifliip him now by Sacrijice^ boili inac- 
 *' knowledgmeiit of the Creator, and to teach him to bc- 
 " lieve in, and expect the Redeemer, who in liis alT-.jmcd 
 '' humanity was to become aSacrihcc tor lin. This Wor- 
 " fliip by Sacririce Adam taught his two i^ons^ Cam and Abd-, 
 " who were the early inltance:;, types and beginnings of the 
 ''two forts of perfons which thcr.ce-ibrward would b. in 
 
 Gen. 4. ** the world , viz. The holy Seed of Chrift, and the wicked 
 
 *' Seed ofS^r.in: Cain^^\\L elder, fas corruption now is before 
 *' U.^^.riLration J oHcring the fruits of Ins land only to his 
 '' Creator i and y^/'f/, the younger, facrihcing the iir/tlingsof 
 '' his flock ( of iheep ) to his Redeemer, with a purihed 
 *'iiiindi God rejected the offering of Cain^ and accepted the 
 <'facrihce oi Aid: Whereupon Grw, in imitation of the 
 " Devil, envied his Brother, and in envy flew him, to fore- 
 " tell the world what the corrupted nature of man would 
 '* prove, and how malignant it would be againft the Gn- 
 " diried, and what the holy Seed that are accepted of God 
 «' mull look for in this world, for the hope of an everlafring 
 " blefTednefs with God. After this, God's patience waited 
 "on mankind, not executing the threatned death upon 
 " their bodies, till they had lived (even or eigiit or nnie 
 
 P "hundred years a piece : which mercy was abufed to their 
 
 *' greater lin, ( the length of their lives occalioning their ex- 
 
 ^ , ^ " ceflive fenfuality, worldlinefs, and contempt of God, and 
 
 * ■ ^' "life eternal J fo that the number of the holy Seed was at 
 
 " laft fo fmall, and the wickedncfs of mankind (6 great, that 
 " God refolved to drown the world : Only righteous Noab 
 " and his family ( eight perfons J he faved in an Ark, which 
 " he dirccfted him to make, for the prefervation of him- 
 *' fcif, and the fpecies of Aercal aud Terreftrial Ani- 
 
 Gcrt. 8,& ^. & 10, **mals. After which Floud, the earth was peopled in time 
 
 &1I. " " ** from Nij^/^'jto whom God gave precepts of Piety and Juflice, 
 
 " which 
 
af7d^ Firfi^ Wktt it isl 2 1 1 
 
 «' which by traditioit came down to his poftcrity through 
 " the world. Bnt ftill the greater part did corrupt their ways, 
 " and followed Satan, and the holy Seed was the fmallcr part: 
 ''ofwhomy4k^('/r>?;, bcJngexempUry inholinefs and righ- ^^?' ^^ to the end 
 *-tconfiiefs, with his ion Ip<7C, and his grandfon J<7c^^, God 
 •' did in fpecial approbation oftheir righteoufiiels renew his 
 ''gracious covenant with them, and enlarge it with the 
 '' addition of many tem.poral bleflings^ and fpccial privi- 
 •' ledges to their pofterity after them •> promiling that they 
 *^fho^ild polTefsthe LandcfC<r>M(rj?, and be to him a pecu- 
 liar people above all the people of the earth: The chil- 
 <■' dren o\' Jacob being afterward by a famine removed into 
 •* E^Vpt, there multiplied to a great people*, The King of 
 «* Eej'pt therefore opprelTed th:m, snd ufed them as (laves, 
 «• to make his brick, by cruel impolitious : TjU at Ull God ^xod. ^cy mum* 
 •* raifed them up M'j^ci for a deliverer, to whom God com- 
 " mittcd his melTage to the King, and to whom he gdve 
 ** power to work miiracles for their deliverance, and whom 
 «* he made their Ciptain to lead them out oiEgy^t towards 
 ** the promifed Land. Ten riracs did Mofes with Aaroji his 
 "Brother go to Vhantoh the King in vain, though each 
 <* time they wrought puWick miracles to convince him, 
 •' till at laft when God had in a night dcftroyed all the firft- 
 «' born in the land of E^vpf, Vharaoh did unwillingly let 
 •* the Seed of Jacob ( or Tfrael ) go : But repentiiig quickly, 
 *' he purfaed after them with his Hoft, and overtook them 
 *' juftat the Ke^i-yiv, where God wrought a miracle, open- 
 *• ing the Sea, which the Ifraelites paft through on dry 
 *' ground : but the King with his Hoit, who were hardned 
 " to purfue them, were all drowned by the return of the 
 *' waters, when the Israelites were over. Then Mofes led 
 *• them on in the Wildernefs towards the promifed Land : 
 ** but the great dilHculties of the Wildernefs tempted them 
 ** to murmuring againfl: him that had brought them thither, 
 '* and to unbelief againft God, as if he could not have pro- 
 *' vided for them ; This provoked God to kill many thou- 
 *' fands of them by Plagues and Serpents, and to delay them 
 forty years in that Wildernels, before he gave them the 
 " Land of Promile : (b that only two which came out of 
 '* 'E'g}p (Caleb and Jojhua) did live to enter it. But to con- 
 
 Ee 2 "fate 
 
 Exod, & Numb, 
 
2Xi Ofthe CHRISTIAN RELIG ION: 
 
 " fate their unbelief, God wrought many miracles for them 
 •* in this VVilderncfs : He cauled the Rocks to give them 
 '* water : He fed them with Manna from above ; Their (hoots 
 *' and cloaths did not wear in forty years. In this VN'iIdcrnels 
 *• MjfiS received from God a Law, by which they were to 
 '* be governed : In mount SifiaJ in flames of tire, with ter- 
 '' riblc thunder, God appeared fofar to Mofcs^ as to fpeak to 
 ''him, and inftrud him in all that he would havehimdoi 
 * He gave him the chief part of his Law in two TabLs of 
 " Stone, containing Ten Commandments, engraven tlureon 
 '•byGodhimfelf, ( orb/ Angelical minillrationj: The rell 
 ''he inftiudtcd him in byword of voice. Mofes was made 
 *' their Captain, and Aaron their High Prie/l, and all the 
 *' Forms of God's Worfliip fctled, with abundance of Laws 
 *'for Sacririccs and Ceremonies, to typifie the Sacrifice and 
 Jofh. per tot, « Reign ofChriA : When M<:>fcs and Aaron were dead m tiie 
 
 J"'^S\ * ^> ::d r.ieCs, God chofe Jojhua^ Mofrs \vs Servant, to be their 
 
 *' Captain, who led them into Canaan^ and mirac^iloully 
 " conquered all the inhabitants, and fctkd I[rael in poilef- 
 " fion of the Land. There they long remained under the 
 •'government of a Chieftain, called a Judge, fuccedively 
 i Sam. "chofen by Godhimfelf: Till at M they mutinied againft 
 
 '* that form of Government, and defired a King like other 
 ''Nations: Whereupon God gave them a bad King in dil- 
 "pleafure-, but next him he chole Vtivid, a King of great 
 *' and exemplary holinefs, in whom God delighted, and 
 "made his Kingdom hereditary. To Vavid he gave a Son 
 I* of extraordinary wifdom, who by God's appointment built 
 ** the famous Temple at Jervjakm , yet did this Solomon^ by 
 " the temptation of his Wives, togratifie them, {et up Ido- 
 ,j.ju ''latryalfo in the land i which fo provoked God, that he 
 
 a King! *^refolvcd to rend ten Tribes of the twelve out of his fons 
 
 & I ehron. & *' hand j which accordingly was done, and they revolted and 
 
 X Chroo, *' chofe a King of their own, and only the Tribes of Judo. 
 
 ** and Benjannn adhered to the polbrity of Solowon. The 
 " wife Sentences of Sclowon^ and the Pfalms of Vavid, are 
 ** here inlerted in the Bible. The Reigns of the Kings of 
 VjudazndlfraelsLTC afterwards defcribed-, the wickednefs 
 ," and idolatry ofmoft of their fuccertive Kings and people j 
 ** till God being fo much provoked by them, gave them up 
 
 "into 
 
and Firfi^ What it is. >i| 
 
 •* into Captivity : Here is alfo inferted many Books of the 
 
 •* Propheiics of thofe Prophets which God fent from time ' 
 
 *" to time, to call them from their fins, and warn them of 
 
 " his fore-told judgments : And, lallly, here is contained f ^ra & 
 
 " fomc otthc Hidory of their Itate in Captivity, and the re- Nebcin. 
 
 * turn of the Jnvs hy the favour ot Cyrw t where in a tri- 
 
 '* butaiy ftate they remained in expedation of the promifcd 
 
 *' Mclliah, or Chrirt. Thus tar is the Hiftory of the Old Te- 
 
 '-' ftament. 
 
 *' The Jcws being too (cnfible of their Captivities and 
 *' Tributes, and too dclirous of Temporal Greatncfs and 
 "Dominion, expedfed that the Melliah fliould reltore their 
 "Kingdom to its ancient fplendour, and fhould fubdue the ■ 
 '* Gentile Nations to them : And to thisfenfe they expound- 
 '' cd all thofe palfages in their Prophets, ^which were fpokcn 
 *'and meant of the fpiritual Kingdom ofChrift, as the Sa- 
 *' viour of Souls : which prejudiced them againft the Mef- 
 " fiah when he came : fo that though they looked and long- 
 ** ed for his coming, yet when became they knew him not 
 ** to be the Chrift, but hated him and perfecutcd him, as the 
 *' Prophets had fore-told: The fulnefi of time being come, Y^^^' *> ^j^c, 
 '' in which God would fend the Promifcd Redeemer, the ^^' ^' *' ^^• 
 •• Eternal Wisdom and IVord of God, the Second in the Tri- 
 *' nity,airumed a Humane Soul and Body,and was conceived 
 •' in the womb of a Virgin, by the holy Spirit of God,without 
 *' man's concurrence. His Birth was celebrated by Prophc- 
 " fies, and Apparitions, and applaufc of Angels, and other 
 " Wonders : A Star appearing over the place, led fome 
 '' Aftrpnomers out of the Eaft to worfhip him in the Cradle : 
 "Which Herodiht King being informed of, and that they 
 *' called him the King of the Jews^ hecaufedall the Infents 
 *' in that country to be killed, that he might not fcape ; 
 **But by the warning ofan^Angel, Jf/zM' was carried into 
 *-^Egyp^ where he remained till the death oiHerod. At 
 "twelve years old he difputed with theDodors.in the Tem- 
 *'ple: In this time rofe a Prophet called John^ who told 
 •' them, that the Kingdom of the Mefllah was at hand, and 
 *' called the people to Repentance, that they might be pre- 
 " pared tor him, and baptized all that profclled Repentance 
 J' iuto tlic prefent expedation of the Saviour ; About the 
 
 E e 3 '* thirtieth 
 
214 OftheCHRJSTlAN RELIGION: 
 
 V'li.Vrocli Hdmllidm <* thirtieth year of his age, Jefus refolvcd to enter upon the 
 de Naiiv. Chn(n, in- •« (bkmn performance of his undertaken work : Ai,d, fiift, 
 ter^rtt, PejMi, „ jj^ ^^^,j^j jQ j^fj^ ^Q ^, baptized by hiin, ( the Captiins b.- 
 
 "ing to wcir the fimj CokrjrswKh the So.ildicrs. j VVhai 
 ^■'•John had baptized him, he declared him to be ihcLavjb 
 '■'■of God, tkntta]i^th away the fins of the world : and when 
 **hcwas biptizcd and prayed, the Hcav.n wasopcncd, and 
 " the Holy Spirit defcended in a bodily (hap;? like a Dove 
 *'upon him, and a voice came horn Heaven which faid, 
 *"rhou art my beloved Son^ in thee I ant well fldfcd: The 
 "firit thing that Jcfuf did after his Biptifm, was, when he 
 " hadfafted forty days and night?, toexpofc himfcif to the 
 ' utinoll of Satan's temptations, whotiicrci.pon did divers 
 Match. 4. *' w.iys allault him-, But J cfus pi ri.<^\y overcame the 
 
 ^^^' ^' *' Tempter, who had overcome the rirft Man Ada>)} i Thcnce- 
 
 *' forth he preached the glad tidings of Salvation, and called 
 *' men to repentance, and chooling Twelve to be more con- 
 " Itantly with him than the rcli, and to be vvitnellcs of his 
 *' works and dodtrin, he revealed the mylluries of the King- 
 *'domofGod: He went up and down with them teaching 
 " the people, and working miracles to confirm hisdod^rin : 
 *' He told them, that he was fent from God, to reveal 
 *'his will to loft mankind for their recovery, and to bring 
 "them to a fuller knowledge of the unieen world, and the 
 "way thereto i and to be a Mediator and Reconciler bc- 
 *' tween God and Man, and to lay down his life as a Saciihce 
 "for iin-, and that he would rife again from thcdtid tlic 
 *' third day i and in the mean time, to fulfill all righteoiirneis, 
 " and give man an example of a perfedt lite : Which accord- 
 *' iiigly he did : He never iinned in thought, word or deed : He 
 '* chofe a poor inferiour condition of life, to teach men by 
 ** hiscxample, to contemn the wealth and honours Ot this 
 *' world, in comparifon ot the favour of God, and the hopes 
 " ot immortality. He fuflfered patiently all indignities from 
 *'men : He went up and down as the living Image of Di- 
 " vine Tower^ Wisdom diud Goodne^-, do'm^ Miracles toma- 
 " nifeft his Fower, and opening the dodlrin of God to mani- 
 " feft his ?F;/5/ow, and healing mens bodies, and fecking the 
 " falvatioii of their fouls, to manifeft his Goodttefi and his Love. 
 *' Without any means, by his bare command, he immediately 
 
 " cured 
 
afid^ Firjl^ What it is, ' 1 1 5 
 
 *' cnndFtvers, Palfies, and all difeafcs, caft out Devils, and 
 
 « raifcd the dead to life again ;, and lb open, uncontrokd 
 
 •'and n^imciOLis were his Miracles, as that all men might fee, 
 
 «' that the Omnipotent God did thereby bear witnefs to his 
 
 «' Word. Yet did not the grcatcfl; part oiih^Jews believe 
 
 »♦ in him, for all thefe Miracles, becaufe he came not in world- 
 
 •Myprmpto rcftorc. their Kingdom, and fubdue th.e world : 
 
 «' but ihey blafphemcdhis very Miracles, and Hiid, He did 
 
 *' them by the power of the Devil : And fearing kit his fame 
 
 ** fl-iordd bring envy and danger upon them from the J^o- 
 
 «'w<;^;i, who ruled over them, they were his mod malicious 
 
 «' p^rfecutovs themlelves: The dodfrin A'hich he preaclied 
 
 *' was not the iinneccflary curiolitics of Philofophy, nor the 
 
 "fubfervient iVrts and Sciences, which natural light reveal- 
 
 »'eth, and which natural men can fufficiently teach: But it 
 
 *' was to teach men to know God, and to know themfelvcs> 
 
 «' their fin and danger, and how to be reconciled to God, 
 
 ^ and pardoned, and fandtified, and faved : How to live in 
 
 " hohnefstoGod, and in love and righteoufnefs to men, and 
 
 " in fpecial amity and unity among themfclvcs, Cwho are his 
 
 *' difcipk?^ : How to mortirie fin, and to contemn the wealth '** 
 
 *' and honours ot the world, and to deny the flefti its huriful 
 
 * * defires aiid lufts i and how to fuflfcr any thing that we fliall 
 *'- be called to, for obedience toGod, and thehopi.s ofHea- 
 " veil : To tell us what fhall be after death i how all men 
 
 * flvall be judged, and what (liall become both of foul and 
 *' body to cverlaftirg : But his great work was, by the great 
 '* demonftrations cf the Goodn^fs ar,d Love of God to loft 
 " niankind, (in their tree pardon and oHered falvationj) to 
 *' win up mens hearts to the love of God, and to raife 
 " their hopes and defires up to that bleffed life, where they 
 ** (hall fee his glory, and love him, and be beloved by him 
 '' forever. Atlall, when he had finiChed the work of liis 
 •' miniftration in the fiefli, he told his Difciples of Ins ap- 
 " proaching Suftering and Refuirc(flion, and ir.ftitutcd the 
 •* Sacrament of his Body and Bloud, in Bread and Wme, 
 
 ** which he commandeth ihem to ufe for the renewing of . • , . ^ 
 •' their covenant with him, and remembrance of him, and ,i,r[^fJr.^L[^.^' 
 **for the maintaining andiignifying tlieir Communion with 
 ** him and with each other. After this, (his time being come) 
 
 "the 
 
 cUf, obferv.cap.i^. 
 
2l6 OftheCHRIsriAN RELIGION: 
 
 " the Jetvs apprehenxied him, and though upon a word of his 
 ** mouth ( to fhew his power ) they ttU aU to the ground i 
 " yet did they rife ag:iiu and lay hands on him, and brought 
 "him before FiUte the Ja)m./H Governoiir •, and vehcmenrly 
 "urged himtocruwirie him, contrary to his own mind and 
 ' ' confciv-nce ; They accufed Inm oiblafihemy^ for faying he 
 *• wjstheSunof Godi and ofiwp/Vf y, f^'r ^ay>"g, V.jhoy thU 
 ''-'I'dmple, ar.diH three daysIrviU re-build it, r hem. an: his 
 '' Body ) : and o^treafon againft Cjefir, for caUing huulllf a 
 '■'• Kiiig^ ( though he told them that his Kingdom was not 
 *' worldly, but Ipiritual.j Hereupon they condemiied him, 
 **and clothed him in purple like a King infcorn, and fet a 
 ** Crownof thorns on Iiis head, and put a Reed f)f a Scepter 
 *• into his hand, and led him about to be a derilion ; They 
 *' cover'd his eyes, and fmote him, and burtetcd him, and bid 
 *' him tell who Itrake him : At lair they nailed him upon a 
 *' Crofs, and put him to open (hameand death, betwixt two 
 ''Makfidors, C of whom, one of them reviled him, and the 
 *' other beheved on him J: they gave him gall and vinegar 
 ** to drink : TheSouldiers pierced hjs tide with a Spear, when 
 *' he was dead. All his Dilciplcs forfook him and ricd i Feter 
 '* having before denied thrice that ever he knew him, 
 ** when he was in danger. When he was dead, the earth 
 ** trembled, the rocks and the vail of the Temple rent, and 
 *' darknefs was upon the earth, though xheir was no natural 
 ** Eclipfc i which made the Captain of the Souldiers lay, Ve- 
 *' rily this was the Son oj God. When he was taken down from 
 *' the Crois, and laid in a ftone-Sepulchre, they fet a guaid 
 *' of Souldiers to watch the grave, having a Jlone uponir, 
 ^' which they feakd i becaufe he had fore-told them that he 
 \AllthUii written by *' would rife again : On the morning of the third day-,be- 
 thefturEvangeliflt, t'ingthe hrft day of the week, an Angel terriried the Soul- 
 •* diers,and rolled away theftone, and fate upon it i and when 
 ** his Difciples came, they found that Jefus was not there: 
 " And the Angel told them, that he was riftii, and would 
 *' appear to them : Accordingly he oft appeared to them, 
 •' fometimes as they walked by the way, and once as they 
 •* were fifhing, but ufually when they were alfembled to- 
 ** gethcr : 'Thomas, who was one of them, being abfent at his 
 * • lirft appearance to the reft, told them he would not believe 
 
I 
 
 and Firji^ What H k, aij 
 
 •* it, uiilefs he faw the print of the nails, and might put his 
 ** finger into his wounded fide: The next fiift day of the 
 '* week, when they were affemblcd, Jcfus appeared to them, 
 •*( thedoors being fhut^ and called 'Thomas^ and bad him 
 *' put his fingers into his tide, and view the prints of the nails 
 *'ui his hands and feet, and not be faithkfs but beheving: 
 *^ After this he oft appeared to them, and once to above five 
 •'hundred brethren at once: He earnellly prcft Peter to 
 •'flievvthelovethathebareto himfelf, by the feeding of his 
 "■Hock: Heinftruded his Apoftles in the matters of their 
 " employment : He gave them Commidion to go into all 
 "the world, and preach the Gofpel, and gave them the tc- 
 "nour cf the New Covenant of Grace, and made them the 
 " Rulers of his Church, requiring them by Baptifm (b- 
 c' lemnly to enter all into his Covenant, who content to the 
 " terms of it, and to afTure them of pardon by his Blood, 
 "and offalvation if they perfcvere : He required them to 
 " teach his Difcipks to obferve all things which he had 
 " commanded them, and promifed them that he would be 
 *< with them (*by his Spirit, and grace, and powerful defence) 
 "to the end of the world. And when he had been fcen of - 
 " them forty days, fpcaking ofthc things pertaining to the 
 •' Kingdom of God, being alTembled with them, he com- 
 *' manded them not to dcpa.t from Jirufalem, but wait till 
 " the holy Spirit came down upon them, which he had pro- 
 *' mifcd them : But they, being tainted with fome of the 
 *' worldly expedations ofthe jfjvi, and thinking that he 
 ** who could rife h'om the dead, would (urenow makehim- 
 '' felf and his followersglorious in the world, began to ask 
 *' him whether he would at this time reftore the Kingdom 
 •* to Ifrael : But he anfwered them, \_ It is not for you to ^^* *• 
 *' know the times or feafons which the Father hith put in 
 *' his own power : But ye (hall receive power, after that the 
 " holy Ghofl: is come upon you, and ye fiiah be witnefles to 
 " me both at Jernfalem^ and in aWJud^a and Samarut^ and to 
 ^ the utter moft parts of the earth. ] And when he had faid 
 " this, while they beheld, he was taken up, and a cloud re- 
 *' ceived him out of their fight ; And while they looked 
 ** ftedfaftly toward heaven, as he went up, two men flood 
 J* by them in white apparel, and faid, Why gaze ye up into 
 
 Ff , "Heaven? 
 
iia Ofth CHRISTIAN RELIGION: 
 
 ** Heaven? This fame Jefus which is taken up from you in- 
 *• to Heaven, fliall focome in like manner as ye have fcen 
 *' him go into Heaven. Upon th;s they returned to jFt>n/p- 
 
 fta: 1. •• /fw, and continued together,till ten days after : as they ULre 
 
 ** all together, ( both the Apoftlcs and all tiic reft of the D.f- 
 '' ciplesj fuddenly there came a found from Heaven, as of 
 '* a rufhing mighty wind, and the likencfs of iicry cloven 
 ** tongues Cite on them all, and they were filled with the 
 " holy Ghoft, and began to fpeak in other languages, as the 
 
 , *' Spirit gave them utterance : By this they were enabled 
 
 ** both to preach to people of feveral languages, and to work 
 
 '« other miracles to confirm their ducT:rine •, fo that from this 
 
 " time forward, the holy Spirit which Chrirt fent down 
 
 *' upon Believers, was his great TVitnefi and Agent in the 
 
 *' world i and procured the belict and entertainment of the 
 
 " Gofpel where foe ver it came : For by this extraordinary 
 
 *• reception of the Spirit, the Apoltlei themfelves were much 
 
 " fullier intruded in the dodhine of falvation than they 
 
 " v/ere before, notwithftanding their long coiivcrfe with 
 
 *' Chrift in perfon \ ( it being his pleadire to illuminate them 
 
 •* by fupernatural infufion, that it might appear to be no 
 
 ** contrived defign to deceive the world. ) And they were 
 
 ** enabled to preach the word with power, and by this Spirit 
 
 "were infallibly guided in the performance of the work of 
 
 '* their Commiflions, to fettle Chrili's Church in a holy or- 
 
 ** der, and to leave on record the dod^rine which he had 
 
 5* comm.anded them to teach : Alfo they themfclves did 
 
 *' heal the lick, and call out devils, and prophefie, and by 
 
 " the laying on of their hands, the fame holy Spirit was or- 
 
 •* dinarily given to others that believed : io that Chriftians 
 
 " had all one gift or other of that Spirit, by which they 
 
 " convinced and converted a great part of the world in a 
 
 " ftiorttimc: and all that were fincere, had the gift offan- 
 
 ** edification, and were regenerate by the Spirit, as wtll as 
 
 **by Baptifmal water, and had the love of God flicd abroad 
 
 ** in their hearts, by the holy Ghoft wliich was given them : 
 
 '- A holy and heavenly mind and life, with mortification, 
 
 *' contempt of the world, fclf-denial, patience, and love to 
 
 ** one another and to all men, was the conftant badge of all 
 
 A9.»!9: J. J Chiift's followers : The firft Sermon that Vcter preached 
 
 " ' "did 
 
aftd^ Firfi^ What it isl a 1 9 
 
 *' did convert three- thoufand of thofe finful JevPi that had 
 '' crucihcd Chrift : And after that, many thoufands of them 
 " jTiorc were converted : One of their bloody perfecutors, 
 '' (Saul a Pharifee_^ that had been one of the murderers of 
 '« the firft Martyr Stephen, and had haled many of them to Aft, j, 
 " prifons i, as he was going on this bufmefs, was ftruck down 
 " by the high-way, a light from Heaven fliining round about 
 " him, and a voice faying to him, Saul^ Saul^ why perfecuteft 
 <* thou me > And lie faid. Who art thou. Lord ? And the 
 " Lord faid, I am Jcfus whom thou perfecuteft i it is hard for 
 «' thee to kick againft the pricks : And he trembling and 
 <' aftonifhed faid, Lord, what wilt thou have me to do ? And 
 <« the Lord faid, Arifc, and go into the City, and it fhall be 
 *' told thee what thou muft do : And the men that journeyed 
 *' with him flood (pccchlefs, hearing a voice, but (eeing no 
 «' man ; And fo Said was led blind to Vamafcus^ where one AS, per ftf* 
 '' Ananias had a vifion, commanding him to Baptize him, 
 " and his eyes were opened : This Convert called P<t;//, did 
 *' hence-forward preach the Gofpel of Chrift, from Country 
 *' to Country, in Syria^ in Afia, at Rome, and a great part 
 *« of the world, in marvellous unwearied labours and fuifer- 
 <' ings, abufes and imprifonmcnts, converting multitudes, and 
 '' planting Churches in many great Cities and Countries, and 
 " working abundance of miracles where he went. His Hi- 
 "ftoryislaid down in part of the NewTeftament: There 
 '' are al(b many of his Epiftles, ( f o Konie, to Corinth, Go.- 
 " latia, Epkefus, Fkilippi, Coloji, thejfalonica, to Timothy, to 
 '' Titus, and to Thilamn, and thcHetrerps fas isfuppofed ) 
 '' There are alfo the Epirtles oi Peter, James, John and Jude, 
 " with the Revelation of John, containing many myfterious 
 '' Prophefies. An Eunuch who was of great power under 
 *' the Qiieen oi Ethiopia, was converted by Fhilip, and car- 
 *' ried the Gofpel into his Country. The reft of the Apoftlcs " 
 " and other Difciples carried it abroad a great part of the 
 " world, efpecially in the Rww« Empire : and though eve- 
 " ry where they met with oppofition and perfecution, yet 
 ■'by the power of the holy Ghoft, appearing in their Holi- 
 " nefs, Languages and Miracles, they prevailed and planted 
 *' abundance of Churches, of which the moft populous were 
 *' at Jeru^alem^ Antiochy Rome and Alexandria : And though 
 
 F f 2 « they 
 
aao of the CHRISTIAN RELIC ION: 
 
 ** they were all difperfcd abroad the world, and out of the 
 
 *^ reach of mutual converfe, yet did they never difagree in 
 
 ** their Dodlrine, in the fmallclt point, but proceeded through 
 
 •*fuftjiiigs jn Unity and Hohncfs, in the work of fiving 
 
 •* Souls, tiUiiiori of them were put to death for the fake of 
 
 "Chrirti having left tiie ChurJics under the Government 
 
 *• of their feveril Paftors, according to the will of Chrifr. 
 
 Thisisthcabftradlofihe Hiftory of the holy Scriptures. 
 
 5^. i^.'tkc [mytm o\ thcY^o^xmcofChrUhanity is coutaiyied 
 
 in thefe ArticUi foUorp'mg^ conjijiing of three general Heads : 
 
 I.'p.vngstobeknownajjdbdicvcd. U. Things to he willed, 
 
 flw^delired, andhopcd. III. Things to be done. 
 
 1 Cor." B 46 Macih 1. 1 • " There is one only GOD in E!Tcnce,in Three ElTcntial 
 
 28. ip. I Joh. 5. 7.' "Principles, POWER, UNDERSTANDING and WILU 
 
 iTim.i.i7.pr.i59. ccor OMNIPOTENCY, OMNISCIENCE and GOOD- 
 
 iVlo'if 'ffm "NESSi in Three Subfiftenccs, or Perfons, the FATHER, 
 
 6. 16.' Mai. s's'. "the SON and the HOLY SPIRIT, who is a Mjnd or Spi- 
 
 Jara.i.iy.Neh.p.d. " rif, and therefore is moft Simple, Incorruptible, Immor- 
 
 Rcv.4. 8. & 15. 3. «* tal, Impaflionate, Invifible, Intacftiblc, Sec. and is Lidivi- 
 
 ^^^•34;jf^7.E«k. ..f^f^i^,^ Eternal, Immcnfe, NccefTary, Independent, Sclt- 
 
 iip.58.& 145.0. ** fulHciCnt, Immutable, Abfolute and Infinite in all Perfe- 
 
 " dtions : The Principal Efficient^ Virigent znd Final Caufe 
 
 ''of all the world : The CREATOR of all, and therefore 
 
 Prov. 15.4. Gen. 1. •» our Abfolute OWNER, or Supreme RULER, and our 
 
 25.Dcut.30.19. Col, '^Total BENEFACTOR, and CHIEF GOOD aiid 
 
 3. 10. ECClcf.7.29. i, p vlp, 
 
 Pfal.8. 5,6. Mar. END. 
 
 12. 30, 33. Deut. (5» 2. GOD made Man for himfelfi not to fupply any want 
 5. & 10. 12. & 1; •* ofhis own, but for the pleafmg of his own Will and Love, 
 32. Gen. 2. 163 17. «t in the Glory ofhis Perfcdions fhining forth in his works : 
 Set an Expo/itien of *' ^^ ^'^ own Image •, that is, with Vital Power, Underftand- 
 the Crttd briifly /» *' ing and Frce-wjll, Able, Wife and Good i with Dominioa 
 Ifidor. de Hcclcf. «' over the liiferiour Creatures, as being in fubordination .tO' 
 Offic. 1. 2, c 23. fcGod their OWNER, their GOVERNOUR and their 
 Of'tVeOtkind •fihe " BENEFACTOR and END. And he bound him by the 
 cntdj /« Voflius de *' Law of his Nature to adhere to GOD his MAKER i by- 
 Symbol, and Parker *' Rcfignation, Devotion and Submiflion to him as his OW- 
 de Dcfccnfu ad In- *«NER^ by Believing, Honouring and Obeying him as his 
 t^ds cftte'E^n'eri " ^^^^^ i andby Loving him, Trulting and Seeking him, 
 and'reftern chHrches^ ** Dehghting in him, Thankfgiving to him, and Prailing- 
 fee Uflicr,'dc Sym-, J* him, as hi$ Grand BENEFACTOR, chief Good, and' 
 *»nj,. ' . . - "ultimate 
 
afid^FirJi.What it if. 221 
 
 ** ultimate end, to exercifc Charity and Juftice to each other i 
 
 *' and to Govern all his inferiour faculties by Reafon accord- 
 
 *' ing to his Makers will, that he fo might pkafe him, and 
 
 *' be Happy in his Love : And, to try him, he particularly 
 
 *• forbad him to eat of the Tree of Knowledge of good and 
 
 "evil, upon pain of death. , 
 
 ^ " 3. Man being tempted by Satan to break this Law of ^JJ"^' 3« Jo'^-^S. 44- 
 
 •' God, did b.litvcthc Tempter who promlfed him impu- Cen.'j.'i^j^.Rom! 
 
 *Miity, and advancement in Knowledge, and who acculed j. 9, 19,2?. & 6.25] 
 
 *' God as falfe in his threatning, and as envying Man this Ad.id.iS.Eph.z. 2. 
 
 and the power of Satan : i\.nd hence we are all conceived <5. 5. Hor.n.7.Rom. 
 " in lin, averfe to good, and prone toevjl, and condemna- ^' ^^.'l^' ^"™-5.^, 
 '' tion IS piilld upon all, and no mcer Creature is able to * ^ "*" ^* 
 
 ' "4. God fo loved the World, that he gave his only ^°''*i^,|f ; ^R^m' 
 "SON to be their REDEEMER, who being the Eternal p. 5. joh.' 10. 30'. 
 " W ISDOM and WORD of God, and fo truly GOD and i Tim. z. 5. Hcb. z. 
 «*one in EiTence with the FATHER, did aiTume our Na- M>i^- Luk. 1.17, 
 •* ture, and became Man, being conceived by the HOLY Hcb.4. ij'/'ii^.'i 
 "SPIRIT in the Virgin Mar}\ and born of her, and called Heb. 7.*x5. Mat j.'i$! 
 ^^JESVS CHRIST: whobeingHoIy and without all ^ftzax.Hcb 1.3,4. 
 *'lin, did conquer the Tempter and the World, fulfilling all Hcb- ^z6.& lo.n. 
 «• righteoufnefs i He cnad^ed and preached the Law or Cove- ]J'^i'Q^f\ ^^^' ** 
 •'nant ot Grace, conhrming his Do(ftrine by abundant un- Luk. 22.45. Pfal.i^i 
 "controlled Miracksi contemning the World, heexpofed 10. i pct. j. 18,19. 
 •'himfi-lf to the malice and fury, and contempt of Tinners, * Tim, 110. Hcb.z. 
 
 •'and save up himfclf a Sacrifice for our fins, and a Ran- ^'^' ^^^^'^it P-f^ 
 -. r r ■ t or ■ i ^i r^ r i J.ai. Kom.o.^. Heb. 
 
 •• lorn tor us, in luttering death on aCroIs, to reconcile us ^^j^ ^^ ^ f 5 g^ lo^ 
 
 *'to God: He was buryed, and went in Soul to the Souls 55. Hcb. 8.2.'& lo. 
 " departed : And the third day he role again, having con- n. Aa. 3. 23. & 5. 
 *«quered death •, And after forty dayes having infiruded and 3«- Heb.7 25. Rom. 
 "authorized hisApoftlesin their Office, he afcended up in- jI/^^.^: Rom'V?! 
 "to Heaven in their fight i where he remaineth Glorified, iThclC5. jz,' * 
 " and is Lord of all \ the chief Prieft, and Prophet, and King 
 •* of his Church, intercedmg for us, teaching and governing 
 J' us, by his Spirit, Miniliers and Word. 
 
 '; 5. The New Law and Covenant which Chriffhatli pro-- 
 Ff 3 ''cured,. 
 
 
2M; OftheCHRJSriAN RELIGION: 
 
 H«b.9.i5. Joh 1. 12. »» cured, made and fcakd fby his Blood, his Sacraments, 
 c\^^6^Ad-^^'\l' "^"^ his Spirit J is this i [Thattoall th^m who by true 
 ic\.l9. Sl zo.'lu " t^cp-"^^"^c and Faith, dotoriike the Fkfli, the VVorld and 
 RoiTi. 8.1. 1 ?. Mar. " the Dcvil, ar.d give up thcmlllves to God the Tathcr, Son 
 4.i».Roir. 8 i5ji7. " and Holy Spirit, their Creator, Redeemer ar>d SandiHcr, 
 ^C V'-"^Ro--'p" " '^*^ ^^''^ giveHimfcinn thcfe Relations, and take them as 
 o.Eph 2^8 22°IlV. *' ^'^^ reconciled Children, pardoning their lin?, and giving 
 2. & g.Coi.7.iz,2V " f^<-''" ^is grace, and title to Everlalring Happincls, and will 
 Hcb. 4. 1. Mar. 1 5. " glonhc all that thus perlLvere: But will condemn the 
 i5. ]oh. 5. 3, 5.^^. ** ur.b.lievcrs, impenitent, and ungodly, to cverlalhng pu- 
 r.s'p.^&ti^yL-k. *' "JJ>'mcnt.] This Covenant he hatli commanded his Mini- 
 15/3.* Mat. 28. i^.' **ftersto proclaim and offer to all the World, and to bap- 
 Mar. i6. 15, i5. " tize all that conftnt thereunto, to inveli thr-m Sacramen- 
 2 Cor. §. 19. Jch.5. c fjjiiy jj^ ^11 tj^^^fg benefits, and enter them into his hoIvCa- 
 
 foh.i4.25.& 15.25. thohck Church. 
 
 1 Pec.i.io, ii> 12. ^' 6. The Holy ^f/nr proceeding trom the Father and 
 
 2 Per. 1.21.2 Tim. " the Son, did tiift infpire and guide the Prophets, Apoftles 
 |. i5. Joh. 16, 13. cc ^j^j £vaijg(_.ijfi5^ fViat they might traly aud fully reveal tlip 
 Ifa 8.2o!rcv!'22'.i si " Doctrine ot Chnft,and deliver it in Scripture to the Church, 
 19! *i Tim. *<5. 14. "as the Rule of our Faith and Life i and by abundance of 
 Luk. 15.29331. Aft. '■"evident, uncontrolled Miracles,- and gitts, to be the great 
 2.22. & 5.32. & 19. cc ^vitnefs of Chrift, and of the truth of his holy Word. 
 
 6al!3.*i!2!3.fol^l t " /• ^^'^^'^^ f^^ ^^'^^P^'^ '' '^=^^^' ^"°'^"' ^^'"^ ^OLY SPI- 
 i2.&3.2.'i Cor.i4! "RIT doth by it illuminate the minds of fuch as fhall be 
 Aft. 2(5.17,18. Rom. " i^ved, and opening and fofcening tliCir hearts, doth draw 
 8.9,10,11. Aft. 1(5. "them to believe in Chrifr, and turneth them from the 
 i4.]oh.5. 44. tzL-k. " power of Satan unto God : Whereupon they are joyncd 
 Col.'2!'i9^E*hr.?o* " fo thrift the Head, and into the Holy Catholick Church 
 31 ,' 32. * & 3. I-! " which is his Body, conliftingof all true Believers, and are 
 I Cor. 12. 12, 13, '•'freely juftiHed aud made the Sons of God, and a fandiried 
 27. Rom. 3. 24. & « peculiar people unto him, and do Love him above all, and 
 4.24.1oh 1.12 Tir. t.^;,jy^{^ ^^jjj^^^^j_,|y „^];^(3jjricfsand righteoufiiefs, loving and 
 2. l4.Kom.5.5.Mat. ,.,,,. 1 ^ r o • ■ 1 ?i n 
 
 10.37. iCor.5ii. dcliring the Communion 01 Saints, overcoming the rlefli, 
 
 Luk.1.75. I Joh. 3. " the World, and the Devil, and living in Hope of the coming 
 
 14. I Pct.1.22. Aft. '-of Chria,and of Everlaftmglife. 
 
 i^oh.f.l'/.'l Cot "S- Af death the Souls of the Juftified go to HappineG 
 
 1. 7. 2* P*ct.3". 11,12* " with Chnft, and the Souls of the wicked to mifery : And 
 
 Tir. 1. 2. & 3- 7. " at the end of this World, the Lord Jcfus Chrift will come 
 
 Luk.23.43;8c 16.22. cc ^g^,,,^ ^j^^ ^-^w ^^if^ jj^^ Bodies of all men from the dead, 
 
 23?2Vet!3.i9.Luk! " ^^^^ ^lU judge all the World according to the good or 
 Id! 28. Aft. 1". II,' "evil 
 
ancl^ Fitji, What it is, Tiy 
 
 " evil which they have done : And the righteous (hall go i Cor.i5. joh.5.22, 
 " into Everlaftmg Life, where they Ml fee Gods Glory, and '^\^'i^\'.^; !& "; 
 " being perfLded in Holincfs, fliall love and praife and plcale ^Jj^j. 43.* 2 Tim.* 
 " him perFedly, and beloved by him for evermore ^ and the 4. 8, 18. 2 ThcfT.i. 
 "Wicked flrall go into Everlafting punifhment with the 8,9, 10. & 2, 12. 
 "Devil. ^ Joh.17.24. 
 
 "II. According to this Belief wc do deliberately and (e- Luk.15.21 Aa.2.27. 
 " rioully by untcigned confent of VVilJ, take tliis One God, & 5.19*. Rom. 8. 15*. 
 "the inrinitc Power, Wifdom, and Goodncfs, the Father, Luk. 14,33. i Thefl*. 
 "Son, and Holy Spirit, for our only God, our reconciled i-9-Exod.2o.3.Dcuc. 
 " Father, ourSaviour and our Sandtifyer, and refolvedly give j^] 2 Cor 8*<;. loh. 
 " up our felves to him accordingly j entering into his Church 17.5. ^ Cor, 8. <5.- 
 " under the hands of his Minifters, by the (blcmnization of 2 Cor. 6. 17, 18. 
 "this Covenant in the Saaamcnt of Baptifm. And in pro- ^ ^°^' \^ ?• f^^'i' 
 "fecution of this Covenant, we proceed to flirre up ou^ ^il &.'ia''^6 ^& 
 "DESIRES by daily P R A Y E R to God in the Name 9.5. Rom7d. 13, id* 
 '"^ofChrift, by the help of the Holy Spirit, in the order Luk. 19. 27. Ioh.3. 
 "following: i. Wedefire the glorifyhig and hallowing of lo-M". 18.19. Eph. 
 t^the Name of God, that he may be known, and loved, ^'Z ^q^^^q^-^ **8*|' 
 <■<■ and honoured by the World, and may be well-pleafcd in j^* j6',i6. i Cor. 2! 
 "US, and we may delight ni Him which is our ultimate 10. Eph.-x. 18. 22. 
 « end. 2. That his Kingdom of Grace may be enlarged, and & 8' 5jI<^' 2 Cor.i. 
 •'his Kingdom of Glory as to the Perfedtcd Church of the f J \t?; /M'^'^' 
 <• lanctihcd, may come ; That Mankinde may more univer- 5^^ the Lords Tray^r, 
 ** fally fubjedt themfclvts to God their Creator and Re- 
 <« deemcr, and be favcd by him. 3. That this Earth which 
 *'is grown too liketo Heli, may be made liker to the Holy 
 " ones in Heaven, by a holy conformity to Gods Will, and 
 " Obedience to all his Laws, denying and mortifying their 
 •'own flefhly dehres, wills and minds. 4. That cur Na-" 
 "tures may have neccllary fupport, protcdrion and provi- 
 *' fion incur daily fervice of God, and palfage througii this 
 •* World, with which we ought tob. content. 5. That all 
 ** our fins may be forgiven us through our Redeemer, as 
 " we our felves are ready to pardon wrong?. 6. That we 
 *' may be kept from Temptations, and delivered from fin 
 " and mifery, from Satan, from wicked men, and from our 
 " felv^es : Concluding our Prayers with the joyful! Praifcs 
 "of God, our Heavenly Father, acknowledging his King- 
 *' dom, Power, and Glory for ever. 
 
 "III. The 
 
224 ^Of the CHRISTIAN RELIC ION: 
 
 "HI. The Laws of Chriftian PRACTICE arethefc: 
 The^ Ten Cm'^.-nd cc ^^ xha^ our Souls do Hrinly adiiere to Gou, our Creator, 
 Jud. '21.021.5.22. " l'^<^di^'(^mer and Saiiiftiiycr, by FaiLh, Love, Coiiiidencc, 
 Luk. 10.27. 1 Tioi. "and Delight •, that wefcekhim by dcllie, obdicuce and 
 4.7.^3.54.7. Aa.24. "hcpji meditating on himlclf, his word and works of 
 16. Col.3.5.Roni^.8. cc Creation, Rcd.mprionanJ Sanctihcation, of Death, Judge- 
 ]^'zi.\\.'\Z.\ll\^X\ "" iTi.nt, Heaven and Hell: exerciling Repentance and mor- 
 ■12. 15. Rom. 13.1^, "titying lin , efpccially atheifm , unbclitt^ and unholintfs, 
 •14. 1 Cor. 3. 1 3. " hardnefs of heart, difobcdiencc and unthankhiinels, pride, 
 2 I'ct. K lo.^Cor. tc ^^.jjfijij„^(5 ^j^j flcfli-pkaling ; Examinng our hearts, 
 
 Pfal.4'.4.&*i 0*4.^34'. " "^^^iJf our Graces, our Duties, and our lins : VVatchfuliy 
 & I. '2.V 1 19.57,55. "governing our thoughts, alfcdtions, pailions, fenfes, appe- 
 G£^.24.63.Eph.5.l8, " tites, words and outward actions : KclilLng temptations-, 
 19. Flil.90.12.L1k. cc ^,^j ferving God with all our ficultics, and glorifying him 
 laLuk ^1 3 5.^PraV ^"^ ^'^ our Hearts, our Speeches, and our Lives. 
 ■14*1.3. rCor.i'o.i2*. '■ 2- That we worOiip God according to his HolincG, 
 
 Pfal. 39. r. Prov. 4. '-an J his Word, in Spirit and Truth, and not with Foppe- 
 23. tpl^ 6. 10, 19. cc jii-.j 3,.jj Imagery according to our own devices, which 
 PftLsi f.*&T"*^'.L* " maydi(honourhim,and lead us to Idolatry. 
 1 Tlicti"." 3.17. Ihi!*. " 3- That we ever ufe his Name with fpecial Reverence i 
 
 4. 6, " efpccially in appealing to him by an Oath i abhorring pro- 
 
 Joh.4. 23,24. Mar. «• p'lanenels, pa-jury, and breach of Vows and Covenants 
 i5.p.ira.i.i3.Dcut. cctoGod. 
 
 C.I3. & 10.2c. jcr. , ■ T-. ^ K rr ^ 1- r ^ ■ 
 
 4.2. & 12. i6. Jam. 4- That we meet in Holy Afrembhes for his more fo- 
 
 5.12. Aa.2.42.&6. '<• Icmn Worfliip^ where the Pallors teach his Word to their 
 2. & 207.28.30,31, '-Flocks, and lead them in Prayer and Praife to God, ad- 
 I5' lam'^'^'./'^Phfr " '■'^^1'"''^^'^ the Sacrament of Communion, and are the Guides 
 1.4*. i"cor. n.24.* "of the Church m Holy things-, whom rhe people m.Xi 
 & 10. 1 5. Hc'^.7.7. "hear, obey and honour i cfpecially the Lords hay m\.\[\ be 
 Rev.i.io. .^■a.20.7. " thus fpeiit in Holinefs. 
 
 1 Cor^ idf.2.^^^ ^ cc ^ -|'}3^f Parents educate their Children in the Know- 
 
 ii/i2l^Dan.6rio*. " ^'-'^^^^ and Fear of Go J, and in obedience of his Laws i 
 Aa.10.30.1fal.101. "and that Princes, Maltcis and all Supcriours govern in 
 I Sam.2.23,29.Gen. " Holinefs and J. ft ice, for the glory of God, and the corn- 
 Co'/"^ 2i'''2 2^ DcV* ""^^" S^*^"^' according to his Laws: And that Children 
 2i'izT' ' '^^^' " ^0^'^' honour and ob.y their Parents, and all Subjeds their 
 "Rulers, indue fubordination unto God. 
 
 h^ath. < :ij-2- -y " ^* ^^^^^ ^^ ^° nothing againft our Neighbours Life 
 25,3*8,39/ *'*''' "or Bodily welfare, but carefully preferve a as our 
 
 "7. That 
 
and^ Firji, What it is, ^ 2 ^ 
 
 "7. That no man defile his Neighbours wife, nor con:i- M«.j. 27,28,29, 30. 
 ""Tnit Fornication i but preferve our own and others Cha- 
 "ftity in thought, word and deed. 
 
 " 8. That we wrong not another in his Eftate, by ftealing, i ThcfT. /^.6. Eph. 4. 
 '^'fracd, or any other means , but preferve our Neighbours ^^* 
 "Ertateasour own. 
 
 " 9. That we pervert not Juftice by falfe witnefs or other- P'^o^-ip. ^jP- & ar. 
 "wifei nor wrong our neighbour in hisNamc,by flanders, J^' , ™" ' ^•^' ^*=^' 
 "backbiting or reproach: That we lie not i but fpeak the Prov.^7.2 2.8f s/''" 
 "truth in love, and preferve our neighbours right and ho- Cal. 5/5,. iJ,ov. 12. 
 "nour as our own. 22. & (5.17. & i^^^ 
 
 **• 10. That we be not felfifli, fctting up our [elves and j> 
 
 "ourowf, againrt our Neighbour and his good, deliringto 10//9 & 22^'l'L^*k' 
 
 "draw from him unto our felves: But that we love our 14. 22,23. j'am'a^g! 
 
 "Neighbour as our felves, defiring his welfare as our own i &3.13. i Got 15! 
 
 "doing to others as (^regularly) we would have them do to Jf*J-7'i2.Hp|i 4 52. 
 
 "us-, torbearinff and forgiving one another i loving even ,°ji',^*,^ -r. 
 
 J J J. II J . ^on. 4. 16. Rom. 
 
 " our encn"ues, and doing good to all, according to our pow- 15,9, i -fhcff. 4 0. 
 
 "er, both for their Bodies and their Souls. i Pet. 1.22. & j.8, 
 
 ThisistheSubftanccofthc CHRISTIAN RELI- 1^2.17. Gz\.6.io, 
 
 GION. ^ io.Tic.1.14, 
 
 5^.1$. II. Tibe [uyym or Abjlrali efthe Chrifiian Religion 
 it contained in three port Forms : "Tbefirfi called. The Creed, 
 
 containincitheniatterof the ChrijUanBdid; Thefccondcalled. „ u J /. ,-, 
 n-L ¥ J n . ■ ■ \l .. r ^t ,T T^ Hidc%,of winch read 
 
 Ihe Lords Prayer, containing the matter of Ghnjhan De- Bp. i\(\\cr in his in- 
 fixes and hope: The third caUed, The Law or Decalogue, con- fwer to the Jefuits 
 tairting the fimmt of Merall Duties ■■, which are as foUoweth. challenge, 
 
 De totis Scripturls, 
 
 Ti r> T7 T ¥ f t" 1^3ec brcviatim col- 
 
 ^ _ . , . ^^'^ ^^ ^} \^' . lefta funr ab Apofto- 
 
 I. S belicbe in dgioD, tU iFatt)er lainualJtp, S^a'aer iis,atquiapiLirescre- 
 ofl^eaben anO <Bartl) -, 2* 9inD in HefufiClJ^ift twonlp 'lentium liccras nc- 
 S»oh our iLoit) ; tDbo toas conceibeo bp ttje feolp (JDfaoft, '^^'""^' ^^^ qui fciunc 
 bo?n Of tbe mirfiinMary, fuffered iniDer Pomius Pilate ^ rufiS™^^^ 
 toaB crucified, Oeao anO buricCi, OefcenDeD to*^eIIs nonpoirunc^hjeccor- 
 tbe tbirD Oapbc rofe again from ti)e OeaOi f)t afcenDeD<^e retincmes hibc- 
 into li^eabcn, ano Rttetb en t])t riflbt band of ^co tbe ?"^ ^''' ^"f^^''^^^'^'^^ 
 ifatber Silmiabrp: from tbence be Iball come again to r^T'^r itTX' 
 juOge tbe quick auD tbe Dead, 5. 31 bcliebe in tbe l^olp /. 2. i' Z %% fui 
 <E;bon h tbe i^olp Catbolick Cbiircb, tbe Communion of ^m. ntr.) itz. 
 
 G € ^ainte, 
 
226 Of the CHRISTIAN RELIGION: 
 
 ^aliUB, t\)c ifojsibenefflof fine, tte ia:eriirrectionofttje 
 boOp, anC> ttje iLife CBbcrlafting. 
 
 The LORDS PRAYER. 
 
 flDur IF a £ 113 e IS iDbicb art ia!l>^abcn, ^allob^eU 
 be tbK i^ame : Cbp JiinoDom come : Cbp toill be Oone on 
 e^rtb a0 it is iu l^eaben. <:3ibe ua tbis Oap our Dailp 
 b?ead, anJ) fojgib^ us our trefpaffee b& toe fo^gibe tbem 
 tbat trefpaffi againft ub : 3nO leao us not into tenipta* 
 tion s but Oelibnr ub from ebil : ifo^ tbine is t\)t i^lng^ 
 fiom, tbe ^otocr anO tbe ^lo^p s fo? eber, Atich. 
 
 The Ten CO MM AN DEMENTS. 
 
 Exod. 20. Godjpake all thefe words, faying^ I am the Lord thy God, 
 
 Dc.t. 5. ' which brought thee out of the Land of E^ypt, out of the houfe of 
 
 bondage. 
 
 I. Ebou lljaU bt'^i^^ no otber (Cot)fi before mc» 
 2« 2Lbou Ibalt not mahe unto tbee anp s^aben 31mase, 
 0? anp UhenefB of anp tbing in f^eaben iibobe, 0? tbat is 
 in tbe CBartb beneatb, 0? rbat is in tb? toater unber tbe 
 CEartb : 2rb<iu fbalt not bote Ooton tbp felf to tb&ni, uoj 
 ferbe tbem : iFo? 31 tbeilo^O tbp ©oCi am a jealous (2(00, 
 bifltrng tbe rntquitieBoftbeiFatbers upon tbe CbtlO?en 
 ^ - . . to tbe tbirO anCi fourtb generation of tbem tbat Wt me, 
 k^cv omnTZlTs ^"^ lljetoing mercp unto tboufanos of tbem tbat lobe me 
 ccicbrs eft , magna anO http mp Commanoemcnts* 
 apud picrofq ; igno- 3. SLb^u (bait not tsfte tbe i^ame of tbe iLo?D tl)v <soj) 
 omiacft. Hiccnim in boiu, fo? tbe ILo^O toill not bolO bim guiltlefs tbatta- 
 dia v., ab Hebrae.s feffb bts i^ame in bain. 
 
 GriTLr'nt'c.l 4. * B:emember tbe ^abbatb bap, to Keep it bolp : Rr 
 pretctur, .^cpcimana, Dapes fbalt tbou labout anO 00 all tbp beo^h : but tbe 
 dicitur. Hoc nomi- ^ebentb Oap IB tl)t ^abbaib of tbeilojO tbp C5oO"-> in it 
 ntmrtaUs omnfsdi- tbou fbalt not Oo onp h)o?K s tbou, no^tbp^on, no?tbp 
 r norinis caufam ^augbter, ^ ^an-Cetbant, no^tbp ^aio^ferbant, no? 
 mfciuiit pieriqj fhe. tbp Cattel, no? tbe stranger tbat is toitbin tbp gates : 
 (>fh.i.Antmh.ad^U' ifo? in fiF oapes tbe iLo^OmaOe ^eabenanO €artb, tbe 
 ?''''• ^'J''Si'^'/ ^^'3, ano all tbat in tbem is, anO rcfteo tb^ ^ebentb Ciap. 
 toberefb^e tbe 310^0 bleCTeO tbe ^ebentb ^ap, ano ballotoeo 
 it. 
 
 $♦ Igonour 
 
 121. in B. P.Gr.L 
 T. I. 
 
a;id, Firfi^ Wktt it is, 227 
 
 5, ^onair t!)p ifatljer and ttjp $^att)er ; ttjat tt)P t>apefi 
 map be long upon tl)e ilano , to^kl) t^ie llo^D t^p <0oo 
 
 6* Eton fbalt not hii!. 
 
 7» SLlJOu ftalt not commit aiiulterp^ 
 
 8» Eljou (|)au not ^teaU 
 
 9, Eljou dialt not bear falfe feitnefs againft tlip i^etgtj' 
 bour* i,•^' . ^ 
 
 10. Stbou fbaU not cobettl^p jSetgbboure !^oufe : tbou 
 ftjaltnot cobettbpi^eigt)bourflmife, no? Ms ^an-fer- 
 bant, no? Ub ^aio-fcrbant, no? bt« j3D)lC, no? t)i6 Slfs, 
 no? anp tbing tbat is tbp ifieigbboiirs» 
 
 5^. 16. the ten Co-mmandewents are fmnmed up hy Chriji 
 into thefe twc^ thoujhalt love the Lord thy God rvith all tky 
 hearty and fovl, and wight; and fhou jhalt love thy Ntighlour 
 as thyfelf. 
 
 ^- 17. thefe Comnandements king firji delivered to the 
 Jews, are continued by Chrij}^ <w the funwt of the Lavp of Na- 
 ture i only infield of "Deliverance of the Jews from EeVpf, he 
 hath made our Redemption from fm and Satan , rvhich was 
 thereby typified^ to be the fundamental motive s And he hath 
 removed the memorial of the Creatiot:-'Kefi^ from the feventb 
 day-Sabbath , to be kspt on the Lords day^ which is the firfi, - 
 with the Commemoration of his KefurreCiwn^ and our Re- 
 demption^ in thefolemn JVorJhipof his holy Ajfemblies. 
 
 ^. 18. III. the briefefi Summary of the Chriftian Religi- jviacthi 28.19. Ro^- 
 07;, containing the Effntials onl)\ is in the Sacramental Co^ 9. i. &5 4 i Pet. 
 venant of Grace : Wherein the Fenitent Believer^ renouncing 3.21, j2. Hcb.5.i. 
 theFleJh^ the World and theVeviU doth folentnly give up him. Aft.i.?8,4i. Tit.|. 
 felfto'God the Father, Son and Holy Spirit^ as hit only God, Dc m^do Ba'tizan- 
 bi4 Father, his Saviour and hit Sandifier, engaging himfelf dj\Ui°quo v!dc w"- 
 hereh^tb a Holy life (of Re fign at ion. Obedience and Love)-, hfrid^nn Siribon. dc 
 end 'receiving the pardon of all his fim, and title to the fur- rebus Ecdef. cap. i6. 
 ther helps of grace, to the favour of God, and everlajiing life : p.(,£tbl.Tat.')6^i. 
 thi4 Covena-rtt is firib entered by the Sacrament of Baptifme, 5'^^''' ^""^'i'^''/"' 
 and ajter renewed in our communion with the Church, m the torumt p. 75''r "^8 
 Sacrament of the Body and Blood of Chriji. ^s. 
 
 . vSo that the Chriftian Religion is but f Faith in God our 
 ^YeatoT^ Redeemer and SanVfifyer, producing the hope of 
 
 Gg 2 L^e 
 
128 Ofthg CHRISTIAN RE LIG lON^Snc, 
 
 Life Everlaflin^, and fcjffjfjug i<s rvith the love of God and 
 Man : And aU this expreffed m the genuine fruits of Pati- 
 ence^ Obedience^ and Traifeto God, and voorks of Charity and 
 Jujlice unto Man. 
 
 5J. 19. ihat allthii Religion might he the better undcrjlood^ 
 received and fradifed hy z«, the Word of God , cawe dorvn 
 loh I?. 15. ^^^° ^'^^' '^^^ &^'''^ ^ '^ ferfed Example of it in his moji: 
 
 I Pct»2. 21*. ^ ferfeCt Life--y in ferfed holinefi and innocency^ conquering aU 
 temptations^ conte^nning the honours.^ riches and pie a fur es of 
 the Wirld-, in perfed patience^ andnteehnefs^ ^ndcondefcenfwn^ 
 and in the perfeU Love of God and Man. 
 
 When pertudt Dodrine is fecondcd by Perfed Excmpla- 
 rinefs of Life, there can be no greater Light fet before us, 
 to lead us out of our ftate of darkuefs into the cvcrlafting 
 Light. And had it not been a pattern of holy Power, 
 Wifdom and Goodnels i of Selt-denyall,Obcdience and Love j 
 of Patience, and of Truth and Prudence, and of contempt 
 of all inferiour things, even of Life it felf, for the Love of 
 God, and for Life eternaU it would not have been, a full 
 exemplification of his Dodrine v "or a perfedt Revelation 
 of It to the World. Example bringeth Dodtrine neer our 
 Senfes, and thereby maketh it more clear and power- 
 full. 
 . 6 &7 i8 ^.20. It i^ the undertaken Office of Jefus Chrif}, to fend 
 io^GaV.A.^. & 5! ^^^ ^°^y ^^^^^^ ^^^° Believers mindes , and to verite out the 
 18, 25. Rom. 8.9, fubflance of this Law upon their hearts^ and give them fuch 
 13. 2 Cor. 3. 3. holy and heavenly inclinations^ that it may become as it were 
 1 Cor. 6. II. & 2. ^ ISlatural Law unto thew^ and they obey it veith love, faci- 
 10,11. Jc''*5**3^' lity and delight (though not in Pcrfedion till they arrive at the 
 
 4,18. 
 
 So much to (hew WHAT the Chrifiim Religion is. 
 
 CHAP. 
 
of the Natf^re and Properties of the Chrijiian Religion* i : p 
 
 CHAP. IV. 
 
 of the Nature and Properties of the Chrijiian Religion. 
 
 HAvingundciftood the matter and words ofthe Clinlli- Nihil cH ad dcfcn- 
 an Religion, before I proceeded any further,! thought t^cndiaii Curtate tu- 
 it meettopafs a judgment upon the nature, tern- '^ ^^-.^^ f,"i": 
 perament, conftitution and properties of it. And therein us. inq,.^mb.of. 
 I found that which muft needs be a great preparative to 
 behef. 
 
 5^. I. And firjl^ J founds tkat it is amo\l holy atidjpiritjfal 
 Keligiott^ refolved into the m(i excellent Vfincijks and Ends, 
 glorifying God, and humhlingntan, and teaching us the moji 
 divine and henvenly life, in the love and patient fervice of 
 our Creator. 
 
 I. It is moft Holy, for it calleth us up entirely unto God", Nulla majoi ad amo- 
 andconfiftethin ourabfolute dedication and devotednefs to rem invicatio quam 
 him. 2. It is moft SPintual, leading us from things carnal Fac^cnlrc a"i*ntcm : 
 zmterrene-, and being principally about the government ot jm-.j^uj^ qui, fi dc- 
 theSouU and placing all our ]>//dty in things fpiritual, and kaioncm nolcbac 
 not in flefhly pleafures with the Epicureans and Mahotnetans : impendere, nolit rc- 
 !t teacheth us to worfliip God in a fpiritual manner, and not pe'^"^. Augufl. e 
 either irrationally, toyilhly, or irreverently : And it dired- j^ ^^^o* ^^od amatur, 
 eth our lives to a daily converie with God in holinefs. 3. The autnon laborarjr,atic 
 Principles of it are the three Effentiahties of God in Unity, labor amatur. .4»g«/?. 
 viz. the Infinite Power, Wifdom and Goodnefs •, and the iff'^1^-^"^' ^ 
 three grand Relations of God to Man, as founded in his three ^^^^. pigtjtejn ad- 
 moft famous works, t^iss, as our Creator, our Redeemer, and hibcnto^ opes amo- 
 our Regenerater or Sandtiher ■■, and the three great Rcla- vento : qui fecus fa- 
 tions ariling from Creation, and alfo from Redemption, "it, Dcusipfe vmdcx 
 viz. as he is our Owner, our Ruler and our Benefacftor or %c'eie\%\ 1 1^7. 
 chiefcrt Good and End. 4. The Ends ofthe Chrifiian Reli- Significat ' probica- 
 gion, I find are proximately the faving of man from Satan, tcm Deo grata melfe, 
 and the Juftice of God i the fandtifying them to God, and fumF^m eife rcmo- 
 purifying them from fin, the pardon of their fins, and the ^^^'"•*' /'•*39- . 
 cverlafiing happinefs of their Souls, in the pleafing and fru- 
 ition of God for ever. In a word, it is but the redeeming us 
 
 Gg 3 from 
 
230 of the Nature and Fropertics of the Chriflian Religion. 
 
 from our carnal />//, the world, and the devil, to the love 
 and fLrviceofour Greater. $. Nothing can be fpokcn more 
 honourably of God in all his pcrfcdlions, m the language of 
 poor mortals, than what the Chri^ianRehgion fpeaketh of 
 him. 6. And no Religion fo much humhleth man^ by opcnmg 
 the malignity both of his original and adual (in, and de- 
 claring the difpleafure of God againrt it. 7. It teacheth us 
 who once lived as without God m the world, to live wholly 
 unto God, and to make nothing of all the world in compa- 
 Chriir.anujncrrore._ j.:^j^ ofhim. 8. And it teacheth US to live upon the hopes 
 rl n^I^^'^'.v!!!!'!"* othcavcn, and fetch our motives and our comforts from it. 
 prout valcr, cocqua- 5^- 2.1 pud that the Chrjjtian KeUgion h the moft ^ure, and 
 cur. Mnim. clearly andutxcrly opfofite to all that is evil. 
 
 Chnftiifti nonicn There is no vcrtue which it commendeth not, nor duty 
 Chrinum "'' m'inioJc ^^^^^^^^ '^ commai ticth not, nor vice which it condemneth nor, 
 imitatur : Quidc- nor fin which it forbiddcth not. 
 
 nlmtibi prodcR vo- The chief thing in it which occafioncth the rebellion and 
 caii qioi nones, & difpleafure of the world againlt it, istheprity and goodnefs 
 nurrrid n Clviia- ^^^f' which is contrary to their fenfual nature, and asPhyfick 
 numtc cfle dclcdar, to thcir licentious lives: would it indulge their vices, and 
 qux L hiiftian catis give them leave to fin, they could endure it. 
 flint pcre, & merico ^, ^.Ptiriicularly it moji vehemently condemneth the grand 
 ]^n 2:^!i'^l.J!T ''''' 'f ^'"^'^ J'^orldlmefs, and Senfuality, and all their ^oUytmg 
 de virt Chn(li»ni. and^ermcious fruits. 
 
 lllc vcrc Chriflianiis 1. No Religion doth fo much to teach men Humility, and 
 eft, qui oTnUjus mi- make Pride appear an odious thing. It opencth the malignity 
 
 fcuord.am fact, qui ofjt, asit lifccth up the mind againlt God ox Man: it con- 
 
 nulla omnino move- 1,. -,^. °i ,ir 
 
 tur injuria ) qui alic- <^^ii^iif th it as Satans image : it giveth us a multitude ot 
 
 n.:m dolorcra tan- humbling precepts and motives, and fecondcth thepi all with 
 
 quam propium fenticj the llrangcft example of condefcenfion and lowlinefs in 
 
 non Tnont' f^'^^ui ^^^^"^^ ^^1=^^ ^^as ever prefented to the View of mail. Where- 
 
 coram homimbus in- ^^ ^ ^"^ ^^^^^ '" thefamouftlt of the Kow<i« Hcathcns, that a 
 
 p,Ior us habetur, ut great deal of pride was taken for a virtue, ^nd men were 
 
 coram Deo & .' nge, iniUudfed anel exhortcd to bj proudj under pretence- of 
 
 h glorictur :quitcr- maintaining aud vindicating their honours and true Hu mi- 
 
 icna contemn. t, uc ,. ,'=' , ■ ,.^ c \ \ c r j -, . 
 
 pjflit habere coele- ^'^V ^^^ taken tor dilgracetul balenefs, and men were driven 
 flin; qui opprimi pat:- from it by the fcorn, not only of the vulgar, but of Philofo- 
 pcrcm fe prxfcntc phers thcmfelves. 
 
 fc?i^''rubvcni^ ' tc. , ^- ^"^ ^'^'-'^ 's no Religion that is fitted fo much to the 
 /iitiui dcvi.'jchiif. dtftiLidtion oilVgrldlmeji^ or of the love of Riches, as Chri- 
 
 ftianity 
 
of the Nature and Properties oft he Chrijiian Religion , 2 3 r 
 
 ftianityis: for it teacheth men mofi efiecflually the -t»^;;ify of Ornis crctLnacum 
 
 the worlds it appointeth them a holy life, fo hateful to b'nafic, & bene 10. 
 
 Ill n r A . c \ \ rteftamar:, & mac. 
 
 worldly. men, as will otcalion them toteel the vexation ot ^^^\ fciicet <^id.nc 
 the world i it openeth to them the hopes of a life fo much tonaituto, male or- 
 better, as may teach them to take all the wealth and gloiy dine perturbato. /^v- 
 of this world forafhadow, a feather, or a dream. It con- f^f ''f,,^'^ ''^X'rum 
 dcmnethwcr/^/y /«i;f, as the fin inconliitent with the love of stfof^'i,'."^ prnc.pium 
 God, and the certain mark of a drofTyunfandified mifcrable eft i-hi'auua ; fiis 
 foul. It fctteth before us fuch an example of Chrirt, as mufi autcm fupcib a : V\\\ • 
 needs (hame mrldlimp with all true believers. '^"/J^' * n^! -'^imT 
 
 3. And for Se»piality\ it openeth the (hame of its beaftiality, Jjt;^,!^ non ^'^onfc'n- 
 andmakeththe carnal mind and life to be enmity to GoJ, cmcus. Hare qui 
 and the contrary to that fpiritual mind and life, which is the anp tavcr t, eadan 
 property of all that fhall be faved : It ftridly and vchc- "'P^'^^T^'V^bra' 
 mently condemneth all gluttony and excefs of drink j all dit^^Aia"ffl.'/f c'/^a- 
 ryotting and time-wafring needkis fports i all fornication, ^/ar, 
 and ribald talk, and wanton carriage, words or thoughts : 
 Whereas I find among Heathens and Mahometans, that in- 
 ordinate fenfuality was much indulged : excefs of eating and 
 drinking was made a matter of no great blame : time- 
 wafting Plays were as little accufed, asif men had no greater 
 matter to do in the world, than to pa(s away time in fome 
 fenfual or fantaftical delight : either by fornication, or many 
 wives at once, their luft was gratified i and fo their minds 
 were debafed, polluted, and called down and made unfit 
 for fpiritual contemplation and a holy life. From whence no 
 doubt it came to pa(s,that they were ^o dark about things fpi- 
 ritual and divine, and fo overfpread with errors about many 
 plain and necefTary things. 
 
 5^. 4. Ihere is no Keligion which fo mtally detecteth and 
 difgraceth the fm of SELFISHNESS, nor fo (ftftuaVy teacheth 
 SELF-VENIAL, as the Chrijiian Religion doth. 
 
 It maketh man underftand the nature of his corrupt de- 
 praved ftatei that it is zfaliing(rom GOV to SELF: and 
 that his recovery licth in returning from SELF to GOP, 
 It (hcweth him how felhftinefs is the principle of divifions, 
 enmity, wrath, contentions, envy, malice, covetoufnefs, m- 
 Juftice, opprefl^on, wars, uncharitablenefs, and all the ini- 
 quity of the world. And how fdf \s the grand enewy of 
 God^ and Han, and of tl-^e Fdlnk^ood and feace •, and contrary 
 
 to 
 
232 of the Nature and Vroperties oft he Chrjfiiart Relighn, 
 
 to the love of" God and our neighbour, and the Cominon- 
 vvealth. It givcth us (b many precepts for p/f-^fw/W, as no 
 other Pvcligion did ever mention i and fuch an example 
 againll it in Jefus Chrili, as is the aftonifhment 'of Men 
 and Angels. And therefore all other Religions did in vam 
 attempt the true purifying of heart and life, or the pacifying 
 ofthedivided mmdsof men, while they let alone this fin of 
 felfijhntff, ("or lightly touch'd it J which is the root and heart 
 ot all the relh 
 
 ^. '^.N) KeUq^iDH doth [omuch reveal to us the Nature of 
 Siclntcirglmui Dc- God, and k^ n^orb for Man, and Kelati$ns to him. as the 
 turn podumus} fine Chrijb an Religion doth. 
 
 qualitatcbonum.fme And doubtkfs that is the moft excellent dodrine whidi 
 quantitatc magnum, makcth known God moft to mans mind^ and that is the 
 Hnc indigent; a crca- bcft Religion, wliich bringeth man neareft to his Creator, 
 
 fcnccX fine Ibku "^ ^^^^ ^"^ P^^'^y- ^^^ «^ '^''^ Heath.ns knew God in his 
 omnia contincntcm, Unity ^ and fewer in the Trinity of his EfiTential Primalities: 
 fine loco ubiquc to- many qucllionM his particular Providence and Government: 
 turn, fine tempoie they j^n^vv not man's relation or duty to him, while they 
 laTrnrcaSn';"mu' wercdilhaded With the obftrvance of a multitude of Gods, 
 tabiiia omnia facicn* ^hcy indeed had none. Though God be incomprehenfible to 
 tcm,nihiltjue paticn. us all, yet is there a great deal of the glory of his perfections, 
 tcm. Qiiifquis Dcum revealed to us in the light of Chriftianity, which we may 
 1"!™^ tr; f^=k in vah, w„h any other fort of tricn 
 quid fit,pic tamcn ca- ^. 6.N0 KeligtoH doth fo xvonderfuuy open, and tnagmfie^ 
 vet, auann;ni porcft, and reconcile God's Jiijiice andMercy to Mankjfidj as Chri- 
 al ci.iddc CO fcntiie jUanity doth. 
 
 Tnmj ^'f 1!^' ''' ^^ ^"^^^^^^ ho^ ^'S Juftice is founded in his Holinefs, and 
 his governing Relation : it juftifieth it by opening the purity 
 of his Nature, the evil of fin, and theufe of punifliment to 
 the right government of the world : and it magnifieth it by 
 opening the dreadfulnefs and certainty ofhis penalties, and 
 thefuJferings of oar Redeemer when he made himfelf a Sa- 
 crifice for our fins. By the revelation of juftice, fin and mi- 
 sery, It revealcth the wonderful greatnefs of Gods mercy : 
 It openeth thofe operations and effcdls of it, which 
 Htathenifm and Mahometanifm are utter ftrangcrs to : 
 they fpeak diminutively both of Mercy and juftice, and can- 
 not tell how to make God merciful, without making hiin 
 h}ty■ji^p iior to make him j///f, without obfcuring the glory of 
 
 his 
 
of the Nature and Properties of the Chrifiian Religion, 23 5 
 
 his mercy : which is peculiarly fet forth in the work of Re- 
 demption, and the Covenant cf Grace, and promileof ever- 
 lafting Bli^lTednefs. 
 
 5^. 7. 'Xhe Chri;Yun Keligion cpemth many other parts of holy 
 dodrine^ rvbicb are vnknovpn to wen that learned them not 
 jrom thence. 
 
 Such as the dodrin of the Creation, and the Fall, and of 
 original fin, and of Jultification, Sanditicarion, Adoption, 
 and the right worfliipping ofGod : of which, mention is 
 made before more diltm^ly. 
 
 5J.8. No Keligion can teinore Charitable., for hrvhoUycon- ^^^^ ,, ^ , j-^m. 
 fifieth in the love of God a ftd one another., and inthe means to 1. 14. 1 Thefl. 4.9! 
 kindle and maintain this love. i Tim.i. §,6. i |oh. 
 
 The whole Law ofChnft isfulrilled in love : even in lov- 4* 7> 8.&3. ii, 14, 
 ingGodfor himfclf, above alU and our neighbours as our ^^^^ charirate otio- 
 felvcsfor thefake ofGod i yea, our enemies fo far as there is moJo quii veram 
 anything amiable in them. The end ot all the Command- contritioncm habere 
 ments is love, out of a pure hcait, and a good confciencc, potent, quomodo cr- 
 and unfeigned faith. And all Chriftians are obliged to love fe° 1'^^"^°]^^"" ^^- 
 each other with a pure heart, and terventiy i yea, to Ihew dcus, q iia homincm 
 that love which they profcfs to Ch; ill himftlt, by the lovjiig nudum frafilcmciue 
 of one another : How frequently and carneftly is this great ^""iiavlt, dcdic ci 
 duty prtfledbyChriiland his Apoltles.^ how great a Itrefs ^'"'' '""^'l^ ''""' 
 
 111, ■ TT t L ■ I • 1 /- I piccaciv attcftuii;, uc 
 
 doth he lay upon it r- He maketn it the evidence ot our love homo hommem tue- 
 to God : He promi(cth falvation to it : Heforbiddeth/fZ/i/^.'- at^r, diligat, fovcar, 
 nefs, that it may not hinder it : Hecomraandeth us to live in <^oncr--iq-'e oimia pe- 
 theconftant expreflion of it, and to provoke one another to ^^^'n ^ ^^^^''f' ^ 
 
 1 1 I I 1 T u I J 1 • /- 1/- 1 n pt'^iict auxilium. 
 
 love and to g:odn^orl{s : He nath made himlelf the molt Su i.mum igitm- inter 
 matchlcfs and wondcrtid example ofit : He hach told us, fe honinum vin u- 
 that according to mens charity he will judge them at the lall ^^"^ eft humanltas j 
 day. How dry and barren are all Religions and Writings that S^'l. S"'^ d fn'pcrit, 
 we have ever come to the knowledge or m the world, ui the exiftlmandjs eft. Lj- 
 point of love, and the fruits of love, in comparifon of the ilant.lnJi.l.6,Ctio. 
 GofpelofJefusChria? 
 
 5^- 9. 1 find that the Chrifiian Religion is moftfor Vnity and 
 Peace of any Keligion inthe world\ mofi vehemently command- 
 ing tbem^ and appointing the fitteji means for the attaining 
 of them. 
 
 I. All Chriftians are commanded to be of one mind, to 
 think the fame things, and fpeak the fame things j and difcord 
 
 Hh and 
 
i 3 4- of the Uaiure and PropertieJ of the Chrijlian Rdigion, 
 
 Talc bonum ctt bo- and divifion and conttntion is earnelUy forbidden them, and 
 num pacis, ut in re- condemned, and all occalions which may lead them there- 
 bi:$c.eatiin,lgiauo- ^^^^^^ 2. And they have one Head and Centre, oaeGcdand 
 dcleftabllius cor.cu- Saviour, who IS their common Governour, Lnd and Inte- 
 pifc;, & nil utilius reft, in whom therefore they may all unite : when moft 
 ponidcri : Spiritus others ill the world do fhewa man no further end than/V//- 
 enim humanus, nun- pcj-^y^,^tton i and Co while/f// is each mans enddmd intcreji^ 
 bian;ri'7u^?lnt"uni^ ^^^^^^ are as many ends as men i and how then is it poflible 
 ta; Gc fplritus fan- that fuch ftiould have any true unity and concord .^ But to 
 ftus nunq;am vivi- every true Chriliian, the pleaiingandgloritying of God,and 
 ficat ccclcfix mem- jj^^ promoting of his Kingdom for thcfalvation of the world, 
 
 n?rl unt ^J 1 ^^ abovc all fclf-intcreft whatfoeveri and therefore mth is they 
 pace unita. Aug.ae ,, , . , , , , n /> i i ri 
 
 civ. Dei. are all united : And though they all leek their own Llicity 
 
 PaxTcracft concor- and falvation, it is only in the feeking of this higher end i 
 diam habere cum rr.o- which is finis awajJt Is ■-, fedcreatur£ avtantis creatorem^ the 
 ribusprob.5, & hu- end of a lover, which delireth unity, and refpedelh both the 
 gare cum vitiij. caj- , i i i i i i ■ i * i r i i i- 
 
 fiii„^ lover and the beloved i but it is not the end ot the love oi 
 
 Ncc inrcnlri poteft eqi4alsyh\xX. of the creature to the Creator, who therefore pre- 
 forma cxprcflior con- fcrreth his beloved before himfclf in his intentions. So that 
 verfatien.j angel'caf, j^ jg ^j^jy ^j^jg j^^iy centring in God, that can ever make 
 cuam unitas focial-s. „ -V • i ' i i j r u ^.n i 
 
 idm. inlH'dm. "^^" allot a mind, and agree the dilagreeing world : While 
 
 Selfis every mans end, they will have fuch conftant contra- 
 riety of interefts, that it will beimpolllblc for them to agree > 
 but covetoufnefs, ambition and fenfuality will keep them in 
 fa(^ions, contentions and wars continually. Moreover it is 
 Chriftianity that mofl: urgeth, and effedtually giveth a hearty 
 love to one another, and teacheth them to love their neigh- 
 bours as themfelvcs, and to do as they would have others 
 to^o by them : and this is the true root and (pring of con- 
 cord. And it is Chriftianity which moft teacheth the for- 
 giving of wrongs, and loving of enemies, and forbearing that 
 revenge, which Heathens were wont to account an honour. 
 And it is Chriftianity which teacheth men to contemn all the 
 riches and honours of the world, wliich is the bone that 
 worldly dogs do fight for, and the great occalion of their 
 ftrife: and it teacheth them to mortifie all thofc vices, which 
 feed mens divifions and contentions. So that if any man live 
 as a Chriftian, he muft needs be a man of unity and peace. 
 If you fay, that the contrary appeareth in the pra<Sice of 
 Chriftians i I ftiall anfwer that with the reft of the obje<ftions 
 
 by 
 
of the Nature and Propertief of the Chrijlian Religion, -^ j 5 
 
 by themfelves : I fhall only fay now. That it'this that I have 
 laid down be certainly the dodriu o[ Chr:ft, then it is as cer- 
 tain, that the contrary is contrary to Chrilliamty, and that 
 fo far iuch perfons areno Chriftians : Ic is hypocrites that 
 take up the name of Chrillians for worldly advantage, and 
 are no Chriftians indeed, who live thus contrary to the na- 
 ture and precepts of Chnllianity which they profefs. 
 
 5J. lO. Ihe Chrijiian Kcligion U vnoji exadly juft, hi its Ku{ei 
 and frecepi^ and veheyuently £ondcmnctb all iniujiice^ fraud, 
 ferfecution and efpeffion. 
 
 What jufter Kale can there be than to fuitall our adlions 
 to the perfed Law of Primitive Juftice, and to do as wc 
 would be done by ? What more effedlual principle of Ju- 
 ftice can there be, than Charity and Sdf-denial ? to love all 
 men for God, and to account our neighbours welfare as our 
 own? Bring all men but to love their neighbours as them- 
 felves, and they will have little inclination to cruelty, op- 
 preflion, fraud, or any other injuries. And when Heaven is 
 made the reward of Juftice and Mercy, and Hell the reward 
 of Injuftice and Cruelty, we have the greateft Motives that 
 humane nature is capable of. 
 
 5^ . 1 1 . The Chriflian Keligion if the mofi excellent Rule for Ordo in ecelcfia lea 
 order and government in the world, and for the peace of King- ftatuir, ut alii fine 
 doms andtbeir fiability: in that it frefcribetb the only method ^J^*^^* *!'* vcro pa- 
 cf true Government, and condentneth both imfiety and tyranny pe7c"tS\" vcro o^- 
 zn the Governours , and aU [edition and rebellion in the Si»nt : fitquc hoc 
 fubjeGs. unquam caput, illud 
 
 i.It (etteth Government on the only foundation, f the pedes, illud manus. 
 Authority which men receive from God j and teachethmen a^ua^co^ rii^Vcm- 
 to rule as the Officers ofthellniverfal King, indue fubordi- brum, ° quo' «rarSa 
 nation to himi for his glory, and according to his Laws > and rcfte inter fe convey 
 letteth them know that they have no power but from God, niam,co:nmodumquc 
 and therefore none againft him-, and that they muft be """^ d^fubd*^^^**- 
 judged by him therafclves for all their Government : and dundet. Nazianx. Or, 
 that all oppreflTion, tyranny and perlecution will be to their de Hodtfi, »t DiffHt, 
 own confulion in the end. 2. It teacheth Subjeds to honour 
 their Superiours, and to obey them in all things, in whicli 
 they difobey not God : and to be patient under all opprefli- 
 ons i and to avoid all murmurings, tumults and rebellions, 
 and this for fear of God's coiidemnation. And certainly 
 
 H h 2 thefe 
 
2 ^6 of the Nature attd Properties of the Ckrijiian Religion, 
 
 thcfe are the moft poweifjl means for peace i and tor the 
 happy order and government of Societies. 
 
 ^. 12. T)!e Ckrijiian KdizioH greatly condettineth aV jierce- 
 
 nefs , and mpatiencc and drfcontentednefs ■■, and requireth a 
 
 vteek^ and patient (ra>tie of niinde •, and therefore miiji needs 
 
 conduce to the foretnentionedVnity andFeace. 
 
 Sirrula arquiras eft ^. 1 3. It i^ wholly for fwcerity and uprightness of hearty 
 
 duplex iniquita$.^«^. ^„^ greatly coyidemieth all hypccrific : It giveth Laws for the 
 
 i)t t fal. 2^. ^^yy jjjj,Qj]tion of the winde^ and for the government of 
 
 the fecreteji thoughts , offedions and aCtions ■■, and condcw- 
 
 eth every fin which the IVorld obferveth mt^ or condentneth 
 
 not. 
 
 Duas Civitarcs duo ^. 1 4. I finde, that the Chrijiian Keligien i4 not fitted to 
 
 ficicnc Amorcs : Jc- any Worldly defigm \ but only to the fanctifying of mens hearts 
 
 D^'^-^'p*/^^'' 'T' '^'^"^ lives,, and the faving of their Souls. ' Chrtll did not con- 
 
 r;f'«L^'^^ ^^'^l„ trive by dominion or riches, to rvin the ungodly multitude to 
 
 cjc amor leculi .In- • . • . • , » , , n ^» j -A r "•*,;• i 
 
 tcnogct iptur unuf- be hif admirers, but by holy Precepts andPiJcipline to make 
 
 «.)i ifc^uc fe quid amcr, hU Vifciples good and happy. 
 
 ?w'ni'.«7!i!a'^PM ^^^f^'^'t took the way of violence, and flefhly baits, and 
 6^, ' blinde obedience, to bring in the multitude, and to advance 
 
 a Worldly Kingdom: But Chrift goeth the clean contrary 
 way i He calleth men to a life of Self-denyal, and patient 
 furtering in the World •. he calleth them to contemn the 
 riches, honours, and plcafures of the Worlds and to fbr- 
 fakeall, even life it fclf for him, and telleth them that they 
 can on no lower terms than thefe be Difciples. He hath let 
 up a Djfcipline in his Church, to caft out all Drunkards, 
 Fornicators, Covetous pcr{bns , Railers, and other fuch 
 Icandalous fimiers who arc impenitent ^ and will have none 
 in his true myftical Church , but fuch as are truly holy i 
 nor none in his vifible Church, but fuch as are profeffcd to 
 be fo. He turneth away all that come not up to his (piritual 
 and holy terms v and he cafteth out all that notorioully vio- 
 late them, if they do not repent. 
 Mult* facillus inyc- 5^. 15. 7^'^ Chrijiian Religion containeth all things Necef- 
 nit Syderutn condi- r^yy ^^ ,,,^^5 happinefs, andtak^th men of unprofitable Jpecu- 
 mSmfydcrtrordil ^^^^'""''^ ^'^^ "^'^^ ^'^ Qvcrwhelme the mndes of wen, with 
 ncmfupcrba curiofi- multitudes of needle fs things. 
 
 tas. ^ugiifi.de Eclipf. It is for the mofl: things linneceflary, as well as uncertain, 
 with which, the Philofophers have troubled the World i 
 
 They 
 
of the Nature and Properties of the Chrifiian Religion, 237 
 
 They have loft true wifdom ina WiMcmefs offruitlcfscon- 
 troverfies. Bat Chriftianity is 2 Religion to make men ho- 
 ly and happy , and therefore it containeth thele nccelTary ^°^'^'"^ Splricus 
 fubftantial Precepts, which conduce hereunto. And it ta- "''" ^i'^ior^tatem a- 
 kerh men olt unnecellary things, which clle would take up accendit. Be,n. in 
 their mindes, and talk, and time, from things ncceffary. Cnn-. 
 And fo its fuitcd to the generality of men, and not only ^ ''^^" '^g'® ''eli- 
 te a few that have nothing elfe to do, but wander in ^'y\'""' ' ^d quam 
 ,,,-,1 r r ■ c 1 I ■ ■ r ^ lufpiro de valle la- 
 
 a Wildcrnels ot vain .Speculations ^ and it is fitted -to chrymarum • uW, fa- 
 
 Mans beft and ultimate end, and not to a phantalhcal de- piemla fine'ignomn- 
 
 light. ^'^' "bi memoria line 
 
 ^. 16. Ittcndeth to exult the minde of i>U}i^ to the woji °>''V'o"^'> inrellcaus 
 high andheavenly elevation that it U capable ofht thi^ life. ' Hba-uritTc' h^lgcb J 
 
 For Jt teachcth men ( as is aforefaid J to live in the Spi- Bana.d. 
 rit, upon the things above, in the coutniual Love of God, 
 and deiires and endeavours for everlalhng glory : Than 
 which mans minde hath nothing more high, and iionourable, 
 and excellent, to be employed about. 
 
 5^. 17. It leadeth men to the joyfuVeji Ufe that humane Na- fi'„",Lm ^luLr^" 
 tire y capable of en Earth. q,.od non de cieatui 
 
 For it leadeth us to the aifurance of the LoveofGod, and •■*' ^c<l de cieaioic 
 of the pardon of all our fins, and of endkfs glory when W€ concipiturj qucd cum 
 die: It alfurethus, that wc fhall live forever, in the fight recT!c-\-uraiVn1c 
 of the glory of God, with ]efus Chrift, and be like the An- <oi, parata'omnil "ju! 
 gels, and be perfed:ed in hoLnefs and happinefs, and be cm- cunditas moeior eft ; 
 ployed in the Love and Praifcs of God for evermore : It ^"-"^^ fi;avitas dolor 
 commandeth us to five in the forefight of thefe everlaftin^ ^J}' ^"^"^ '^"^'-^e a- 
 Pleafurcs, and to keep the taue ot them alwayesupon our quod deledare po- 
 mindes , and m daily meditation 011 the Love of God, to "ft molcft.m cU.. 
 live in the daily Returns of Love, and to make this our con- ^^^n<^i^- 
 tinual Feaft and Pleafure. And can the minde of man on 
 Earth, have higher and greater delights than thefe <* 
 
 ^. 18. 'the ChrijHan Religion forhiddeth men no Bodily Nihil prodipr facis- 
 
 pleafure., hut that vohich hindereth their greater fleafure ^ ^^ volupcati : fcm- 
 
 avd tendeth to their pain or forrorfi^ nor doth it deny them l^^ ^^""^'" P^^'t^r 
 
 any earthly thing, which is truly ior their good. ^"' "^"-^ ahmcnt.s 
 
 "t J J • I ! L 1 ■ n ■ * 1 ,T n . perpecuis nefcic irn- 
 
 Indeed it taketh the bruitiili appetite and flefii, to be an plcn. Amko[. in. 
 
 unfit Judge of what is truly good and defireable for us : And ^^^' ^' 
 it forbiddeth much which the Flefh doth crave: Becaufe 
 either it tendeth to the wrong of others, or the breach of or- 
 
 Hh 3 der 
 
a^8 of the Nature and Properties of the Chrijlian Religion. 
 
 dcr ill the Worlds or to the corrupting of mans rpinde, 
 Dclcftato cidit & and diverting it from things liibhiiic and rpiritual, or putting 
 ^J*if7"n.-r^!!?S' »t outofrclilh with that which is our true tehcity, or the 
 lum fccic & abiit, way tlicrcto. It IS only on luch accounts, and in luch cafes as 
 intalxcni rcddidiC , thelc, thatChnlt forbiddcth us the plcafurcs of the flcfli : And 
 & icli4uit.,-(/^o,»'. fo will Parents r(.ltr^in the appetites of their Children, and 
 
 Phylicians of their Patients, and every wife man will rcftraiii 
 Oni ro ir.odicadc- '^'^ own^ when prcLiit fenfual pleafure tendeth to greater 
 kftiijonc dat iU.;d, ft-iture pain. The fatisfying delights of man can be no where 
 pio quo Chnftus but in the love of God, and in a heavenly life, aiid m the 
 jc tradidic , ftuiuim fojciight of endlefs joyes, and in the knowledge and means 
 ehr.ftum icpuut ^^^^^ ,^,^j ^^ ^j^^^^ . ^^^ ^j^^ unwholfom lufcious plea- 
 
 furcs ot the rlelh , do greatly tend to draw down the 
 Centum decks ccn- mindc, and corrupt the alicdions, and dull our defires and 
 turn- annus dtmus endeavours towards thefe higher things : And therefore our 
 ^^Itll his S^x"c!^ Sivjour doth ftridlyer here dyet us , than is plcallng to 
 nUatcn compcnfatio'j difeafcd Souls. But he loveth not our forrows or pains, nor 
 chryjefi.de }cpir.'.ipf. envyeth us any delireablc pleafure : He came not to torment 
 us, but to (ave us from torment : If he forbid us any de- 
 light, it is becaufc he would have us have better and more, 
 which that would keep us from. If he teach us to deny 
 our Honour with men, it is but that we may have Honour 
 With God and Angels. If he call us from our prcient wealth 
 Ipfc eft Chrlftianus ^"d profit, it is but to fccure our Everlafhng Riches, and 
 qui & in domo fiia prevent our loft. All his Precepts are wholly fitted to our 
 pcrcgrinum fc cffe q^h good i though our good be not the highcft ultimate 
 cognorcit. I'atnano- j ^^^^ ^j ^.j^ , ^^ ^ Pkafurc ofour Maker. 
 ftra furfum eft : ibi ' , ' ^, t i i , r 
 
 hofpiccs noncrimuj. 5^- 1 9- there cannot pjftbly be any hwher motives to fm- 
 ^Aiigufl.in^fal. 52, cere pety and honefiy given to the Worlds than the ChrijHan 
 Religion feti before them-, even the joyes of Heaven., and the 
 ^t^^'inTprgn'Vc P^>^''^ ^'^^ ^"^ ^^ ^^' ^^'4<res and prk Hedges 0/ an holy 
 poilc vlncerc : for- ii]^ • And therefore it vwji needs be the ponder full weans t» 
 titer dimica, acro:i- all that if truly good and happy, v 
 
 tcrin prxlio conccr- p^ ^0. It fironz^lyejifortifietb the ntinde of Man, againfi the 
 ta,confidcra pactum, ^,^^ r ^^ temptations. 
 
 conduoncai ruano f J . . i 1 i-. • i 1 ■ 
 
 acccflifti , m.litiam ^^r ^s it enervateth the Temptation, by teaching us to 
 cii nomcn dcd.fti : mortihe the lufts of the fleih, and to contemn the World, fo 
 Ita enim q. os mira- jt alwayes counterpoifeth it with the Authority of God, 
 ri$ oir,ncs pug.iavc- j|^^ Joyes of Hcavtn, the punifhment ot HcUi which are in 
 runt, viccrunt , tri- , ••, •',, ,•■ ,, i*^ , ^ --•,- .4 . ■ 
 
 uaiuliarunt.c/j v'o,?. ^'^^' ballance againlt all the plealurcs ot lin, as a Mountain 
 IS agauirta Feather. ^. zi. It 
 
of the Nature d^d Proper lies ofihe Chrijiian Rdigioti, t:^$ 
 
 jj.2i. It iifordethus tbentcji fowerfvM Supports audCo^'V- 
 forts in evtry fuffmngi that we may hear it patiently and 
 with joy. 
 
 for It alfureth us of the Love of God, and of the par- 
 don of our great'-r furtcrnigs : It flicwcth us how to be 
 gainers by all, and fhewctli us the glory and joy which will 
 be the end of all. 
 
 5^.22. It affordeth M the greateji Cordials again}} the fe^rs Beat), qui habitant 
 of death ''''> hudabuntDcum 
 
 For i't afllireth us of endlefs happinefs after death. And '^;li"" Rl'num'Dei 
 if a Sscrates^ or Cicero., or Seneca^ could fetch any comfort conccdlcur in prx- 
 frora a dovhtfuU conjedure oi another life, what may a Chri- de{linacione,promit- 
 iHan do that hath an undoubted affurance of it, and alfo of ^'^''^' '" vocatione, 
 thenatmc and g.catnefs of the feLcity wh.ch wc there ex- ".t^^t^^^'^l^irf/t 
 peer : And why Ihould he fear dying, who looks to pals in- giorificac.one. Per- 
 to endlefs plcafure. And therefore Chriftianity conduceth nnd. 
 Cnot to pulillanimity, but) to the gr eatt ft for f^rz/^c and 
 noblenels of minde : For what fliould daunt him who is a- 
 bove the fears of fuffering:; and death. 
 
 5^.23. It containeth mtkmirvhich any man can rationally ^'7 honcfiar cfTc 
 fear^can be any tvay a hinder mce to hn falvation. funt, ^ux non func 
 
 This will be more cleared when I have anfwered the ob- implicatrdolori,nec 
 
 jedions agamft it. pceniicndi cai-lam af- 
 
 5J.24. It containeth nothing that katb the leajl contrariety ■^^'■""^' ^^^ ajiouHo 
 
 to any Natural Vtnty or Lave., kit contrarily cowfrehen- co" qlTpafluumur 
 
 deth all the Lavf of Nature.^ <k itsfirji and principal part., and ncc ultra n.oJuin 
 
 that in the nioji clear and legible character^ fuperaddingmp.ch piogrcdiumur , ncc 
 
 more which Naturalijis know not. "°* tnukum a gra- 
 
 So that )f there be any good m other Religions ( as there is TV''"* ^H^j;^^^^- 
 
 lome in allj , it is all contained m the Cnnltun Kthgion, virc (ogun:. Propric 
 
 with the addition of much more : There is no truth or good- volu^utcj funt tjur 
 
 nefs in the RcHgionofthe Philofophers, the Flatonifis^ the J.nf^Jnt, ai;c annexas 
 
 Stoick^, the Pythagorean Banmans in Indta^ the Bonzii m J a- ^'°' coRnitioni divi. 
 
 pan., or thole in i/^w;, China., Peryia^ or any other parts, nor tii's,& virtuiibas.^^- 
 
 among the Mahometans or J(ws^ which is not contained in mefm de Nat. Horn. 
 
 the Dodrine and Religion of the Chrilhans. '"P' 18, de roli>pt, 
 
 5^. 25. Accordingly it hath aU the reall Evidence which the 
 true parts of any other Religion hath, vfith the addition of much 
 more Supernatural evidence. 
 
 For 
 
24(^ Of the Nafyre and Properties of the Chrijiian Religion, 
 
 tor all that is jultly. called the Law of Nature, (which is 
 
 the Hift part of the Chriliian Religion ) is evidenced by the 
 
 light of Nature: and this Chrilhans have as well as others : 
 
 and all that is of true fupcrnatural Revelation, they have 
 
 Knw cxtUeiitly doib abovc Others by its proper evidence. 
 
 Seneca />fj(' "t^^nji'^ §- iS.lhejiyU of the Sacred Scripture is plain^and there- 
 vMici<rioJf(yeffpcccb fore fit for all; and yet Majejiical and Spiritual^ fuitedto itH 
 
 tf f'^an/Lrh nhi't ^'^^' ^^'^ ""'^'^ ^'*^^- 
 
 ctnumpt W vcIh- ^^ercit cxprcffed in thofe terms of Art, which theMa- 
 mcni indcj.jtion ? ftcrs of each lldt have dcviLd to tranfmit their opinions to 
 rl>:i djo it to be ap- pollcrity by, they would be rit for none but thofcfcw, who 
 plied 10 the fpnitualuy by acquaintance with fuch terms, efteem themfclves, or are 
 ihifiiaHw'ay of^trar- adeemed learned men : And yet the men of another fed 
 pyp, might little undcilhnd them. For molt ne.v Seel -mailers in 
 
 la cxortUo nafccmis Philofophy, devifed new terms, as Wv.ll as new principles 
 Ecclcfiz non CO qr.o q^ opinions: Thout^h at Athens, where the principal Scdts 
 nunc moJo Ycl ordine „ ^ »■ i j <-.. ^ r 
 
 Taoa celcbrabjncur ^'^^^ "^^^^' togJtncr, the divcrlity was not lo great as among 
 Mkiariim folcmma them at a further dilUiice, yet wa5 there enough to trouble 
 tcfle GfCgnyio, &c. their difciples. He that underftindcth Zoroajhr and Jrif- 
 Et foitjflc pr'j" s ,^f2jjf;<4-, maynot underlhndPyf/.^/rc^or^ii and he that under- 
 pJutnLx lege- ^^^"d'^fh hira, maynotundcrihaid his tollower P/./fo ^ and 
 banrir, poftmodum he that underltandeth him, may not underltand Arijhtk'. 
 inicrmixtat aliz Ic- and fo oileLfws^ Varmcmdii^ Anaxageras^ Ariiiippifs^ An- 
 a.onc- f:int,6cc. Berno filihenes, Zeno, Chryftppus^ Herac'itus^ Vemcritrs^ Fyrrho, 
 ^b. 4ugienf. dcqm- ^p^curis. With all the re/l; And among Chriftians thcm- 
 pnu'i.r.i.p 698. i^'lves, the degenerated Hereticks and Sectaries, that make 
 Bi>!.Ta-r. their own opmions, do make alfo their own terms of Art i 
 
 Orationes autcm quas fo that if you compare the V'jlentinians^ Bufilidians^ ApoUi- 
 colkaas diamu^, a ,^^y,^„ ^ j ^Lir late Wioelians, Varacelfiam, Koficru- 
 
 compofitarcrcdun.ur, ^]^^^-, Belimenijis,Familijfs,Libertmef^ ^ai{ers,5cc. you (hall 
 a Gcbfo prarfulc Ro- Hnd that he that feemeth to underlland ohl Scdt, miift Icarn, 
 mi'io, & beaco Gre- as it werc, a ncw language, b.fore he can underlland the 
 Lc'V'T' Sotf ''^'^' So that if the Scripture muft have been phrafed accord- 
 ilfitf. obJe,v*Lcap. ^"§ to Philoibpheis terms of art, who knoweth to which 
 1 1. cS> I ? • & Hv^» Scdt it ipurt have ban faitcd ? and every day there rifeth up 
 aS. l^tdo-c deejjic. zCnnipanella^ dilhomaiJVhite^Scc. who are reforming the 
 ^cki^Ti ^'c^^fe ^^'^ ^^"^^ ^'^^ ^^^^^ ^^^ making both ncw i Jo that nothing 
 una lant'um dichur which is of univerfal ufe, as Religion is, can be htted to any 
 coUi-.iia.nifit &c. fuch uncertain m.afure. Chrilt hath therefore dealt much 
 
 better 
 
OftheCongmities in the Chrijitan Religion^ ^c. 54' 
 
 better with the world, and (poken plainly the things which 
 the fimple and all muft know, and yet fpoken fublimely of 
 things myfleriouSj heavenly and fublime. 
 
 This is the true nature and character of Chriftianity. 
 
 C H A P. V. 
 
 Of'the Cofjgruities in the Chrijiian Religion^ which 
 make it the more eafiji credible^ and are great 
 preparatives to Faith, 
 
 BEcaufe Truth is never contrary to it (l¥, nor agreeable eSvL^'« '& 
 with crrour, it is a way that reafbn teacheth all men, tionc, Rcfcftivurain 
 in the trying of any quelhoned point, to reduce it to thofe Rcdcmpciose , Pcr- 
 that are unqueftionable, and (ee whether or no they accord fcftivum m fanctifi* 
 with thofe: And to mark the unqueftionable Ends of Reli- ^ll'^rwi^V . 
 gion, and try how it fuiteth its means thereunto : And ^^ /, 
 therefore men of all fobcr profellions have their determinate 
 principles and ends, by which they try fuch particular opi- 
 nionsi as Chriliians do by their analogy of fiirfi. And in 
 this trial of Chriftianity, I lliall tell you what I rind it. 
 
 ^. 1. 1 find hi gencral^tkat there is an admirable concerd 
 between Natural Verity^ and the Gojpel of Chriji •, and that 
 Grace is medicinal to Nature; and that where Natural light 
 endeth. Supernatural heginneth \ and that the fuperJiruCiure 
 which Chriji kath built upon Nature ^is wonderfully adapted to 
 its foundation. 
 
 This is made manifeft in all the firfl: part of this Treatifc. 
 Rcafon, which is our Nature, is not dcftroyed, but repaired, 
 illuminated, elevated and improved, by the Chriftian faith. 
 Free-will, which is our Nature, is made more excellently 
 free by Chriftianity. Self-love^ which is our Nature, is not 
 deftroyed, but improved by right condudl and help to our 
 attainment of its ends. The Natural part of Religion is Co 
 far from being abrogated by Chriftianity, that the latter doth 
 but fubferve the former. Chrift is the way to God the Fa- 
 ther. The duty which we owe by Nature to our Creator, 
 we owe him ftill j and Chrift came to enable and teach us to 
 
 I i perform 
 
24» of the Congruities in the Chrijiian Religion^ 
 
 jpcrformit: the lovrofGodour Creator with all our hearts 
 is ft.ll our duty: and faith in Chrili is but ihzmcans to the 
 love of God, and the bellows to kindle that holy fire. 
 The Redeemer came to recover us to our Creator > He f aketh 
 not thiBook of the Creatures or Nature outofour hands, 
 
 ^ but teacheth us better to read and u(c it. And fb it is through 
 
 all the reft. 
 
 T^Ad chap. \6. with <S. 2. I find alfo that thejlate of this frefent world i^ cxceed- 
 
 ihc citatieni. ingfuitablcto the Scrij/ture-charuCicr of it ■, that it If exceed- 
 
 in(r ei'ily and a deluge of fm and mifer}\ do declare its great 
 tiecejjiiy of a Saviour^ and Jherv it jiill to be a-place immeet to 
 Lethe home aridha^ijicjiofSaints. 
 
 xr „vrc np,T,o fin<. Of all the parts of God's Creation, this earth doth feem to 
 
 isam viti.5 nemo line tt n i •• i j l:i i i .- i 
 
 rarcir.r, optiTus illc be next to Hell : certainly ins greatly dehkd with lin, and 
 Qiuminimiiurgetur. overwhelmed with manifold calamities', and though God 
 HofiH- hath not totally forfaken it, nor turned away his mercy as 
 
 he hath done from Hell, yet is he much cflranged from it: 
 rh bidncfs of the ^^ ^^^^ ^'^'^^^ ^^^^ are not recovered by grace, are next to 
 yvof'J eccafiomi the devils. And alas how numerous and conliderable are they to 
 Manichces to rfc;«iif, denominate it, \_an evil world\~] Thofc thatChrift calleth 
 ih.v Godmidcit not; out of it, he fandifieth, and maketh them unhke the world: 
 
 ThLTvZnXt ^'^^ ^^'^ s^^^*^ ^^^h "0^ ^''^ ^^^^"^^ ^^^^i^^y ^^^I'^i^V' "«^ 
 
 € -four, to ho'dy that fettle them in a Reft or Kingdom here i but it faveth them 
 Cod mide not w/j/i, from this world, as from a place of fiiares, and a company of 
 tvhicb be fo vehement- cheaters, robbers and murderers ;, and from a tempcftaous 
 advtff"'''''cmelt a Sea, whofewavcsfeem ready ftillto drown us. 
 pref(^f^'ngfthat h'e-who I- I find it is a world of Sin. II. And of Temptation. 
 mjdeus/and whence III. And of Calamity. 
 
 evit Cometh, ii a thing I. For Sin, it is b;.comc, as it were, its nature, it liveth 
 to ui unknown. ^-jj^ ^^^^ ^j.qj^ ^y^,, birth to the grave. It is an ignorant 
 
 world, thu wandercth in darknefs-, and yet a proud felf- 
 conceited world, that will not be convinced of its ignorance-, 
 and is never more funoufty confident, than when it is moft 
 deceived and moft blind. Even natural wifdom is (b rare, 
 and folly hath the major vote and ftrength, that wife men 
 are wearied with refuting folly, and ready in difcourage- 
 mcnts to leave the foohfli world unto it felt, as an incurable 
 B-dlam : (b ricrce are fools againft inftrudtion, and (b hard is it 
 to make them know that they are ignorant, or to convince 
 men of their miftakcs and errours: The Learner' thinks his 
 
 Teacher 
 
vphich maketh it the mire eafily credible^ c^r. %^^ 
 
 Teacher dotethi and he that hath but wit enough to diftin- Unlcuiquc dedic vi- 
 guifti him from a bruit, is as confident as it he were a Do- ^'""^ "^^"""a cieato, 
 «or. The Learned themtelves are for the ftioTt part but half- ^"P'^^^* 
 witted men, who either take up with lazie Itudies, or elfe Sed quia «cus Ineft 
 have the difadvantage ofuncapable temperatures and wits, vitiis amor,oi ncfu- 
 or of unhappy Teachers and falfe principles received by ill turum, 
 education, which keep out truth: lo that they are but fitted pcfpiciiur, fyadcnt 
 to trouble the world with their contentions, or deceive men ^^^^_^^^'^ pr^iencia fru- 
 by their errors: and yet have they not the acquaintance Lt n,it in vctlttm 
 with their ignorance, which might make them learn of damni fecur.i hbico. 
 fuch as can inrtrucS themi bat if there be among many but ^^'"<^- *■ £«*• 
 one that is wifer than the rcfr, he is thought to be unfit to 
 live among them, if he will not deny his knowledge, and Egiegium faRccuiv.qj 
 own their errours, and confcfs that modcfty and order re- virum fi cerno, b!- 
 qujre, that either the highefl:, or the major vote are mcmbri 
 
 the millers of truth , and all is falfe that is atiainli their ^°,^ mnnftrum pucro, 
 ■ ■ ^ *" vel miranti fub ara- 
 
 opinions. j^Q 
 
 It is an Atheiftical ungodly world, that knoweth not its pifcibus invcnti-!, & 
 
 Maker-, orforgetteth, conteirineth, and wilfully difobeyeth foetxcou-paro muU. 
 
 him, while in words it doth confelshim: and yet an hypo- Jf^vcn.Sai.ii. 
 
 ^critical world, that will fpeak honourably of God, and of 
 
 vertue and piety, ofjuHice and charity, while they are rie- !l'tl\Zr/''J^' 
 
 , o 1 • in I J 1 in tb At notable del cnpt, Oil 
 
 glecting and rejtxtingtnem, and cannot endure the practice efihelhtcofmortaisi 
 
 of that which their tongues commend : almoll: all forts will aid of foM tnfifjfy 
 
 prefer the life to come in words, when indeed thty utterly ^^'^ <^'^ Arnoblus iwh, 
 
 ncgledtit, and prefer the fleflily pleafures of this litb: They »'l^- <^c"\«' 1^. ,. 
 
 o ' t . , r I 11 1 F 10,10. nnnoc.hib. 
 
 cry out or the vanity and vexation ot the world, and yet I'at. ( too hn^ lo be 
 
 they (tt their hearts upon it, and love it better than God and tratfo-ibed ) jh^llfee 
 
 the world to come : they will have Tome Religion, to mock ''^'' "^^"'^y '^^ J^^'"' 
 
 God, and deceive themfelvcs, which fliall go no deeper than f.t^nZ'T/i'^ T^'^ 
 LI J • r • 1 ir I . 1 cxp^^jfd to the iifc. 
 
 the knee and tongue, in torms, or ceremonies, or a dilkmbled 
 
 affetffion and profeflion. But to be devoted abiblutdy to 
 God, in fclf-refignation, obedience and love, how rare is it 
 even in them who cannot deny, but the Law of Nature it 
 felt doth primarily and undeniably oblige them to it .'' Their 
 Religion is but felf-condemnation, while their tongues con- 
 demn their hearts and lives. 
 
 It is afenfual bruitifh world, and fcemcth to have hired 
 out their reaC^ntothe (ervice of their ajjpctites and Ut^Ki: 
 gUittoiiy, and excels of drink, and fports, and plays, and 
 
 I 1 2 gaming, 
 
^AA Of the Congrmties in ihe Chrijlian Religion^ 
 
 gaming, with pride, and wantonncls, and fornication, and 
 
 undeanneG, and worldly pomp, and the covetous gathering 
 
 of provifion for the flcfh, to fatisfie thcfe lufts, is the bufi- 
 
 ncfs and pleafure of their lives : and if you tell them of 
 
 Noftri tantura qui ^^^f°^-> or ^iic Lrxv of God. to take them off^ yoa may almofl: 
 
 ChriftUni vocamur as well think to reafjit a hungry Dog from his carrion, or a 
 
 oallarobis curaeft ; lullful Bojr to forbcir his lulh 
 
 finitis cnim n^s qui ^^j jf jj ^ Scljijh world, where every mail is as an idol to 
 r^mo'^omS'p^^^^ ^'^^^-^ andartcdcd to himfelf and h.s own mtcreft, as if 
 mc jft;(Timcqucajni lic were all the world: drawing all that he cm from othcr>, 
 c-^ga Dcum cum im- to hll hisowninfatiable dclircs : loving all men, and honour- 
 pciium veftrun nrs i,^^^ 2^^6. elkeming, and praifing them, according to the 
 gcrjm.s, cxiRuari, meafbrc of their efleem of him, or their agrccablcncfs to his 
 rap , tagarij nomcn ^ /- 1,- 1 /- ir /• n- n 
 
 dunraxat noftrum pic- opinions^ Ways Or interclt : Iclr-love, leit-conceit, Idt-cltccm, 
 
 rifquc impjgnami- fclt'-'vvill and fclf-fcckmg, is the foul and buliiiefs ot the 
 bus. ^thenjgor. Aft- world. And therefore no wonder that it is a divided and 
 ^^' ^' '* contentious world, when it hath as many f/z^/ as men i and 
 
 every man is for himfelf, and drawcth his own way. Nj 
 wonder that there is fuch variety of apprehenfions, that no 
 two men are in all things of a mind : and that the world is like 
 a company of drunken men together by the ears, or of 
 blind men fighting with they know not whom, and for 
 they know not what. And that ignorant feds, and con- 
 tentious wranglers, and furious hghters, are the bulkie parts 
 of It. And that Ariving who fhall Rule, or be Createji^ or 
 have his »///, is the worlds employmient. 
 
 It is a dreaming and dilhadled world, that fpend their 
 days and cares for nothing •, and are asferious in following 
 a feather, and in the purfuit of that, which they confcls is 
 vanity and dying in their hands, as if indeed they knew it to 
 be true felicity : they are like children, bufie m hunting butter- 
 flies i or like boys at foot-ball, as eager in the purfuit, and in 
 over-turning one another, as if it were for their lives, or for 
 ibme great defirable prize: or hkertoa heap of Ants, that 
 gad about as buiily, and make as much ado for fticks and 
 duft, as if they were about (bme magnificent work. Thus 
 doth the vain deceived world lay out their thoughts and 
 time upon impertinencies, and talk and walk like fo many 
 No(^ambulo''s in their fleep ; they ftudy, and care, and 
 weep, and laugh, and labour, ^nd fight, as men in a dream : 
 
 and 
 
 
which maheth it the more eajily credible^ f^c, a 4 J 
 
 and will hardly be perfwadcd, but it is reality which they 
 
 purfue, till death come and awake them. Like a Stage-play, 
 
 or a Poppct-play, where all things fcem to be what they are ^ '"gf^uoi & imp'*' 
 
 not, and all parties (l^em to do vyhat they do not, and then pl^^ "am^Vnincm 
 
 depart, and are all dilroab d and unmask d i uich is the life mcredibiU pectoris 
 
 otthemoft ot this world, whofpend their d;iys ma ferious obftmations pronua! 
 
 jcalling, and in a bufie doing nothing. J aliquis ai vos mc^ 
 
 It IS a malignant world, that hath an inbred radicated tZr^"'^''^^!!- 
 Ill 1 1 r ! I I niuet, fie incogmtis 
 
 enmity to all that virtue and goodntis which they want : rcp,.onibus, mcdica- 
 they are fo captivated to their flefhly pleafurcs and worldly mcr^ pollicens — ccr- 
 iiitenfts, that the hrlllight, approach or motion, ofreafon, "'^"" bbnditiis, &c. 
 holinds, mortirication and fclf-denial, is met by them with ^-''"'Tf.?.^*'^. 
 
 , ' . , , ~ . .•',.,,. rjcosjqua: libido t»tii 
 
 heart-rumg, indignation and cppolition : in which their caimfcx, Inexmabilc 
 fury bcareth down all argument, and neither giveth them bellumindiccrc nihil 
 leave coniiderately to u(e their own realbn, or hearken to dctcmerito? Dila- 
 
 anothers : there are tew that are truly wife, and good, and "'"^'^^ ^^-^^ ^'^"^ 
 
 D ' cum per viiccrd) qu& 
 
 heavenly, that cfcape their hatred and beaftly rage. And non modo nullum in- 
 when Countries have thought to remedy this plague, by tuleiit malum nuUi, 
 changing thcirforms ot Government, experience hath told 1"*=*^ bcnignus hofti- 
 them, that the vice and root of their calamity lieth in the °"^'^''^- ^tnob.l. u 
 blindnefs and wickednefs of corrupted nature, which no 
 form of Government will cure; and that the Dores that p^ r ^ ,. 
 
 are governed by Hawkes and Kites, mult be their prey,whe- fcdusvircus vocacur. 
 ther it be one or many that hath the Sovereignty. Quis nomcn unquan* 
 
 Yea, it is an unthankful world, that in the exercifeof this j^^'Icns crrorl dcdit? 
 malignant cruelty, will begin with thofe that defer ve belt jJ'JcrJsXin i"^!o! 
 attheirhands. He that would inftrud them, and Hop them cnm. Sen. Here, fur." 
 in their ^m^ and fave their fouls, doth ordinarily make hiin- 
 fclfa prey: and they are not content to take away their AHax(r,ehimi 'Demt^ 
 lives, but they will ( among their credulous rabble ) take cntum a Cypno tjr- 
 away the reputation of their hone fly : and no wifdom or "nno excamificatuni 
 
 learning was ever fo sreat, no innocency fo unfpotted, no '"^P*'""? ; Zenonm 
 , n • ,1- I /- ) I 1 /- r r.lcatem ill tormcntis 
 
 hontlty, )uaicc. or charity lo untainted, noholinels lovene- nccatum : Quiddi- 
 
 rable,that could ever pnviledge the owners from their rage, or cam de Socratty cujus 
 
 make the poflTelfors to efcape their malice. Even Jefus "'Orti iUachrymari 
 
 Chrili, that never committed fin, and tiiat came into the ^^'^° Pl'tonem Ic- 
 
 world with the moftmatchlefs love, and to do them the Eftl'^cTZIhCotl 
 
 greateft good, was yet profecuted furioufly to a fliameful in Cxcro, dc Nat. 
 
 death} and not only fo, but in his humiliation his judge- Dcor. 1. 3. p/T lo;* 
 
 ment was taken away > and he was condemned as an evil ^o^". 
 
 I J 3 doer. 
 
^4 5 OftheCoPigruiticsin the Chriftian KcUgiott^ 
 
 coer, who was the grcateft enemy to fin that ever was born 
 
 into the World : He was accufed of BlafpherTiy (" for calling 
 
 himfclf the So^^ of God) of httpnty ( tor talking of dcftroy- 
 
 ing the TcrapleJ and of Treafon (for faying he was a King}, 
 
 And his Apofil^s that went about the World to lave mens 
 
 Souls, and proclaim to them the joyfull tydings of falvation 
 
 had little better entertainment : wherever they came, bonds 
 
 and afflidlions did abide themi And if they had not been 
 
 taught to rcjoyce m tribulations, they could have expcdtcd 
 
 little joy on earth. And it was not only Chriftians that were 
 
 thus ufed, but honcliy in the Heathens was ufually met with 
 
 oppolition and reproach, as Seneca himfclf doth oft complain. 
 
 Yea, how few have there been that have been famous for 
 
 any excellency of wit or learning, or any addition to the 
 
 "Worlds underlhnding, but their reward hath been reproach 
 
 imprifonment or death? Did Socrates die in his bed? Or 
 
 was he not murdered by the rage of wicked Hypocrites > 
 
 PrlmiiTqj dcTifx ra- YUto durlt not fpeak hiS minde,for fear of his Mailers reward. 
 
 tione diircruic Serj^- Jrijhppus left Jthetis, ne bn peccareut in Fhilofophiam : not 
 
 fb^'hoIiTm damnatus ^^^V ^'^^'"^ ^"^ ^^^^ benefidors to any Common-wealth 
 
 nioritur. Lair:, in So- have fuHcred for their beneficence. Demojihenes^ Cato^ Cicc- 
 
 crar.p.:g. p2. Yo^ Scnrca ^ could none of them favc their lives from fury, 
 
 CampanelU ttUdh by their great learning or honcfty. Yea, araone nominal 
 
 y^:l;l^.Z. Chriltians he that told them of an^«r.M^, was excom- 
 
 t>nA tomnts in ibe municated by the Papal Authority for an Heretick i And a 
 
 l.qiiifiuoi. Savtnarola^ ArnolciHS de Villa Nova^ Taulus^ Scaliger ^ &c. 
 
 could not bewifer than their Neighbours, but to their coft: 
 
 No nor Ari.H Montanw himfclf. Campanella was fain in pri- 
 
 fon to compile his New Philofophy, and with the pkafare of 
 
 his inventions to bear the torments which were their fovv re 
 
 (auce. Even GaliUus that difjovered fo many new Orbs 
 
 and taught this World the way of clearer acquaintance with 
 
 ks neighbours, could notefcapcthe Reverend Juiticc of the 
 
 Papalilts, but mulUiein a Prifon, X'iii fapicyitia. hz^ been 
 
 written on his doors, fas the old Woman cryed out to 7ha- 
 
 les^ when he fell into a ditch , while he was by his inftiu- 
 
 ment taking the height of a Starr. J And Sir J^'^alter Ravp- 
 
 leigh could not fave his head by his Learned Hillory of the 
 
 •h/? pi-r t ! ' ^'^^''-l (b-itmuft be one part ci" its Hi/rory himfelfj, nor 
 
 l.fta.Z ' ' "*'^' y^'^ ^y '"''S gi^eat oblervation, * how Antipater is taken for a 
 
 bloody 
 
vphich maksth it the more eafily credible^ &c\ 
 
 bloody Tyrant, for killing Vewojihenesy and how Arts and 
 Learning have power to difgrace any man that doth evil to 
 the famous Matters of them. Feter Kawus that had done fo 
 much jn Vhylofo^hy for the Learned World, was requited by 
 a butcherly barbarous murder, being one ofthe30ocoor 
 40000 that were fo ufed in the french Mujfacre. And ma- 
 ny a holy perfbn pcrifhed in the 2C000O murdered by the 
 Irijh. It were endlefs to inltance the ungratefull cruelties of 
 the World', and what entertainment it hath given to wife 
 and godly men •, even thofewhomit fuperftitiouflyadorcth 
 when it hath murdered them. 
 
 And in all this wickcdntfs, it is wilfull, andftapid, and in- 
 corrigible, and ordinary means do little to the Cure. Thus 
 is it a finfuU evil World. 
 
 IL And It is a tenifting World that would make all bad 
 as it isitfclf: Whcrcever the fanctifying Truth of God doth 
 come to illuminate and reform men, the World is prefent- 
 ly up in arms againft it ■■, and tighteth againft that which 
 would fave mens Souls , as if it were a Plague or Enemy 
 that would deftroy them. Princes think it is againft their 
 intereft, and the people findc that it is againft their lufts : 
 And fo the fin of Tyranny keepeth the Gofpcl out of tlie 
 greateft part of the World i and popular fury rcfifteth it 
 where it cometh. The Empires of the Turks^ and Tartarian^ 
 and Chhia, are fad inftances of the fuccefs of Tyranny againd 
 the means of mens falvation : And the Empire of Japan 
 hath given the World an inftance of fuch unparallel'd cruelty 
 to that end, as makcth the perfecutions of Nero and Viocle- 
 fiaft, and even the Popifli htquiptm, and almoft the Mada- 
 cres of Piedmont^ France and Ireland., to fecm very merciful 
 a6ts of Charity. What rage, what inhumane fury hath been 
 fhewed, through all the World , to keep out Knowledge, 
 and keep the Nations in their darkncfs and mifery, and for- 
 bid relief? But for Error and Deceit, Idolatry and Supci fti- 
 tion, how induftrioufly are they propagated ? Empire and 
 Arts, Power and Learning, are employed to deceive an'd uii- 
 doe the World. And though Empire be Gods Ordinance, 
 and Arts his gifts , they are turned againft him in the tarr 
 greateft part of the Earth, and Satan is ferved by them, as if 
 they had been ordain'd by him. Ahnoft every Countrey iiath 
 
 their 
 
 ^47 
 
 XudicC; non tam o,i:;d 
 coirmiferit re'.;s ali- 
 CjUis noftium irqui- 
 runi, quina ipfinomi- 
 ni tan^uam ccrto 
 fcclcri 11; dune. ^.'bc- 
 «.t£0 . i'.b j'^pr. 
 
 Villa (ic mciccdc fol- 
 licitant : Avaritia 
 pecuniam promiitit : 
 Luxuria multas ac va- 
 lias voluptates ; Am« 
 bitio puppuram & 
 plaufum ; & ex hoc 
 poccntiam & quic- 
 quid potcmia ponk. 
 Scnc * £.'. 59. 
 
 In vitla alter alcc- 
 rum trudimus. Qa.- 
 modo ad faluccm re- 
 vocari poteft, queja 
 populus impell t, 8c 
 nullus icnahii ? Sf- 
 nee. E^. 29. 
 
348 of the Congruitks in the Chrijiian Religion^ ^'r. 
 
 iflb^^/tt.lAriftidciwrf/ their proper opinions , and a Religion fitted to reliltReli- 
 midt Treafitrcr at A- gjQ,^ . pj^ (j^j^ jj ^j^ Idolater, or a MiboiMetatf, or Infidel, 
 
 t^lki^J^J& '^^''^^ make more: And they that areagamftall f.rio.:sRc- 
 ogicey 1 h:aii(loclcs hgicn , are as eager to make others of their miide, as if it 
 accused him^ ani fot wcrc a Work ofchirity or commodity : And hcthat isendea- 
 bim condemned at ftr vounng to undoc; Souls, is as vJic-ment in it, ashetlut n 
 }^o2 if feme Jf \hc t-'ndeavouring to fave tlum. H. that hath any palllon or cor- 
 vresiefi h; w.u'ci.c'i- rupt affedion is as inclinable to convLy it to anotlur, ashrc 
 'iered,.'j,id >tftorcdto i"; to kindle Hre, or one that hath the Phgue to infect his 
 ha Ojficcfof a-roibir isj^;:^hbour. CovctOjfiiLfs, ambition, volLiptLioufn-fs, luft, 
 
 I? Vj V" -f-'v r.Z <i'id wrath and revenge, are all contagious. Rioteis think 
 he did by cofi-trjcnce . • i i • n r t-i 
 
 rrnufie til the T;!U- '^ nrange it we run not with them into all excels. The ve- 
 gen ef the Commi'i- ry noife of their impertinent talk and b.ilincfs, and thegrtac 
 
 TvidUh tbdc Tvou'.d adoe that they make in doing nothing, is a great divcrter of 
 gror, rnhtyibc om- ^j^^^^ j^^^ ^^ ^^ ^ ^^^^^^^^ j^.^^j^^^,^^ ^^^j ^^^^ 
 
 m$n lofi : And tt ibc r 1 ■ -r-i i r i, r i, .u ■ 
 
 yen'S cnichey offered conhderation : They keep men lo bulie about their vanities, 
 
 him the offi:e cgain that thcy can Hndc no leifure to remember that they are men, 
 
 tviih grejt hoioir. qj- [q think what bulincis they have in the World, nor where 
 tutherefufedn, ani ^^ -^ ^.j^^^ . ^^^^ j ^ ^ ^^^^ ^^j^^^^ ^j^^j^ ^^j, 
 
 fdidtthitrheir honour r^rn / 1 1 r 1 n l » 1 l 
 
 WMM greater di^gr-rce^^'^'-'- lelhlhncls hath let them all together by the ears, thcy 
 
 than their conicmm- mufi; needs draw or drive others into the fire of contention 
 itoa : Tor vthcn he with them \ They cry. Who is on my tide ? who ? And lie 
 j'l TJw ^t^Li^.l ^^^^^ will not be of one party or other, but will keep his peace, 
 bega-je r^.iytotheim- "^^'1 l^fe it by the enmity of all : And no man (hall betaken 
 jttnjihtyhoHoitredhim. for orthodox or honelt, that will not be of that Fadlion 
 Fl^"f- whole commendation he delireth : And when he hath hu- 
 
 ^*" ''^T' ,1° J" mourcd them, he Hiall go for a knave or a reproached per- 
 
 condemnedby the pc- ^ 1 n u n J^ 11 n. n 1 n r 1 i 
 
 pHlar Vote, one urn: ^^"> ^^^1^ ^H ^ "^ i^*-'" • A peaceable man mail hardly hnde the 
 
 to him in the croud, peace which he defireth to himdifi but it's ten to one but he 
 
 that coHld Kit vpntct lofeth his labour if he would make peace b.twccn others •, 
 
 Md not k;ovpingr,ho cfpecially, if he have an honcft ambition, of extending that 
 
 hervat, defiredhmio . ,t^^. r, .■ 1 ^ * j r 
 
 yvrite hU nme to hn- bielling to Parties and Countreys, or any great and conii- 
 
 ftidei condemnation j derable numbers. If by tyranny and cruelty, by prifons, 
 
 for ht WM refelved to and torments , and death, they cannot affright men from 
 
 pve hU voice againjl ^onefiy and the obedience of God, at leaft they will vex them 
 
 bimt becaufe he vpa$ • , • 1 l 1 ji ? • .u 
 
 tailed A KighteoHt "^ ^heir way, and be as thorns andbryars to them in this 
 
 Man: Ariftidcs did Wildcmels. 
 
 M be defired , and m. And it is a calamitous^ niiferahle World. It is void 
 m^difc^ov^eTn Xm- ^^ ^'^'^ comforts of facrcd Illumination, and of the affured 
 }tlft9mm"^^^ ^^' Love of God, and of the exercife of v^^ifdom, orholinels: 
 
 The 
 
vphich maketh it the wore easily credibly ^ ^c, 2^* 
 
 The delights cf Saints in loving God, and waiting for eter- 
 nal Life, arc unknown to all the multitudes of the ungodly: 
 They are confounded and loft in their ignorance and error > 
 and tormented with their own partions, divifions and con- 
 tentions. Their vices are part of their difquietm^nt and pain, 
 though pleafure be their intended end. It is a pitifjlj fervi- 
 tude that they are ir» to Satan, and an endlcfs drudgery that 
 they follow , in ferving their covetoufnefs, pride, and Iu(i i 
 andatirefbme task to care and labour to make provifionfor 
 their flefhly appetites and wills. They are led captive by 
 Satan to do his will-, and yet in doing it they do their own, 
 and are in love with their Captivity , and glory in their 
 Chains. They are engaged daily againft God and Mercy, 
 agamft their Happinels, and their Friends that would pro- 
 cure it •, and thijik him their Enemy that would make them 
 wifcr. They go under the guilt of all this fin ■■> and they 
 have no aflfurance of pardon or deliverance : And God ovcr- 
 taketh them many times with bodily diftreiRs here : Sick- 
 ncfTes and pains confume men, and torment them i Wans, 
 and plagties do fend them by thoufands, out of the World, 
 which they took for their felicity : Fire and famine, piracy 
 and robbery, and fraud, impoverifh them •* The truftrations 
 of their hope torment them. And yet under all, they arc 
 hardened againft God, and fall not out with their fin and 
 folly, but with the Juftice of Heaven, and with its inllru- 
 mcnts, or rather with all that beareth the Image of the Holi- 
 rtcfsofCod. This is the vifible condition of this World. 
 
 Ohj. If you fay, Horv can all thii jiand with the hifinhe 
 Goodnefs of God-? I liave anfwered it before : It fhcwcth you, 
 that it is not thi^ Worlds which is the great demonftration 
 of the Goodnefs or Love of God, from whence we muft take 
 our cftimate of it by the cfftds. If you will judge of the 
 Kings fplendour, and bounty, and clemency, will you go fcek 
 for examples and demonftrations of it in the Gaol, an^d at 
 the Gallows, or rather at the Court ? Hell is as the Gallows, 
 and Earth is as the Gaol : Meafure not Gods bounty and 
 mercy by thefe : It is no fign ot unmercifalnefs in God that 
 there are Flies and Worms, and Toads, and Serpents on Earth 
 as well as Men : nor that Earth was not made as indetedlible 
 as Heaven : And when men have drown d themfelvts in fin, 
 ■ Kk ^ ir 
 
2 50 ^iU Cottgrutties in the Cbrijliofi Religion^ 
 
 it is no rvant of Goodncfs in God, bjt it is Goodnefs it fdf» 
 which cau(cth the dcmonflrations of his Juftice on. them. 
 This World is not fo much to all Gods Creation, as a wen 
 or wart upon a Mans body ls to the whole body ; And if it 
 were all forfakcn of God,as it hath forfakcn him, it were pro- 
 portionably no more tiian the cutting off fuch a wart or Wen. 
 God hath many thouQnd thoufand thoufand times more ca- 
 pacious Regions, which it"'s like have more noble and blelled 
 Inhabitants: Look to them, if you would fee his Love, in 
 its moft glorious demonllration : Juftice alfbmuft be demon- 
 ftrated if men will fin. And ifHtll be quite forfaken, and 
 Earth which is next it be partly forfaken of the favour of God, 
 for all that God may gloriouily dcmonftrate his Love, to a 
 thoufand thoufand-fold more fubjeds ("of the nobler Regions) 
 . than he dothdemonftrate his Juftice on in HtU or Earth. 
 
 f«g ^r Hp^icuru? ) ^"^ ^^^^^'^ ^^^ ^'^•"S^ ^ g^^^cr for the confirmation of my 
 Ego fiimnium dolx)- Faith, i. That the fin and mifcry of the World is fuch, that 
 rem (fummum dico, it groaneth for a Saviour', And when I hear of a Phyfician 
 etiamfi decern atomis f^^t from Heaven, I eafily believe it, when I fee the wofull 
 conS' i^'o "" ^o'^ld mortally d.feafed, and gafp.ng in its deep dittrefs. 
 brevcm : multofq; The condition of the World is vifibly fo fuitable to the whole 
 polTcm bonos vlros Office of Chrift, and to the Dodlrine of the Gofpel, that I 
 nominarc qui com- ^m driven to think, that if God have mercy for it, (ome 
 buV H"g°^ cruci'I P'^yi^c^^'i and extraordmary help ftiall be afforded it : And 
 cHtur maximis : Tuf-. when I fee none elfe but Jefuf Chrijt^ whom Reafon will al- 
 culj.t.p. 06^, low me to believe is that Phyfician, it fomewhat prepareth 
 my minde to look towards him with hope. * 
 
 2. And alfo the Et^;/ of this prefent World, is very fuita- 
 ble to the Dodrine of Chrift, when he tellcth us that he came 
 not to (ettle us here in a ftate of Profperity, nor to make the 
 World our Reft or Portion i but to fare us from it, as our 
 enemy and calamity , our danger and our Wildcrncfs and 
 trouble i aud'to bring up our hearts firft, and then our felves 
 toai)etter World, which he calleth us to feek, and to make 
 iiire of. Whereas I fiiidc, that moft other Religions, though 
 they fay fomething of a Life hereafter, yet lead men to look 
 for moft or much oi their felicity here, asconfifting in the 
 fruition of this World, which experience tells mc is fo mife- 
 rable. 
 
 if. 3, MiVeover I f\ndt\- that the Lftw of entire Nature was 
 
 no 
 
vphich mak^ih H the more eafilj credible^ ^c. 1 5I 
 
 m wore [pit alle to Nature in its integrity^ than the Latv oi 
 Grace revealed by Chrijiif fuitalle to tu in cm laffcd jhitr : 
 [0 that it ntayle called^ the Larv ofN:iture-laffed and rcjta- 
 rahle i ( Nature lapfae reftauranda?. ) 
 
 Nature entire and Nature depraved, miift have the fame if mj faj^ that ftilt 
 pattern and rule of perfcdlion idti^nately to be conformed to i rerfeft Obedience is 
 becaufe lapfcd man nuift feck to return to his integrity : But poJ^'^^Cj ' -will m 
 lapfed or corrupted man doth -moreover need another Law, ^[[^fayas VuerT^ul 
 which (hall firll tend to his refioration from that loft and nihil intcrcft utium 
 miftrable ftate. And it was no more necelTary to man jn in- nemo valeaci an nc- 
 nocency to have" a fuitable Law for his prefervation and n^o poffic valerc ; Gc 
 confirmation, than it is to man in fin and guilt to have a Law "ntcrfu ^mmm ncnlo 
 of Grace for his pardon and recovery, and a cour(e of means f,c faj>i'cnj an nciro 
 prcfcribed h m for the healing of his Soul^ and for the e(ca- c(Tc pofTit. cic. dc 
 pin2 of the ftroke of Juftice. The following particulars fur- "K^^- ^■^■- ^- i P^^- 
 
 the? OOen this 1 ^S. {m^n) fo I fay 
 
 tner open rms. r, r , ..r ot kceptnr the Uw 
 
 ^.4. It jeenieth very congruow to Reafen^ that at Monar- ptifcaiy. 
 chy w the ferfedefl fort ofGovenmer;t(tvhichitn ■^rohalle is 
 even among the Angels) fo Mankjnde Jhotild have one univerfal 
 Head or Monarch over them. 
 
 Kingdoms have their ieveral Monarchs > but there is fure- 
 ly an Univerfal Monarch over them all ! we know that God 
 is t\\Q}rimary Soveraign > but it is very probable to Nature, 
 that there is afubordinate Soveraign or general Adminiltra- 
 tor under him : It is not only the Scriptures that fpeak a 
 Prince of the Devils, and of Principalities, and Powers, and 
 Throncs,aDd Dominions, among the happy Spirits i and that 
 talk of the Angels that are Princes of feveral Kingdoms, 
 Van. 10. but even the Philofophers and moft Idolaters, have 
 from this apprchenfion, been drawn to the worihip of fuch, , a n % 
 as an inferiour kmde of Deity. And if man muft have a fub- fy^^fin th7 ifWdy 
 ordinate univerfal King, it is meet that it be one that is alfo fvfm Tforjhipped one 
 M<m; As Angels and Devils have Principals of their own fort God as chief , had 
 and nature, and not of others. their Dml- gods , as 
 
 <S. 5. If feemeth conormus to Keafon, that this Headle one ^^'S ^"-''''.i^' ^'°; 
 that it fitted to be our Captain Generally hitnfelj to lead us by ^^ Mcdittsn ; at In- 
 ConduU^ Treceft and Examj>le^ in our voarfare againji thofe tlmitmi ibut Mm is 
 Pevils^ who alfo arejaidto have their Prince and General. confciom cf the need 
 
 As Devils fiffht againft us under a Prince of their own "^^'"^ M(dUtor of 
 r ■ • *u. rt- -/lu <j:fe/> to the f^Pi-cme 
 
 nature, lo is it congruous, that we hght againU them, un- p^:/ '' ^ 
 
 K k 2 der ^' 
 
2 $1 Of the Coftgruiiies in the Chrijiian Religion^ 
 
 der a Prince of our own nature, who hatli himRMf firft con- 
 quered him, and will go on bctbreus in the fight.. 
 
 ^.6. It it congruous. to Keafon^ that lapfed Man under the 
 guilt of J77j, and defcrt o( punifhwent^ rvho is unable to deliver 
 hmfeif^ and unworthy of inmediate access to God, Jfjould have 
 a Mediator for hit refhration and reconciliation rvith Cod: 
 If any he found fit for fo high an Office. 
 
 5J.7. /Ind it ii congruous to Keafon^ that this Mediator be 
 one, in rvhoni God doth condcfccnd to Man, and one in whom 
 wan way he encouraged to afcend to God, a< to one that will 
 forgive and fare him : And one that hath made himfelfk^torvn to 
 wan, and alfo hath free accefs to God. 
 
 5^ ,.8. It is congruous to Keafon, that lapfed, guilty, darkened 
 
 fmners, that kiiow fo little of God, and of his IVill, and of their 
 
 own CoMCcrnwints , and of the other JVorld ,il}ould have a. 
 
 Teacher fenffrom Heaven, of greater Authority and Credit 
 
 than an Angel, to acquaint us with God and his wiU^ and the 
 
 Life that we are going to, wore certainly andfuUy than would 
 
 be done by Nati^re only. 
 
 The tKojl learned men That this is very defireahle no man can doubt : How glad- 
 
 of Ctcctc and Rome, jy wtquU nnen receive a Letter or Book that dropt from Hca- 
 
 'i^lfl^Zhty^'fr'the ^^"^ C>r an Angel that were flnit thence tot£llthem what 
 
 Sou!,'the t^fe to come, is there, and what they muft for ever truft to? Yea, if it 
 
 and the TcrfcUionsof were but one of their old acquaintance from the dead ? But 
 
 God^ woe yeifo dif- 3]! tjijg would leave them in uncertainty ftill, and they would 
 
 !^S "I'ttl X> ^^ doubtfull cf the credit and truth of any fuch a McilL^Jiger : 
 
 fp:il{e of\he Life to And therefore to have one offuller Authority, thatfliallcon- 
 
 com-:-tvlth f real pan fci hrm his Word by unqucftionable attcftations, would very 
 
 ef doubifulnefi er ^iiuch fatisfie men. I have proved, that Nature it fell re- 
 
 11''5,1;^11Tm veakth tons, a Life of Retribution after thisi and that Im- 
 many ef imm Pl»a to , rc^ % 1 ^ ■ 1 r ■ T^ 
 
 run to o.ac'es, and mortality ot Souls maybe proved without .Scripture: But 
 
 Augures <j«rf Arurpi- ytt there is (till a darkncfs and unacquaintcdneis, and con- 
 
 cci to try If they could fequently a doubting and qucftioning the certainty of it, upon 
 
 %ht t; r.p^S^Kf- ^ '^^^"^l ^^"^^^ • ^"^ '^ ^^'^^'^^ g^^^i^y ^^^'^^^ ^''^^' '^ ^"^'^^ 
 relation. How g'fd meerReafon, they had fome proofwhich is more agreeable 
 
 then rrould ihtybave to a minde in flcfli i and might cither Ipeak with fome cre- 
 
 ^recn of a certain ^^]^\,. Meflenger who hath been in Heaven^ and fully know-. 
 
 ml^'n ? ^^^ '""^^ ^^^^^ ""^"^'S ' ^^ ^^ ^'^'^ ^'^^'^ ^'^ certainly informed 
 
 of his Reports. And indeed, to men that are fallen into fuch 
 a dark depravcdncfs of Reafon, and fuch Strangers to God 
 
 and 
 
which maketh it the more eafily credible^ d^c. 233 
 
 and Heaven as mankind is, it is become needful that they Falfum eft ; pc jore$ 
 have more than natural li^iit, to fhcvv them the w^rwr^, the "orimur quam na- 
 fxcfyf«ryandcm^wfyoithehappinefsto comei orelfe they n '"7" * "°^'"'" '" 
 arenevcr likeio to loveand leek it, and prefer it b;tore all ti.meft. Qiiideniir. 
 earthly things, as is necelHry to them that will attain it. For cuipi -s quam in ipfo 
 few men will (etkwith their utmoft labour, or let go all •' 'me fccuiitatis eilc 
 other things to attain a happinefs, which they are not well '°^"^''""^« ^''^ff- 
 peifwaded of the reality of. And though (bund reafoii 
 might well perfwade them ofit, yet reafon is now become Srpc Joimy'Aicum 
 fo blind, and unfound, and partial, and enflaved to the flefli, jam fua mittcrc veU 
 that It is not fit for fuch an office, according to our neccdicy, '^^ 
 without fome heavenly Revelation. r 'li""'"^ ^''"'^ '^''° 
 
 ^. 9. Audit IS exceeding congruous to f>iam necejfny, n^jo ts Ar fi ncel^itur , 
 fain under the ponder andjearsof deatl\ as well as the doubts magnisinjuua'j-oenls 
 andejlrangeduefstothe other worlds that he that wiU five and Solvitur. 
 heal w^ do hinifelf in our nature rifejron the dead, and afcend ^'"'•.^.' ?• I"''/^* 
 up into heaven, to (live us thereby avifdle demniiration. that De.mjmixDco cu- 
 indeed there n a Ke[urremon and a life to come for us to / ,^ 
 
 look^for. * ' Virtutum omnium 
 
 Though God was not obliged to do thus much for us, cxcellentifllma jufti- 
 yet Reafon telleth us, that if he will do it, it is very fuitable ji*^^'"'""*"- -W-irf^/. 
 to our neceflltics. For all the rcafonings in the world do not 
 (atisfie in fuch things, fb much as ocular demonftration : 
 when we either fee a man that is ri(en from the dead, or have 
 certain tcftimony ofit, it facilitateth the belief of our own re- 
 furredtion : and he that is gone into Heaven before us, aG- 
 fureth us that a Heaven there \s. 
 
 ^. 10. When God in wercy would forgive andfave afvnfvl 
 feople^ it was very congruous to reafon^ that there Jhould be fome 
 ft weans provided^ to demonjhate his holinefs in hiijujiice^ and 
 to vindicate the honour of his haws and Government, andfoto 
 fecure the ends of both. 
 
 For if God make a penal Law and execute it not, but let 
 man Cm with impunity, and do nothing which may deter 
 him, nor demonftratehis Juftice, as much as thefinnersfuf- 
 ferings would do, it would tell the world, that he that gave 
 them the Law, and thereby told them, that he would rule 
 and judge them by it, did but deceive them, and meant not 
 as he (pake : And it would bring both the Law and Gover- 
 iiour into contempt, and perfwade men to fin without any 
 
 Kk 3 fear: 
 
354 of the Congrfiitks in the Chriftian Religion^ 
 
 fear: and he that was quclboird tor the fecond crime, 
 would fay, I ventured, becauie I iuri'crcd not for the Hrll. 
 It was the devils tirlt vvjy of tempting men to Im, to per- 
 
 ivvade mankind thit Gud meant not as he fpake m his tlircat- 
 ning of their dearh, bat tlut they (hould not die, though 
 Godhad threatncd It. And if God himfelf (hould by his 
 ad ions fay the fame, it would tempt them more to fin than 
 Sathaa could, as hii credibility is greater. Therefore he that 
 is a Governour muft be jull as well as merciful i and if God 
 Ihould have pardoned linncrs, without fuch a facrificc or 
 fubltitute means, £S might prefcrve the honour of his Law 
 and Government, and the future mnocency of his Subje(^, 
 as well a^ their punifhmeiH in the full fenfe of the Law 
 would have done, thcconfequents would have b:en fuch, as 
 I Will leave to your own judgements. 
 
 5^. 1 1. And it was very congruous to reafon^ that fo odious ^ 
 thing as finjhoidd he piblickjy condomied attd put to Jhame^ al- 
 though thefimter be forgiven : As it rv as done in the life and 
 death of Chrii}. 
 
 For the purity of God is irreconcikable to fin, though 
 not to the linner*, and therefore it was meet that the fin 
 have all the pubhck (hame, though the finner tfcape : and 
 that God be not like weak imperfedl man, who cannot do 
 good, without doing or encouraging evil. 
 
 5^. 12. It is congruous to ottr condition^ that feeing even the 
 upright do renetv their fws^ their confciencesjhoulahavefome 
 remedy for the remwal of their peace and cojnfert^that it finl{ 
 them not into dejperation i which is ivofi fuitably provided for 
 themin Jefu s Chriji . 
 
 For when we were pardoned once, and again, and oft, and 
 yet (hall fin, he that knoweth the defcrt of fin, and purity of 
 God, will have need alfo to know of fome ftated certain 
 courfe of remedy. 
 
 <» ^. i^.Jt rvtismeet that the fmful world have not only a 
 certain Teacher^ but alfo a perfcd pattern before them^ ofrigh- 
 teoufntfi^ love^felf- denial^ meckytefs^ patience^ contempt of lower 
 things^ &c. which if given us by Jefiff Chriji alone. 
 
 And therefore the Gofpel is written Hiltorically, with 
 Docitrins intcrmixt, that we might have both pcife(^ Pre- 
 cepts and Pattern. 
 
 5^.1.^. If 
 
which mak^th it the more eajily credible^ Oc^ 255 
 
 5J. 14. Ir was very congruous to a voarld universally laj^fecf, 
 that Godflmld tftakf rviXb tt a new Law and Covenant of 
 Graces and that this Covenant Jhould tendtr us the pardon of 
 ourfms, and be a conditional aft of oblivion: And that ftnners 
 I e not left to the meer Law of perftd Nature^ which ivas to 
 ^refervethat innocency which thty have already loji. 
 
 To fay \_1houfhalt perfectly obey '\ to a man that hath al- 
 ready djlbbeyed, and is unfitted tor pcrfcdt obedience, is no 
 fufficieiit diredion tor his pardon and recovery. Perhaps 
 you'l fay, That God's gracious Nature is infkad of a Law 
 of Grace or Promife. But though that be thcfpring of all our 
 hopes,yet that cannot juftly quiet the finner ot it felt alone,be- 
 caufe he is juft as well as merciful,and Juftice hath its objtds, 
 and pardon dependeth on the free-will ot God,which cannot 
 be known to us without its proper tigns. The I>evils may fay 
 that the Nature of God is good and gracious^ and fo may any 
 condemned malefador fay of a good and gracious Judge and 
 King •, and yet that is but a-flender reafon to prove his im- 
 punity or pardon. All will confefs, that abfolute pardon of 
 all men would be unbcfceming a wife and righteous Go- 
 vcrnour. And if it mud be conditional^ who but God can 
 tell what muftbethe condition? If you fay, That Nature * Y^^VgioC^ fine 
 teUeth us^ 'that converting Kepentance is the condition. I an- facienda & v cand» 
 fwer, 1 Nature telleth us, That God cannot damn a holy <l'ffernunr. Maco^, 
 loving Soul, that hath his Image: but yet it tclkth us not, Ncn'^i-o 'i's ^ ' 
 That this is the only or whole condition. 2. It is not fuch a plicarncnd$"^'^'mLilicI 
 Repentance as lieth but in a frightncd with, that the fin had bribus auxilia Dco- 
 iiot been done, but fuch a one as confiltcth in the change ''^."" p^rancur ; fed 
 ot the mind, and heart, and life, andcontaineth a hatred to b'nc^"''co n"!f°' 
 the im repented of, and a love to God and Holinefs : and pin pcrc ccdunt om- 
 we have as much need of a Saviour to help us to this rcpen- na: ubi focoidix t; 
 tance, as to help us to a pardon. acqueignavix tradi- 
 
 5J.15.It n very congruous to our vuftralle Jtate, that the Dcos implores, iraii 
 Cofidit ion of this Covenant of Grace (l.m<ld be on our part^ the cnim inraiiique funr. 
 ack^iowledgnicMt ofour Bcnefaftor., and the thankful accej^tance S^lu^'in Catlin, __ 
 cf the benefit y and a hearty confent for the future to * follow 
 hif conduCr^ andufehii appointed means in order to our full re- 
 covery : which is the condition of the Chr'ijiian Covenant. 
 
 ^. 16. Seeing yvan's fall was from hii Godunte hi^felf e^j- 
 ciaVy in point of love-, and hif real rxovery muft be^ by bringing 
 
 CUl 
 
ncm. 
 
 2^5 of theCoffgruities in the Clrifxian Religioft^ 
 
 >:yftcrii <pu$ & fi- t'f his [oul to the love of God r.gjUu And feeing a guilty con- 
 ncin.facrlficari fcli- dewticd finner canhnrdly love that God ^ who injujiice rviU 
 cet & fanaifican fide- ^^,^„ andpi'niflj him nothino^ can he more congruous and ef~ 
 !:>M-r \V w"^""' U^^'^l to mans recovery to God, than that God ^(Iwuld be re- 
 ic n prcccs funt oia- y^^fcf'^^d to him as mojt amuiile i that is, as one that is fo wil~ 
 tionci & fup;5l;cat'io. ling to pardon andfave him, as ro do it by the tnoji ajhni(^:ing 
 ncs facet doiis. Ilia (xyrejfwis oflove^ in fuch an Agent, and Pledge, and Glafi of 
 
 h'xTvclTlcl^rt'r* ^''^'^''^ JefusChrijl 
 
 vfcordona^/'faccrl The wholc dclignof Chrift's Incarnation, Life, Death, 
 dnsp.oiis c,ux data Rcfurrcdtion, Afcenlion and Intcrcedion, is but to be the 
 ftnt pratias agic. moft wonderful and gloriousdcclaraticii of the goodnefsand 
 H^coicahfti. LiUi.g love of God toiinners : that as the great frame of the Uni- 
 t«H q'dd^unt'fan* verfedcmonllratcth his power, fo fhould the Redeemer be 
 ftorum in facro my- the dcmonftirationof his love. That we may fee both the 
 flerion-^n-oriam cflc wi(e Contrivances of his love, and at how dear a rate he is 
 faccidoi.spio CIS ad content to faveusi that our lives may be employed in be- 
 upj. jcatio- jiQijing 3j^jj admiring the glory of his love, in this incom- 
 prchenlible rcprefentation. That wc may love him, as men 
 that are fetch'd up from the very gates of hell, and from un- 
 der the fentence of condemnation, and made by grace the 
 heirs of life. 
 
 ^. ly.E^ecially to have a quichjiing Head, who will give 
 the Spirit of grace to all his members, to change their hearts, 
 and kindle tb^ holy love within them, is moji congruous to ac^ 
 complijh mansrecovery. 
 
 So dark are our minds, and fo bad our hearts, fo Arong 
 are our lufts, and fo many our temptations, that bare tf ach- 
 ing would not fervc our turn, without a Spirit of light, and 
 life, and love to open our eyes, and turn our hearts, and make 
 all outward means erted:ual. 
 
 5J. 18 Jhe Commiffien ofthe Gcjj> el-Mini fiery to preach this 
 Gojpel of pardon and falvation, and to baptize Con ft nUrs, and 
 e^ather andguide the Church ofChrfi, with Fatherly love, if 
 ^al\o very congruous tc the fiate of the world, with ivhom they 
 have to do. 
 
 ^. I p. It ii congruous to the fiate of our tremlHng Souls, 
 that areconfcious of their former guilt, audprefcnt unvPorthinefi, 
 that in all their prayers and worfl-'ip of God, they fi:ouldcome to 
 him m aN.ime tht.t is more worthy and acceptable than their 
 own, and offer their fervices ly a Hand or Intercejfor fo beloved 
 Gf God. Though 
 
which mah^th it the more eajily credible^ ^cl 257 
 
 . Though an impious foul can never expedite be accepted 
 with God, upon the merits of another, yet a penitent foul, 
 who is confcious of former wickednefs, and continued faults, 
 may hope for that mercy by grace through a Redeemer, of 
 which he could have lefs hopes without one, 
 
 5^. 20. It is congruous to their fiate^ rvho have Satan their 
 accufer^ that they have a Vatron^ a High ^rieji and Jujhjier 
 with God. 
 
 Not that God is in danger of being miftaken byfalfe ac- 
 cuiation, or to do us any injultice i but when our real guilt 
 is before his face, ( and the malice of Satan will feek there- 
 upon to procure our damnation ) there muil alfo be juft 
 reafons before him for our pardon, which it is the office of a 
 Saviour to plead or to preient, that is, to be God's Inftru- 
 ment of our deliverance upon that account. 
 
 5^. 21. It ii exc^ediffg congruous to our condition (of darkc 
 neji and fear ) to have a Head and Saviour in the fojjejjion of 
 Glory, to whom we may commend our departing fouls at the 
 time of death^ and who wiU receive them to himfelf-t that we 
 may not tremble at the thoughts of death and of eternity. 
 
 For though the infinite goodnefs of God be our chief 
 encouragement, yet feeing he is holy and juft, and we are 
 finners, we have need of a mediate encouragement, and of 
 fuch condefcending love as is come near unto us, and hath 
 taken up our nature already into heaven. A Saviour that 
 hath been on earth in flefli ■■, that hath died, and rofe, and re- 
 vived, and is now in the pofleflion of Blefledncfs, is a great 
 emboldner of our thoughts, when we look towards another 
 world i which elfe we fhould think of with more doubting, 
 fearful and unwilling minds* To have a friend gone before 
 us, who is {b Powerful, fo Good, and hath made us his In- 
 terefti to think that he is Lord of the world that we are 
 going to, and hath undertaken to receive us to himfelf when 
 
 wegohencC) is a great revivins; to our amazed, fearful, de- « u 
 
 5? r 1 Percurbationc ccna- 
 
 partmg louls. porum cos etiam qui 
 
 ^. 2 2. And it is v:ry congruous to the cafe of an afflicfed Tcro judkio nuUias 
 fcrfccuted peopl-'^ who are mifreprefented and fiandtred in criminis convlnci 
 this worlds and f fcr for the hopes of abetter life, tn have a qaeunc,maximi$ in- 
 Saviourwho is thep-jgeofall the world^ tojujHfie them pub- haud eft vevrdiffiml- 
 licl^ly before aVy andto caufc their right eoufnefi to Jhine as the ic. TAchymr, I. i, 
 
 LI light. 
 
aSS of the WITNESS ofjESVS CHRIST^ ey tU 
 
 fighf^ andto turn al}the':rp.ff:rlng. intoeytIlcji]o\i. 
 
 <S. 23, And it feentt'th exceeding conjri'cvs to reafon^ feint 
 that the Viiine Efftucc ;/ an iuaccfjljtle Lights that tve (hould 
 for ever have a Mediator otlruition, ^f will its ofAcquiiitiona 
 hy rvhom the 'Dei\y thiA' pine /,•; communicated Glory and Love 
 ■to Iff for evermore : and that God be for evermore eyvinently de- 
 lighted a^d glorified in Hitn^thdnin r>, as he cxcelleth j^s in 
 dignity and aliper[(Ciirnsh eicn af in One Sun^ hii Power and 
 Glory 14 more dcmonjirated^ than in a world of Worms. 
 ,5' Si dlvlnar Scr'iptu- VV'hethcr all thefc things be true or not, lam further to 
 rx probacionibiis fuf- enquire i bat I find ;?6jv, that thty arc very congruous to our 
 ria"cft Refi "on^'^fi"- ^o»Jitio". ^nd to K^^^,; •, and that iftiicy be fo, no man can 
 dcs ? 7^. F;dcs noftra deny, but that there is wondcitul Wifdom and Love to man in 
 fuperrationc ciulde.n the dclign and execution: and that it is to m.in h very de- 
 cft,nontamcn tcmc- firable thing that \z flmddhz Co. And tiicretore that we 
 [TL'S^r^fz ^°"'^ ^^ exceeding wilhng to find any found proof that it 
 cnim qi;» ratio cJo- ^^^^ indeed i though not with a wilHngnefs which flull 
 cet, fides intdligit: corrupt and pervert our judgments by fclf-flattery, but fuch 
 & ubi ratio dcfcce- as wjll only excite them to the wife and fober examination 
 r^t, fides przcurrt: ef the cafe. 
 
 auXrocdinu"" kd ^he EVIDENCES of the VERITY we fhall nexf en- 
 ca quz ratio non im- quire alter. 
 probat. \'crum quod 
 
 confcqui ad plenum - . 
 
 non potcftj fidcli pn:- 
 
 dentia confircmur. CHAP. VI. 
 
 juiuhus Afntan. ac 
 
 part. div. Leg. I, 2. 
 
 ^' 3°- Of the WITNESS of JESVS CHRIST^ or the de- 
 
 J5. Lindc pioba.nus ^^^o?jpatize Evidence of his Verity aful Authority, 
 
 libros Religionis no- 
 
 ftri divina cfle in 'HTHough all that is faid may be a reafbnabl i preparative to 
 fpiratione confcri- f^^^u j^ ^5 ,^qj.^ coiient evidence which is necefTary to 
 pros? X. Exmuk!5, ^ ■' 
 
 quorum primum cftipGus Scripturae Veritas: delnde ordorcrum, confonantia prxceptoiunj> 
 modus locutionis fine ambitUj puritafquc verborum. AdditHrconfcribcntjuai & prxdicantluni 
 qualitas, quod divina homines, cxcelfa vatcs, infacundi fubtilia, non nifidivino rcpleti fpiritu 
 tradidiflent. Turn pratdicationi. virt. s, Cjiiain dum p.xdicarctur (licet a paucis dcfpcftis ) ob- 
 linuit, Accedunehisrcftlficatioconcrariorum, ut Sybillarum vcl iMiilofophoium ; cxpulfioad- 
 vcrfarioraoi, urilitas confequenci^m, exiius coruinquas per acccptationes & figuras & pro:- 
 diftiones, qiisprxdiftafuntad poftremuin ; mlracula jugiccr fafta, donee Sciipttua ipfa fufci- 
 pcrctur a gentibu-s. De qua hoc nunc ad proximum miraculuai Tuificitj quod ab omnibus fufccpia 
 cogQorcicur. JttnU'nti Jifr'tCw, depm. div , Leg, U %, c, z^. 
 
 convince 
 
demenjirative Evidence ofhk Verify and Authority, 259 
 
 convince us, that Jcfus Chriltis the Saviour of the vi^orld. 
 That a man appearing hke one of us, is the Eternal Word 
 cfGod incarnate, is a thing which no man is bound to be- 
 lieve, without very found evidence to prove it. God hath 
 made Reafbn eflential to our Nature : it is not our tveak^ef, 
 but our natural excellency, and his Image on our nature. 
 Therefore he never called us to renounce it, and to lay it by : 
 for we have no way to know Principles, but by an Intel- 
 ledual difccrning them in their proper Evidence: and no 
 way to know conckUions by, but by a rational difcerning 
 their neccfiary connexion to thole principles. If God would 
 have us know without reafon, he would not have made us 
 realbnable creatures : man hath no way of mental difcerning 
 or knowledge, but by undeillanding things in their proper 
 evidence : to know without this, were to know without 
 knowledge. Faith is an ad: or fpecies pf knowledge, it is Co 
 far from being contrary to reafbn, that it is but an ad of 
 cleared elevated reafon : it is not an ad of immediate intuiti- 
 on of God or Jefus Chrift himfelf i but a knowledge of the 
 truth by the divine evidence of its certainty : they that 
 wrangle againfi: us, for giving reafon for our Religion, feem 
 to tell us, that they have none for their own i or elfe repre- 
 hend us for being men. If they had to do with them, who 
 make God to be but the Trime Keafon^ would :hcy fay that 
 Faith is fbmething above Keafou, and therefore f)mething 
 above God? I believe that our Reafon or Intellcdion is far 
 from being univocally the fame thing with God's: but I 
 believe that God is Intelledion,Reafon or Wjfdom emnenter^ 
 though not formalixer : and that though tlie name be firft 
 ufed, to fignifie the lower derivative Reafon of many, yet wc 
 have no higher to exprefs the ffifdom tifGod by, nor better 
 notion to apprehend it by, than this which is its Image. I 
 conclude therefore, that 
 
 5^. 1. T'he Chrijiian Keligionntuj} be the niofl Rational in ths 
 vporld^ or that which hath the foundeji reafon for it^ if it bt 
 thetruejt AndPhe froofefit natuji be, by producing the evi- 
 dences of its truth. 
 
 ^.2. 'the evidence which Faith requireth ^s ^r of er lye ailed 
 Evidence of credibility. 
 
 p. 3. fFhen wef^eak^of Humane Faith, as fucb^ Credibility 
 
 LI 2 . it 
 
a6o Of the UIIVESS of 'jESVS CHRIST^ or the 
 
 ff foTften'kat fl^ert of ^^roprr Certainty : but when tve fpeak^ (f 
 Divini; Faith, (era Belief of God ) eviJowe o/Credibility is 
 evidence of Certainty. 
 
 ^. 4.7if Qre,it Jntucfi ofjefus Chri}, or the denioyijh.itive 
 Evidence of%ii l^crity and Authority, w^s Tl:e HOLT S?J- 
 KIJ. 
 
 ^. 'y.jheJFordor Podrin ofjefus Chrit, hath four pveral 
 infallible tejinmnics of God^s Sfirit, which (though each of 
 them alone is convincinsf, yet ) all together ynake up this om 
 great Evidence: that is, \. Antecedently. 2.Conjiitiitively or 
 Inherently, 3 . Concomitantly, and 4. Sulfequcntly : of which 1 
 Jhalljpeak^in courfc. 
 
 ^.6. I. Antecedently the Spirit of Prophecy, was a JFitnef 
 to Jefus Chriji. 
 
 Under which I comprehend the prcdidtiou alfo of Types : 
 
 Hcb. I©. 15. I Pet. He that was many hundred years before (" yea, from age to 
 
 1. 10. 2 "•^' ^9» 2geJ fore-told to come as the Mcdiah or Saviour, by Divine 
 
 prediction ofPromifes, Prophefies and Types, is certainly the 
 
 trueMediah our Saviour : But Jefus Chrift was fo foretold ; 
 
 Ergo. 
 
 I. For Promifcs and Prophefies, Gen. 3. 1 5. prefcntly atter 
 the Fall o^Adant, Godfaid, \_lwillpit enmity between thee 
 and the woman^ and between thy feed and her feed : it Jhall 
 briiifcthy head, and thoujhalt hruife his heel. ^ As it is certain 
 that it was Satan principally, and the Serpent but inftrumen- 
 tally, that is fpoken of as the deceiver of Et;^ •, (b it is as plain, 
 that it was Satan and his wicked followers principally, and 
 the Serpent and its feed only as the inftruments, that are here 
 meant in the condemnation. And that it is the feed of the 
 woman, by an excellency (b called, that is primarily here 
 meant, fand under hun her natural feed fecondarity ) is 
 proved not only by tiie Hebrew N4afculine Gender, but by 
 the fulfilling of this Promife in the Expolitory eflcdfs, and 
 in other Promifes to the like effedt. The rett of the Promiles 
 and Prophefies to this purpofe are fo many, that to recite 
 them all would fwell the Book too big \ and therefore I 
 mult fuppofe, that the Reader perufing the Sacred Scripture 
 
 Lege Dlfputatloncm itft;lf,will acquaint himfclf with them there: only a few I 
 Gicgcntiicum Her- a,^ii ^ 
 
 banojudco. ^ Aiall repeat. • . , 
 
 Gen. 22. 1 8. in thy feed jhall all the Nations of the earth be 
 hieffed. Gen. 
 
demottjirative Evickvce of his Verity and Authority. 261 
 
 Gen. 49. 10. J'he Scepter Jl;all not depart from Judah, rior 
 a Law-giver from between hid feet, vnt'il Shilok come. 
 
 The whole fccond Plahn is a Prophecy of the Kingdom of 
 Chrifl:: Why do the heathen ^(^g(^-, ^rtd the people imagine a 
 rain thing;. "Ihe Kirigi of the earth fet thewfelves, andthe Kiders 
 take counfel together agaifiji the Lord^ and (tgainli his An- 
 nointcd^ &c. fet have I fet my King upon my holy hill of S ion. 
 I will declare the decree, the Lord hath faid unto mt\ 'thou art 
 iny Son, this day have I begotten thee : Ash^ofme, and I rcill 
 give thee the Heathen for thine inheritance, and the uttermoli 
 parts of the earth for thy poffejjion. Be wife therefore^ ye 
 Kings,be learned, ye Judges of the earth : ferve the Lord with 
 fear, and re]oyce with trembling. Kifi the Son lefi he be angry, 
 andyeperijh^ &c. 
 
 Pfal. 16. 10. Forthou w It not leave my foul inhell, neither 
 wilt thoufuffer thine holy one to fee corruption. 
 
 Pfal. 22. 16,17,18. Vogs have compaffed me : the affetnhly 
 o\ the wicked have enclofednic : they pierced my hands and my 
 feet: I may tell allmy bones : they look.andjiare upon me: they 
 part my garments among them, and caft lots upon my vejiure. 
 
 Pfai. 69. 21 . they gave me alfo gall for my meat, and in my 
 thirji they gave me vinegar to drinks 
 
 Ifa. 53.ff7'o hath believed our report, and to whom is the 
 armoftheLordrevealed? for he fliall grow up before him as a. 
 tender plant, and as a roof out of a dry grounds he hath no 
 form nor comelinef; and when we pall fc him^ there is no 
 beauty that we jhould dcfre him : He is defpifed and re]eclidof 
 men, amanofforrows and acquainted with grief; andwehid 
 as it were our faces from him : he was dejpifcd, and we ejieemed 
 him mt. Surely he hath born our griefs^ and carried our far- 
 rows •, y(t we did efieem hint (iricken, fmitten of God, and af- 
 fliCred. But he was wounded for our tranfgrejjions, he was bruif- 
 ed for our iniquities, the chafiifement of our peace was upon 
 him, and with hirjiripes we are healed. AH tve likejheep have 
 gone ajirav, we have turned every one to his own way, and the 
 Lord hath laid on him the iniquity of us all. He was opprejfed, 
 andhe was affliiied, yet he opened not his mouth : he is brought ' 
 as a lambtothe flaughter, andas ajheep before the Jhearers is 
 dumb, fo he opened not his mouth. He was taken from prifon, 
 and from )U(^ment, and who Jliall declare bis generation. For 
 
 LI 3 he 
 
76t of the IP'IfKESS ofJESVS CHRIST^ or the 
 
 he WMCut off out of the land of thelivutg^ for the trajifrrefiOK 
 of }ny people rvashejiricks*t • and he made hi* grave with the 
 Tfiicked, and with the rich in his death-, heca:ffe he had dene 
 m violence^ yor was any deceit in his wovth. ICet it f leafed the 
 Lord tofruifehiw^ hehathprt hiyntopief. J^hoi thoujlyalt 
 Tfiak^ his foul an cffcvingfcr fui^he fluiV fcchis fcd^ hcfhaUfro- 
 longhit days^ avdthe pleafure of the Lordjhall I'rojper in his 
 hand. Hepallpecfthe travdofhii foiil^ a>idJl:aUhe futisRed : 
 by hit h^iowlcdgefl:a]lmy righteous fcrvant p'frifie ynany^ for be 
 fhallhear their iniquities, therefore will I divide hi-tu a psrtion 
 ivith the great^ atid he fl) all divide the fpoil ixilh the firong: 
 bccavfehe hath poured out his foul unto death^ and he was num- 
 bredwith the tranfgreffors^ and he hare the fu of man)', and 
 made interceffion for the tranfgreffars. 
 
 Ifa. 9. 6. tcr unto us a Child it hcrn^ unto us a Son if given : 
 andthe government (hall le upon hit Jl:oulders : and h if Name 
 jhallhe called Wonderful, Cennfdlor, the mighty God^ the Ever- 
 lajlingFather, the Prince of Feace: oftheincreafe of bit govern- 
 ment and peace there fh all he no end, upon the 'Throne ofVavid, 
 and upon his Kingdom^ to order it, andtofiablijh it with judge- 
 ment and with juJUce, front henceforth even for ever. Ihe zeal of 
 the Lord of hojh will perform thir, 
 
 Ifa. 7. 1 4. Behold a Virgin Jhall conceive and bear a Son, and 
 JJ^'all call hit name lynmanuel^ 
 
 Dan. p. 24, &c. Seventy weeks are determined upon thy 
 people, and uponthy holy City, to finifh the tranfgriffion^ and to 
 vmke an end of fins, and to make reconciliation for iniquity^ 
 and to brivg in cverlajiing rigkteovfufi, and to feal up the 
 ViJioH and Prophecy, and to annoint the moli Holy. Know there- 
 fore and underjland, that from the going forth of the comraand- 
 ment to rejhre and to luild JerufaUm, unto the hl.ffiah the 
 Prince, J}: all be fevenweekj and three fcore andlwo weeks ; the 
 fireet Jhall be built, and the wall even in trouhloui times. And 
 after threefcore and two weeks jljall M fjj.ih be cut cff^ but 
 not for himfdf. And the people of the Prince that Jhall come, 
 f'>all defiruy tL' City, and the Sanduary, and the end thereof 
 jhall be With nfioud, and unto the end of the war deflations 
 are dcicrmif^ed. And he Jhall confirm the Covenant with many 
 Jcr one rr •,<•.• and in the midjl of the week, he Jhall caufe the 
 fiicrifii;e (cndthc cllatimto ceafe, and for the over-j^reading of 
 
 dowin^tion 
 
demonftrative Evidence of his Verity and Authonty, 1 69 
 
 alo'i'i'inationhe (hdl make it di[olxte^ evenv.ntil the confumma* 
 tm^ and that Jeternmiedhe pvredv.pn the defolnte. 
 
 Mai. 3. I, 2, 3. "Behild 1 mllfi/dyny niejj'atg^r^ andhs Jl^aU 
 prepi.re the way before r,ie -^ avdthe lardn^hoTn ye feeh^'jhall 
 fuldenly come to his Temfh^ even the MjTni-er of the Covenayit 
 tvbor.i ye delight in ', bihcld^ he jha V fomr, faith the Lord ofhojis : 
 But rvhoway abide the diiy of his cowing^ and who Jhall fband 
 when he a^^pearcth ? '^or he is like a Refiners fire, and like Ftd~ 
 hrsfope^ and hejhallfit as a refiner tmdpirifieroffilvcrj &c. 
 
 I omit the reft to avoid prolixity. There is (carce any 
 pafTage ot" the Birth, Life, vSuftcrings, Death, RefLirre(f^ion, 
 Afceiilioii or Glory oF our Saviour, which are not particu- 
 larly prophelied of in the Old Tellament i but nothing fo 
 copioufly as his Righteoufiicfs and his Kingdom. The 
 Prophcfie of Ifaiah is full of fuch, and is but a Prophetical 
 GofpJ. 
 
 To thefe muft be adjoyncd the Prophetical 7)/'p^, even the 
 typical Terfons^ and the typical Ordinances and Actions. It 
 would be too long to open, how his fufierings from the 
 malignant world was typified in the Death oi Abel, and the 
 attempted oblation of Jp<ic,and the (elling of Jo/e/?^. And 
 his work of Salvation, in Noah^ and his preferved Ark and 
 Family : And his Paternity as to Believers, in Abraham ; 
 And his Kingly condud and deliverance oftheChurch, by 
 Mofes and his deliverance of the Ifraelites from Egyft^ and 
 condudt of them in the Wildemefsi and by Jojhuas vidorious 
 bringing them into the Land of Promife : His Reign and 
 Kingdom by Vavid^ and his building of the Church by So- 
 lomon-, and his Pfiefthood by ^<?ro« and his SuccefTors, &:c. 
 
 And it would take up a juft volume to open all the typical j^^ whatclv on the 
 Ordinances and A^ions^ which prefigured Chrift : from the Types, and Lud.Cro- 
 jnftitution of Circumcifion, and the Paflbver or Pafchal cii Epicrif. and mofi 
 Lamb, to the end of all the Mofncal Ceremonies, Chrift is ^^lfl^}^'^^f^^^^ 
 the tignihcation and the end of all- I will only crave your /;,*/'bm/S«^ '';ai» 
 conlideration of the cuftom of Sacrificing in the general; dds, 
 ■It came into the world immediately upon mans fin : we find 
 Cain and Abel^ the two hift perfons born into the world, 
 employed in it. From thence to this day it hath continued 
 C in dodtrin, though the practice be reftrained ) with the 
 Jews ; It was no peculiar Ceremony of their Law, but hath 
 
 been - 
 
2 04 Ofthe WITNESS rf fESVS Chrifi.orthe 
 
 beeii commonly cxercifcd byalmoll all Nations through the 
 world, both Greeks^ Komam and B-irbarianf. And it yet 
 continucth in moli countries of the Heathens, where the 
 Dodrin otChnll hath not aboliflicd it, as it hath donebotli 
 with the ChriUians and Mahometans. ("For the Mahometans 
 borrow tlie confellion of one God, and the rejedlion ot Idols 
 and Sacrifices originally from the Chriftians. J Now I miift 
 conftls, that I am not able tofatisric my fclf of the original 
 and univtrlality ot the cuftjm of Sacrificing, upon any rea- 
 fonSjbut tholl- of the Chriftians : either it was a prophetical 
 promilTory inllitutionof God himfelf, to lapfed Adam, to 
 pcrint him to a Saviour, the fccond Adam or elfe itmull-be 
 from the Law of Nature, or elfe it is from Come other pofitive 
 Inftitution, orelfeit muftbe an univtrfalErrour. There can 
 noiifth way that is probable be imagined. And, 1. 1 am not 
 able to fee that the metr Light or Law of Nature (hould bj 
 the original caulc '■, for then it would be all mens duty ft ill : 
 and what reafon can Nature give us to judge, that God is 
 delighted in the bloud and pain of the innocent bruits .<' or 
 that the killing and offering of them fhould be any fatisfa- 
 dtion to his juftice for our iins, or any rational meaiis to 
 avert his judgments, or procure our forgivcnwls ? If it be faid 
 that (^ It was but a ceremonial confellion, that we our fclves 
 dcferve death, as that creature fuffered it] lanfwer, Con- 
 fcfjon is indeed due from us by the Law of Nature i but the 
 qudnon is, of the killing of the poor beafis, and offering 
 them in facritice. Ifthe exercife of our own pentence by 
 confcflion were all, that migin be done as well without the 
 creatures bloud and death. What is it that this addcth to a 
 penitent confedioH? and why was the sblationto God cou- 
 tained in the Sacrifice ? If you fay, that the life ot bruits is 
 not fo regardablc, but that we take it away tor our daily 
 food •, I answer. Its true, that it is allowed us for the main- 
 tenance of our lives ; but yet it is not to be caft away in vain, 
 nor is God to be rcprefentcd as one that dpth delight in 
 bloud : And thecon)mon fenle of all the world in their fa- 
 crificing hath been, thatbcfidcs the confellion of their own 
 deiLrr, there is fomewhat in it toappcafe God's d iCpleafu re i 
 and none that I ever read of did take it for a mecr confefling 
 jign or adtion. If it befaidjthat tiicy did it to fignifie their 
 
 homage 
 
demonjlnttive cvideftce ofhk Vmiy and Authority, » 5 5 
 
 homage to God \ I anfwer, Why then did they not offer him 
 only the living creature rather than the deadr' all took it to 
 be a propitiatory adtion. And if there had ken an aptitude 
 in this Ij^n to betoken our penitent confeflion only, yet when 
 God knoweth our confedions as well without jt, and when 
 the -tongue is made the natural indrumcnt to exprcfs the 
 mind, and there arc variety of other figns, it is incredible that 
 all the world Oiould ever ( even fo early J hit upon this enc 
 jirange JVtiy of exprellion, without fome ipecial revelation (x 
 command of God. 
 
 2. And it cannot be faid with any credibility, that God 
 made any ot^^fr revelation of his will, to the world for Sa- 
 jrihcing, betide what is made in Nature^ zndinhdly Scri- 
 ■pture: for who ever dreamt of fuch a thing? or hath de- 
 livered us any fuch revelation, and told us when, and to 
 whom, and how it was made: > 
 
 5. And It is not credible that it was taken up erroyieohjly 
 by all the world, as their vices or fuperftitions are : forthougU 
 it is pall qucrtion that error hath caufed the abufe of it 
 through the world, yet for the tkhig it felf thcvt is no pro- 
 bability of fuch an original. For what can we imagin fliould 
 induce men to it, and make all Nations f how various foever 
 their Idols arcj to agree in this way of worfhipping and pro- 
 pitiating them .'' There is nothing of pK]«4//fy m it, that by 
 gratifying a luft of the tlefh, might have fuch an univcrfal 
 effed? And it muft be fome univerfal Light^ or fome univcrfal 
 Luji or Inter eji, that muft caufe fuch an univerfal concord. 
 Nay, on the contrary you (lull Hiid that Tradition, and the 
 culiom of their Fore-fathers, is the common <trgKW<fHt plead- 
 ed fcr facrificing through all the world, even m the Ancients 
 Hiftorical reports of it. 
 
 4. Therefore it remaineth, v^ry probable atleaft, that they 
 received it indeed by tradition from their fore-fathers : and 
 that could be from none originally but the univcrfal pro- 
 genitor of mankind, who was capable of conveying it to all 
 his polarity, ("for no Hiltory mentioned! any later original 
 nor could any kter than Ada^n or Neeh have made it fo uni- 
 verfal. ) And no man can imagine why God fliould inflitutc 
 it, if it were not to intimate the tranflating of our punifl> 
 ment into our Redeemer, and to point us to the great Sa- 
 
 M m cnfice 
 
266 . Of the WIVKESS of JESVS CHRIST^ or the 
 
 crifice which is truly propitiatory, and is the great demon- 
 ftration of his Jujike^ who in Mercy doth forgive. 
 
 i^.j.li.T^iefecondJVttncfiofthe Spirit^ rvhich ii inherent 
 and cenjiitutive to the Gojpcl of Cbrii^ is that image of God^ 
 the unimitaile char ader o{ Divinity^ rvhich by the holy Spint 
 iiput into the doctrin of Chrii, as the very life or foul cj it^ ( to- 
 gether n^ith the fj.mt en the pattern of his crvn life.) 
 
 I. On CbriJ hi)nfelf^ the unimitablc Image of God in his 
 Pi.rf;dion, is a tcftimony of his veracity: ("which I afcrib; 
 to the holy Spirit, as the ulcimate Operator in the Trinity, 
 even that holy Spirit by which he was conceived, and which 
 fell upon him at his Baptiiin, and wiiich, M.itth. 1 2. his ene- 
 mies did blafphemej Many men have fo lived, that no notable 
 (in of co.r.mi.lion hath been found orobferved in them by 
 the world at a diftance. But the molt vertuous, except 
 Chrift, was never without difcernable infirmities, and fins 
 of omilllon. No man ever convidfed him of any lin, cither in 
 word or deed i His obedience to the Law of God vvas every 
 way perfect. He was the molt excellent Pvcprc(en:ative of 
 AUchr^itvt^sgm ,-^ the DxVine Perfections : The Omniporency of God appeared 
 ine main Deafiaf of ^^ ^^^^ Miraclcs i The Wifdom of God in his holy Doctrin ■■, 
 a ho'y life. Ltg.Mivc. and the Love of God in his matchlefs expredlo.is of Lovj, 
 Ercmit. ic Lc|>c Sj^i- and in all the Holinefs of his life. He was fo far trom pridt , 
 Doftr'naf & °B°cnc ^ wor'ldlinels, fcnfjality, malice, impatiency, orany lin, that 
 <iifti Inftrumcma ^hc world hid never fuch a pattern of (elf deniil, h.imility, 
 vlniiruni , Macarii contempt of all the weahh and honours otthe world, cha- 
 Heniil. Hcfychii rjjy^ mtekncls, patience, &:c. as 11 him He obeyed his Fa- 
 Frcsb ad Thcod::]. ther to the death. He hcakd mensboJi:s, and (hew.d his 
 Kcmpif. & Ihaulcri P^ty to their loul^, and opened the way otlie cv.n to n s 
 o^raj and of the Uter 
 
 true Tapifls, Si\ci litredunio/i to a tsiLVOut I fe,]i.uc<i£ii dc Bcncd.S. Rcj;ul. Bar'ianron, d« 
 Am«-'re Dei: ['arfons ofTlfo'iHioay CicUy't banda "^oph a, &c. .Aid amjag ihc P/#'e/7.i it , the 
 number of holy Tre.Uifes is fo great, thai 1 fi).ill no namv at) in fo numoois a T/cajiry ' SoihU 
 horvr.e.'' the fpi/ it of contention Cdafet'o many oftlcn to ovcr~!ool^ the lojd that it in o/i ano'.h Yy 
 a-id aggrav le the ezil, yet Hohntfs ii the DM/m vfa'lih. Ch i[l:aiis I'l the wo Li, And ihe pi'i- 
 Clice of all that are (tnccre : Aid rvh-.le the Si£li jnd H.pic.im do rail at oie anothery yet in all 
 lheyfeal(againfi fin. I have ofi though:, ''-hy is ii thjt as Ch.iftiansy mn live tog ther in love y 
 tut as Parties, when ihiy come to the :ntir.fl of their ScHsy ih:y hate, revUi' aid prjecuie one 4/- 
 ether? ^nd lanfwer it, Be aufe as (^hiifiitn they live no r.mfe ef haired to eaih other ; btt as 
 ScCis and Parties, they leave God's rviy, and ffjiv their jclffhvfs an I lOithfom: fuidts, and are 
 encltned to injure oie another, a.id fo do agaiafuff'r by thoie whom .hey have injue!. Vut the 
 H'ifdomfiom Above is pure nni pcaceatl'^ Crc. Leg. cciim Tfukdi Ccnt.;rix, & Nil! farajnefis. 
 
 enemies • 
 
demofijirafive Evidcficc ofhk Fenty and Authority, 2 Sy 
 
 enemies: Hcinftrud"ed the ignorant, and pre.iched repen- 
 tance to the impenitent, andfurfcred patiently the unthank- 
 ful requitals ot them that reudred him evil for good : He en- 
 dured patiently to be reviled, fcorncd, buffeted, fpit upon, 
 crowned with thorn!>, nailed to acrofs, and put to death i 
 and this upon the talle accufation and imputation of being 
 an evil doer : In a word, He was pcrfedt, and linleft, and 
 manifcrted rirft all that obedience and holincG in his life, 
 which he put into his Laws, and prefcribed unto others : 
 And(uch Perkclion isinfeparable from Veracity. 
 
 Ob],Horv kitctp we what faults he might bave^ tvhich cofite 
 not to our h^iorvledge ? 
 
 Anfrv.i.You maydeby his enemies accufations, partly 
 what he was free from, when you fee all that malice could 
 invent to charge him with. 2. Ifthe Narrative of his Life 
 in the Gofpel have that evident proof, which I fiiall anon 
 produce,there can remain no doubt of the pcrfei5thoIiiie{sand 
 innocency of Chrift in his Perfoii and his Life. 
 
 Oh)G£t. J f^e find kim accufedejwany crimes^ as of being n 
 gluttonous ferfon^ and a Wtne -bibber \ cfblafphewy, and impiety , 
 and treafon. 
 
 Anfw. The very accufations are fuch asfliew their falfhood, 
 and his innocency. He is called a gluttonous perfony and a 
 IFine-bibber^ becaufe he dii eat and drink as other men in 
 temperance and fbbriety, and did not tic himfclf to a wil- 
 dcrnefs life of aufterity, in total abltinence from common 
 meats and wine, as Jofew B/fri/f did, and as they thought 
 he that profefled extraordinary fandity fhould have done. 
 They accufed him of eating wkh publicans andfmners^ be- 
 caufe he went to them as a Phyfician to heal their fouls, and 
 lived a fociable charitable life, and did not obferve the Laws 
 of proud Pharifaical feparation. They accufed himofbla- 
 fphemy and treatbn, for faying the truth, that he was the 
 Son of God, an I the King oflfrael : And of impiety, for tz]k- 
 uigofpullingdewn the 'temple^ when he did but prophelie 
 of his own death and refurredlion. And this was all thiit 
 malice had to (ay. 
 
 Objedf. He carried hiwjdf contentptuorjly to Magijlrate^ : 
 He called Herod the King, [ That Fox ] 7he Scribes and Fha- 
 rifees he railed at ^ and called tkcm hypocrites, painted fepul- 
 
 M m 2 chres^ 
 
26S of the WITNESS ofjESVS CHRIsT^ or the 
 
 tbres^ a. gerterdtion of vipers^ &c. When he rvas cal'ed to a^t- 
 ^wer whether they jl}6uldpa\ tribute foCcfar, he doth but put 
 off the refolutioft by ambiguity^ injiead of an open exhorting thoi^ 
 to obedience^ and faith^ \_ Give to Ccfar the things that are 
 Cxfars ^ Jnd when he rvas caVed ts for tribute for him^ he 
 ■payetk it hut as a way to avoid offence^ having pleaded jirji hit 
 6Wrt iiiimuHity. 
 
 Anfw. i . His fpecches of Herod and the Scribes and Pha- 
 riias are not revilings, but a free and jull rtprehenfion of 
 their Ini : which being done by God's commifsion, and m 
 liis Name^ and for his caufe, is no more to be calkd reviling^ 
 than an arrcft of a Felon or Traitor in the Kings name, or an 
 acculatbii put in againll himfor Ins crimes, Ihould be (b 
 called. God will not forbear damning impenitent rebels, 
 though they call it crueltyi nor will he forbear the repjc- 
 henfiou and (haming of their villanies, though they call it 
 railing \ nor wUl he tlattcr proud r^b.liious du(t, though 
 they call flattery a neceflary civility i nor will he give leave 
 to his Melfengers to leave fin in honour, and to let tiie proud 
 do what their lift, and quietly damn themfclvesand others, 
 without plain reproof, though it be called unreverent Gw- 
 cinefs or (edition. 2. And he that conlidereth how little Title 
 Cdfur liad to the Kingdom of the Jervsy and that the fvvord 
 alone is a better proof of/srce a.ndjirength, than of Authority^ 
 and is a Plea which an Ufurpcr may have on his (idc, wUl 
 rarKcr praife the fubmiffton dnd peaceablenefi ofChriO, than 
 blame him as difloyal. But for the doiffrin of Obedience in 
 general, who hath ever taught it more plainly and prcf^ 
 lingly, than Chrift and his Apoftles ? 
 
 2. The Gojpel or dodlrin of Chrift it felf al(b, hath the 
 very hnage 2.nd Super fcript ion of God, I will not fay, /w- 
 ■printedonh, for that is too little, but tntrinfecallyayiirnating 
 and conjiituting'it^ wliich is apparent in the M.»ff ^r, and the 
 M-nhod^zud the Stile. 
 
 I. The Mzttfr and Dc^_g« containeth the moft wonderful 
 cxprdsion of the JVifdom ojGod^ that ever was made to man 
 on earth. All is mylkrious, yet admirably fit, confiftent and 
 congruous, as is before declared. That a world whidi is 
 vifibly and undeniably fallen into wickcdnefs and mifery, 
 fiiould have a Redeemer, Saviour and Mediator towards 
 
 God» 
 
demojjfirative Euidefice of his Veritji and Authority, t6^ 
 
 God ! That he (hould be one that is near enough to God 
 and unto us, and hath the nature ot both : that he (hould b^ 
 the Cccond Ada})t^ the Root of the Redeemed and Regene- 
 rate, that God {hould give all mercy from himfcU, from his 
 own bounty and fulntfs, and not as unwilling be peiTwadLd 
 to It by another •, and therefore that the Redeemer be n(;t 
 any Angel or intermediate peribn, but G»d himfelf: that 
 thus God come nearer unto man, who is revoked from 
 him, to draw up man again to Him; that lie lofe not the 
 world, and yet do not violate his governnig Jullice : that 
 hebefo merciful, as not to be unrighteous, nor permit his- 
 Laws and Government to be de(pi(cd \ and yetfo ji;ft, as to 
 fave the penitent renewed fouls : that he give man a new 
 Law and conditions of falvation, fuitable to his lapfed guilty 
 Ihte", and leave him not under a Law and conditions, which 
 were httcd to the innocent : that he revealed himfelf to the 
 apoftite world in that way, which only is ht for th.-ir reco- 
 very, that is, in his admirable love and goodncis, that k) love 
 might win our love, and attract thofc hearts, which under 
 guilt and the terrors of condemning jullice would never have 
 been brought to love him : that guilty Cowls have fuch evi- 
 dence of God's reconciliation to encourage them, toexpedt 
 his pardon, and to come to him with joy and boldnefs in 
 their add relies i having a Mediator to truft in, and his Sa- ^ T^ 
 crihce. Merits, and acceptable Name, to plead with God : i^,^ ^^clt, [ t^o n 
 that Juftice and Mercy are Co admirably conjoyned in thcfe medio vcdri fum, fi- 
 criTecfts : that Satan, and the world, and death, fhould be fo cue qui min.nrat ] 
 
 conquered, in a fuflering way, and man have fo perfect a '^'''^»'^.^o ^^^"^ "''t 
 ^ '. . ^ ru- 1 , 1 -I- ^ ,1 mentis inui), elf, uc 
 
 pattern to imitate, tor Icli-dcnial, humility, contempt ot ho- omncm n ox faft.nn 
 
 nour, wealth and lite, and exa(^ obtdience, and relignation to & ambltionem non 
 
 the will of God, with p^rfed love to God and man: that refpuat ?Cai un:v;i- 
 
 the world (hould be under fuch an univerfal Adminiftrator, & ^'J^^^^/''".^'d^^ 
 
 and the Church be all united in fuch a Head •■, and have crcatura cultum & 
 
 one in their nature that hath rifen from the dead, to be in tnlnifterium dcfert, 
 
 poffedion of the glory which they are going to, and thence quiqirc eadem pior- 
 
 tofend down his Spirit to (andtihe them, and ht them for t' ■''T ^'? ^'*"^ 
 
 Heaven i and atterward to be their Judge, and to receive aaicpoUet, is Mm:- 
 
 them unto bleffedne(s: and that tinners now be not con- ftri perfona fiimj)t', 
 
 dtmned mcerly for want of innoccncy, bat for rejecfting the difcipulorum p-dci 
 
 grace and m^cv which would have faved thsm ; that wc f*\'^' T".;-'? boj'2/c/*,.. 
 '-' \4 1 w L'iC. cap. z I. 
 
 M m 3 have 
 
270 of the WITNESS of fEsVS Chrifi^ or the 
 
 D.ligens Lc5or in- havv.^ all this taught US by a NLflcn^cr fiom Heaven, and a 
 tcliigctuna:Ti facicm p^-jf^d ruk of litc dchvcred CO US by him, and all this frakd 
 c'.c tluqu.oruin Sa. . ^ p^^j,^^ attefiation : that this doarm isfuited to the 
 
 crorum ; cu:n diltnv ' r . , . i /- o • r- 
 
 A; confidcra'.vt, cud dpacity ct the wcikclt, and yet lo mylterious as toexcrcife 
 lu aii:ror,irio. q lid fu the ItrongJt wits: and isdtliv-.rv-d to us, not by an impo- 
 p-cccp:um,quii pio- ting force, but by the exhortations and p.rfvvjfions of men 
 f '^''^ X^^ '^'^'"'r' i'J^'-' our (LIv.s, commi'lioncd to opcnth; evidences of truth 
 inv.ccin impu^nai/ ^^'^^ ncedlity i.i the Gofpcl : All this is no lefs than the 
 ncc 3 fcipfs diftirc \ Image and wonderfal ci1e<fl of the IVi^dom of God. 
 fed inonn.b,;s fanl- And hiS Goodncf and Loviis as refplendent in it all: for 
 tatis rcmcdum mo- j'p,j^ is the tficd of the whole defign, tofetupa Glafs in the 
 c^^MAin eH'i^ work of our Kedcmption, in which God's Love and Go^d- 
 t'Oiim! ' ' n^'[s (hould bj as wonderfully reprefented to mankind, as 
 
 hisPorv.^r was in the works of Creation. Here Hnful man 
 is fived by a m.'ans which he never thought of or defired : 
 he isfetch'd vp from the gates of hclh redeemed from the 
 Sentence of the righteous violated Law of God, and the ex- 
 ecution of his Juftice : The Eternal Word fb condtfcendeth 
 to man in the alTumption ot our nature, as that the gr.atneft 
 cf the love and mercy, incomprchenllble to man, becomes 
 the greateft difficulty toourbjlicf Herevealeth to us the 
 things of the world above, and bringethl fe and immortality 
 to light ; He dwelleth with men \ He converfeth with the 
 meaneft; He prcacheththe glad tidings of Salvation to the 
 world : He refufeth not fuch familiarity with the poorcd ot 
 the worfr, as is needful to their care : He (pendeth his time 
 m doing good, and healing all m.inner of bodily difeafes t 
 He refufeth the honours and riches of the world, and the 
 plcafures of the flefh, to work out our falvation : He beareth 
 the ii;gratitude and abufe of linncrs, and endureth to be 
 (corned, buffeted, fpit upon, tormented and c ucificd by 
 thofe, to whom he had done no greater wrong than to (eek 
 t'neir falvation: He niaketh himlelf a Sacrifice fcir fin, to 
 fliew the world what fin defcrved, and to fave them from 
 thcdef.rved puniftimcnt. God iud at firit decreed and de- 
 clared, thatdeat'n fhould be the punifliment q^Ww : and Sa- 
 tan had maliciouily drawn man to it, by contradiding this 
 threatniiig ofGod, and making man believe that God would 
 tallitie his word, and tliat he did envy man the felicity of his 
 advancement to be hker God in knowledge; An! row 
 
 Chrift 
 
dcmonjlrative Evidence of his Verity and Authority. 2 7 1- 
 
 Chrift will firfi: jultifie the truth and rightcoufiiefs of God, 
 
 and will demonHrate himfdf by dying in our ftead, that 
 
 death is indeed the wages of fin i and will fh;:w the world, 
 
 that God is (b far from envying their felicity, that he will 
 
 purchafe it at thedeareft rate, and deliver them freely from 
 
 the mifery which fin and Sathan had involved th^m in. Thus 
 
 Enemies are reconciled by the furterings of him whom they 
 
 orttnded i even by his (urterings in the flefh, whofe Godhead 
 
 could not farter •, and by his death as Man, who as God was 
 
 moll immortal. As foon as he was rilen, he hrfi appeared to a 
 
 Woman, who had been a finner, and fent her as his firll 
 
 meffenger with words of love and comtort to hisdi(confoUte 
 
 Dilciples, who had but lately finfully forlaken him : He 
 
 giveth them no upbraiding words, but meltingly faith to 
 
 her, \_Go towyhretkren^andfay unto thent^ I afcend mto wy Joh. ao. 17, 
 
 Fiither, avdyour Father^ to }uy God and your God. ~\ He after 
 
 this famihaily convcrfah with them, and inftrudleth them in 
 
 the things concerning the Kingdom of God. He makcth an 
 
 VfiivcrfiilFfirdon or Ad of Oblivion in a Covenant of Grace, 
 
 for all the world, thit will not rejcd it i and appointeth 
 
 MefTengers to preach it unto all •, and what ever pains or llif- 
 
 fering it coft them, to go through all with pati.^nce anJ P"°' ^"= .pl-^'ibus, 
 
 alacrity, and to IticK at nothing tor the laving ot mcnslouh. ^1,^^ t-/-. Coemtio 
 
 HegavetheholySpiritmiraculoully to them, to enable th:m & Amor? hoc eft, 
 
 to Cirry on this work i and to leave upon record to the Cognino Veritatis, & 
 
 world, the infallible narrative of his Life and Docffrine : HiS ^jiiorboniutis. Scd 
 
 Golpel IS hllcd up with matter ot conlolation, vvjta the qj; di Verica , noa 
 
 promifcs of mercy, pardon and falvation, thi dcfcription of poce-vemre, nlfi per 
 
 the priviledges of holy So.ils, juf^ification, adoption, peace cognitioncm ml-ip- 
 
 andjoy: and finally, He governeth and detendeth his Church, ^^^^ = "." ^.^ %"l°' 
 
 J 1 J I V J r- 1 n .. 'C^ Dei cui cftbo- 
 
 andpleadethourcaule, and lecurcth our mtcrclt in Heaven, niras, n;fi rer amo- 
 accordnig to the promifes of this his word. Ihus is the rcmproximitui. Ad 
 Gofpcl the veiy Imas^e oUhe JVifdoni and Goo^wj? of Go J. co^nitionem tui-ip- 
 
 And fuch a VoCtrin^twm fuch a Fcrfon muft needs b.^ ^"^ potcs peivcnire 
 j^ • ^ per freq lentem mc- 
 
 ^'^"\'^- , , , , , ditatloncm : ad cog- 
 
 2. And the M?r/.Wand Style of it is molt excellent, bjcaufe nitcncn) Dei per pu- 
 molt fuitdble to its holy ends: not with the excellency of '"'"^ contcmpUtio- 
 frothy wir, which is but to exprtfs a wanton fancy, and "^"'"- f'^^,"^' ^1"' 
 plcaiethc ears of aery pcrfons, who play with words, when up.' if'Z,d.^plVra. 
 they Ihould clofe with wifiomand heavenly light: ffuch c. 19.* c, 
 
 excellency 
 
2 71 of the WITNESS ofjESVS CHRIST, or the 
 
 excellency of rpccch muft receive its cft;mate by its ufe and 
 end: ) But as the end is moft Divine, fo the light that fhineth 
 in the Gofpel is Heavenly and Divine; the Method of the 
 Books them(elves is various, according to the time and oc- 
 callons of their writing, C the objedions againft them arc to 
 be anfwcrcd by thcmfclvcs anon J : Bat the Method of the 
 rvbole V&drin of Chrilhanity fet together, is the mort admi- 
 r jble and perfcd in the world i beginning with God in Unity 
 of EiTcnce, proceeding to his Trinity of ElTenti.d Adivc 
 Principles, and of Perfons, and Co to his Trinity of Works, 
 Creation, Redemption and PvCgcncration, and of Relations 
 of God and Man accordingly, and to thefccond Trinity of 
 Pvelations, as he is our Owner, Ruler and Chict Good : And 
 htnceit brancheth itfclfinto a multitude o( bcfit^fits flowing 
 from all thcCi Kelutwis of God to Man, and a multitude of 
 anfwerablc^irtifi flowing from our Corrc'/.if/o«f to God, and 
 all in jjerfea 7}icthoH^ twiitcd and inoculated into each other, 
 making a kind of circulation between Mrcics and Duties, 
 as in mans body there is of the arterial nnd venal bloud and 
 (piritSi till in the ifTue, as all Mercy came from God, and 
 Duty fubordinarely from man, (o Mercy and Duty do ter- 
 minate in the Everlaflirig Pleafure of God ultim.ctely^ and 
 manfphordinaxdw in that w/t«/r/ /oz/f which is here begun, 
 and thtre ispirftfted. This method you may" (bmewhat 
 perceive in the defcription of the Chriftian Religion, before; 
 laid down. 
 
 3.Andthcftyle alfo isfuited tothe end and matter: not 
 to the picafing of curious ears, but to the declaring of hea- 
 venly mylleries : not to the conceits of Logicians, who have 
 put their undcrftandings into the fetters of their own lU- 
 devifed notions, and expedt that all men that will be ac- 
 counted wile, fhould ufc the fime notions which 'they 
 have thus deviftd, and about which they are utterly dif- 
 agreed among thcmillvcs : But in a Language fuitableboth 
 TO the fuhi.dt, and to the world of perfons to whom this 
 word is fent, who are commonly ignorant, and unlcarntd, 
 and dull : That being the belt Phyfick which is moft fuitable 
 to the Patients temper and dileafe. And though the parti- 
 ciil.ir Writers ol the Sacred Scriptures have their feverel 
 SyiLs^ yet is there in them all in common a Style which is 
 
 fpiritual. 
 
 i 
 
demTtjirative Evidence of his Verity and Authority. 273 
 
 fpiritual, powcrfall and divine \ which beareth its tcliimo- 
 iiy pioportionably ot that Spirit, winch is the common Au- 
 thor in them all : ( But ot this more among the Difficulties 
 and Objedlions anon.J 
 
 But for the difcerning of all this Jw/r^f of God in the Do- 
 dnneof Jelbs Chnd, Kcafon will allow me to expcd thefe 
 ncceffary qualifications in him that mult difcern it : i. That 
 before he come to ft.pir?uitural Ktvelatiom^ he be not unac- 
 vjuainttd with theie tttitural KevtLixions ^ which are ante- 
 cedent, and fliculu be foreknown ('as I have in this book ex- 
 plained them With thtir evidence) : For there is no coming 
 to the highcft lUp ohiie Ladder, without beginning at the 
 loweli ; Mi.n igi.orant of things knowabie, by Natural Rea- 
 fo}!^ are unprepared tor higher things. 2. It is reafonably 
 expcdted that he be one that is not treacherous and falfe to 
 thoCc K-Uural Truths which lie hath received : For how can 
 he bj cxpLcfled to be impartial and faithfuUin fceking after 
 iiiore Truth, who is untaithfull to that which he is con- 
 vinced of? or that he fhould receive that Truth which he 
 doth not yet know, who is faUe to that which he already 
 knowcth ? Or that he (hould dilcern the evidence of extra- 
 ordinary Revelation, who oppofeth with enmity the ordi- 
 nary I'ght or Law of Nature t* Or that God fhould vouch- 
 fafe his further light and condudlto that Man, who will- 
 fully linneth againlt him, in defpight of all his former teach- 
 ings ? 3. It IS requilite that he be one that is not a ftranger 
 to hmifelf, but acquainted with the cafe of his heart and Lfe, 
 and know his tins, and his corrupt inclinations, and that 
 guilt, and difbrdcr, andmifcry, in which his need of mercy 
 doth conlirt : For he is no ht Judge of the Prefcripts of his 
 Phyfician, who knoweth not his own difeafe and tempera- 
 ture. But of this more anon. 
 
 5^. 8. IIL Jhe third rvny of the Spirits tvitnefs to Jefus 
 Cbrij}^ w Concomitantly, tj' t^f miraculous gitts and works 
 of Hiwfelf, and his Difciples i xvhich are a cogent Evidence 
 of Gods attejlation to the truth of his VoUrine. 
 
 jJ. 9. "Bythe MraclesofChrijilvieaH^ i. Hit wiraculoUS 
 actions upon others : 2. His miracles in his Death and Ke- 
 furredion • 3. His prcdidions. 
 
 The appearance of the hw^dioZachary^ and his dumb- 
 ly n nefsj 
 
*74 ^f*^^^ ^TNESS ofjESVS CHRIST^ or the 
 
 ncfs, his Prophelie and ¥Jiz>jbcth''s^ with the Ang^rls ap- 
 pearance to Mary, the Angels appjannce and Evangehzing 
 to the Shepherds ■, the Prophtiic of Simeon and of Anna^ the 
 Star and the telhmony of the wife Men of the Ealr, the 
 tcftimony oijobn ]>,;/>r/ff, that Chrift fhould baptize with the 
 Holy Gholt, and with Fire, and that lie was the Lamb of 
 God that takcth away tlie (ins of the World : Thcfe and 
 I tk. 2. 4<5. nr^ore fuch 1 pafsby as prefuppofcd. At twelve years of age 
 
 hedifputid with the Dodlois in the Temple, to their admi- 
 ration. At his Baptifm the Holy Ghoft came down upon 
 him in the likcnefs of a Dove, and a voice from Heaven 
 Luk. ^. 21. faid, 'ihou art my beloved Son^'in'theel am tveU-fkafed. When 
 
 he was baptized, he falted forty daycs and nights, and per- 
 mitted Satan to tempt him extraordinarily, by carrying him 
 Lck 4. Mat 4. ^'^^'^ place to place, that he might extraordinarily overcome. 
 » * ■ * r r when Nnthaywel came to him, he told him his heart, and 
 partes pariibus volu- told hnn what talk he had with Philip aUx off, tiUhecon- 
 mus xcua:c, magis vinccd him that he was Omiiifcient. AtCiDiaoi Galilee ^t 
 nos valemiis oftendc- ^ Yc^d^ he turned their Water into Wine. At Capern.wm he 
 re quid in Chr.fto ^,^ j^ ,]p,d ^ Demoniack, Lul^ 4.33, 34, e^c. He healed 
 
 tucDmus rccuii,puam " r ... r t- i t i n 
 
 in Philofophis qui'l -^^^"'^'^^ Mother ot a Feaver at a word, Lul{. 4. 38, 39. He 
 vos. Ac nosquidcm healed multitudes of torments, difw^ates, and madne(s, Mat. 
 in iUo fccuti hxc ^.24. L»//^. 4. 40, 41. He cleanfeth a Lcapcr by a word, 
 fumus: Opera ilia ^^^^_ g_ ^ , ^^ ^^^^ ,^^. doth by a Paralitick, 
 
 niafq- virtutcs qi:as Math. 9. Lul^ 5. Hc tellcth the Samaritane womm all that 
 variis' cd;dic , 'cxhi- (he had done, Job. 4 At Capernaum he healed a Noble-mans 
 bultqj mirac:lis, cui Son by a word, Job. 4. At Jerusalem he cured an irhpocent 
 bus qulvis ponet ad Ma^ that had Waited five and thirty years: A touch of his 
 ncccflitatcm crcduh- ^ , jrrjL t,t £ii 1 
 
 tails adducl, & iudi- ^^niicnt cureth a vVoman dilealed with an lilue ot blood 
 
 care fidclicer, non twelve years, Mrft^. 9. 20. He cured tvro blinde men with 
 cBe q-a: fieicnihomi- a touch, and a word. Math. 9. 28, 29. Hc difpiMKned ano- 
 nis fcdD.vinaf alicu- ^j^^.j. D^moiiiack, Mit. 9. 32. He raifeth Jaim da'ighter 
 Jcna1ls'"\T'in I'hi' ^^ a ^ord, ( who was cV.ad, or fecmed fo, j Mat.^. 25, 24. 
 lofophis viitutcs fe- He dirpofTtfrtd another Demoniack, blinde and dumb. Mat. 
 
 cut) qua$ eftls) ut 12. He healeth the Servant ot a Cf«twr/fl/i ready to dye, by a 
 magis vo^illi*, qiiam 
 
 nos Chrifto oi>0!tiicrit crcdcic > Quirquam ne illorum alltjuanio vci'bo uno pot;.lr, aut unius 
 imperii j-flione non didam maris infaiiias aut tempeftarum furores prohibere, coinpcfccre, non 
 coccis rcft.tuerc Iiiminaj nonad vitam rcTocarc difurftos, non annofas difibvere paffiones feii 
 quod leviflimiiin eft furcnculum, fcabieru , ait inhxrcntcm fpinulara callo una intcrdiftionc 
 
 fan are ? Pefonarum, (onicnrionon eQ cl6q xfitije vir:bus, fed gcftorum opcruni vjrtutc 
 
 pcndenda AiH6b. oiv. ^f «.'«'. 2. 
 
 word, 
 
demoMJiriitive evidence of his Verity and Authority. a 7 J 
 
 word, Luk^ 7. He raiilth the Son of a Widow from death 
 that was carried out in a Bicre to be buried, Lvt. 7. With 
 rive Barky Loaves and tv/o (I-nall Fifhcs, he feedeth five thoa- 
 fand, and twelve baskets fidl of the iragments did remain, 
 Mat. 14. Jo^-'. ^^. He walkcth upon the waters of the Sea, 
 Max. 14. He caufeth '?aeY to do the like, Mat. 14. All the 
 difeafed of the Countrey were pcrfedlly healed by touching 
 the hem of his garment, Mat. 14. 36. He again healed mul- 
 titudes, lame, dumb, bhnde, maimed, &c. Mi?f/;. 15. He 
 agani fed four thoufand with (even Loaves, and a few little 
 • Fifhes, and kvi.\\ baskets full were 1^. ft, MaXh. 15. He refto- 
 reth a man born blinde to his light, Jo/:'. 9. In the Hghi 
 of three ot his Difciplcs he is transfigured into a Glory 
 which they could not behold, and Mo^es, and E/ziif talked 
 with him, and a voice out of the Cloud (aid, Tt-^ i^ my be- 
 loved Son in whom I am rvell-flea^ed^ hear yehim^ Mat. 17. 
 Luk. 9. He healed the Lunatick, Mat. 17. Multitudes arc 
 healed by him, Mat. 19.2. Two blinde men are healed, Mat. 
 20. He healed a Crooked woman, Lx\ 13.11. He wither- 
 eth up a fruitlels Tree at a word, Mark^ 11. He refloreth a 
 blinde man nigh ro Jcnd^o^Luk. 18. 35. Hereltoreth Leiza- 
 rus from death to lite, that was four dayes dead and buryed. 
 Job. II. He foretelleth JudcK^ that he would betray him ; 
 And he frequently and plainly toretold his own fufteringt^, 
 death and rcfurrcdion. And he exprelly foretold the de- 
 ftrudiion of jFerzp/c7;/ and of the Temple, and the great ca- 
 lamity of that place, even before that generation pali away, 
 Mat. 24, &c. He prophtlied his death the night before m 
 the inftitution ot his Supper. When he dyed, the Sun was 
 darkened, and the Earth trembled, and the Vail of the Tem- 
 ple rent, and the dead bodies of many arofe, and appeared : 
 fothat the Captain that kept guard, faid, "truly thi^ vomthe 
 Son of God, Mat. 27. When he was crucified and buried, 
 though his Grave-ftone was fealed, and aguardofSouldiers 
 fet to watch it, Ang(^ls appeared, and rolled away the Stone, 
 and fpakc to thofe that enquired after him : And he rofe and 
 revived, and Ihid forty daycs on Earth with his Difeiples : 
 He appeared to them by the way : He came oft among 
 them on the Firft day' of the week, at their Meetings, when 
 the doors were fliut : He called Jhonias to fee the prints of 
 
 Nn 2 the 
 
l-jS of the irirmss of JESVS CHRIsr^er the 
 
 the Nails, and put his fiiii^cr into his fide, and not bcfaith- 
 Icfs but believing, till he torctd him to cry out, MyLord^ 
 and 7uy God ! Joh. 20. He appcarcth to chcni as tney arc 
 hfliing, and woikuth a miracle in their drjis^ht, and pro- 
 v]dcch them broiled fifh, and eateth with them: H.cx- 
 poftulatcd with Sinioft^ and engaged luni as he loved him to 
 feud his Sheep, and diCourkth of the age ot jFi;/^;/, Joh. 2 i. 
 He giveth his Apollles their full Commi1:oii for ihcir ga- 
 thering his Church by Preaching and Baptifm, and tditying 
 it by teaching them all th.it he had commanded them, divi 
 giveth them the Ktyesof it, Mzf. 28. Job. 19. <k 20. He 
 appcarcth to above live hundred Brethren at once, i Cor. 15. 
 He fhewedhimlLlf to them by many infallible proofs, b>.ing 
 ftcn of them forty dayts, and fpeaking oftlie things re- 
 taining to the Kingdom ot God i and being alTembled with 
 them, commanded them to tarry at jFfrw/<7/cw till the Spirit 
 came down (miraculouflyj upon them: And he afcendcd 
 up to Heaven, before their eyes, Acf. i. And two Angels 
 appeared to them, as they were gazing after him, and told 
 them, that thus he fliould come again. When Pentecoji was 
 come, when they were all together fabout a hundred and 
 twenty) the Holy Spirit came upon them vifibly, in the ap- 
 pearance of fiery Cloven Tongues, and fate on each of them, 
 and caufed them to (peak the languages of many Nations, 
 which they had never learned, in the hearing of all : Upon 
 the notice of which, and by Teters Exhortation, about three 
 thoufand were then at once converted. Ad. 2. After this, 
 Peter and Johji do heal a man at the entrance of the Temple, 
 who had been lame from his birth, and this by the name 
 of Jifrf-, before the People : ACt. 3. One that was abore 
 forty years old, Ac^. 4. 22. When they were forbidden to 
 preach, upon their praifes to God, the place »vvas (liakcn, 
 and they were all lilkd with the Holy Gholl , Ac). 4. 31. 
 Amelias and Sapphira arc ftruck. d/.ad by Peters word, tor 
 hypocrifie and lying, A£i. 5. And many Signs and Wonders 
 were done by them among the People, Ad. 5. 1 2. Infomuch 
 that they brought the lick into the fireets, and laid them on 
 Beds and Couches, that at leafl Peters fhadow might over- 
 (haddow them, ^cr. 5. 14, 15. And a multitude came out 
 of the Cities round about to Jerusalem bringing Tick folks, 
 
 and 
 
dentofijirative Evidefjce of his Verity and Authority, ijj 
 
 and Dcmoiracks, and they were healed every one, v. i6. 
 Upon this, tlie ApolHes were (liut into the common Pnfon i 
 Bat an Angel by night opened the Fnfon and brought them 
 out-, and bid them go preach to the People in the Temple, 
 ACr. 5. Whin Stephen was martyred, he fiw the glory of 
 God, and Jefus ftanding at his right hand, Acf. 7. Philip at 
 Siiviuxria ci\red Demon i.icks, Palfics, Lamcnefs, and ^o con- 
 verted the people of that City •-> jnfomuch that Simon t!ic 
 Sorcerer himfcif believed : The Holy Gholt is then given by 
 the Impofition of the hinds of Veter and John^ 16 that 6".'- 
 wc;; ortcred money for that gift, A7. 8. Philip is]cd by the 
 Spirit to convert the Aith'iopian Nobleman, and then car- 
 rycd away) Art. 8. Said who was one of the murderers of 
 Stephen^ and a great Perfccuterof the Church, is firicken 
 down to the Earth, and called by jefus Chrill, appearing in 
 a light, and ipcaking to him from Heaven, and is fent to 
 preach the Goipel, which he doth wi:h zeal and power, and 
 patient labours, to the death, Act. 9. Ananias is command- 
 ed by God to inltrudf him and baptize him after his firfl 
 call, ACu 9 Peter at LydiU curcth A'-neas by a word, who 
 had kept his bed eight years of a Pallie, Ad. 8. At Joppa> 
 he raifeth 'tabixha from the dead, ACr. 9 Corneliuf by an An- 
 gel is diredled to fend for Peter to preach the Gofpel to him : 
 The Holy Gholl fell on all that heard his words, ACi. jo. 
 Agabvs prophelied of the Dearch, Ac. 11. Peter imprifoned 
 by Hervd is delivered by an Angel, who opened the doors, 
 and loofed his bonds, and brought him out, Aa. 1 2. Hcrod\s 
 eaten to death with worms, Ad. 12. At Paphos Ely^iat the 
 Sorcerer is llrucken blinde by Pauls word, tor reiilhng the 
 GofpcU and Ser gins the F^owan Deputy is thereby made a 
 Believer, Ad. 1 3. At Lyjira.^ Paul by a word caret h a Creeple 
 that was fo born : infomuch as the People would have done 
 facrifice to him and Barnalas as to Mercury and Jupiter., 
 A(ft. 14. Paul calteth out a divining Devil, Ad. 16. And 
 being impnfoncd and fcourged with 5i/jf, and their feet in 
 the Stocks , at midnight as they fang Praifes to God, an 
 Earthquake fliookthe foundations of the Pnfon, the doors 
 were all opened, and all their bonds loofed, and the Jailor 
 converted, >i^. 1 6. The Holy Ghofi: came upon twelve Difci- 
 plcs, npon the impofition of Paul's hands, Ad. ip. And God 
 
 Nn 3 wrought . 
 
•iyB OftheWlWESS of 'jESVS CHRIST^ or the 
 
 wrought fo many miracles by his hands at E^bcfu*^ that from 
 his body wercbrojght to the f!ck,hanJkc;rchieJs,and aprons, 
 and the difealcs departed trom them, A7. 19. -At Trcjf lie 
 raill-d Eutychus to htc, AD. 20. His {lirf.rings at JerufuUm 
 arc foretold by Agaiut^ Ac\ 21. At Melua the people took 
 him for a God, becaufe the Vjpcr hurt him not that falkned 
 on his haiad: And there he cured the Father oi Pidlnu the 
 chief man of the Illand, of a Flux and Feavcr, by Prayer 
 and Impoficion of hinds. In a word, in all places where 
 tlie Apoftles came thcie miracles were wronghr, and in all 
 the Churches the gifts of the Holy Ghoft wcreufual, either 
 ot Prophclle or ot healing, or ot fpcaking (hange languages, 
 or interpreting them, fome had one, and fome another, 
 and Ibme had moli or all. And by (uch miracles were the 
 Chrilhan Churches planted. And all this power Chriii had 
 foretold them of at his departure from them, Mark^ 16. 17. 
 \j:he[e ^-igHs Jl)al! follcrv them that believe k in vty Name pall 
 they e,iji out Devils , they JJ.uiU fpeak^tvith ntrv tongues^ they 
 Jhall take up Serpents^ and if they drinli^ any deadly thing it 
 Jhall not hirttheW', they Jhali luy their hands en the fii\and 
 they Jljall recover r\ Yea in his Life-time on Earth, he lent 
 forth his Apoftles, and feventy Difciples with the fame pow- 
 er, which they exercifed openly, Lu}{. 9. i. &c. dc 10. 16, 
 17. Thus was the Gofpel confirmed by multitudes of open 
 miracles. 
 
 And Chrifts own Refurredion and Afcenfion was the 
 Tna tou;$ mundus greateft of all. And here it mult be noted, that thefe Mi- 
 m.rabatur:Chnftum racks Were I. Not One Or two, but multitudes; 2. Not cb- 
 
 polt mortem luricx ^ 1 j l f n 1 i I j a 1 i vi 
 
 iffe- cum came coe- f'-'-ue and doubtful!, but evident and unqueltionable • 3. Not 
 
 luni afccndiirc ; & controlled or checked by any greater contrary Miracles, as 
 per duodccim Apofto- the wonders of the Egyptian Sorcerers were by M.fes y but 
 Jos Pifcatores mun- aitoggj-hcr uncontrolled : 4. Not in one place only, but in 
 f(ffi. in jiuth. ^'^ Countreys where they came : 5. Not by one or two ptr- 
 
 fbns only, but by very many who were fcattered up and 
 down in the World. 
 
 And that miraeks, and fuch miracles as thefe, area cer- 
 tain proof of tlie truth of Chrill and Chriffunity, is molt 
 evident i in that ihey are the atteflation ot God himfelf. 
 
 I. It is undenyabic, that they are the cffedts of Cods orvn 
 Power: If any queftjon whether Qoi^ do i\\(.m immediately^ 
 
 or 
 
demttrjirative Evidence of his Ferity and Authority, 279 
 
 or whether an Angel or Spirit may not do them, that makes 
 no difference in the cafe conlidcrable : for all creatures are 
 abfolutely dependant upon God, and can ufe no power but 
 what he giveththem, and continueth m them, and exer- 
 cifeth by them : the power of the creatures is all of it the 
 power of God: without him they /rre nothing, and can do 
 nothing : and God is as near to the cffecfl himftU^ when he 
 ufcth an indrument, as when heufeth none. So that undoubt- 
 edly it is God's work. 
 
 2. And God having no voice, but created, revealeth his 
 miiid to man by his operations : and as he cannot lie, {o his 
 inrinite wifdom and goodricfs will not give up the world to 
 lUch unavoidable deceit, as fuch a multitude of miracles 
 would lead them into, if they were ufedtoattefta lie. It I 
 cannot know him to befent of God, who raifeth the dead, 
 and fheweth me fuch a Seal of Omnipotency to his Corn- 
 million, I have no pollibility of knowing who (peakethfrom 
 God at all, nor ot eicaping deceit in the greateft matters i of 
 which God by his Omnipotent Arm would be the caufe. 
 But none of this can ftind with the Nature and righteous 
 Government of God. This therefore is an infallible proof of 
 the Veracity of Chriit and his Apoftles: and the truth of the 
 HiHoiy ofthcll- Miracks (hall be further opened anon. 
 
 <S.io.\y .'pie fourth fart of the Spirit" s'Ttjimony to Ckriji Ideo non omnibus 
 fci fubfcaueiit, in the work^ ef Regeneration or Sandifictition: ranftismiraculaattti- 
 /« which he tffedual',y iUuminateth the mind-^ and reneweth the '^"""tur, ne pernicio- 
 foul and life to_ atrue refgnation^ obedience^ and love of God^ antur°inhrmj ^aft'" 
 and to a heavenly mind and convcrfation : andfofroveth Chriji irames in talibus fa- 
 te be re^liy and iff<. Crively the SAVJOVR. ftis elFc majora bona. 
 This evidence is commonly much over-look'd, and made q'lam in operibus ju- 
 Ijttle account of by the ungodly, who have no fuch Reno- "j^;^; ^om'aram" 
 vation on themfelves : because though it may bedifccriied ^iig.dcdv.Deii^i. 
 in others by the fruits, yet they that have it not in them- 
 felves, are much hindrcdfrom difcerning it i partly becaufe ^^if^'^^V ..'1 , ^'■'^^ 
 It is at adiftancefromthem, and becaufe it ismit fclf feated /-J'iirfL Auguftine" 
 in the heart, where it is neither felt nor feen by others, but de Agon. cap. is! 
 in the eHccls. And partly becaufe the effedts are imperfed:, 
 and clouded with a mixture of remaining faults : but 
 cfp.cially, bicaufc that ungodly men have a (ecret en- 
 mity to holy things, and thence to holy perfons, and 
 
 therefore 
 
28o of the WITNESS of JES Vs CHRIST, or the 
 
 'ubTfc ^'^*''''' *'''* ^^CRtorc arcfalfely pre/udicM againft them: which is cn- 
 Dco'dcindcp^'rccPta "''•^''^ ^^ ^"^^^ Hitcrcftj and coLirles in their convcrlV. 
 dat Vivendi; qnbuj ^^^ V-'^ Hidccd, the bpjric ot'Rfgcncration is a plenary evi- 
 cuaod.ci. r.-cs n ftra daicc ot the truth ofChrilt and Chnliiinity. 
 cum'''"^uS """"'"^' To maniull which, I Ihall i.coiilidcr,' What it U, zv\i\ 
 & ''aa:o" L-cju^f"fi- ^''^'''* ^' ^^ '^ '^"'^ ^y ^^^^'^^ means. 3. On whom. 4. Againlt 
 ci.m, In cocrimionc what oppolltion. 5. That it jbCnrift indeed that doch it. 
 cavcnduscft ciior, in J- Tnc change which is made by the Spirit 6t Ciuiil, doth 
 aftionc ncqjicia. conhlt m thele ,parLiCL.l.irs tollowmg ; i.Ir takech down 
 
 pr/Vc, and maketh men humlU and low in their own eyes : 
 nic iuftjs & f a* ^^ which end it ,.cquainteth them with tlieir fin, and their 
 v.vit, c-ui icrum .n '^-^-^f «i"J "liiCiy, 2. It teachcth men/"f//-^/f;//W, and caufcth 
 tcgcr zftiimtor eft : them to rclign themfwlves to God, and ufe themfelves as 
 Ip'.c eft qu ord.na- being wholly his own. 3. It aWolutely llibjcdcth the Soul 
 tarn ha'jcc chanta- to GoJ, and fltceth up his Authority as ajlokite, ov^r our 
 ^uoanon citd.l'efn- f^o^'S^i':?') and words, and all our actions. And mikctli the 
 d^m, aitnoFi dJ.gac Cnriltians life a courfe of caretul obedience to his Laws, fo 
 quod eft dil genda-n, tar as they underitand them. 4! Ic taketh up a Chnftuns 
 auc ampli.is d.ligac mmd with the thanktul fcnlc ofhis Redemption •, (o that the 
 quod ni.nus eft d.l.- j^^^ ^^ j^-^ ^- ^^.^^ ^^ deliverance from hell, and his 
 
 diligatq-od amplms "^P^s ot cvcilaiting glory, do torm his foul to a holygia- 
 
 eft diligcndura i a.t titude, and make the exprell:ons ci it to be his work, 
 
 minus aut amplius 5. It givcth man a icnieof the love of Cori, as his gracious 
 
 quod xquc dil.gen- K^.^jeemeri and foof the roodncfs i^nd mercifulnefs of his 
 
 dumdt. jiurujt. dc ■^i ^ \ r i 1 11 c r^ 1 u ■ . n. 
 
 Dt^r, Chriftian. JNature : It caukrh than to thmk ot God as their greateit 
 
 BLntfa(flor, andasoneth^t lovtth them i and as LOVE it 
 felt : and lb it reconcileih their clhanged alienated mir.d« to 
 him, and maketh the love of God lobe the very conllitu- 
 tion and life of the Soul. 6. It eaufcth men to believe tlut 
 there is an everlafruig Glory to be enjoyed by holy Souls i 
 where we fhallfee the glory of Godj and be filled with his 
 love, and extrcifed in ptrfe(5f love and praife, and be with 
 Chrilt, his Angels and Saints, for evermore: It ciuilth them 
 to take this felicity for their portion, and to(et their hearts 
 upon It, and to make it the chief care and bufincfs of all 
 their lives to feek it. i. It eaufeth them to live in the joyful 
 hopes and forefight of this bLUedntfs, and to do all that they 
 do as means thereunto : and thus it fwcctr.eth all their lives, 
 and maketh Religion theii chief del ght, 8. It accordingly 
 erriployeihtlieii thoughts and toigucsi) fothat the praifes of 
 
 God> 
 
deMONJirati've Evidence ofhk Verity and AHthority, 281 
 
 God, and the mention of their everlafting bleffednefs, and 
 oi the way thereto, is theirmoft delightful conference, asit 
 b.feemeth travellers to the Qty of God : and fo their poli- 
 ti cal converfe is in heaven, 9. And thus it abateth the fears 
 ff death, as being bat their pa iVage to cverlaltinglifc : And 
 thoferhat are confirmed Chriftians indeed, do joyfully enter- 
 tain it, and long to fee their glorified Lord, and the blelTed 
 Mijel^.y of their great Creator, ic. It caafeth men to love 
 all fandifiv-d p.rlons with afpccial love of complacency, and 
 all mankind with a love of benevolence •, even to love our 
 neighbours as our fclvts, and to abhor that felfifljneG 
 which would engage us againfl our neighbours good. 
 1 1. Itcaufefh men to love their enemies, and to forgive and 
 forbear, and to avoid all unjull and unmerciful revenge. It 
 makcth men meek, long-fufiaingand patient, though not 
 in paflionate, infcniible, or void ot that anger, which is the ^^.^ Chriftiaaosfc 
 ncceffaryoppofer of iin and folly. 12. It employethmen in non q.ii pititur, fed 
 doing all the good they can : it makerh them long tor the S"' ^^'^^ injuriaai 
 holinefs and happincQ of onci another's fouls, and defirous "^''^'^ s^^- ^f/«'J. 
 to do good to thofe that are in n.ed, according to our 
 power. 1 5. This true Regeneration by the Spirit of Chrill, 
 doth make thofe Superiours that hath it, e^'en Princes, Ma- 
 giflratcs. Parents and Milters, to Rule thofe under them in 
 holinefs, love and juflice, with (eU-denia! s (eeking more the 
 plealing of God, and the happinefs of their Subjeds, for 
 foul and body, than any carnal (elfifh intcrell of their own : 
 and therefore it muft needs be the blelling of that happy 
 Kingdom,, Society or Family, which hath fuch a holy Go- 
 veinour, f O that they were not fo tew ! ^ i.^. It maketh 
 fLibjVds, and children, aiklfervants, fubraillive, and confcio- 
 nable in all the duties of their Relations •, and to honour their 
 Superiours as the Officers of God, and to obey them in all Sanftitatis ciufafer- 
 juil fubordination tohim. 15.IC caufeth men to love Jullice, van-JafLim, piidic-tia 
 and to do as they would be done by, and to delire the wel- ^^'P*'''"'' ^^f;^",* j'^I 
 fare of the fouls, bodies, eftates and honour of their neigh- ea'^ ji^ig^ibid. 
 botirs as their own. i6.It cauf.thmen to fubdue their ad- 
 p:titcs, and lutb, and flcflily defires, and to fet up the go- 
 vernment of God and iandified Reafon over them \ and to 
 take their flefh for that greateft enemy ( in our corrupted 
 ftatcj which wc mult chiefly watch againfl, and mailer, as 
 
 O being 
 
28 2 Of the WITVESS ofjESVS CHRIST^ or the 
 
 being a Rcbd againll God and Rcafon. Ir alloweth a man 
 fo much £^iil]tive pleafure as God tbrbiddcth not, and as 
 tendeth to the holmcfs of the foul, and furthercth us in 
 God's fcrviccj and all the rdt it rcbiiketh and rclUktIi. 
 17. It caull'th men tocftimate all the wealth, and honour, 
 and dignities ot'thc world, as they have rcfpe(ft to God and 
 a better world, and as they cither help or hinder us in the 
 pkafingof God, and feeking immortality : and as they are 
 againlt God and our fpiritual work and happincft, it caullth 
 Fides aulnrit inac- '•'S to account them but as mccr vanity, lofs and dung. 18. Ic 
 ccflj, deprchcndit ig- kcepeth men in a life of watchfulnels againft all thofe tempta- 
 nota, con-.prehcndit tions, which would draw them from this holv courfc, and in 
 ''n?^"^*Tf^'"/" a continual warfare agamll Satan and his Kingdom, under 
 nique zccrnitatcm conductt ot Jelus Ghrilt. ip.ltcauletn men to prepare for 
 fi-oillovaftiflimo' fi- fuflfLrings in this world, and to look for no great matters 
 nu quodamaxdo cii-- here: to expedperfrcutions, crolTcs, lolfes, wants, dtfama- 
 camdudit. Bera. tn ^,^^^5^ injuries, and painful lickneJIls, and death i and to fpend 
 their time in preparing all that furniture of mind, which is 
 ncceffary to their fupport and comfort in fuch a day of trial j 
 that they may be patient and joyful in tribulation and bo- 
 dily diftrefs, as having a comfortable relation to God and 
 Heaven, which will incomparably weigh down all. 20. It 
 caifcth men to acknowledge, that all this grace and mercy 
 is from the love of God alone, and to depend on him K)r it 
 by faith in Chnft •, and to devote and refer all to himfelf 
 again-, and make it our ultimate end to pleafe him i and 
 thus tofubfcrve him as the ririf Efficient, the chief Dnigciit,^ 
 and the ultimate final Caufc of all : of whom, and through 
 whom, and to whom are all things i to whom be Glory tor 
 ever, Amen. 
 
 This is the true dcfcription cf that Regenerate Sancfificd 
 Qiiatuor mlrabills (late, which the Spirit of Chrifi doth work on all whom he 
 fecit Ekus : dc Pif- Will fave, and that are Chrillians indeed, and not in Name 
 catorcprmumEacle. q,^, And certainly this is the Image of God's Holinefs, and 
 iixpaltorcm: de per- ,■ n ir j r c r 11 r 1 * 1 
 
 fecucorc inaeiftrum ^hc juft conltitution and uie ot a rcalonable Soul : And 
 
 8:doitorcni geniiuir.: therefore he riiat brir.geth men to this IS a RealSttviour^ ("of 
 
 dcpub'.icaco primum whom morc anon. 3 
 
 liyanj^ehftain ; de la- j j ^^^^j ^^ jg ^ conlldcrablc, l'\ what yneans. and in ivh^it 
 r rone prim urn Coth- n ? • 1 t r 1 • 1 • r ..u 
 
 colam. chryfo'l. in "'^^«-'* ^U this is done: It is doncby tne preacmng of the 
 Mjtitbt ^ Gofpel of Chriff, and that in plainnefs and limpliciry : The 
 
 curiofity 
 
demotijlrative Evideffce of his Verity and Author ily. 2^3 
 
 curiolity of artihcial oratory doth ufually but hinder tlie Wa^co melius eft, ex 
 fuccJs , as painting doth the light of" windows : It was a few 'i^^^"^ impedcais 
 plain men, that came witn Ipir.tual power, and not with |^,beic, quaiu do. 
 the cntifing words of humane wifdom, orcurioliticsof vain quentiam peccarri- 
 Philofophy, who did more in this work than any of their cem. Hicren.udNe^ 
 fuccelTors have done fmcc. As in Naturals, every thing is apt /'"'* 
 to communicate its own nature, and not anothers i heat 
 eaufeth heat, and cold caufeth cold i ib wit by communica- 7-/^, ij^.f^y ^ny Thllo- 
 tion caufeth wit, and common learning caufeth common /o/;k,-w'4f, ihof-anr 
 learning i andfoit is holinefsand love which are Httcft to '^ <:''>»<: 'oih; Qyi- 
 communicate and caufe holinefs and love: which com- (fi^'P^^fiors, astoihe 
 
 ,-r 1 r /- I II convcrUrip of fouls i 
 
 mon qualifications are too low tor ( though they may ,^^^„^ rbcywroitgh: 
 
 behelptlil in their fevcral places and degrees. ) what con- the frcntr(t rcfdrm*. 
 
 temned inftrumentshath God ufed in the world, to do that uono>i their Auditors. 
 
 for the regenerating of fouls, which the greatert Emperors Lacicius/^//; «/• So- 
 
 • 1 . T I riJi a oui^r I I .1 11 crates, r/;4fThc2te- 
 
 by their Laws, nor the fubtiLfl Philofophers by their Pre- ^,,^ ,^^^^^ ^ip.ipii. 
 
 cepts, did not } The Athenian Philolopliers defp;fcd Vaul^ na diflerercc, uc ak 
 
 and Ct^Wo counted his dodtrine but a fupeiftitious talk about T"/*'*?, miriiicc im- 
 
 names and words ■, but Satan himfelf defpifed not thole, "^""t"'". dlvinLimq; 
 
 1 I 1 ^jrrL^ ji rerme remiiit. FtitV- 
 
 whom he tempted men to delpiie, but perceived they were pKrona,qui pacri di- 
 
 like to be the ruine of his Kingdom, and therefore every cm dixcrac, quxdam 
 
 where lhrj:ed up the moll vehement furious refinance of de juftitia & plcucc 
 
 them. It is evident therefore, that there is an inward cife- loq^^^n^* ab inft,cuto 
 
 dual operation of the holy Gholl, whichgivcth fuccefs to '^^'Zo mltc 
 
 thcfe means, which are naturally in themielves fo weak. moralem fecit. Lam- 
 
 And it is to be obferved, that this great change is very proclemfii.um inma- 
 
 oftcn wrought on gft^dden^ m a prevalent ( though not a per- "^'^ " imHutcm & k- 
 
 ted ) degree. One Sermon hath done that for a many thou- fT' "' '" f^"ophony 
 ^ V .0 ,1 ,y luadcndo ad revcren- 
 
 fand Imners, which twenty years teaching ot the greateft dam rcduxit. G/jw- 
 
 Philofophers never did. One Sermon hath turned them coitcnt TUtoiis fra- 
 
 from the lins which they had lived 111 all their days ■■> and ^r^'" ad rcrapubli- 
 
 hath turned them to a hfe which they were Itrangers to be- "'" ^c«de^c volen- 
 
 fore, or elle abhorred : One bermon hath taken down the traxiCjouod is mdls 
 
 world, which had their hearts, and hath put it under their cflet, ignamfqiie rc- 
 
 feet, and hath turned their hearts to another world : which r^^"!- Thcfe 7v. re the 
 
 (heweththat there is an internal Agent, more powerful than '"^'f"'^^ 0/ Socrates i 
 , r I o ' r g cbinge agreeable tt 
 
 the ipeaker. ijjg Tj^yiins rohlch he 
 
 And it is remarkable that in the main, the change is delivered. Bit it u 
 wro.-ght in one and the fame method: hi fi, humbling men '»«''^'-'«"^^^^ <'/A<^«A 
 for fm and mifeiy, and then leading them to JefusChrill as 'l!,^'/"'- t'^Tf / 
 
 Go 2 the •' ^ 
 
284 of the irmiESS of JESZ'S CHRIST^ or the 
 
 the remedy, and to God by him , and fo kindling the love of 
 God in them by the bellows of faith ^ and then leading thtra 
 towards pcrfcdion in the excrcifes ot th.u holy love. 
 
 lU. And It Will further lead us to the original of this 
 Change^ to confidcr ort n-hom it is thus wrought, i. For their 
 place and time. 2. Their quality in thcmfelves. 3. And as 
 compared to each other. 4. And as to their numbers. 
 
 i.Vvxtime mdfhce^ it is in all ages lince Chrill ('fofay 
 nothing of the formtr ages now J a;:d in all Nations and 
 Countries wliich have received him and ii;s Gofbtl, that " 
 Souls have been thus rcgencrattd to God. If it had been 
 only a fanatick rapture of brain-iick men, it would have 
 been like the efft<fis of the Hjrelltsofther*^/f>?f/>//<r/7;, B^- 
 filidiam^ Gnofhcl^^ Mo}tta>iijTs^ &cc. orofthc SrvfnckScWhUn^ 
 f^'^eigelians^ Biknioiijts^^nk^rs^ and oth(:r fuch Enthuljalis, 
 who make a ftir tor one Age, iiifbmeone corner of the 
 world, and then go out with a perpetual fhnk. In all Ages 
 and Countries, thcfe cffedls ofChr:(han Dodnne are the very 
 fame as they were in the hrll Age, and the firlr Country 
 where It was preached. Jullfuch effeds as it hath in one 
 Kingdom or Family, it h:ith in all others who equally re- 
 ceive it ■■> and juft fuch perfons as Chriflians w-ere in the firit 
 A^csdit J erufahw^ Konte, Antioch^Philippi^ Sec. fuch are they 
 now in England^ according to their fevcral degrees of 
 grace, C though not in miracles and things extraordinary to 
 the Church. J The children of no one father are fo like 
 as all God's fandified children are throughout the world. 
 
 2. As to their civil quality ^ it is men of all degrees that are 
 thus fandfified, though fcvveft of the Princes and great ones 
 of the world. And as to their >Mcr a! qualification, it {bmetime 
 fallcth on men prepared by a conHdenng fober temper, and 
 by natural -plainnefs and honefly of heart •^ and fometimts 
 itbefalleth fuch as are moft prophane, and drown'd in fin, 
 and never dreamt of fuch a change ■, nay, purpofely fct their 
 minds againft it : Thefe God doth often fuddenly furprize 
 by an over-powering light, and fuitable-conftrainjng-ovcx- 
 coming attradlion, and maketh them new men. 
 
 3. And as to their capacities compared, there is plainly a 
 i/i/h'«gw//Z7/«g hand that difpofeth of the work. Sometimes a 
 perfccuting Vtf J// iS converted by a voice from Heaven, W'hen 
 
 Pharif<?es 
 
demonjiratjve Evidence of his Verity and Authority. 285 
 
 Phapir.es that were lefs Per(ccutors arc left in their ume- 
 gcneracy. Sometimes under the lame Sermon, one that was 
 . more prophane and Icfs prepared is converted, wlicn ano- 
 ther that was more fober and better difpofld reraaineth a* 
 he was before: The husband and thiC wife, the Parents and 
 the Children, Brothers and Sitters, Companions and Friends, 
 are divided by this work, and one converted and the other 
 not : Though none is deprived of this Mercy, but upon the 
 guilt ot their forLiturc, rchliance, or contenipt ■•, yei is thae 
 plainly the efifv.d ct fome fpccial choice ot the Holy Spinr, 
 m taking out fomc of thefe that ab^fcu and toifwit^d grace, 
 andchanging than by an inluperable work. 
 
 4. And as to the ;2ww.'/'( r, it is many thoufands that are 
 thus renewed i enow to fhew the Love and Povvcr ot him 
 tiiat calltth th(.m : But ytt the far fmaller part of mankiudc,, 
 to (licvv \\\%'Dom,mn^ anddiltinguilfiiiig wiH, who knovveth 
 the rcafon ot all his works : ("of which more anon, j 
 
 IV. Conlider \yhat Oppifition this work of Grace doth 
 overcome: i.VVithinus. 2. Without us. 
 
 I. Within men, it hndeth i. A dungeon oi TgmraKce ^ Nullus fana.i*; » 
 whi>.h it difpelieth by it's heavenly light. 2. Abundance of ji'^^ws caret peccato j 
 error and prejudice which it unteacheth men. 3. A flupid JJ!,^ "'T^ ^^i^"*^ '^'^T 
 hardened heart, which it foftenethi and a fenfele(s H^Di- r.>la,- •%^''' "rf-Ii,, 
 nels ot boul, wnicn it overcomcth, by awakening quic- tcncat fanaitatcm. 
 kcning power : 4. A love to lin , which it turneth into ^''<g''fl. dcdefia. ec- 
 hatred: 5. An idolizing felf-efleem, and felf conceited nefs, ^^O'-^^^w. 
 and felf-love, and felf-willednefs, which it turneth into {elf- ToibcgyAHdoi^'eniBty 
 loathing and felf-denyall : not making us loath our (elves "/" '^'' '*'•"->' ^'''^' '"'^ 
 as Natural, or as Renewed, but as corrupt with iln, and ^i!am''i^Cui^'l'i^ 
 abuiers of Mercy ■■, and fuch as by wilfull folly have wrong- jwcr, who tdl n? ui 
 ed God, and undone themfelves : So that Repentance maj\eth '^ow fctv vlr.bj^lbcri 
 men fall out with themfelves, and become as loathfome in ^'^'^^ ^^ '^.v i-'^g^t^- 
 their own eyes. 6. It findeth m us an over-valuing love of "K"'* ^r ^a"-'' 
 
 ut dicig, ne I'liikifo- 
 phiam falfa gloria exprncs ? QvioJ eft enlm majus arj^umenturo nihil earn protlcHc ,. 
 quam quofdam pcrfeftos l^hilofophos lurpiter vivcio Tief?- Nullimi veio id ciiidem ar- 
 gumcnium eft: nam uc agri non omnes frugitcri funt qui coluntnr , fie animi non 
 omncs culti fruftwm ferunt j atq; uc ager quanivis fcnilis fine cukiira fruftaofus elfe r\c\r\. 
 foreft, ^c fine dodrina animus : ita eft ittraqi res fine altera dcbiljs. Cultiua aurcm ani- 
 mi Ihilofophia eft, qujc exrrahit viiia radicitusj & pr»psrai aninios ad falui acciju-ndoj,. 
 rnf(ul. a. /). a52, ajg. 
 
 Oo 3 this 
 
2S6 of the Wn^ESS ofjESVS CHRIST^ or the 
 
 this prefent World, and a foolifh inordinate deli re to its 
 prohts, dignities, and honours i wIikH it dellroycth and 
 rnrncth nito a rational contempt. 7. It rindctli in us a pre- 
 vailing fenfuality , and an unrcafonable appetite and lulU 
 and a Mcih that would bear down both Rcafon and the 
 Authority ot God : And this it Libducth, and mortiricth it's 
 JDOrdniate dtllrcs, and bringeth it uivder the Laws oi 
 God. 8. It rindcth all this radicated and confirmed by 
 Cujhyve : And overcometh thofc Hns, which a linner hath 
 turned as into his Nature, and hath lived in the love and 
 practice of all his dayes. All this and more oppoiltioii 
 nuthin us grace doth overcome in all the fandified : And 
 there is not one of all thefe if well conlidertd of, but will 
 appear to be of r-o fmall Ikength, and difticulty to be truly 
 conquered. 
 
 2. And without us, the holy Spirit overcometh, i. World- 
 ly allurements, 2. Worldly men, 3. All other alFaults of 
 Satan. 
 
 1. While the Soul is in flcfh, and worketh by the nutans 
 of the outward fenfes, thele prcfcnt things will be aftrong 
 temptation to us : Profperity and plenty, wealth and ho- 
 nour, eafe and pleafurc are accommodated to the delires of 
 the flcfh-) partly to its natural appetite, and much more to 
 it as inordinate by corruption : And the flcfh careth not for 
 Keafofi^ how much foever it gainfay ; And then all thefe en- 
 tifing things are neer us, and (till prefent with us, and be- 
 fore our eyes •, when Heavenly thuigs are all unfeen : And 
 the fweetnefs of honour, wealth and pleafure, is known by 
 
 • feelings and therefore known eafily and by aU\ when the 
 goodnefs of things (piritual is known only by Realbn, aud 
 believing; All which laid together Cwith fad experience) 
 do fully fhew, that it mult b- a very great work to over- 
 come this World, and raife the heart above it to a better, 
 and fo to (and ifie a (oul. 
 
 2. And rvorliily wen do rife up againll this Holy rvork^^ as 
 as well as worldly things : Ui.idenyable experience affureth 
 us, that through all the World, uriipdly ftttfual men, have 
 a marvellous implacable hatred to Godlytiefs and true mor- 
 tification ;, and will by flattery or llandcis, or fcorns, or 
 plots, or cruel violence, do all that they are able to relilt 
 
 It: 
 
clemofTJirative evidence of his Verity and Authority, 187 
 
 it : So that he that will live a holy temperate life, mult make 
 himlLUa fcorn, if not a prey : The foolifhwit of the ungod- 
 ly is bent, to rcafbn men out of Faith, Hope, and Holintfs, 
 and to cavill agjinft our obedience to God, and to dilgracc 
 all that courle of lif., whicli is j-.ecelfary to filvation. And 
 it is a great work to overcome all thefe temptations ot the 
 tbohfli and furious World. Great I fay, b.caufe cf the great 
 folly and corruption of unrcgenerate men, on whom it mult 
 be wrought \ though it would be fmaller to a wife and con- 
 liderate perlbn. To be made as an Owl, and hunted as a 
 Partridge or a beaft of Prey , by thcfc that we converle 
 with, when we might have their favour , and friendfliip, 
 and Preferments, if we would fay and do as they, this is 
 nor ealie to flefli and blood : But its ealie to the Spirit ot 
 God. 
 
 3. The Devil is fo notorioufly an enemy tothis fandify- 
 ing work, that it is a Itrong difcovery that Chrifl; was (ent 
 from God to do it. What a ftir doth he firlt make to 
 keep out the Gufpcl, that it may not be Preached to the 
 Nations of the World ? And where that will not (erve, 
 what a ftir doth he make to debauch Chrifts Miniiters, and 
 corrupt them by ignorance, herelie, error, ichifm, domi- 
 neerirg pride , fen(uality , covetoufnefs , llothfulnefs and 
 rxgligence, that'they may do the work ofChrill: deceitfully, 
 s if they did it not : Yea, and if it may be, to win them to 
 iv.s fervice, to deflroy the Church by OpprelHon or Divi- 
 Ihjh, under pretenfc of ferving Chrilt ? And what cunning 
 and mduflry doth this .Serpent ufe, to inlinuatc into great 
 ones and Rulers of the Earth, a prejudice againlt Chrill 
 and Godlinefs, and to make them believe, that all that are 
 ferioully Godly are their enemies, and are againft ibme in- 
 terelt of theirs, that fo he might take the fworJ which God 
 hath put into their hands, and turn it to his own fervice 
 agaiiJl him that gave it ? How cunning and diligent is he 
 TO feduce men that begin tofet themfclves to a Religious 
 ' k', int^ fome falfe Opinions, or dividing Sedfs, or (can- 
 dalous unjuUitiable prad:ice, that thert^y he may triumph 
 agauiii Chrift, and have fomething to fay againlt Religion, 
 liom thet'aults of men, when he hath nothing to fay againlt 
 it jiftiy from if (dfr* and tiiat he may have fomething to 
 
 (ay 
 
2 as Of the WIi NESS of fE6 VS CHRIST, Sec. 
 
 fiy to thofe Rulers anJ l\opIc , with whom he would 
 tain make Religion odious? "How cunningly doth he 
 engage ungodly men , to he his Servants in fcducing 
 others, and making ihcm fuch as they are thcirifclvcs, and 
 in ftanJing up tor tin and darkncfs againft the light and life 
 of Faith ? So that ungodly men are but the Souldiers and 
 Prw-achcis of the Devil, in all parts employed to fight againll 
 God, and draw men from hoi incfs and juHice, and timp:- 
 rancc, to lln, and to damnation : So that it is a very difecrn- 
 ablethnig, that Sutau is the He^d of one pirty in the World, 
 as tlie DJcroying Prince of Darkntfs and deceit i and 
 that ChrijT is the Head of the other farty^ as the Prince 
 of light, and truth, and holinefs ; And that there is a con- 
 rmued war or oppohtion, between the fe two Kingdonis 
 or Armies, m all parts and ages- of the World fof which 1 
 have fullytr treated in another Book*,) If any rtiall fay, 
 * rrcs\'i(t aiainl Ufi How know yOu that all this is the work of Satan? I fliall 
 c/f/r^, I'aitj. have fitter occafion to anfwer that anon: I fliall now fay 
 
 but this, that the 7uiti.re of the work, the tendency of it, the 
 jrYiithjiall^ crronecw^ iv: brutiOi tyrannical nurmier ot doing 
 it, the internal iYnfcrtunity and manner ot h;s (uggeliions, 
 and the ffjith of all, and the contrariety oi it to God and 
 M./;/, will loon ih'.w a conlid:rateman the author. (Though 
 more fliall be anon added.) 
 
 V. All this aforegoing will flicw a rcafoiiable man, that 
 the Spirits Regenerating work is fuch, as is a full atteflation 
 of God to that Dodlniic, by which it is cff.<itcd. And if 
 any now fay, How pio\cyou, that all this is to beafcnbed 
 to Jefiis Chnjl^ anymoie than to Socr, it cs or to Senccdj or 
 Cicero : I anfwer : i. So much truth ot a facred tendency, 
 as P/r?to, or rythagoYtit , or Sccrtfte' , or any Philofopher 
 taught, might do tome good, and work fome rt'formation, 
 according to its quality and degree: But as it was a lame 
 iiriperfedt doctrine which they taught, fo was it a very lame 
 impcrtedf reformation which they wrought, unlike the ef- 
 fedts ofthcDodrine and Spirit of jeliis Chiiil: I need to 
 fay no more of this, than to defire any man to make an im- 
 partial and judicious comparifon b;t ween them. And, be- 
 tides much more, he fliall quickly findethetc dirterences fol- 
 lowing : I. That the Plnlolbphers Difciples had a very 
 
 poor, 
 
 1 
 
of the Injtifficiency of Vhylofopky, 2 89 
 
 poor, dark, difordered knowledge of God, in comparifon i^ffirence beitvetn the 
 of the t^hr.ftians : and that mixt with odious fopperies, ^^^^\ ^^- '^'^Mof^^> 
 either blifphcrr.ous or idohtrous. 2. The Philofophers ^^^ '""'^• 
 fpake of God, and the L'fc to corr.e almoft altogether no- 
 tionaly ^ as they did of Logick or Phyficks •, and veiy few 
 of them Fradically^ as a thing that mans happintGor mifery 
 was fo much concerned in. 3. They fpake very jejunely and 
 dryly about a holy rtate and courle of life, and the duty ot 
 Man to God, in reiignation, dcvotednels, obedience and 
 ]ove. 4. They faid little comparatively to the true humb'ing 
 of a Soul, nor in the jull difcovcry of the evil of fm, nor for 
 felf-denyall. 5. They gave too great countenance to Pride, 
 .and Worldhnefs, and pleafing the fenfes by excefs. 6. The smtofihe (Irietefiof 
 Dodtrine of true Love to one another, is taught by them the PhUofophers, were 
 exceeding lamely and dettcffively : 7. Revenge is too much /";■ <« community of 
 indulged by them, and loving our Enemies, and for£,ivina; "''''^" i L>crtius/4i.'<» 
 great wrongs, was little known, or taught, or practiled : noneli.(5. p 442.) 
 
 8. They were (o pitifully unacquainted with the certainty Placet item iUisuxo- 
 and blellednefs of the Life to come, that they fay nothing resquoqj communes 
 of it, that is ever likely to make any confiderable number ^p oportcrc apud fa- 
 fet their hearts on Heaven , and to live a heavenly Life. mrconVvdiat^u"' qu'^J 
 
 9. They were fo unacquainted with the nature and will of fibi j^rior occurrit , 
 God, that they taught and ufed fuch a manner of Worfhip "t ^'t Zeno in Rep. 
 as tended rather to delude and corrupt men, than to fandi- ^ChryfippusdcRcp. 
 fie them : lO. They medled fo little with the inward luis co'T HawlTc hujul 
 and duties of the heart, efpecially about the holy Love of rci autoribus. hIai 
 God i and their goodnels was fo much in outward acfts, bUndnefs antHmpuri- 
 and in meer rcfpedt to men ■-> that they were not like to fandi- f> ''|**"/^. "K^^^f »« 
 fie the Soul, or make the Man good^ that his aCiions mi^kt *' '**^**^<"«- 
 
 be good ■■y but only to polifh men for Civil Societies ■-, with 
 the addition of a little Varnifli of Superftitionand Hypocrifie. 
 
 1 1. Their very ftyle is either fuitable to dead fpeculation, 
 as a Ledfure of Metaphylicksi or Height and dull, and un- 
 like to be etfeCtual to convert and fandifie mens Souls : 
 
 12. Almort all is done in fuch a difputing fophiftical Way, 
 and clogg'd with fo many obfcurities, uncertainties, andftlf- 
 contradidtions , and raixt in heaps of Phyfical and Logical 
 Subtilties, that they were unHt for the common peoples be- 
 nerit, and could tend but to the benefit of a few. 13. Ex- 
 perience taught , and ftiU teacheth the World , that Holy 
 
 P p Soi:li 
 
ipo of the wn^'ESS ofjESVS CHRIST^ or the 
 
 Souls and Lives ^ that were llnccrdy fct upon God and 
 Hcivcn, were llrangtrs amongfl the Difciplcs of the Phi- 
 lolophers, and other Heathens : Or it it be thought that theie 
 were fome fuch among them, certainly, they were very tew, 
 in c(MTiparifon of trueChriltians, and tliofe few very dark, 
 and difeafed and dtfcdive ; with I'.s, a Childe at ten years old 
 wjll know more of God, and Ihew more true piery, than 
 did any of their Philofbphers i with us poor women, and 
 labouring pcrlons, do live in that holincfs, and heavenlinLfs 
 of minde and convcrfation, which the wifeftof thePhilofo- 
 phcrs never did attain. I fpake of this before , but here 
 alfo thought meet, to Ailw you the dirifcrcncc between the 
 crfed of Chrifts dodrine and the Philofophers. 
 
 2. And that all this is juftly to be imputed to Chrilt him- 
 felf, 1 (hall now prove, i. He gave them a perfe^ft pattern 
 for his holy, obedient, heavenly Lite, in his own perlon and 
 his convcrfation here on Earth. 2. His Dodrine and Law 
 requireth all this holinefs which I defcribed ta you : You 
 hnde the Prefeript in his Word, of which the holy Souls 
 and Lives of men are but a tranfcript. 3. All his Inllitu- 
 tions and Ordinances are but means and helps to this. 4. He 
 hith made it the condition of mans Salvation to be thus 
 holy, in fmcenty, and to defire and feek^ after perfection in 
 it : He taketh no other for true Chrill:ians indeed;^ nor will 
 fave any other at the la(l. 5. All his comforting Promifes of 
 mercy and defence are made only to fuch. 6. He hath 
 made it the Office of his Miniftas through the World , 
 to perfwade and draw men to this Holinefs : And if 
 you hear the Sermons , and read the Books which any 
 faithfull MinilUr of Chrill doth preach or write,' you will 
 . foon fee that this is the bufmcfs of them all : And you may 
 foon perceive, that thSc Minifters have another kindc of 
 preaching and writmg than the Philofophers had ■■> more 
 clear, more congruous, more fpintual, more powertull , 
 and likely to win men to Holinets and Heavenlincis ; When 
 our Divines and their Philofophers are compared , as to 
 their promoting of true Holuuls, verily, tl"ie latter feem to 
 be but as Glow-worms, and the former to be the Candles 
 for the Family of God : And yet I truly value the wildom 
 and virtue wliich I finde in a Flato, a Senecd, a Cicero^ an 
 
 Jnto- 
 
deMOt}firative evidence of his Verity a»d Aftthority. a p i 
 
 At}tomne^ or any of them. If yoa (ay, our advantage is be- 
 caufe coming after all, we have the helps of all, even of 
 thoft.- Philofophers. I anfwcr, mark in our Books and Ser- 
 mons whether it be any thing but Chriitianity which we 
 preach ? It is from Chnft and Scripture, that we fetch our 
 Dodrine, and not from the Philofophers : we ufe their 
 helps in Logick, Phyliv.k<;-,€S"'C. Bat that's nothing to our 
 Dodrinc : He that taught m. to fpcak Elnglini, did not 
 teach me the Doctrine which I preach in Englifh : And he 
 that tcacheth mc to ufe the Inftrumcnts of Logick, doth 
 not teach me the dodlrinc about which I ufe them. And 
 why did not thole Philofopiiers by alhheir art, attain to that 
 skill m this Sacred work, as the Minilteis of Chrifi: do, when 
 they had as niuch or more of the Arts than we ? I read indeed 
 ot mar.y good Orations then ulcd i even in thofe of the Em- 
 perour Julian^ there is much good \ and in Antomne^ Ar~ 
 ria;t^ El'icletus^ Plutarch^ more. And I read of much ta- 
 king-Oratoiy or the BomzH in Jafan^&c. But compared 
 to the endeavours of Chriltian Divines, they are poor, pe- 
 dantick, barren things, and little fparks) and the fuccc(s of 
 ihem is but anlwcrable. 7. Chrilt did before hand promife 
 to fend his Spirit into mens Souls, to do all this work upon 
 all his Cliofcn. And as he piomif.d, juli fo he doth. 8. And 
 we finde by experience, that it is the preaching ofChrifts 
 doctrine by which the work is done: It is by the reading 
 of the facreJ Scripture, or hearing the Doctrine of it open- 
 ed and applyed to us, that Souls are thus chang'.d, as is be- 
 fore def-ribed : And if it be by the medicines which he fend- 
 cth us himlelr, by the hands ot his own Servants, that wc 
 are healed, we need not doubt whether it be be that healed 
 us. His Vodrine doth it as the inftrumcntal Caufe i for we 
 finde it adapted thereunro, and we hnde nothing done upon 
 us but by that DoCtrinc i nor any remaining cffedt but what 
 is the imprellion of it : But his Sprit inwardly reneweth 
 us as the Principal cnufe^ and workcth wi^h and by the 
 Word : For we finde that the Word'dotli not wofk upon 
 all i nor upon .^11 alike, that are alike prepared : But we 
 eafily perceive a voluntary diftinguifhing choice in the ope- 
 ration. And we finde a power more rhan can be in the 
 words alone , in the erie6t upon our felvcs. The heart is 
 
 Pp 2 like 
 
293 Ofthe WITNESS of JESVS CHRIST, or the 
 
 hkc the Wax , and the Word hke the Seal, and the Spirit 
 hkc the hand that Itrongly applyeth it ; We feel upon our 
 hearts, that fthough nothing is done without the Seal, ycf J 
 u greater force doth make the imprellion than the weight 
 of the Seal alone could caufe. 
 
 By this time it is evident, that this work of Sanftihcation 
 IS the atteftition of God by which Jie publickly owneth the 
 Gofpel , and declareth to the World, that Chnft is the Sa- 
 viour, and his Word is true: For i. It is certain that this 
 work of Renovation is the work of God : For i. It is his 
 Image on the Soul : It is the life ofthe Soul as fl()wing from 
 his Holy Life ; wherein are contained the Trinity pf Per- 
 fcdtions ; It is the Toxcer of the Soul, by which it can over- 
 come the Elejk^ the World and the Vevil^ which without 
 it none is able to do : It is the fVifdoni of the SoliI, produ- 
 ced by his Light and Wisdom •, by which we know the diffe- 
 rence between Good and Evil, and our Reafon is reftortd 
 to its dominion over flefhly fenfe : It is the Goodness of 
 the Soul, by which it is made faitablc to the Eternal Goodi 
 and Ht to know him, love him, praifehim, (erve him, and 
 enjoy him : And therefore nothing lower than his Goodncfs 
 can be its principal Caufe. 
 
 2. It fubftrveth the Intereft of God in the World : And 
 recovereth the apoftate Soul to himfelf : It dilpofeth it to 
 honour him, love him and obey him : It dclivereth up the 
 whole man to him as his own : It calkth down all that re- 
 bcUeth againft him : It cafteth out all which was preferred 
 before him : It rcjedlcth all which ftandeth up againft him, 
 and would feduce and tempt us from him : And therefore 
 it is certainly his work. 
 
 3. Whofe elfc ihould it bj ? Would Satan or any evil 
 ' caufe produce fo excellent an eHcdt ? would the worjl of 
 
 beings do the bift o{tvorki? (^ It is the /'f/f that is done in 
 this lower world ) Would any enemy of God fo much ho- 
 nour him, and promote his inteaft, and reliore him his 
 own? would aiiy enemy ol mankind thus advance us, and 
 bring us up to a lite ofthe higheil honour and delights,that we 
 are capable of on earth,and give us the hopes of life eternal ? 
 
 And if any good Angel, or other Ciufe, fhould doit, all 
 reafon will confels, that they do it but as the Mcffengers or 
 
 InAru- 
 
demonjirative Evidence of his Ferity and Authority. 2 95 
 
 Inftruments of God, and as (econd caufes, and not as the 
 firft Caufe : for otherwiis; we fhould make them gods. For 
 my own part, my Soul perceiveth, that it is God himdlf 
 that hath imprnued this his Image on me, and hath hereby, 
 as It were, writteti upon me his Name and Mark, even 
 HOLINESS 70 THE LOBV; and I b^ar about me con- 
 tinually a Witnefs ot Himfelf, his Son, and holy Spirit i a 
 Witnels within me, which is the Seal ot'God, and the pledge 
 of his love, and the earndl of my heavenly inheritance. 
 
 Andif our Sandtirication be thus of GOV, it is certainly 
 his attclhtion to the truth ofChritl, and tohisGofpel: for, 
 I. No man that knoweth the perfedtions of God, will ever 
 believe, that he would ble(s a deceiver, and a lie, to be the 
 means of the molt holy and excellent work that ever was 
 done in the world. If Chrift were a Deceiver, his crime 
 would be (b execrable, as would engage the Juftice of God 
 againll him, as he is the righteous Govemour of the world : 
 And therefore he would not fo highly honour him, to be 
 his chitfeft inftrument for the worlds Renovation. He is not 
 imfotent to need fuch inftrumcnts •■> he is not ignorant, that he 
 ftould fo miftake in the choice of inlhuments i he is not 
 bad, that he fhoiild love and ufe fuch Inftruments, and com- 
 ply with their deceits. Thtfe things are all fo clear and fure, 
 that I cannot doubt ofthem. 
 
 2. No man that knoweth the mercifulnefs of God, and the 
 Jujiice of his Government can believe, that he would give 
 up Mankind fo rcmcdilcfly to fedu(^ion •, yea, and be the 
 principal caufer of ithimfelf. For if bclides Profhecie, and a 
 holy J)odrine,2nd a multitude of famous Miracles'd. Deceiver 
 might alio be the great Renetver and Sanllifier of the world, 
 to bring man back to the obedience of God, and to repair his 
 Image on Mankind i what poflibility were there of our dif- 
 covtry of that deceit ? Or rather fhould we not fay, he 
 were a hlejjed Deceiver, that had deceived us from our fin 
 and mifery, and brought back our foraying fouls to God ? 
 
 3. Nay, when Chrill fore-told men, that he would fend 
 his Spirit to do all this work, and would renew men for 
 eternal hfc, and thus be with us to the end of the world-, 
 and when I fee all this done, I mull: needs believe, that he 
 that can fend down a SanCtifyii'ig Spirit^ a Sprit of Life, a 
 
 P p 3 Sjfirit 
 
2y^ ufthcWUKESS ofjESVS CHRIST, or tke 
 
 Sj'irit ofTorver^Lt^ht aytdLoie^ to make his Dodirine inthe 
 mouths of his Minilkrs effeCrual to m'zns Regeneration an J 
 Sandificition, is no l.fs himfclf than God, or certainly no 
 kfs than his certain Adminiltratcr. 
 
 4. VVhatncedlmore to prove the C<zn/V than the adequate 
 (feci> Whnil find thatCnnft doth ^dudWy fave we ^ fhall 
 1 q.:cftoa whu'ncr hcbewjy Saviour? When I rind that li- 
 i'aveth thoufands iibout tne, and offcrcth the fame to others, 
 Oiall I doubt whether he be the Saviour of the world ? Sure 
 liethit kcalcth us all, and that fo wonderfully and fo cheap- 
 ly, may well be called our ?h}{ici.in. It he had fYo;m^.d 
 only to pt.' us, 1 mi^ht have doubted wiicther he would 
 perform It, and confcqucntly wliether he be indeed riff ^rf- 
 riour. But whai \\K^erfoYweth it on >".v/t-/^, and pcrfornk^th 
 it on ihoulairJs round about me, to doubt _)Vf whc(l\cr he 
 bj the Savioir, when he aduaUyfuvctb us, is to b.- ignorant 
 jndefpite ot Reafon and Experience. I con.lude theicforc 
 tliat the Spirit of SaKc'tif sat iou is the iftfali: l-JFitnefi ot the 
 J Vr/t)' of the Gojpd^ and the Veracity of Jefus Chrilh ' 
 
 5. And I entreat all that read this, further to oblerve, the 
 great uC: and advantage of this tcftimony above others : in 
 that n i^cor.tinued from Generation to Generation, and not 
 as the gift andtelVimony oi Miracles^ which confinjcd pl-.n- 
 tifully buto:ieA^e, and with diminution fui"Acwhat afccr : 
 this IS Chrifi's witnefs to the end of the world, in every 
 Country, and to every Soul; yea, and contniually dwelling 
 jn them : Tor if any nun have not the Sprit of Chriji^ he U 
 none of hi'S^ Konu%. 9. He that is not able to examine the 
 Hiibry wlfich reporteth i\\Q Miracles to him, may be able 
 to find upon his Soul the Image of God imprinted by the 
 Gofpel, and to know that the Gofpcl hath that Image in it 
 fclf which it imprinteth upon others s and th^t it cometh 
 from God, which kadeth men i'o dirtdfly unto God i, and 
 that it is certainly his own means which he blefleth tofo 
 great and excellent ends. 
 
 6. Note alio, that part of the work of the Sfirit of God 
 in fuccecding the Dodrinc of Jefus Chrili, doth conlift in 
 the effeaual production ofFaithitfelf: for though the work 
 be wrought by thcReafons of the Gofpel, and the Evidences 
 of Truth i yet isitalfo wrought by the Spirit oiGod^ con- 
 curring 
 
demonjlrdtive EvuIckcc ofhk Verity and Antkoritj. r^ 5 
 
 curring with that evidence, and as the intenul Etlicicnt, 
 exciting the fluggifli faculties to Jo their office, and illuftri- 
 tint^ the uncleiftinding, and fitting the will to entertain the 
 truth : for the difficulties are fo great, and the temptations 
 to unbehcf fo fubtil and violent, and our own i}ulifpcf,dwi^ 
 through corruption, the greatcft impediment of all, that 
 the bare Word alone would not produce a belief c.f that 
 lively vigorous nature, as isnccelfary to itsnoble etfedsand 
 ends, without the internal co-operation of the Spirit. 8^) 
 that Chrift doth not only teach us the Cbrijiian Faith and 
 Keli^io^t^ but dothi^/i'e it us, zndrvcrk^itin mhy his Spirit. 
 And he that can do [9., doth prove the Divine approbation 
 of his Doftrine, without which, he could not have the com- 
 mand of mens Souls. 
 
 7. Note aUb, that the Gofpcl propoftth to the Soul of 
 man both T^rntb and Goodmfs : and the T'n^tb is in order to 
 the OW, and fubfcrvient to it: That Chriij is indeed th;: 
 Suviour, and his Word infallibly true, is believed, that we 
 may be made part.akers ot l:is Si^lvatiou^ and of the Grijce 
 and Glory promifed. And when the Spirit by the Gofpel hath 
 regenerated and renewed any Soul, he hath given him pjrt 
 of that grace in polTeliion, and hath procreated in him the 
 habitual love oi God., and oP:>olntcj!^ with a love to that Savi- 
 our and holy Word which brought him to it. So that this 
 LQve\s now become as a new Nature to the Soul: and this 
 being done, the Soul cleaveth now as fift toChnll and tlie 
 Gofpel by Love., asbyBeliit: not that lovebtcometh an ir- 
 rational caullefs love, nor continueth without the conti- 
 nuance ot Belief, or Belief without the Reafons aiid Evidence 
 of Verity and Cr-edibility: But Love now by concurrence 
 greatly allirteth Faith it felf, and is the faftcr hold of the 
 two : fo that the Soul that is very weak in its Ketifoning fa- 
 culty, and may oft lofe the fight ofthefe Evidences of truth, 
 which it did once perceive, may (till hold fall by this holy 
 Love. As the man that by reafbning hath been convinced 
 that hony is fweet, will eafilier change his mind than he 
 that hath t<7jtf^ it •, CoLeve is the Souls t^z/fc", which caufeth 
 its fafkeft adhei ence to God and to the Gi^fpel. If a caviller 
 difpute with a loving child, or parent, or friend, to alienate 
 their hearts from one another, and would perfwade them 
 
 that 
 
29^ of the WITNESS of fFS VS CHRIST^ or the 
 
 that it is but dilTcmblecl love that is profclTcd to rhem by thek 
 relations and tricndi i L^v^ will do more here to hinder the 
 bclict of fuch a llandcr , than hlea^on alone can do; and 
 where Rcafon is not Hrong enough to anfwcr all that- the 
 caviller cm lay, yet Love may be fhong enough to re- 
 ject it. 
 
 And here I murtobfervehovv oft I have noted the great 
 mercy ot God, to abundance of poor people, whofe reafoning 
 taculty would have failed them in temptations to Atheifm 
 and Infidelity, if they had not had a ftronger hold than 
 that, and their Vaith had not been radicated in the U'iU by 
 Love : 1 have known a great nnniber of tvowcn who never 
 read a Treat ife that pleaded the Caufeof the Chriftian Re- 
 hgion, nor were able to anfwer a crafty Inhdel, that yet in 
 the very decaying time of Nature, at fourfcore years of 
 age and upward, have lived in that Cnfe ot the Love of God, 
 and in fuch Love to him and to their Saviour, as that they 
 have longed to die, and be wi;h Chnft, and lived in al^ hu- 
 mility, charity, and piety, fuch blamekfs, exemplary, hea- 
 venly Lives, in the joyfull expedfation of their Change, as 
 hath fhewed the firmncfs of their y^nth ; and the Love and 
 Experience which was in them, would havecejcaed a tem- 
 ptation to Atheifm and Unbelief, more efled:ually than the 
 Ibongcrt Reafon alone could ever do. Yet none have caufe 
 to reproach fuch, and fay, Their mils lead their V?idcr- 
 jtandiMgs, and they cu/lomarily and obltinately believe they 
 know not why : for they have known fufficient reafon to 
 believe, and their underliandiiigs have been illuminated to 
 lee the truth of true Religion i and it was this knowledge of 
 taith which bred their Love and Experience : but when 
 thatjs done, as Love is the more noble and perted operation 
 of the Soul ( having the moft excellent cbjcdf ) Co it will adt 
 more powerhilly and prevailingly, and hath the ftrongelt 
 hold: Norare all they without Light and Reafon for their 
 belief, who cannot form it into arguments, and anfwer all 
 that is laid aga nil it. 
 
 Ohj.Bi.tnu.y not aU this n^kich you call Kegeneration, and 
 xkelnuigeoj God, be the t»ecr ponder off ant afie, and affc^atioH ? 
 and way not all th.fe feople force themfelves, like melancholy 
 prf.ns, to conceit that they have that tvhich indeed they have 
 net / . -> 
 
 Anjvp. I. 
 
d&monjirdtwe evidence of his f^erity and Authority. 297 
 
 Anfrv. I. They are not melancholly perfbnsthat Ifpcak ^ plfodfor nt fuper- 
 
 oF, but thofe that arc as capable as any others to know their ^*"**' ir-intingrvka 
 
 ' ., ii-^ II T- Torquatus the Epicu- 
 
 own minds, and what IS upon their own heart?. 2. It is not re^n »» Cic. dc fin. 
 
 one or two, but millions. $. Nature hath given miTn Co 1. i.p.87. ibjt Su- 
 
 great acquaintance with himfelf, by a power of perceiving pcrftitione qui im- 
 
 hisown operations, that his own cogitations and deiircsare °".^"* ^^' quictus 
 
 the firji thing that fiathraVy he can know : and therefore if But i lilS au t'belui'- 
 
 he cannot know them, he can know nothing. If I cannot etnefs rvbUh imexica^ 
 
 know what I think, and what I love and hate, lean know tiei, madaefs, or ig' 
 
 nothing at all. 4. That they are really minded and upaed^s ^•'■ancc of danger d.ih 
 
 th':y feem,' and have in them that love to God, and Heaven, " 
 
 and Holincfs which they piofefs, they fhewtoall the world j-^g^fi, there bs much 
 
 by the erttds : i. In that ic ruleth the main eouife of their d.fft/ence, and thougb 
 
 lives, and difpofcth of them in the woild. 2. In that thefe prejudice, and fa£lio)t^ 
 
 apprchenlions and arfedior.s over-rule all their worldly '''^^!^^'''^"'/''P'';'^ 
 J ii-i • ♦ A J r \ 1 1 1 r r*u Parties, caufe uncus- 
 
 tielhly interelt, and caule them to deny the plealures ot the ,.,f ,/,i^ hypgcriies to 
 
 flclli, and the proHts and honours of the world. 3. In that (lander and rail at aS 
 they are conftant hi it to the death, and have no other mind that are againji their 
 in their diftrefs ■■, when as Seneca faith, Nothing feigned is of A*^ ""^ '"^ufa- ^'^^ 
 long continuance, for all forcM things are bending back to ^'^g^/g f,^iy J^f^'Jj 
 their natural (bte. 4. In that they will lay down their lives, fcrfens to be founds 
 and forfake all the world, for the hopes which faith in Chrift though fudj as the 
 bcgCttc ch in them. worldly fort do vilifie: 
 
 And if the objedors mean, that all this is true, and yet 't ^f/p^'l..,^;^^ 
 Is but upon delulion or miftake that they railc thcfl hop.s, LT^cani Te/ice, (of 
 and raife thefe affccflions i lanfwcr, This is the thing that I rrhhh moye afur.J 
 am difproving : i. The love of God, and a holy mind and ^^f'^ '^<^ ^vrliings cf 
 life, is not.a dream oftheSoul,ora deliration : Ihave proved /, '\' v"7!/''^f '^ 
 trom Natural realon inthehrlt Bock, that it is the end, and csraidus Zntphani- 
 vife, and perfedtionot man's faculties : that if God be God, cnf. ilcRcfoimationc 
 and man be man, we are to love him above all, and to intenori, & de fp:- 
 obey him as our abfolute Sovereign, and to live as devoted bus^^'wk'J""??^!^ 
 to him, and to delight in his love. ^^^ '^^^'^ I'^^T^^^^g- fceafpcculumofothcr 
 noble or miicrable than a bcaO , if this were not his Ifhidof purity than iIh 
 work. And is that a dream or a delufion, which caufeth a Tbilofophers held 
 man to Hve as a man ? to the ends that he was made for ? ''"''''• 
 and according to the nature and ufe of his reafon and all his 
 faculties ? 2. While the jproo|5 of the excellency and neceflity 
 ofa holy life arc fo fully before laid down, from natural and 
 fupernatural revelation, the Objedor doth but refufe to fee 
 
 Qjl in 
 
298 of the Wn NESS of fE6 Vs CHRIST, or the 
 
 in the open light, when he fatisfieth himfelf with a bare af- 
 krtion, that all tins is no lufficjcnt ground for a koly fife, 
 but that It IS taken up upon miltake. 3. All the world is 
 conviriccd atone time or oth^r, that on the contrary it is 
 tin: unholy^ fle(l:ly, world'y li^e^ which is the dream znd dotage^ 
 and is cauled by th: grolklr cnor and deceit. 
 
 Objcd. B'lt hoiv jhaV I k^o» that there h indeed fuck ho- 
 lititjim Chrtiiians asyou nuntioH^ and that it is not diJfemiUd 
 and counterfeit ? 
 
 Aii[vp. I have tclJ you in the fore-going anfwer. i. Ii' you 
 were truly Chrilhans, you might know it by pofTellion in 
 yojr (elves: as you know that you love your tnend, or a 
 learned man knowcth that he hath learnii:g. 2. It yon have 
 It not your filvcs, you may fee that others do not dillcmblc, 
 when you Cc them, as afore-faid, make it the dntt of all 
 their liv^s, and prefer it bJorc their worldly intcrdt, and 
 th.eir livcS, and hold on coiiftantly in it to the death. When 
 you fee a holy life, what rcafon have you ro qutftion a holy 
 heart ? cTpecially among fo great a number, you may well 
 know, that if fome ht diiftmblers, all the rcfi are not fo. 
 
 Obj. But 1 fee no Qhrijii arts that are really foholy: J fee 
 nothing in the beji of them above civilhy^ but only f If -conceit^ 
 andaffeCiatiorii andjiriilnefs intheir fever al forms and vwdes oj 
 l^orjhip. 
 
 Anfw. I. If you Axtmbetter than futh your(cU, it is the 
 greateit (hame and plague of heart that you could have 
 confclTcd ; and it mull needs be, bccaufe you have btcn fajfe 
 to the very light of Nature, and ot Grace. 2. It you know no 
 Chnftians that are truly Ivjly, it mult needs be, either becaufe 
 you are unacquainted with them, or becaufe your malice wjll 
 not give you leave ro (ee any good in thelc that you diflike. 
 And if you have acquainted your felf with no Chriltiani 
 that were truly holy, what could it be but malice or fen- 
 fuality that turned you away from their acquaintance, when 
 there have been fo niany round ahout y.ou ? It you have, b-.en 
 intimate with them, and known their fccret and open con- 
 verfation, and yet have not fccn any holinefs in them, it can 
 be no better than wilful malice that hath blinded you. And 
 l^ecauie a negative wit^icfs that ^/*;»vr^ «tt whether it be fo 
 gr no', is not to be regarded againl) an ^ifiuning witnefs 
 
 who 
 
defjiOf7Jlrative Evidence of his Verity and AHthority. 299 
 
 who kriorveth whar he Qirh, I will here leave my teftimony Serplc hodic purrida 
 asm the prcfcnce of God, the fcarcher of hearts, and the re- "^" hypocrifis wr 
 ver.grr ot a lie, yea, even ot lies pretended tor his glory > ^^'"^ &*^°uTtokr " 
 
 I have coniidered ofthccharadcrs of a Chriiiian in the tlu?', co dcfuerMi*^" 
 twenty particulars before expreiTcd in this Chapter, ( ^. 10. ) coquc peiiculofi.is 
 and I have examined my foul concernmg them all i and as q«o communjus, iJer. 
 far as I am able to know my fell, I mull protcfs, m hufnble ^'^' 
 thankfulnefs to my Redeemer, that there is none of them 
 which I hnd not in me : And (eeing God hath given rae his 
 telHmony within me, to-thc truth ofthe Gofpel of his Son, 
 I take It to be my duty in the profefllou of it, to give my 
 teftimony of it to unbelievers. And I mult as (olemnly pio- 
 ftfs, that I have had acquaintance with hundred*, if not 
 rhoufands, on whom Il>avefecn fuch evidences of a holy 
 heavenly mind, which nothing but uncha^-itable and unrigh- 
 teous cenilire could deny. And I have had [fecial intimate Cuni dileftitfne fid^ 
 farr.iliarity with very many, in all whom I have difccrned Chriftiani :{inedile- 
 the Image of God, in fuch innogency, charity, juiiice, ho- "^'^"^ ^^cs dxro- 
 linefs, contempt of the world, mortiHcation, felf-denial. "i^"" * 9^' ^"^^'" 
 
 I 1 J u I J J r ■ r u « non ci count, pcibrcs 
 
 hiimility, patience and heavenly mmdcdneis, inluch a mea- funtc]uam da^inoacs. 
 fure, that I have feen no caufe to queftion their fincerity, but -^itg. dc charit. 
 great caufj to love and honour them as the Saints ot God : Hypocritauc fine fine 
 yea, I bicfs the Lord that nwjt of my convtrle in the world, Slc^'loni'' ,'[7"'^ ^'^ 
 iince the 2 2«i year of my age, hath been with fuch i and wj//c^ cujus viS h?c^nor- 
 of ;t, fix years fooner. Therefore for my own part, I can- tuafnit in culpa, iilic 
 not be ignorant that Chrill hath a fandiiHed people upon ^P^ mors vi?;t ;» 
 earth. ■ F«na«G,fg. Mor. /.I. 
 
 Objcd. But how can one man k^wrv another* i heart to be Nihn p,odcft seftj- 
 fuiCere ? mare q.iod non (Is: 
 
 Anfrv. I pretend not to know by an infallible certainty "^ dupKcis pcccati 
 the heart of any tingle individual p.rton : But, i. I have in q'^oVcredc"i.^'''& 
 fuch a courfe of eflieds as is mentioned before, great rcafon q^od habua .s Vmiu- 
 to be very conrident of it, and no reafbn to deny it, con- larc. Hieron. cp. ad 
 cerning very many. A child cannot be infalhbly certain that A -W'««»*f. 
 his father or mother loveth him, becaute he knowcth not the 
 hcai t : But when he confidereth ofthe ordinarincls ot natural 
 arfcdtion, and hath always found fuch ufage, as deareit love 
 doth ufetocaufc, hehatli much reafon to be confident otit, 
 and none to deny it. 2. There may be a certainty that all 
 conjioidly do not counterfeit, when you have no certainty of 
 
 Qjl 2 any 
 
500 Of the WITNESS ofjESVS CHRIST^ erthe • 
 
 any fingle individual. As I cinbe fare that all the mothers 
 in the world do not counterfeit love to their CiiiUrcn, though 
 Slqnii homlncm qui J cannot becertain of it in any individual, 
 ftum^dli^'cicdidcrrr' ^j^'^ B'/f it ts not all Chri'iiam^ucr yiio'l^that flve thus holy. 
 & Dei cum j :«xeric Anftv. It is au that are Chrifiians m deed and truth. Chrilt 
 Tccictati, Chrinum is fo far from Owning any Other, that he will condemn them 
 v;olat c.;jus mcmbri the more for abuilng his Name to the covering of their irjs. 
 crXn^sCh-i?cor- '^^^ ^^^ not Chnltians who have the nain- of Chriltians: m 
 pusc-Ticitr.ur • Quiin ail profellions, the vulgar rabble ot the ignorant and ungodly, 
 Chiifticorporccrrit do u(e to joyu with thc party that is uppermoft, and fjem 
 & U'^tvr <iicen^ ro b.' of the Religion which is moft forthcir worldly ends, 
 n-.cmbrum ejus cH. ^^- j . ^ ^^ ^^ ,^j,.,, uideed thcy are of none at all. 
 
 vd ncn fana.i^ cu;n Hypocntcs arc no true Chnltians, bat the perlons that 
 f.r, v.dc quali crim;- Chrilt is moll difpleafed with. Judge but by his precepts 
 ncobno-iLsfiat. H.- and example, and you will fee who they arc that arc Chri- 
 
 ertn.iitPki/, 4V ■ i i 
 
 Irians indeed. 
 
 Objedl. But whtit if the prcKhing or tvritDfgi of a Mh}i;ler 
 do convert and frncrifie vien, it doth not follow that the\> are 
 Saviours of the world. 
 
 Anfiv. What ever they do, thcy do it as the Minift.^rs 
 and Meflcngers of Chrift, by his Doctrine^ and not by any of 
 their own: by hisCommilllon, and in his Name, and by 
 his Power or Spirit. Therefore it witnelfeth to his truth and 
 honour, who is indeed the Saviour^ which they never af- 
 firmed of thcmfelves. 
 
 Objed. ^/{j^ ;/Pythagqras, Socrates, Plato, t^f Japonian 
 7he Grarclan', Ro- Bonzii, t/?f Indian Bramenes, e^c\ do bring any fouls to a holy 
 mans axtl Mahoiric- i}ate., ( as its like thcy did ) it will notfoUow that they were all 
 Tm[n^\hourZ''Z 'S'n'wursofthe world. 
 
 'L^tfiZnnotel^Z M^- I- '^^^y have but ^niynferfeaVoclrine., and con- 
 Yiom, and yet pumfl) ftquently make on the mmds of men but a lame defedive 
 the murder of fingle 
 
 perfoHS. Ihtir re>u)vod wji fnt by the mo^ tnnfceKdotr, H'xjufl and mofl inhumiru cruelties : Tlmr 
 Alexanders and Catfai s ^vcre y:/:ow/Hd murihercn oM thieves. Ariftotlc and Cicero mil^e revenge 
 « laudable thing, and the omifflin of it adifh$nour. Of the erucl mu^-der»:(s /part of their Gladiatorsy 
 the l(iUing thtir fcrvMts vfbcnthey were /ingry^ their flre.jm'! of b'ond rvherctvith Komc almo^ 
 in every xge bad fl'jwedi by ihofe Ct'vihyars which pride and iMJu^ ufHrpations had producedt &C» 
 it is needltfs to tell any thst have read their Hifioriet. 
 
 Even Ciio coHld lend his wife to his neighbour i aid the Mahometans may have mjtnyy and put 
 them away again I and many other fuch [enf valines are the temwaiure of their 7{eligioity which 
 'fifftLshatcVdinrvaryAndm.tintainedbyit^And evenconflitutedofrvarand carnalitj^ added to ftme 
 precepts of boneftj borrorved from chrifiiamt), and from the honefier Hcaibcns* 
 
 ': change: 
 
demonfir^ti've Evidence of his Veritji and Authorii}, 30 1 
 
 change: and that change but upon few, and th:.t but for a 
 few Ages, and then another Sed: fucceedeth them : So* that 
 they have no fuch attelhtion and approbation of God, as 
 Chrifthath in (he renovation oFfo many thoufands all abroad 
 the v.'orkl, and that for fo many ages together. 2. They did 
 not affirm thcmfelvesto be the Sons of God, and the Savi- 
 ours ot; t lie world-, if they had, God would not have anne- 
 xed fuch a Kftimony to their word, as he doth to Chrifii. 
 3. The mercy of God is over all his works. He hath com- 
 panion upon all Nations ■■> and fctteth up (bme candles, where 
 the Sun is not yet rifen : The Light and Law of Nature are 
 his, as well ,is the Light and Law of Supernatural Revela- 
 tion : and accordingly he hath hismftruments for the com- 
 munication of them, to the rude and ignorant part of the 
 world. All the truth which any Philofopher teacheth, is 
 God's truth : and it is no wonder if a God ot fo much good- 
 ncfs, do blcfs his own truth, according to its nature and pro- 
 portion, who ever be the meflenger of it. Whether the fuc- 
 cels ofPhilofophy, be ever the true (andtification and falva- 
 tion of any fouls, is a thing that I meddle not with \ ( it be- 
 longeth not to us, and therefore is not revealed to us : ) But 
 it is vilible in the Golpel, that all that part of pradf ical do- 
 ctrine which the Philofophers taught, is contained in the 
 dodrine of Chrift, as a part in the whole; and therefore 
 the imprefs and eflfedt is more full and perfed', as the do- 
 ci:rinei and the imprefs and elfe(fl of the Philofophers do- 
 ctrine, can be no better than the caufe, which is partial and 
 defediive, and mixt with much corruption and untruth. 
 All that is good in the Philofophers is in the dodlnne of 
 Chrift : but they had abundance of falfe opinions and idola- 
 tries to corrupt it \ when Chrillianity hath nothing but clean 
 and pure. So that as no Philofopher affirmed himielf to be 
 the Saviour^ fo his dodtrme was not attefted by the plenary 
 and common effedt of Regeneration, asChrift's was: but 
 as they were but the Mhtijlers of the God of Nature, fo they 
 had but an anfwerable help from God s who could not bi t 
 
 fuppofed C however, had they wrought miracles ) to have 
 attelted more than themfclves afTerted, or laid claim to. 
 
 Objedt. But Mahomet ventured on a higher arrogatien and 
 pretence ■■, aMdyetifbiidoCtrhteftnciifiemeuy it mllnotjujHfis 
 nii pretences. Q^ 3 A>t[vp. i. 
 
^Oi OfUiefubfervicfttTroopaMd Afeatts^ 
 
 Anfw. I. Iris not proved, that his Doctrine doth truly 
 fan6tifie any : a. The cffcd which it hath can be but lame, 
 defedive, and mixt with much vanity and error, as his do- 
 drinc is : tbr the akct cannot excell the caufe. 3. That 
 part of" his dodrmc which h good^ u>id doth good^ is not his 
 on?;f, but part of Ciri/h, trom whom he borrowed it, and to 
 whom the good cffcds are to be afcribed. 4. Mahomet ne- 
 ver pretended to be the Son of God , and Saviour of the 
 World, but only to be a Prophet : Therefore his caufe is 
 much like that oi the Philofophcrs forementioned , favmg 
 that he giveth a fuller tcftimony to Chnft. 5. UMaho>net 
 had proved his Word^ by antecedent Prophelks, Fromifcs, 
 and Types, throiigh many ages j and by inherent prity^ and 
 by ccucoynitant Miracles^ and by fuch vvondcrtLill Ibbleoucrt 
 communications of renewing fancfifying grace, by the Spirt 
 of God. fo ordinary in the World i we fliould all have hid 
 reafon to brlievc his Word : But if he pretend only to be 
 a Prophet, and give us none of allthcfe proofs, but a fop- 
 pifh, ridiculous bundle of Non-fcnfe, full of carnal dodtnncs 
 mixt with holy truth, which he had from Chrili, we mult 
 judge accordingly of his Authority and Word , notvvith- 
 llanding God may make ule of that common truth, to pro- 
 duce an anfwerable degree of Goodncls, among tho(e that 
 hear and know no better. 
 
 Thefe Objedions may be further anfwered anon, amoi^ 
 the rell : And thus much'^fliall here fuffice of the great and 
 cogent Evidences of the truth of the Chriliian Faith. 
 
 CHAP. VII. 
 
 of the Jithfrvicnt proofs^ atrcl means , hy rchich the 
 forementioned Evidences are brought to our cer- 
 tain knowledge^ 
 
 TH E witnc(s of the Spirit in the four waycs of Evi- 
 dence already opened, is proved to be fure, and co- 
 gent, if fiift it be proved to be true , that indeed 
 Cjch a witnels to Jefus Chnft, hath been given to the World ; 
 
 The 
 
by which theforef^jentioried Evidef7ces are kl20wn, 5 03 
 
 Tlie Argument is undenyable, when the Minor is proved, 
 [ He, n-'^fp Word tS atttfed by God^ by wany tkouf/tnd years 
 tredihms , by the inherent Ima^e of God ufcn the frame 
 of his dofrrinc^ by nniihudis of uncontrslied Miracles^ and by 
 the ficccfs of lis Vodriyie to the true Regeneration of a great 
 p,irt of the JVorld^ if ccrtninly to le heluved : "But fnch ps Je- 
 fus Chriji : Brgo, -'] I have b:en hitherto for the moli part 
 proving the Major Propofirion, and now come to the Mi- 
 nor ■-, as to tlie feveral branches. 
 
 5^. I. I. T'he frofhetkal Itjihvony of the Sfirit^isyct Iegjhl\ 
 in the Front ifes^ rrophifus trad lypes^ ar.flr.iain d.fgn oi the Old 
 Tcfiament. 
 
 ^.2. T.he B^'ohj of Holy Scripthre rvkere all tht-fe are foiotd^ 
 are certain imcorrujted ncords thin of-- frcfrved by the un- 
 (jNeJiioncd tradition and cnre^ and to thi^ day attefted by the 
 denfraU conf(lfion^ of the jcwes, rvho are the biitereft enemies 
 to Chrijvianity. 
 
 Tliere are no men of reafon that I have heard of, that 
 deny the Eooks of Mflffs, and thePfalms, and the Prophets, 
 &c. to be indeed thofc that went under thofe titles from the 
 beginning : And that there can b. no confidcrable corruption 
 in them, which might much concern thdr teftimony to 
 Chrift, the comparmg of all the Copies, and the Vcrhons, 
 yet extant, will evinces together with the teftimony of a'il 
 Ibrts of enemies j and the moral! impo'.rbility of their cor- 
 ruption. But I will not rtand to prove that which no fobir 
 adverfary doth deny. To thtfe Books the Chrirtians did ap- 
 peal, and to thefe the JfWi profefs to Ibnd. 
 
 <^. 3. il. 7/v conftitutive inherent image of God hpnthe 
 Gofpel of Chriji , is alfo jiHI vifiile in the Book^ themfelves\ 
 and necdith no other proofs than a capable Keadcr ( ^ afore 
 defcribed. ) 
 
 <i. 4. Jhe preaching and IFritings of the Minifrers ofChrijb^ 
 do ferve to iliujbrate this^ and kelp wen to difcern it \ but adde 
 nothing to the inherent pcrfeiftion of the Gofpel^fcr matter^ or 
 for inethoJ. 
 
 '(^.5. IIT. Thetejwneny of the age of Miracles fore-dtfcri- 
 hed^ can be k^orva nati rally no wjy, but by ligfit or other 
 fcnGs f« tidfe prefent^ aj:d by report or hifiory to thoff ab~ 
 fent. 
 
 f. 6. life 
 
^ 04 of the fubfcrvient ? roofs and McAtis^ 
 
 - ^. 6. the Apojiles and tuaysy thufjMdrjtbcts fjrvthe Mira- 
 Hnr?Y'LlV io"a°av.- '^'^ trro^^gkt by Chrijis and needed no other proof of tbcm than 
 rate fcruntur , &c. their fenfes. 
 
 Nam pleramoj fi nt The many tlioufat^Js who at twice were fed by Miraclt.* 
 Ignorantibjs crrcris ^^^^^^ witiKlXcs of that. The multiruJc were witncffes ot 
 dJkiT, arq"*nJo ^'S hcahiig the blindc, the lame, the paralitick, the Demo- 
 alibi aliifo; narran- uucks, &c. Thc Pharifces thcmfjvcs made the Itridelt 
 mr, tama ca cor. ftarch into the cure of the man born blinde, J'o/j. 9. and thc 
 HT.codar auto icaj, i;t r^ij^j-.^ of LaztiTUf from the tlcad, and r.imy more. H:S mi- 
 
 JuLa;;onc'";=d;„'! "f'-' *^'^- '<•■" "' '"'^"^ l>"l> '^-^ °F"ly Jo:.c bcfo,e tl,e 
 tur. ^ug. tie Ciut. World. 
 
 Del. 22, 5J.7. The Afoftles and wany hundreds more^ w^re rv'itneffcs 
 
 'of thrifts cwn ixefurrcdion \ and needird no other j^^r oof tut their 
 f.nfe. 
 
 At divers times he appeared to them, together and apart : 
 and yielded to jhomas his unbelietlb tarrc, as to call I jm to 
 put his finger into his fide, and f.e the pri.it of the Nailj : 
 He inftruded them concv.rning tiie Kingdom of God, tor 
 forty daycs, Aci.x, He gave them their Commiiron, hUr. 
 16. M^r. 28, Joh.2i. He exp. ftdlatcd with Teter^ and 
 engaged him to feed his Lambs : He was feeii of more than 
 rive hundred brethren at once : And lalHy appeared after 
 hisafcenfion to Taul^ and to John that wrote the Keve- 
 I lit ions. 
 
 <$. 8. 'the Apoftles alf9 were eye-wit ncjfes of his afcenfwn ; 
 Aa. I. 
 
 What he had foretold them, they faw him fnlrill. 
 
 5J.9. All the fe eyc-tvitneffes tvsre not themfdves deluded., 
 in thinking they furv thofe things tvhich ind:ed they did Hit 
 fee. 
 
 For I. They were perfbns of competent underftanding, 
 as their Writings fliew \ and therefore not like Children 
 that might be cheated with palpable deceit^. 2. They were 
 ittany (the twelve Apoftles, and 70 Difcipks,and all the reft, 
 befides the many thoulands of the common people that only 
 wondered at him, but followed him nor. One or two may 
 be eafilyer deceived than fuch multitudes. 3. The matters 
 of (a.6t were done neer them, wh^re they were prefent, and 
 not far off. 4. They were done in tlie open light,and not in a 
 , corner, or in thc dark. 5. They were done many times over, 
 
 and 
 
by which thcforementioned Evidences are kt'ovpn^ 3^ 5 
 
 ind not once or twice only. 6. The nature of the things was 
 fuch, as a ji ggling deluding of the fenfes could not ferve tor fo 
 common a d>-ceit : As when the perfcns that were born 
 blinde, thcUme, the Paralitick, &c. were (een to be perfedt- 
 ly healed-, and f 1 of the reft. 7. They were per (on s who 
 tol'owcd Chrift, and were ftill with him, ( or very oft) : 
 and thcrefoie if they had been once deceived , they could 
 not be foalwayes 8. An J vigilaiit fubtile cremies were 
 about them, that would have helped them to have detected 
 a deceit. 9 Yea, the twelve Apoftles and 70 DifcipUs were 
 employed themfelv^s in workmg Mirad.s, healing the fick 
 and Demoniacks, in Chrifts own life-time i and rcjoyccd in 
 it: And they could not be deceived k^r diveis years together 
 in the things which they law, and h.ar I, and felt, and al(b in 
 that which they did themlelvcs: B lidcs that, all their own 
 Miracles which they wrought atter Chrills afcenlion, prove 
 that ih^y wfrc not deceived. lO Tnerc is no way Ictt 
 then but one to deceive them i and that is, if God h.mlclf 
 (hou'd a it (r and /-ye/// ^f aU their fen fcs, which it is certain 
 that he did not doe : For then he had been the chief caufe of 
 all the delufion, and all the conlequents of it in the World : 
 He that hath given m:nfight^ andhciirmg^ and feelings \vi]\ 
 not delude them all by unreiiftablc alteratii^ns and deceits, 
 and then forbid them to believe tho(e li;.s, and propagate 
 them to others. Man hath no other way of knowing 
 things Ci.nble but by fcnfe. He that hath his fenfes found, 
 and the objed proportionate and at a juft diftance, and the 
 mtdh'.m ht, anci his underftanding found, may well trult Llniimboa; Viri ver- 
 bis fen%-, efpecially when it is the cafe of many : And if bum, unus mitub-, 
 fcnft in thofe cafes fhould be deceived, we fhould be bound fexccmis aignmentjs 
 to be deceived, as having no other way of knowinc, or of *^ veborum conti- 
 d.tcamgthe deceit. dem mcretur. P/«<.j--. 
 
 <$. 10. ih&fe that farv t!Ot Cbriirs wiraeles^ mr firtf him mi^hocion. 
 rifen, reccved dU thcfe matters of fuCt^ [rent the tefhrnony of 
 them thntrotd\he\fawtkei^: (HWini^no othtr roay by which ^Z'' '^ '''' 
 
 they coi Id receive them.) .i^i ^,,,„_ ^q^-, ,„. 
 
 4.\i. Sffpofuig now Chrijls Kefurretiiou and Miracles to <ii"nt, audita d cunt ; 
 he tru\ tt a tertam^thattheir life and obligation wufi extend unrP/4«r'-^-^*"^ ^"" 
 to wore than thofe that furv them; even to ^erfons dfent^and 
 of other generations i 
 
 Rr This 
 
3o6 of the fhhfiri'ient Proofs and Means ^ 
 
 This I have fully and uudenyably proved, inaDifputa- 
 tion in my Book againl\ Infidelity ; by fuch arguments as 
 thefe. 
 
 1. The ufe and obligation of fuch Mnaclcs doth extend 
 to all that have fufficicnt evidence of thtir truth. But the 
 Nations and generations which never (aw them, may have 
 fufficient evidence of their truth (that they were done): 
 Er^o, the ufe and obligation doth extend to fuch. 
 
 The Major is paft all contradidion. He that hath fuffi- 
 cient evidenccof the truth of thefadt, is obliged to believe it. 
 The Minor is to be proved in the following Sedtions. 
 
 2. The contrary dodtrine makcth it impodible tor God 
 to oblige the World by Miracles, according to their proper 
 ufe. But it is not impofllble : Therefore that dodtrine is 
 falfe. 
 
 Here note, that the u(e and force of miracks lyeth in their 
 being extrnordimry , rather than in the Power which they 
 manifeil : For it is as great an ertedl of O'mnipotency to 
 have the Sun move, as to ihnd Hill : Now if miracles oblige 
 none to believe but thofe that fee them, then every man in 
 every City, Countrey, Town, Family, and in all generations 
 to the end of the World, mull fee Chrili riftn, or not believe 
 it, and muft fee Lazarus rifcn, or not believe it j and mult 
 (ee all the miracles himfelf which oblige him to believe : 
 But this is an abfurdity, and contradidtion, making Mira- 
 cles Gods ordinary works, and Co as no miracles. 
 
 .- «v««fl*f/, 3- They that teach men that they are bound to believe 
 Every mm txpectett} xm t i i i /- i / n - 
 
 himfilfio be believed: J^o Miracks but what they lee, do deprive all atter-agts ot 
 
 a>i4 ihtiifoit orvtih all the bencht of all the miraculous works of God, both 
 
 jujl belief to others. Mercics and Judgements, which their forefathers faw: But 
 
 <. ,.,, God wrought them not only for them that faw them > but 
 The leihmny of om ,rruLr ji- 
 
 er 'WO eye-witntj]es, alio tor the ablcnt, and atter-times. 
 
 u be pitfertd be- 4. By the fame reafon, they will difoblige men from bc- 
 f^ e ma/iy lear/kd con- Ijeving any Other matters of fadt, which they, never faw 
 j' Ultra .^nUrgumen- themfelves : And that is to make them like new comers into 
 tatioits. Mray -wife 
 men hmttfore thought 
 
 that, they proved by argimcnt, that there were m Antlpocicf, xnd others that men could not live 
 'under the Iquator and Poles-, But one yoyige of Co\umhu$ hath jully confuted atlthefirfti 
 and mi^y fi.ice have confuted boih the eae and the other i and are now believed againfi all ihofe 
 ItafKcd Arguments by tlmofi all. 
 
 the 
 
by which theforemcntiomd Evidences are k^ovpn, 507 
 
 the World , practick Children and Fools, and to be unca- 
 pabL' of Humane Society. 
 
 5. This reafoning would rob God of the honour of all 
 his molt wonderous works, as from any but thofe that fee 
 them : fo that no abflnt perfon, nor following age fliouM 
 be obliged to mention them, believe them, or honour him 
 for tl.em : winch is abfard and impious. 
 
 6. The World would be ftill as it were to begin anew, 
 and no age muft be the wifer for all the experiences of thole 
 that have gone before i if we mull not believe what we ne- 
 ver faw. And if men muft not learn thus much of their 
 Anceftor'J, why (hould they be obliged to learn any thing 
 ellc } but Children be left to learn only by their own eye- 
 light > 
 
 7. If we are not bound to believe Gods wonderous works 
 which have been before our dayes, then our anccftors are 
 not bound to tell them us, nor we to be thankfuU for them : 
 The Israelites (hould not have told their PoQerity how they 
 were brought out of the Land ot E^yft^ nor 'England keep 
 a day of Thankfgiving for its deliverance from the PoWfr- 
 jlot : Eiit the conlequent is abfurd : E^go, fo is the ante- 
 cedent. What have we our tongues tor, but to fpeak of 
 what w^e know to others ? The love that Parents have to 
 their Children will oblige them to acquaint them with all 
 things ufcfull which they know. The Love which men 
 have naturally to truth, will oblige them to divulge it. Who 
 that had bat fcen an Ap.gel, or received inftrudions by a 
 Voice from Heaven, or (een the dead raifed, would not tell 
 others wnat he had feen and lieard ? And to what end fliould 
 he tell them, if they were nor obliged to beheve it. 
 
 8. Governments, and Juftice, and all humane convcric is 
 maintained by the belief of others, and the reports and re- 
 cords of -things which we fee not: Few of the Subj^dts Tec 
 their King. Witneffes carry it in every caufe of Juftice : Thus 
 Princes prove their Succeflioiis and title, to their Crowns, 
 and all men their Eftates, by the records or teftimony of 
 others. 
 
 p. It is impudent arrogancy for every Infidel to tie God 
 to be at his beck, to work Miracles as oft as he requireth it : 
 To fay, I will not believe without a Miracle i and if thou 
 
 R r 2 work 
 
50? Of the fuhfervkfft Proofs and Means ^ 
 
 work never (b many in the li^ht of others, I will not believe 
 uulcCs I may fee thtm my fjf. 
 
 4' 12. T%cYe needmt he new Kevclitiam and M'ir,icles^ to 
 confirm ihe former^ anii ollic^e wen to believe tbcw : For then 
 there mvji be wore Rev. Utions and Mir ad s^ to confirm the for- 
 tner^ and ollig^e mento ieluvcthof •, and fa cm to theetfjofthe 
 World: And then God could not govern the IForld by a fetled 
 Lavp byKev'latioHs or.ce mad > which is alfurd. 
 
 ^. 1 3- T'.erefore the only naturjlrvjy to l^nofv aUfuch mat- 
 ters of fact AT fcnliblc appr^henfion to thofe that are prcfent i 
 and credible report , tradition or hijhry^ to tkofe tbjt are ab- 
 fcr.t (as PS af^orefaid) : which is the neceffiry m dnim to convey 
 it from their fcnf lo our underlhnding-. : And in this mujiwe 
 acquit f:e^ as f6f natural means w' ih God will ufe. 
 
 ^. 1 4. ^Ve ure not I ound totelii ve all hijiory or report : There- 
 fore' we mtji le alle to d.fern between the credible, and the in- 
 cridi.le\ neither receiving all, nor rt'yClingali^ but mailing 
 choice^ Of there if caufe. 
 
 jj. 15. Hijiory is more or lefs credit le, as it hath more or 
 lefs evidence o^tr\th : i. Some that ii credM hath only evi- 
 dence of probability s and fuch is that ofmeer Humane Kaich : 
 2. Some hath cvidL^nce of certainty, /row 2V^twr<z/ caups con- 
 curring', where the conch fion i<s both of knowledg: , and of 
 Humane: Faith. 3. And f^me hath evidence of certd'uty from 
 I'upernjitural attcftatiou, ivl'ic/? is both 0/ Humane Faith, ayid 
 . • '^/Divine. 
 Q^od n falfa h'.ftorla <<,i(, 'pjat hijiory or report which hath no more evidence 
 tarn brcvi le 1 pore ^^''^ ^'^^ ^^^^ wildom aft-i hoiielty Of the author or reporter 
 ioti;s mundu* ifta (f'pprfirgbim an imperfed man J if but prohihk, and the Con- 
 rc! ^ one cow f\ci\xs xluf.on though credible, is not inhllible, andean have m cer- 
 eft > aut^ in unam tainty, hvt that which fme call Moral! y and that infeveralde- 
 mcmcm. yn'cs^rc^ ^^'''^ ^ ^^"^ Wiriom and honcfty of the reporter is either 
 
 gionibr-S c^l^j.lnf♦« ? ^^^^<^ cr Icfs. 
 
 Vent)., coelo, con- ^. 17. l\. Where there if an evident impoffibility rib<rt tfff 
 
 vex onibi!»q; d'mo- th' witneffes or r porters (hould lie, or be dec ived, there the 
 
 tar : l.ro, q iia h*c Concli-fion is credible^ by humane Fatth^ and ulfo^\iX€^ by a na- 
 
 ncbant Rcri , & ab ^'^"^ certainty. 
 
 ejus prarconibut qui 
 
 per orbcm totum miffi— — vcritaiis ipfius vj viftr, & dedcrum fc Deo, nee in maf^nispo- 
 
 fucrc difi)cndlis> mca.bia vebis pro}iccrc> Sc vifccrA fua laniunda prxbcrc* ^rjfob. t.i.p.9. 
 
by which the forewefftioved Evidences are kpoxfn. ^o^ 
 
 i. 18. Wiere thefe things ancurre , if id impoilible that 
 that rtfcrt or hrjhiy jloildbe falfe : i. ^yhen it is certain^ 
 that the reforters were not thewfehes deceived: 2. Jyhen 
 it ii certain that ind^'edthe reprt /^ t.heirs. -^JVh.n they 
 took^xheir [ilvationto lie uponth: tiuth of the xhin^ reported^ 
 and of their orvn report. 4. Jf^.'entht-y expedcd Worldly ruin 
 hy their te(ii»iouy , and could look^ for no conmodity ty ;t, 
 n'hich rvo'ldntake they>i any reparation. 5. When they give 
 full proof of th ir honejiy and confciencr. 6. When their tejii- 
 tnony if coy:cordi,tit^ and they fpea^^ the fuyne things^ though 
 thty had m opfcrtun^y to conjpire to dcaive wen •, yea^ rvhen 
 their nfwhers^dijhnce and quality make this iwpcjjihle. 7. When 
 thty lear thiir tejiimony in the time and place^ where it 
 might w II be contradided^ and the falfty deteded^ if it rfi?re 
 fiot trve 'y and among the »'o'i maliciiUf enemies \ and yet 
 thofe ent-nues^ either conffs th' »iatter of faC'^ or give no re- 
 gar dalle reafon againji it, 8. IFben the reporters are wen 
 of v„riou's teyvters^ countr.ys ^ and civil interejts. p.Jf^ktn 
 the reporters (alt out^ or greatly diff:r among themfelves^ even 
 to jtpurutions, and condemnations 0^ one anther^ and yet none 
 ever dteleyh or confjftb any fidfJ.md in the f.>id reports. 
 10. When the refcrcers leing numtrciis^ and fuch as frofefs 
 that Lying is ad^mnalle fw^ and fuch at luid down their li- 
 berties., or lives m affrting th.ir tettimonies^ did yet never any 
 of them in life or dfath^ repent and conUfs any (aljhood or de- 
 ceit. 1 1 . When their report convinceth thousands., in that place 
 and time., who tvould have wore athorrid them if it bad been 
 untrue. 
 
 Nay, where fome of thefe concurre, the conclufion may 
 be of certainty : (bme of thtC inftinces r^fjlve the point in- 
 to natural necefty. i . It is of natural ntcefjity that men love 
 themrives, and their own felicity, and bj unwilling of their 
 undoing and mif.ry. The Will though free, is qv^sdam na- 
 tura \ and hath its natural wfc^-jj-ry nichnation to chat goo<^ 
 which is apprehended as its own felicity^ or elfe to have 
 omnimodam rationtm bonit and its natural nee fiary inclina- 
 tion againft that evily (ox averfation from a) which vs ap- 
 prehended as its own undoing or mifery, or to have omni- 
 ntodam rationem wall : Its liberty is on\y fervato erdinepnif : 
 And fome a(Ss that ate free are nevcrthclcfs of infallible cer- 
 
 Rr 3 tain 
 
210 of the fuhfirvient Proofs .iTid Means ^ 
 
 tain futurition, and of fomc kinde o^aeceffity \ like the Love 
 and Obedience of the Saints in Heaven. 2. Nothing can be 
 without a caufe fufficient to produce it : But fomc thing,^ 
 here inftanced cm have no caule fufHciciit to produce them, 
 if the thing tclliHcd werctalfe : As the confent of enemies > 
 their not gainf^ying i the concurrence of (o many, and I'o 
 diftant, and ofCich bitter Oppolite?, againft their own cf«n- 
 mon worldly intercft, and to the confcfled ruine of their 
 fouls i and the belief of many thoufands that could have djf- 
 proved It if falfc -^ and more wliich I fhall open by and by. 
 There is a natural certainty that Alexander was the King of 
 Macidoniit^ a4id C£f(ir Emp:rour ot Konii\ snd rfut fheic js 
 fuch a place as Komc and Farif^ and Venice and Co}ira,-ti- 
 nofle : And that we have had Civil Warrs bctweei] the Kni^ 
 and Parliament, in EngLnid, and between the Hoults of 
 Tori^ and Lancajhr ■■> and that many thoufands were mur- 
 dered by the Froich Maffaere, and many more by the /ri/7;, 
 and that the Statutes (jf this Land were made by the Kings 
 and Parliaments whofe names they bear, &c. Becaufe that 
 
 1. There is no caufe in Nature which could produce the 
 concurrence offo many teilimoniesi of men Co diftant and 
 contrary, if it were not true. 2. And on the contrary lide, 
 there are natvrtil cai^fs which would infallibly produce a 
 credible contradidion to thcfe reports if they were falle. 
 
 ^. 19. in. fVhen they thattejiifie fuch matters of facA^ do 
 affirm that they doit by Gods ovoHComy>uind^ and yrove this ly 
 multitudes of evident uncontrolled Miracles, their report is 
 both humane and divnic, and to be believed .»f moji certain by 
 a divine belief 
 
 This is before proved, in the proof of the validity of the 
 tcfnmony of Miracles, and fuch MiracKs as rhefe. 
 
 ^.20. 'the T'ejiimonies of the Apojiles and other Vifciples 
 of Chriflj concerning his KefurreVmn and Miracles^ were cre- 
 dible by all thefe three fever 1 forts of credilility : i. jhey 
 were credible (and moft credible) by a humane belief, »« t^fy 
 were the tefiintony of honeji (at;d extraordinarily honeji) men. 
 
 2. Jhey were credible^ of rej'orted vpith concuufes of tiatural 
 certainty. 3. T^hey were credible^ as attejied by Godj by 
 MiracleSy and therefore certain, by a certainty ofDrvine be- 
 
 H 
 
 ss. 21. 
 
by Yphich theforementioned Evidences are known, -^ I jr 
 
 5^. 2 I . I. T.hey thnt obferve in the Writinc:s of the faid Vifci- 
 ■pUs , the footjieps ef eyvinent p:ty^ fmcerity, fiwphcity^ felf- 
 denyal^ contewpt of the lyorld^ expe&athn of a better JVorld^ 
 a difne to pleafe and glorijie God ^ though by their own re~ 
 f roach and p fferifigs^ wort jfication, love to fouls^ forgiviyig cne- 
 wies^ condemn'i»g lyars^ with high fpirituality andheavenly- 
 tnindednefs^ &rc. MhjI needs confefs them to be inoft ewiyiently 
 credillc by a humane Faith : ('IhtybeiMgalfo acquainted wii'h 
 the thing reported). 
 
 5^. 22. II. I. ihat the Apoflles rvere not thewftlves deceived 
 I have proved before. 2. 7hat the Report ivof theirs, the 
 Churches that faw and heard them knen> by fenfe fAnd how 
 we k^now ?>, J am to fhcr» anon-). 3. Jhat they tooJ^ their 
 own falvation to lie upon the belief of the Gofpel which they 
 p-eacbed^ ts very evident^ both in the whole drift and ntanmr 
 of their Writings^ and in their labours^ f'ffi^^ings and death : 
 And that they took^ a Lie to be a damning fin. 
 
 He that doth but impartially read the Writings of the 
 Aportlcs and Evangelifts, will eafily beheve that they believed 
 what they preach'd thcmfelves, and lookt tor falvation by 
 Jcfus Chrilt : Much more if he further confidcr of their for- , 
 faking all, and labouring and dying in and for thcfe expedla- 
 tioiis : And Nature taught them as well as Chrift, to know 
 that a Lie was a damning fin: They teach usthemfelvcs, 
 that Lyars arewitfewr, as Dogs, and not admitted into the Rev. 21.22. 
 .Kingdom of God : And that God needeth not our Lie to 
 his Gloiy j nor muft we do evil that good may come by it : 
 Therefore they could never think that it would help them 
 to Heaven, tofpend their labours, and lay down their lives, 
 in promoting a known lie, to deceive the World. Amblgux fi quanJo 
 
 ^. 22. 4- ihat they expeCted temporal mine by their Ke- cicabere teftis 
 ligion ., without any vporldly fatiifadwn ^ if manifefl both in Inccrt^q; rci, Pha- 
 Chrijis predidion, teVmg them that it would he fo, 'and in the {^''^ ^'^" '"P^^" '*^ 
 tenour of hii Covcmnt^ calling them to forfak^ l^f^ ^>i^^V^ if V-»Kui,- & aamoto 
 theytviilbe his Vifciples, and in the h]9iOTy of their own lives diacc perjuriatauro; 
 and labours^ in which they met with no other ufage than was Summum crcdc ncfas 
 thus foretold them. vicam prxfene pu- 
 
 Many of them had not much wealth to lofe-, but every e^'' ' 
 
 11 1 ui r J 11 r A 1/.^ Ec propter vjtam vi- 
 
 itian naturally loveth his eale, and peace, and lite. And /ewe vendi perdeie caufaj. 
 
 'of them, though not many, had Worldly riches, (c^sZacheus^ Jttven. 8. . • 
 
 Jofcph 
 
212 Of the fuhfcrvUfJt Froofs and Afednj^ 
 
 JofepboiArnuthiu.occ.) and commonly they had polTclli- 
 oiis which thev (old , and laid down the price at the ApoflLs 
 fccf. A;vJ rhc AoollL'S hai ways of comfortable living iii the 
 world: iiiikvi.l >>f dt tlv> th.y in.Lrwcnt r.proach, imori- 
 fonmaits, l.o rt^'nj;^ a:id death. Commodity or prefermwMit 
 tlKV could noi cxpcvltby i"". 
 
 Ob](.d. B^tt.j }ncitlh,it had been lit lotvin the vporll^ the 
 very ,jpp/..' \e of tbr pc&flf n>oi<U [enu a pfficient futisfadion 
 for their f'ff'.ri'iz^\ T'o if T'.-'achers^ and htrje ntjHyfoUon-en^ it 
 a ihiit^ th.it fonu l>o^'le roorldvettt- re liberty and life for. 
 
 ^/jfn?. L.y all l.v.'- follo-.viDj^ th:ngs together, and you 
 may be ccrrain rh't chswasno: thc;cai.-. i.Evcn womui, 
 and many that vvjrc mt teachers^ were of the fame bdict. 
 2. The Tc-achcr^ui^J all of them fa up th/ir Lord, and n >c 
 themfLlv. s, but doafed and d.nicd tliemfclvLS tor his ho- 
 nour and fervice. 3. Tluir wiy ot teaching was in travel and 
 iaboir, where they mull deny all rielhly eaft anJ pi aCurc, 
 a id fom.idhavcnorhini, but bareapplaufc^, if that hai been 
 it which they Ibuglu atter. 4. They furfered fo much re- 
 proach and (liame from the unbelievers, w!io vverc^the rich 
 and rulnigpaity, as would have m.ich over-ballanced their 
 applaufe amongbelievers. They were prrfteutcd, impr.lbncd, 
 {co -rged, icorned, and made as the ort-fcounng ot the world. 
 5. Tmy were {o many, that no lingle p. rfon was l.ke to be 
 carried f) far with that ambition, when his honour was held 
 in equaliry with fomany. 6. One of the great vices which 
 they preach'd and wrote againit was pride, an I ft-lf fecking, 
 andover-viluing men, anJ tollowing feff-mafters, and cry- 
 iCor. T. &i. & 3. ing i;p F«r^/, Apol'o^ or Cephiis, &cc. And thoie that this 
 ^^•20. Ibught to fet upthemfclves, and draw away D.feipls after 
 
 ^ . ... them, were the men wjiom they especially condem.ned. 
 
 ftahrc. Scd qui ca 7- " they had done, as this obeaion luppo cth, tr.ey inuli 
 conrplcati fiint fieri, have all the way gone on agan ft tluu certain k::owkdge 
 & fib ocuWs fuis vi- 
 
 dcriint aji, tcftes 0|nimi ccrtifnn'qrcaULhoirs, & crciiliicruni hxc ipfi & credcnji. poftcrJs 
 nobii haudcxilibus ciitii approbationib's trodijeiunt. Qiinam i.li f.nc, fotJjle q jtritis: 
 Ccntcs, populi, nanoncs & incrcdulu ii illid jrcnus h-imanum; t)i oJ nifi ai^c: ta res dfcr, & luce 
 ipfjclarior, Jiunqwam lebuv h: jufmodi credulitatisfux coTimodnicnt allcnruni. ,■ t n nc|Li d di- 
 tcmus illiu< te i^poDs homines ul'quc adco fuiifc vanos , mcndace*^, llol.dos, bru:o», uc qur nun- 
 qwam vidcranr, vidiUcfe finpcrcnt ? & nut faita non ei am falfis prodctent teftimomis, iit pu- 
 crili affcitionc firmsrcnt ? Cunque pdcnt vob.rcum & vnin mircr vivcrc, & iiiotfcnfpj duccrc 
 conjuni^ioncs, {rac;.ita'u'cipcicn( odify & cxcciabt'i habcrcntur nomine. Armb. I, I 
 
 and 
 
by -which the fore mentioned Evidences are kpovon, 3 1 ^ 
 
 and coiifcience, 111 teaching lies in matter ot" hOi. And though *- 
 
 feme nnen would go far \\\ fceking followers and applau(c, 
 when they believe the dodrine which they preach them- 
 (tlves, yet hardly \\\ prcachnig that which they know to 
 betalfe: the Innings of LOiifcicnce would torment fomcof 
 them, among lo many, and arhlt br^ak o.it into open con- 
 Lllion and dettdtion ct' the fraud. 8. And it they had gone 
 thus violently againl^ their confcienccs, they muit needs 
 k;;owthat it was their Souh^ as well as their lives and li- 
 berties which they foifeited. 9. And the piety and humility 
 ottheir writings fheweth, that applaufe was not their zwa 
 ani prize: it'cheyhad fought this, th.y would have fitted 
 tneir endcavo..rs to. it •, whereas it is the fandtitying and 
 laving of fouls, through faith in Jefus Chrift, which they 
 bent tiicir Libouis towards. 10. So many men could never 
 have agreed among thcinfelves in fuch a fcatter*d cafe, to 
 cajry on the juggle and deceit, without dete(5?ion. Now 
 tell us, if you can, where ever fb many perfons m the world, 
 fo no:ably humble, pious and felf-denying, did preach 
 againli pride, man-pleaHng and lying, as damnable fins, and 
 debafe'themielves, and furter {o much reproach and perfe- 
 cution, and go through fuch labour and travel, and lay 
 d'own their lives, and contcfledly hazard their fouls for ever, 
 and all this to get followers, that fluould believe in anoxher 
 w.i}-^ by perfvvading men that he wrought vtiraclcs^ and 
 nfeironi the dearl^whcn they knew themiLl/es that all were 
 Iks which they thus laborioully divulged ? If you give an 
 infrance in the Difciples OiMuhomet^ the cafe was nothing fo : 
 no fach miracles attefted ! no fuch witneffes to proclaun it ! 
 noluch eonfequcnts of fxh a ttltimony I none of all this 
 wasfo: but only a Deceiver maketh a kvv barbarous people 
 I)elievethat he had Revelations, and was a Prophet, andb:- 
 ing a SoLildier, and proipering in War, he fetteth up and 
 keepeth up aKingdomby the Sword, his Preachers being 
 fuch as being thus deluded, did their (elves believe the 
 things which they fpake, and found it the way to worldly 
 greatneis. 
 
 0. 24. 5.7i^*^t f^v witncjfcs of Chriji were men of honejiy 
 ayjdcoijfcifnce^ is before proved. 6.7h(it it wjs mt fofjille {or 
 fo wariy ferfons^ to covfpire fo fucctfsfuliy to deceivi the world^ is 
 
 S i ituwfejt 
 
214 ^Z* thefithftrvietit Proofs artel Means ^ 
 
 Ttiamfefljrom i. their jxrfom \ 2. tbeircaUing; 3. tbiir dodrtMe \ 
 4. and their niafwer ofi»inijiranon ayidLtbours. 
 
 I. For their Pcrfons^ th<-y were, i. Miiiy i 2. Not itkh of 
 fiich worldly craft and Lbtiliy, as to be ap: for Cuch dcllgus : 
 3 Of variety of tempers and intcrelisinen iiid women. 2 For 
 their Ctf£'/>;^i, the Apjftles knew the matter of fad indeed 
 by common fenfe,bat their fufficiency and gifts by which they 
 carried on their miniftry, were fuddcnly given them by 
 the holy Ghoft,whLnChrill himlelt was amended from them. 
 And Prfw/, that had conferred with none of them, yet preach- 
 ed the fame Gofpd, b.ing converted by a vo;ce from hea- 
 ven in the heat of his pcrlecution. 3.Their docfrine con- 
 taineth fo many and myllerious particulars, that they couli 
 never have concorded in it all, m their way. 4. And their 
 labours did fo difperfe them about the world, that many 
 new emergent cafes muft needs have caft them intofeveral 
 minds or ways, if they had not agreed by the unity of that 
 Spirit, which was the common Teacher of them all. 
 
 ^. 2'). y. That the Viftifles of Chriji divulged hh Mirflcles 
 andKefurreCriotij intheftiMeTUce a>idAge^ rvhere the truth 
 or faljhood might foou have been fearcFdout^ and yet that the 
 bitter cj} enemies either denied mt^ or confuted not their report^ is 
 aj^parent^ partly hy their conftjjions^ and partly by the mn- 
 exilience ofanyfuch confutations. 
 
 That the Djfcipks in that Age and Country did divulge 
 thefe Miracles, is denied by none : for it was their employ- 
 went, and by it they gathered the feveral Churches: and 
 their writings not long after written declare it to this day. 
 That the enemies confuted not their report appeareth, 1 . not 
 only in the Gofpel-hiftory, which fheweth that they de- 
 nyed not many of his Miracles, but imputed them to conju- 
 ration and the power of Satan •, but alfo by the difputes and 
 Writings ofthe Jervs^ in all Ages fliice, whieh do go the Ame 
 way. 2. And ifthe enemies had ban able to confute tiiefe 
 Miracles, no doubt but they would have done it j hjving 
 fo much advantage, wit and malice. 
 
 Ob'](.(fk.Terhaps they did, and their writings never come to 
 our knowledge. 
 
 Anfrv. Ihc unbelieving J^^jv^ were as careful to preferve 
 their writings as any other men ; and they had better ad- 
 vantage 
 
Z^y which theforemefitioned Evidences are k^idtfif* 515 
 
 vantage to do it than the Chriftians had : and therefore if 
 
 there had been any fuch writings, yea, or verbal conkitations, 
 
 the Jt^'ioUhisage had been as Hlie to have received them, 
 
 as all the other antient writings which they yet receive. 
 
 Jofiphus iiis tdiimoiiy ct Chnlt is commonly known ^ and 
 
 though fome think itfo full and plain, that it is like to be 
 
 infertcdby fomeChriftian, yet they give no proof of their Pnphctlzirc & vlr- 
 
 opinion •, and the credit of all copies juftiheth the contrary i, ^^^^^ ^^^"^'^ & ^^' 
 
 except only that thefc words are like to have been thrurt in, T^''"'^ ^^''^'^ ''""'''Z 
 
 [^'thutf Ckrjjtj which lome Annotator putting into the jn , ^^j opcranir; 
 
 >'1argvn, might afrer be put into the Text. And that the ft-.; nvocacio Chnftl 
 
 Jcivs wanted not Wiil or indulhy to confute the Chnitians, f^oc :'gir, vcl ob ucU 
 
 appcareth by what Jujlin Mirtyr faith to Jryphon of their ''j'^ ' ^^^^^i . 1"^ 
 
 malice, [^JhatthtyfcKt out into all pnts of the world their yel, &c. Hieron. ia 
 
 cboiccji men to-perfwade the people agaifiji the Chnliiayts^ that M.ntk. 7. 
 
 they are Atheijb^ and would abolijh the Deity, and that they Operum Dcicaufa ^i 
 
 wcreconviaofgr((ii>»piety.'] J.^"^f hommcnjirm 
 
 ^.26.S.'rhe(rreat diverfity of believers and reporters of the ^^ obl.v.fcatur efle 
 Cofpcl Miracles, doth the wore july evince, that there was no prcrca Deo dct infi- 
 
 conjfiracy for deceit. ' picntiam, qiia non 
 
 There were learned and unlearned J<.ws and G.-'xtj/f, rich I'cne capic cjasfapl- 
 and poor, men and women, fome that followed Chrilt, and r7;'"l /,; ^"^' ^^ 
 fome (as P«w/ ) that perhaps never favv him : and for all thef; 
 to be at Oiice infpired by the holy Ghoft, and thenceforth 
 unanimoufly to accord and concur in the fame dod'rine and Rationcm de occulto 
 woi k, doth rtiew a fupcrnatural caufe. Dei confilio quxrerc, 
 
 6. 27. 9. there were difft^nt ions upon wany accidents., and "*^ ^''''*^. ^^ ,9,^*'" 
 r I 1 I . ,1 J ■ i • L /; ^ ■ r } contra cius conlihum 
 
 fofffeof th>7n totkej.twolt dijtance, which woind certainly have f„pcibirc. Grczer. 
 
 dttededthe fallacy, ij there had teen any fuch, in the matters of Horn, 
 ftici,f) enfiiy dcttCied. 
 
 i.Li Chriirs own family there was a Judas, who be- 
 trayed him for mony : This Judas was one that had follow- 
 ed Chrifc, and C^cn his Miracles, and had been (ent out to 
 preach, and wrought miracles himfclf If there had been any 
 collullon in all this, what likelier man was there in the world 
 to have dctt(fted it ? yea, and his confciencc would never 
 •havT! accufv.d, but jiftitied him, he need not to have gone 
 and hinged or precipitated him(elf, and faid, I have finned 
 in betraying the innocent bloud ? The Phari(ees who hir^d 
 him to betray his Mailer, might, by mony and authority, 
 
 S f 2 have 
 
5 1 5 Oj the luhfervknt Vroofs and Means ^ 
 
 have cafily procured him, to have wrote againll him, and 
 dticdtcd hisfraud, it hehid bcai traudul.nt : it would liave 
 tended to Jndai his juftiHcuion and advancement. Bat God 
 is the great defender of truth. 
 
 2. And there were many biptized pei(<)ns, who were long 
 
 in pood ripute and communion with the Chrilhans, whc; 
 
 tell off from tliem to feveral Scdts and f-Lieiies:, not denying 
 
 the dignity and truth (.f Chrifr, but fuperinducing into his 
 
 dodtnne many corrupting fancies of fhcir own \ Teh as the 
 
 Jud..iz ri, the Sinion'ians^ the Nicdahum^ the Kloyiitcs^ the 
 
 Cerh'th'tam-, the G>?0:ia"^i, ih^V.il'niinians^ Bafdidiaus^ and 
 
 many nunc: And many of thefe were in the days (^f the 
 
 ApoliLs, and greatly troubled the Churches, and hindred 
 
 the Gofpel ■•, inlbmuchas the Apofiles nfc up agaiiill them 
 
 with more indignation, than againlrthe Inridciscalhng tiiem 
 
 2 Pet. 2 Judc. dogs, wolves, evil wcrKers, deceivers, bruit bealls, mide 
 
 J"-g«io. to be taken and deftroycd, Sec. They write /jrg<'/y agiinfl 
 
 N..l!a major eft com- [h^m • ^hty charge the Churches to avoid them, and turn 
 
 rum"'b eo^'ficks re" ^^^'^V from them, and after a firit and flcond admonition to 
 
 rum 5 cuam viitutum rcjed them as men that arc Clf-cor.demned, &:. And who 
 
 noYita^,qiiom omnia knoweth not that among fo many men thus excommuni- 
 
 vifta decreet, dillo- catcd, vilified, and thereby irritated, iome ofthcm would 
 
 S^gcn"^^^^^^^ ^c'f^'"^y f^^^e ^'-^^^^^^ the deceit, if they h.id known any 
 
 cencrls fub limine deceit tu have been in the reports of the afore-f^id Miracles. 
 
 nullo dKlcntiente v; pjllion would not have been retrained among fa many and 
 
 cire: s^'^ "cc ipfi (u^;!-)^ when they were thus provoked. 
 
 audcnt falfitatis ar- ^,^^ ^^^^^ -^.^ ^^^^ ^- ^, ^^^.|i ^^ j^ ^U foUo^; 
 
 Ciiere, nrorum anti- -> , r rr \ c■^ \ r ■ a • ,- . ° 
 
 quas feu patrifls leges age?, have torfikcn the tilth, and apoltatiztd to open inhdc- 
 
 vanitatiseile plcmf. licy ; and certainly their 'ydgmmt^ th'.ir intereji^ p.nd their 
 
 finas atque '^n ' yHalice^ would have caufeci them to dete(ff the fraud, it thty 
 
 niflimi fu, crflitioms j^^j kuvAvn any in the matters of fjd of thcfe Miracles, for 
 
 Q^^ ^ J It is not poliible that all theie Cdule> (hould not bring forth 
 
 this effed:, where there was no valuable impediment. If you 
 
 again fay, Jt way be they did detect fticb frauds by words or 
 
 wr;t/>/c;i, which come not to our knowledge \ 1 anfwer again, 
 
 I. The Jews then, that have in all ages difputed and written 
 
 againit Chnftianity, would certainly have made u(c offome 
 
 i'.\c\\ teffimony, inftead of charging all upon Magick, and 
 
 thepower of the devil. 2. And it is to me a full evidence, 
 
 that there were no fuch deniers of the Miracles of Chrift, 
 
 when. 
 
I 
 
 by rchich thefore-MentiofJed Evrcle frees are h^ortn, 5 xj 
 
 when I find that rhe ApoQlcs nc^cr wrote againft any fjch, 
 nor coiitcr.dcd with thtm, nor were evtr put toanfwcr any 
 of their writings or objcdtions: VVhcn all men will contefs 
 that their wrumg!; mud needs be written accordini^tothe 
 ftatc and occiliDn of thole times in wliich they wrote them : 
 and it then there had been any books or realonings divulged 
 againrt Chnft'!s miraeles, they would either have wrote p:!r- 
 polely againlt them, or let tall fomecontutations ot them, 
 jn their Epillles to the Churches : but there are no fucli 
 things at all. 
 
 (J. 28. 10. Seci'tJgit is fo kcimvs a crime to rlivulgc lies in 
 mdtitudes of waiters of fad^ to deceive the trorld into a iLi- 
 jphevn\ it if fcarcepcjfi'tle, that the confcicmes oi fowany fer- 
 forts ^ of fo much pety as their rvritings prove ^ Jhoidd tnver be 
 touched with renter fej or fo great a viLany^ either in li'-e^ or at 
 the hour of death ^ andforccfo^yn one ej them to ditcCt aH the 
 frauds if they hadheengtdltyofit. 
 
 There is a natural confcicnce in the worfi of men, ( much 
 
 more in the belij which will at fome time do its oiHee, and 
 
 will conllrain men toconf.ft, eipecially their hnnous crim-.s, 
 
 and efpccially at the time of death^ when they (ee that their 
 
 lies Will ierve their worldly interelt nomore : and efpecially 
 
 if they be men that indeed believe another life. Now con- 
 
 lidcr if the Apol'tles and Difci pies had been deceivers, how 
 
 heinous a crime they had committed: i.Toaflirm a man 
 
 to be God incarnate, and to be the vSaviour of the world, on ,-,,,., r,. r r 
 
 whom all men muit trult their louis, occ. it he had been but eft am aliis m:;lri-5 
 
 a deceiver. z.Tomakefuch abundance ot lies in open mat- calumniofis Scpien- 
 
 ters of fad. 3. To frame hereupon a new Law to the world. ''^''^ vocibu«. Magus 
 
 4. To overthrow the Law of M^fr^, which was there in J"'^' ^'«"'^^.'^'.';;^ »'•- 
 7 -T- I r L • 11 XL cr 1 r V ^'^"^ omnu ilia rer- 
 
 torce. 5. To abuiethe mtclleCts ot io many thouland per- fecit, ^zyt>uo,nm 
 
 (bns with fuch untruths, and to call the world to fuch a ex ndyts an^elorum 
 
 necdlefswork astheChriHian Religion would be, if all this potentium nomina, 
 
 wcrefalfe! to put the world upon fuch tasks, astbrfaking ^^ ^'f^^^'; J''^^^^^ 
 
 dicitis O paivuli ? 
 incompcrta vobh & ncfcla tecr.erariaf vocis loqtacicate garrienres ? F.rCTone ilia rur ^cfta 
 funr, dxironum fLcrcpracftijiix, & magicarum airium hid, ? Potefts aliq.ictn nobis defienare, 
 nonftrare, ex omnibus illis Magis qui uncjuam fuerc per fecula, ronfimile aliquid Chnfto 
 jnillcfitua ex parte qui fcccric.? Qui fine ulla vi carminum, &c. ■Aifiok, ubifup. i. i. 
 
 Sf 5 all 
 
^iB of the fubfirvkfil Proofs and Afeafts, 
 
 all for Chrill. 6. To draw fo many to lofc their lives in 
 nurtyrdom to attcl\ a lie. 7. Tobfc their own time, and 
 fpcnJ all their lives and libour upon fo bad a work : Ail 
 thclj let together, would prove them far worC than any 
 thieves, or niiird..rcrs, or traitors, it they knew it robe a lie 
 whxh they preached and attcllcd : There are now no men 
 known on earth, even in this age of villanies, guilty ot fi.ch 
 a heir.ous crime as this. And let any man that readeth the 
 Apollks writings, or confidereth of their lives and deaths, 
 conlider whether it be not next to an impoHibility, that f) 
 many, and fuchpcrfbns, fliould go on in fuch a way, upon 
 no greater motives of benefit than they cxped-ed-, nay, 
 through fsch labours, reproach and fuflferings, and not one 
 of them to the death be conftrained by confcience to detc(fl 
 the fraud, and undeceive the world. 
 
 5^'. 29. 1 i.L-rff/y, it ismt p&fjilU^ that fo r}tany thoifjuds of 
 fhchferfcns as they frefnt!y converted^ Jhovld ever have leen 
 ferfrvaded tokdievc their reports ofthefe matters of faC-^ in a 
 tiwe andp!:iC\ where it rvasfoeafie to difprove thent^ if they 
 hadleenjulfe. 
 
 For, I. The undcrjlanding is not f-ee as the wiU is, but 
 ovX"^ participative^ in quMti-ni hvoluntate imperdlur : and a 
 man cannot believe what he will, nor deny Selief to ccgent 
 ev;dercc, though againft his will : The Intellects ads, as in 
 tl-emfelvcS, d.rcncC(^tated, and perwcdmnttatur^. 2. And 
 all thcfe new converts had underlbndings which were na- 
 turally inclined to truth as truth, and averfe to falfhopd : 
 and thty had all felf-love : and they all embraced now a 
 dodrinc which would expofe them to fuflering and cala- 
 mity in the woilJ; And therefore both nature and iiitertft 
 obliged thtm to be at the labour of enquiring, wi ether 
 thele things were foornot, before they ran thcmfelvts into 
 fo great mifery : And the three thoufand which P.^r con- 
 verted at his fiilt Sermon, mull alfo take the fliamc of being 
 murderers of their Saviour, and tor this they were pricked 
 at the heart; AndP/iw/muU be branded for acorfeflcd per- 
 fecutor, and guilty of the b!oud cA Stephen ! And would Co 
 many men run themfclves into all this fornothmg, to (ave 
 the labour of an calie enquiry, after fome matters of publick 
 Utt ? How ealily might they go and be fatished, whether 
 
 Chrill 
 
hy which the forcmcntionQd Evidcticcs are lifwrvfti 5 r^ 
 
 Chrift fed fo many thouGnd twice miraculojfly, and wlic- 
 ther he healed (iich as he was faid to heal, who were then 
 living? and wiicther he raifcd L/iZi<n/.<, and otheis, from 
 death, who were then Hving? and whether the earth trem- 
 bled, and the vail otthe Temple rent, and the Sun was dark- 
 ncd at his death ? And whether the witneflTes of his ReHir- 
 redtion were fi-.fticicnt !* And ifnoneofthii had been true, it 
 wojld have tamed them allfrom the belief of the Apoftles, 
 to deride them. 
 
 Objed^. h n.t the i}iI(Hef 0^ the wo/t^ a greater reafon 
 fgrti}{(i the Gojfel^ than the leliej of the fnialier tiumkr is 
 
 AMftv.'^o: i.Becaufe it is a negative which they were 
 for: andmany wjtnclles to 3i ncgtitive^ is not foi-ood a^ a 
 ftw toan ^j^r»Mt/i'f. 2 Mort ot them were kepr from the 
 vcrry /.c/^r/z/g C)f the Apoftles, which (hould inform them and 
 cxcitc them. 3. Mcft men every where follow tlieir Rulers, 
 and look to their worldly intcrelt, and never much wind or 
 difcufs fuch matters, as tend to their filvation, efpecially by 
 the way of fuffe ring and difgraee. 4. We beheve not that the 
 unbJieving party did deny Chrilt's miracLs, but fath;.red 
 them upon the devil > therefore even their teftimony is for 
 Chrift : only they hired the Souldiers to fay, that Chrift was 
 ftoln out of the Sepulchre while they flept, of which thev 
 never brought an^ proof, nor could poHibly do it, (" iV 
 aileep. ) 
 
 5^.29.111. I have poved CkrijVs Miracles tole^ i. Cre- 
 dible, ly the highejl human^ faith. 2. Certain, /y natural 
 evidence, there being a v\n\xx2\ imponib;liry that the iejiinmncs 
 Jhouldlefalfe. ^.lanimxt t6 frcre that they are certain />y 
 fupernatural evidence, ( which ii the fame ivith natural evi- 
 dence, as in the effc<fl, but is called fupernatural from the rvay 
 cf cauUng it. J 
 
 ^. 30. The fametvoi'k^ of the SFJBJT'-, inherent, conconii- 2 Pet. 2. :5. 
 tant aydfiMequent., werethe in(al ille proof of the tnnh ofthe Eje.rvhn fjh of int 
 DKaphsKiiimony of Chr^li, hif'Ferfon, Miracles andVodrine. ^^"J'fiy"' thcMumt. 
 
 ^. ^i.l.Theytvert ferfons cfholylives^ ^^Wholmefs i^ the 
 lively intfrefs or conftittnion of their do'cnne^norv viftblein their 
 writings. 
 
 What was before faid of the Dodrine of Chrift himfclf, 
 
 IS 
 
-lO OfihefHb[crvic7it Proofs jnd AfCdfj J ^ 
 
 is true of theirs : And as the Kings Coyn is known by his 
 Imigc and Supcifcnpnon, or racher as an iinimitablc au- 
 thor is known by his Writings t">r matter, method and 
 iWIe, even lb is Gods Spirit known in them and in their 
 drSlrhie. ■ 
 
 0.32. II. ihtiv rt'iraalottf gifts tDtdrvork^ were fo evident 
 and fo uititjy anduncoutrouid^ as uuioutitto un inlaHV le \rj'j\\ 
 that God iarehii WiUu^i in the jy'orld^ andjheivnb the mtj} 
 itifuliille ^roof o\ his aQ'trtiJus. 
 
 <> 33. I. iheir gi*ts and wiracles were many in kinde; 
 Of tb.ir fucldtn ili.niiri^ticn^ when the Spirit fell 1 pon thrr>i^ 
 and l^mwlrigthiit which they were igr.or.mt of tefcre : Jhcir 
 propb'f/inz I'iif^ jp^*^k!>'g iff hingutigei never he'ore learn d ly 
 them-, and interprciing ^'.-.ch prophefies and languages \ their 
 di^l'ijj'^mi l).mo/iiacl\s^ and healing difenfts^ their d liveran- 
 cts .\ A,i2^ihoit of cLfedPrif>ns and titters •, their iiffliCinii^ 
 Jid^emtnti O/i Ofpofcrs and offenders^ their r.,ifing the dead-, 
 t,nd the Cvnviyiig of- the fame Spirit to others iy the Iwpofition 
 of the ApyjtLs hands. 
 
 I. U is not the leuft tdiimony of the veracity ofthc Apo- 
 Ities, that lvcii while th^y lived with J<.fus Chrift^ they re- 
 inameci i<^i;orjnt ot much ot the myliery ot the GofpLl, and 
 lome Cthat are lincenectlTary J arcicLs of Faith, as ot his 
 Death ai^d Burial, and RLLirredtion , and Afjenllon, and 
 miiwh of ihe fpiritual nature of his Kingdom, and PnvJedg s 
 ofBelievLis-, and that all this was made known to them up- 
 on a. fudde/i ^ without any teachings Itudymg vt common 
 ^^ '• ^„ ^" , means, by the eon.ing down of *the Ho/y G^^r upon tluni: 
 •^^ ' ^■^' ■ And that Chijft had promifcd tJKm his Spirit bjfore, to lead 
 
 them into all truth, and bid them wait dtjtri.fthm till th^y 
 received it: And it came upon them at t hi- appointed time, 
 on the day of Pentceoll : And he piomileJ tliat thiS Spirit 
 Ihould be knton othas^ and bcLonic /.'^/ Agent or Advocate 
 in the World, to do his work m his bodily abfcnce, and 
 bear witnels of iiim. And he told 1 is DilcipLs, that this Spi- 
 rit fliould be better to thein than his boJily prelenee, and 
 therefore it would be tor their good that he IhoulJ go from 
 thim into Heaven : 5o that Ciinits teaching rhcm immedi- 
 ately and miraeuloully by this liiddcn givmg tliem \v.6 Spirit, 
 i« an iiitalliblc prooi both ot" bid truth and theirs. 
 
 2. This 
 
by which theforementiomd Evidences are kpovfin, 211 
 
 1. This frophefying was partly by foretelling things to 
 come ("as Agabw did the dearth, and Pauls bondsj and partly 
 the expolition ot old Prophefies, and partly the (pintual in- 
 llrudion of the People, by fudden infpirations. And thofe 
 that were enabled to it, were people of themftlves unable tor 
 fnch things, and ignorant but a little while before. 
 
 3. Their fp('*^k!^g 1^ various languages was a thing which 
 no natural means could produce. Femeliuf ^nd many other 
 Fhyfician-^, who were very loth to b.lieve diabolical polldli- 
 ons, do confefs themfelves convniced by hearing the polfci- 
 i'cd fpeak Greeks and Helrerv^ which they had never learnM : 
 How much more convincing is this evidence, when fomany 
 fpeak in fo many languages, even in the language of all the 
 liihibitants of the Countrcys round about themj and this 
 upon thtfc fudden infpirations of the Spirit. 
 
 4. Their interpreting of fuch tongues al(b , which they 
 never learnt, was no Lfs a proof of a lupernatural power and 
 attelbtion. 
 
 5. Their deliverances are recorded in the Scriptures; Pe- 
 ter, Ad. 12. and Taid and SiltK, AVt. 16. had their bonds all 
 loo(ed, and the Priion-doors opened by an Angel and a Mi- 
 racle ■, which mufl be by a Power that futficienfly attefteth 
 their veiity. 
 
 6. And they inflided judgements on Delinquents by no 
 lefs a power : Ananiof and Sappkira one after another were 
 llruck dead upon the word of Peter, for their Hypocrifk 
 and lyes : ElyniiH the Sorcerer was rtruck blinde by Paul, in 
 the prefence for knowledge^ of the Governour of theCoun- 
 trey : And the excommunicated were often given up to Sa- 
 tan, to (ulfer fome extraordinary penalty. 
 
 7. Their healing Demoniacks, the lame, the blinde, the 
 paralitick, and all manner of difeafes with a word, or by 
 Prayer and Impolition of hands m the name of Chrift, yea 
 upon the conveyance of Napkins and Cloaths from their bo- 
 dies, is witncHed in the many Texts which I have before 
 cited out of the Ac's of the Apoftles. And this Chrift pro- 
 mifed them particularly before-hand : And it was the occa- 
 lion qf that Vnciion of the fick, which (bme have ftill conti- 
 nued as a Sacrament. • 
 
 8. Their raifing the dead. , is alio among the fore-cited 
 
 T t paffiges V 
 
3 25 ^f ^^^ fibfcrvkni Vrcofs and Means^ 
 
 palTages-, fo Feur raif.d V^rcat or 'Talitba^ AU. «/. and ( its 
 likt) Faul 'Eutickw^ Aa. 20. 
 
 9. And it is the gaattli evidence of all, that the fame 
 Spirit was given to fo many others, by their Impohtion of 
 hands and Prayer-, and all tlufc had ibme of thele wondcr- 
 full gifts i cither prophtfics, tongues, healing, or fome fuch 
 like. 
 
 5J. 34. 2. Thefe Miracles were wrought ly multitudes of 
 ferfons, and not only by a few\ even by the Apojiles^ a>id fe- 
 verity Vifciples , and others on wboni they laid their bands i 
 which wjs by the generality or greater part of the Chri- 
 ftians. 
 
 If it were bat by one or two men that Miracles were 
 wrought, there would be greater room for doubting of the 
 truth : But when it (hall be by hundreds and thoufinds, there 
 can be no diiHculty in the proof; That the ApolHes and the 
 Math. i<5.'i7. feventyDifciples wrought them in Chnrts own time, is dc- 
 Mach. 10. I, 2. clared before : That they wrought them more abundantly 
 Luk. 10. 1, 17, 19., after, and that the fame Spirit was then commonly given to 
 Aft. 2. I, 2, 3. others, I fliall now further prove fbefides all the Hjflories of 
 ' ^•*^'* it bjfore recited.) That upon the Impofition of the Apoftks 
 
 hands, or Baptifm, or Prayer, the H )ly Ghoft wasgivvjn, is 
 expreiTed /4d/.2. 38. to three thoufand at once the Holy Ghoft 
 was given. ^d?.4.3i. All the alfembly were filled with the Ho- 
 ly Choji : And with great power gave the Apojiles wityiefsof 
 theRefirrcdion of the Lordjcfm^ and great grace was v.fon 
 them all. v. 33. Ad:. 8. 15, 17. The Samaritans received the 
 Holy Ghoft upon the prayer of Peter and John^ fo that Si- 
 fnon MagUf would fain have bought that gift with Money. 
 ACt. 9. 7. Paul W2S filled with the Holy Ghort by the impo- 
 fition of Ananias's hands. Ad. 10. 44, 45, 47- Upon Peters 
 preaching, the Holy Ghort fell on all the Fam:ly,and Kindrcc*^ 
 and Friends of Cornelius who heard him preach, and they 
 fpake with tongues, and magnified God. Aa. 11.15. Even 
 in the fame manner as it fell on the Apoftlcs. Ad. 13. 52. 
 The Difciplcs were filled with the Holy Ghoft. ACr. 19. 6. 
 Twelve men upon Pauls impofition of hands, received the 
 Holy Ghoft, and {pake with tongues, and prophcfic^ The 
 Holy Ghoft was givan to the 7vow/z« Chriftians, Kom. 5 5. 
 Yea, he telleth them, If any liaye not the Spirit of Chrift, the 
 
 fame 
 
by which thcforementioneA Evidence f an hfiotpn. 3^3 
 
 fame is none of his, Kom. 8. 9. The fame was given to the 
 Church of ihtCorinthims^ i Cor. 5. 19. & 12. 12, 13. And 
 to the Church of the Galatiavs^ Gal. 3. 1,2,3, 5. And to 
 the Church of the 'Eflnjuins^ Eph. i. 13. 6c 4. 30. To the 
 Fhilij)pians, Thil. 1. 19. 27. & 2. i. To the Cohffians^ Col. i. 
 8. To the ibejploMfans^ i 7^fj[[i 5. 19. & 1.6. And what 
 this Spirit was and did, you may find in i Cor. 12.4,7, See. 
 Jhere are clh'crfnies of gifts ^ liJt the janie Spirit : Bt the 
 n'irvi'cjhtion ef the Spnt i4 Q_iven te every man to profit with- 
 4tli : For^ to cue i-s given lythe Spirit the rvord of wifdot}i, to 
 another the rvord oj }{}ioriied{T^e ly the fame Spirit , to another 
 f:ith hy the fame Spirit^ to another the gifts of healing hy the 
 fame Spirit^ to another the wcrki7JS) ofwiracles^ to another pro- 
 fhefie^ to another difcerning of Spirits^ to another divers kindes 
 of tongues , to another the interpretation of tongues: But all 
 thefe tvork^th that one and the feU fume Spirit^ dividing to 
 every wan feveraVy as he rvill— For ly one Spirit rve are aU 
 baptized info one body^ whether we he Jetves or Gentiles, bond 
 or free^ and have been all wade to drink^ into one Spirit. And 
 in I Cor. 14. the gift of fpuaking with tongues was fo com- 
 mon m the Church of the Corinthians , that the Apcftle is 
 fain to give them inilrucftjons for the moderate ufc of it, left 
 they hiiKJercd the cdiHcation of the Church, by fupprcfling 
 prophecy or inlhudion in known tongues: And therefore 
 he perfwadcth them to u(e it but more fparingly. n "d r I 1 
 
 Andjuwes ( 5- Hi i^O exhorttth Chriftians when they tuf^J DcU&^/pknl 
 werefick,^ to fend to the Elders of the Churchy that they may tiaChiiftus ? 
 pray jcr tbetu and anoynt thern^ and they maybe forgiven NGnneratisvanisca- 
 and recover : By which it feems it was no unufual thing in IJ^r '/°-''^",^ aufcit > 
 thofw times to be healed by the Prayers of the Elders. Yea, &faaisedocct*unum" 
 the very Hypocrites, and ungodly perfons, that had only the Cunfta Dcum icgc- 
 
 barren profellion of Chriltianity , had the gift of Miracles, re, cecum 
 
 Without the grace of San(a!rication : And this Chrift foretold, ^^JIJJ'P^J^"^' J^^'^** 
 Mstih. J. 22. M.-rny (hall fay in that day ^ Lord, have we not jccalcat^- ' *'^ 
 prophefied in thy Nante ? and in thy Name cnfi out devils .<* Ht verbo tr.orbos abl- 
 and done many ^'ondtr full works .? gic, vcl Dxmonas 
 
 Aiir reduces animas m coi}>oia fanfti rcmitrit ; ]amq; dlu exanimestumulis j ibct ire rcdufis ; 
 Intcgratq; panes vita leir.eante fepultcs : Nonneporcflatcm propriain fatis indicat auftor? 
 Qiu folus iiaturam onmcm vitamq; gubcinat. cLwdinfl. M-immcYt, CarmcHppfl lib. dc Am)n<, 
 
 Tt 2 Obj, 
 
2 24 of the fubftrvient Proofs and Aitans^ 
 
 Ob). B«t aXi were not healed by tkeiu : Paul left Trophi- 
 mus at Milctum fickj J^hy doth not Paul cure Timothy of 
 hn tveak^jiomack^ and hifirnnty^ mtkout drinking of IVine^ if 
 he could do it ? 
 
 Anfffi. 1. Certainly, they did not cure all men that were 
 fick : tor then who would have dyed ? It was none ot the 
 intent oi the Spirit ot Chrift, m working Miracles, to make 
 men immortal here on earth ■■, and to keep thcmtrom Hea- 
 ven ? 2 And It iscalily co:ifcrs''d, that the Spirit was not 
 at the command or will of them that had it : And therefore 
 they could not do what and when thiy pleaded, but what 
 the Spirit pltafed s And his operations were at his own time 
 and difpofal. And this provcth the morvT fally, thatit was 
 the tcftimony of God, and not the contrivance of the wit of 
 man. 3. And miracles and tongues were not for them that 
 believed, but rather for them that believed not : And there- 
 fore a Trofhimus or a Timothy might be unhealed. 
 
 5J.35. 3. Tbefe Miracles were oftentimes wrought^ even for 
 wany years together^ in fever al Countreys and places through 
 the Worlds where the Affiles and Vifcifles came : and not 
 only once^ or for a little fface of time. 
 
 Difllmulation might be ealllyer cloaked for a few adts, 
 than it can be for fo many years. At lealt thefc gifts and 
 miracles contmucd during the Age of the Apoftks, though 
 not performed every day, or fo commonly as might make 
 them unerfedual, yet fo frequently as to give fuccefs to the 
 Gofpel, and to keep up a reverence of Chnftianity in the 
 World. They were wrought not only at Jerufahm^ but at 
 Samaria^ Antioch^ Ephefm^ Corinth^ Fhilippi, and the rel\ of 
 the Churches through the World. 
 
 5^. 36. 4- They were alf$ wrought in the -pre f nee of multi- 
 tudes^ and not only in a corner J where there w,h mere fofibility 
 of deceit. 
 
 The Holy Ghoft fell on the Apoftles and all the Difcipks 
 at Jerufalem before all the people ■■, that is , Tfjey all heard 
 them jpeak^ in fever al tongues , the wonderfuU workj of God i 
 even the Partbians^ and Medes^ andElamites^ and the Inhabi- 
 tants of Mefofotamia., Judaa^ Cap-padocia., Pontus^ <^jJ/?, Phry- 
 gian Pamphyliay Egypt^ Lybia^ Cyrene, Kome^ J^^^ ^«^ P^<^- 
 jelitesy Cretes , and Arabians, Ad. 2. 8, $), vo, 1 1, 12. It 
 
 was 
 
hy which theforemcntionedEvidcnccs'dre k^orxn. 325 
 
 was xhne thoifund that the Holy Ghcft tell on, ACi. 2. 38. 
 Thofe that went into the Temple, and all the people, law 
 the lame man, that was cured by PfttT and John^ Adl. 3. 
 The death of /4;f<n//>K zwd Sapphirawissi piJblick thing, lo 
 that fear fell on all^ and hypocrites were deterred trom )oyn- 
 ing vvirluheChinrch, Ati.<^. The gifts of tongues, and ni> 
 tcrprctatioji, wcie commonly exercifed kfore Congregati- 
 ons or multitudes. And cjowds of people iiocked to them 
 to be healed i As with Chiilt th^y uncovered the roofs of 
 the houks to lay the lick before him ; (a with the ApcftUs 
 they ftrove who might come within their Ihadow, or touch 
 the hem of their garment, or have Cloaths or Napkins trom 
 them, that they might be healed. So that htrc was an age of 
 pdlick^ Miracl.'s. 
 
 5J.37. 5. AU thefe miracles rvere imconXroUed-^ that />, 
 jhey tpere not wrought in c^pcfition to any controlling Jrith^ 
 which hath certain evidence contradiding thii \ nor yet were 
 they overtoft by any greater miracles for the contrary. 
 
 A miracle (if God (hould permit it to be wrought in f .ch 
 aca{ej might be faid to be controlled^ either of thefe two 
 vvaycs : i. If a man fiiould work Miracles to eontradid: the 
 certain light of Nature, or perfwade men to that vvhich is 
 certainly lalfc : 2. If men fliould do wonders as Janms and 
 Jami res tViQ Egyptian Sorcerers, which lliould be overtopt 
 by greater wonders, as thofe of Mofes^ and as Simon hhgiis-^ 
 and ElyniM byPftfrand Tavl-, In theie calesGodcoiild not 
 be faid to deceive men, by his power or permiflion, when he 
 giveth thtm a fufficient prefervative. But thef.' Miracles 
 had no fuch controll, but prevailed without any check from 
 Gontradidory Truths or Miracles. Thus Clirifi: performed 
 his Promise, Joh. 14. 12. Verily^ verily^ If A' unto you^ he that 
 helieveth on me^ the works that I do^pall he do alfo^ and greater 
 worlds than thefe jhall be do^ becaufe Igoe unto the Father. 
 
 ^. 38. in. ihe third tejTimony of the Spirit to the truth of 
 the Apoftles witnefs, was the marvellous fuccefs of their doV:rine 
 to the fandifying of fouls i which m it could not he done without 
 the power and Spirit oj God^ fo neither wsuld the righteoM 
 and werci'ttU Governoirr of the JVorld^ have wade a company 
 9} profligate lyars and deceivers hit injlruments of doing this ex- 
 cellent work^ly cheats and faljhoods. 
 
 Tt :> Thi^ 
 
5 2 (5 Of the fubfirvknt T roofs and Means, 
 
 This 1 Ipakc ot bctorc, as it is tlie Seal of Chrils own 
 
 dodtrine ; 1 now ipuk of it only as it is the Seal of the 
 
 ApcjUes verity in their tcftimony of the Rcfurrcdion and Mi* 
 
 raciesof Chnft; Peter converted three thoufand at once: 
 
 Many thoufands and myriads up and down the wotld were 
 
 (pccdily converted. And what vvas this Convcrfion. They 
 
 were brought unfeignedly to love God above a'l, and their 
 
 ntighbours as thcmfelvcs. A^- 2. 42, 46. Jhcy continued 
 
 fie<ijajt!\ in the ApoftU's doCir'tne^ andfellorppip^ and Lreakjng 
 
 of bread and frayer : And all that believed ivjre together and 
 
 had all things common^ ( not by levcHing, but by lone ) and 
 
 fild their fojpfions and goods^ and partedthem to all wcn^ at 
 
 every nan had need , and did eat their meat with gladnefs 
 
 and fmglenefs oj hearty fraifing God, and having favour with 
 
 , all the People. 
 
 Adl. 4. 32.. llje multitude of Bdicvers rvere of one heart ^ 
 and of one fov.l^ neither f aid any of them that ought of the things 
 that he pcJJ'ejfed vpjs hii own , but they had all things com- 
 mon. 
 
 All that are in Chrift, have his Spirit^ and are jf'iritually 
 viinded , and VPalh^ not after the fiejh , but after the f^irit , 
 Pvom. 8. ihey that are Chrijls, have crucified the pfl?^ rvith 
 the affedions and It-fis : ihe world is crucified to them^ and 
 they to the worlds Gal. 5. 24. & 6. 14. Jhty are chofen to be 
 holy and unllame able in love, Eph. 1.4. They walk as re- 
 aetved in the jpirn of their windes, with all lowlincfs and meekj 
 9tefi, and long-fiffering, forbearingone another ^er.deavovring to 
 keep the unity of the Spirit in the bond of peace : Eph. 4. 23. 
 2. 3. As being created unto good work^ in Chrift : Eph. 2. lO- 
 Without corrupt communication , litternefs, wrath, clamor, 
 evil- freaking, fcrricaticn, r.ncUannefs , covstovfnefs, fi!thi>iefs, 
 fjolilh talking and jeafting, Eph. 4. 29. 6c 5. 3. 4. Verying vn- 
 godlynefs and worldly lufis, living fobcrty, rightcoifiy and godly 
 in this pre fcnt world, as redeemed fro^n all iniquity, and pu- 
 rified Oi a peculiar people to Chriji , zealous of good works: 
 T)t. 2. 12, 14. Having their converfatio>i in Heaven, from 
 tvhencc they cxped their Kedeemcr to tranflate them into 
 Glory, P/?//. 3. 20, 21. Thefe Vv'c.re the fruits of the Mi- 
 jiifrry of the Apoltles. 
 
 And God was pleaCd to bJufs their labours more than any 
 
 others 
 
hy r^hkh the foreffieKtionedEvidefJCcs are knorcn. 3^7- 
 
 others fince, and make better, holyer, heaven! yer Chridians, 
 
 by the means ot their endeavours i that fo he might give \ 
 
 a fuller proof of the truth of their teltiraony of Chrili. 
 
 5J. 39. Ix is the great advantage of our Faith^ thjt thcfe fe- 
 cotid .ait(fiatmis to the Vifti^'les tefihticny of the Miracles of 
 Chri\\^ are fiwch nwre open^ evident^ and convincing^ to Uf at 
 thif di'iiarxe^ than ihc Miracles ofCkriji: hinifcl^r that fo there 
 widht he no f lace (or ratioyial doulting. 
 
 The forts of their miracles were as numerous as his: 
 They were wrought by hundreds and thoufands, and not 
 by Chrift alone. They were wrought for an age, and not 
 for three years and a half alone : They were wrought in 
 a great part of the World, and not in Jud£a and Galilee 
 alone : 1 hey were done in the fice of abundance of Coi^gre- 
 gations, and not before the Jervs only : And they fucceed.d 
 to the convcrflon and fandiHcation of many thoufands more 
 than did the preaching of Chrilt himfilf So that if any thing 
 that is faid bifore, of the conhrmation of Chrifts own mi- 
 racl.s, had wanted evidence, it is abundantly made up in the 
 evidence of their miracles who were the reporters and wit- 
 neites of his. 
 
 5^. 40, I have hitherto been jhewing yoUy how the miracles 
 of Chriji were yroved^ attejied^ and wade certainly k^orvn to 
 the firilCh'urchcs flanted by the Apojlles thewfelv'es^ viz. by 
 the tejiinwny of the Spirit^ \.lu their docfruie andlives^ z.ht' 
 thiir miracles , and 3 . In their fiwcefsy in the fan^tification of 
 wens fovls : I am next to pet^you hotv thefe mutttrs of fall ^ 
 orac.ions of the ApcjUes^ are certainly froved^ or brought dort^n 
 ti us. 
 
 5J.41. And this is by the fame three voayes of poof as the 
 Apojiks proved tothefirft Churches ^ their teftimony : (though- 
 with much difference in^the point of miracles) viz. I. JFe have 
 it by the molt credible humane teftimony : II. By fuch tejii- 
 tnony <K bath a natural certainty : ID. Andly fome of that- 
 teftimony ofGod^ which is alfo ^ fupernatural evidence: Of all 
 which imuji jfeak^in order (fuppofing rvhat is faid before.) 
 
 ^.42. I. 'p:e only natural voay of txanfniuing thofe things 
 down to us .^ is by Hijhrical Conveyance : And the authors of 
 this Hz/fer)', are^ both the Churches of Chrifi., and their ene- 
 mies .'. The credibility of Vfhico tefiimonies will be fuJlyer, 
 
 ofened^^ 
 
328 of the fahfirvicftt Proofs and Jlieans, 
 
 efenerl^ under the fcccnd degree of f>roofs \ rvbkh compre- 
 hcndeth thpf. 
 
 ^.43. II. 7^/Tt there is a natural ImpoTibilitv that our 
 Hijhry of the ApojUcs gifts and wiracl-sjl-ouldbeftilfc, n-'iU ap- 
 pear ly rev'ictMH^ all the fartuulars ly vcbich the funte rvat 
 proved of the Apofiles tefihwuy o\ the wiracUs of Chriji •-, And 
 in ynnny nff;: i .<, rvith much more advantage. 
 
 i . 44. (\j It *^ natirally impfii'le that all Reporters could 
 lethnvfelvcs deceived: For i.T^-'O' rv^re many thoufmcis, 
 in f^vcralCcvntreys thro-'gh thelVorld: And therefore coy.ld 
 not he all either m.'.d or fcnlltfs : 2. Jhey rvere wen that took^ 
 their fJvation to be mo\} neerly concerned in the thine, tind 
 n\'re to forfjl'^ the pleafures 0] the Worlds and ji^ffcr from 
 nhn Ur their Keligim : and therefore Coidd not be utterly 
 carLkfs in (xaminingtbe thing: "^."Thty Wf-n^ prcfait ?/pfl« 
 the pl.rce, and ey?-viritnfj' s, and ear-rvitnfjfcs of all. 4. jhe 
 l.ar.rnijges rrere faid to ce jpoken, in their irJpwbHes, and the 
 miracUs done o-^nong them ^ for many years, even an age toge- 
 ther : And it if imp Ifible all Countreys could he cheated ty 
 j'/^gling^ in matters' rvhicb their eyes and ears rvtre fuch com- 
 petent rvitrejfes of, for fo many years together. 5. 'they were 
 faid to be the cb]eBs of many ofthefe miracles themfdves •, viz. 
 jhat the cures were rvrought on mam ofthtm \ that the fiyne 
 Spirit n-as given to them all. 6. And they reereftid to be the 
 Az,^nts thevtfi Ivcs in the f.-vcral rvorl^ of that Spirit, accor- 
 ding to their fever al gifts. So that their common deceit muji be 
 impoffible. 
 
 - If any man fhould now among us, take on him to fpeak 
 with divers Languages , or tell the Churches that divers 
 Languages are (poke among them jn their hearing, by un- 
 learned men;, and that Prophcfyings, Interpretations, mira- 
 culous cures, ^'"f. are wrought am^ng them, and name the 
 peifons, time and place ; and fliould tell them that they had 
 all fl)me fort or other ot the (anie gitts themfclvts", were it 
 poflJbIc for the people to believe all this, ifjt were a Lie? 
 Would they not fay , when did we ever hear your Langua- 
 ges ? or when did we ever fee your Cures and other Mira- 
 cles ? when diJ'^ve fee an Ananias and Saphira die ? When 
 did we do any fuch works ourfclves? Do we not know 
 what Wo doc ? Men could not belje\c fuch palpable untruths 
 
 in 
 
 .J 
 
hy which thefGnmenHomd Evidences are k^wvpti, 3 29 
 
 in matter of publick fadt, fo neer them, among them, upon 
 them, and much k(s could fo wany thousands beheve this, 
 in To many Nations , ii" it were falfe : Becaufe the undcr- 
 Ihnding is not free in itfelfi hut per modum nature is ne- 
 ccllitAtcd by cogent evidence. Abliird dsCrrincs m.ay eafily 
 deceive many thoufancls ^ and fo may falfe Hiflory do by men 
 at a futfteient di-ftance : But he that thinks the ears and eyes 
 and other fenfcs of fo many thoufand found pcrfons, were 
 all. deceived thus in pnftnce^ will fure never truft his owii 
 ears or eyes or icn(e in any thing •, nor expedt that any man 
 elfc fhouid ever believe him, who 'i^o little bcUeveth his own 
 icnfe and underlVmdmg. 
 
 ^.45. (2.) Jh.it the reporters were vot purpofdytbe De- 
 ceivers of the f For Id hy rvilfidl falflmd^ is alfo certainly the fe 
 following evidences. 
 
 5J. 4.6. It was not polfiole that fo many thoufands in all 
 Ccuntreys^ fhouid have wit and cunning enough for fuch a con- 
 tYivunce^ and could k^ep it fecret among thewfelves.^ that it 
 fhouid never be dctecied. 
 
 They that think they were all fo ftupid as to he them" 
 felves deceived^ cannot alfo think that they were all fo cun- 
 ning as to conlpirc the deceiving of all the World, fo fucccls- 
 fuUy and und-Xcovered. But it is part doubt, that for their 
 Nat.:rals they were ordinary per(bns, neither fuch mad peo- 
 ple asall to think, tluy Cji.w^ and heard, and did things which 
 Were rK)thing {b, for (0 long together i nor yet fo llibtile as 
 to b: able to lay fuch a deceiving plot, and carry it on Co 
 clofcly to the end. And they that fufpedt the Apoftles and 
 M Difciplts to be the Authors of the plot, will not fifpedt 
 all the Churches too : For if there were Deceivers^ there muft 
 be fome to be ^f C(f iw J by them : IfChrilt deceived the Vifci- 
 ples^ then the Vifclph's could not be wilfull deceivers them- 
 klvcs : For if they were themHives deceived, they could not 
 (thereinj be wilfull deceivers : And then how came they to 
 confirm their tLftimony by Miracles? If the Apoftles only 
 were deceivers^ then all the Difciples and Evangelills who 
 adilkd them muft b. deceived^^x\6. not wdfv.ll deceivers. And 
 then hov(f came they alfo to do miracles? If all the Apoftles 
 and Difciples of the hrft Edition were wilfull Deceivers , 
 then all the Churches through the World which were ga- 
 ll u thcrcd 
 
5 2 o Of the fHbfervient Vroofs and Me a ft f^ 
 
 thcred by them, were ^-care^/by them, and thcnt^O' were 
 wot ml^ul deceiver s thQvakW^'. which is all that I am now 
 proving, having proved before that they were not <:^Cf;t;f<i. 
 
 <^. Ofj.l.lftbeyhad tff^ cunning enough^ it is moj} imfro- 
 
 haile that fo way^y thoufatidi info 7tta»y Nations^ Jhonld be fo 
 
 bad, as to dtfrrc and endeavour at fuch a rate as their own 
 
 tempral and eternal ruine^ to deceive aU the tvorldinto akU- 
 
 ff>he»iy without any benefit to tkewfelvei^ which rtu^ht be ra.- 
 
 ticnai'y fufficicHttefecm a teiriptingcomfenfation to them. 
 
 Nemo jam InfaTiam ^.^S.tor aU the fe Churches which rvitnejfed the Apojlles 
 
 incutiat; nemo alii d Miracles., i.Vidprofeji to believe lying and deceiving to bed 
 
 exftimct : quia ncc hejfjojjs fni. 2. Andto believe an everlajhngpunijlnnentjor liars, 
 
 Ii'gioRcmincai"r!;" ^■^f■(y^'(re taught by their KeligioH to exped calamity inthif 
 
 tuU Jifo!. c. io. world. 4. They had experience enough to confirm them in that 
 
 expectation : 'Therefore they had no motive whi:h could be fuf- 
 
 ficicnt to mah^ them guilty offo cofily a deceit. 
 
 For, i.Oferari fequitur effe. A man will do ill, but accor- 
 ding to the meafure that he is /// i and as bad as humane na- 
 ture is, it is not yet fo much depraved, as that thoulands 
 through the world could agree, without any commodity to 
 move them to it, to ruine their own eftates, and lives, and 
 fouls for ever, mcerly to make the world believe that other 
 men did miracles, and to draw them to believe a known 
 untruth. And, 2. as free as the wiU is, it is yet a thing that 
 hath its nature and inclination., and cannot adl without a 
 caufe and objeift \ which muft be fomc apparent good : There- 
 fore when there is no good- appearing., but wickednefs and mi- 
 (ery, it cannot will it. So that this feemeth inconfiiient with 
 humane nature. 
 Quid adco fimllc ^. a^c). And the certain hijhry of their lives doth Jhew., that 
 Philofophus & Chri- they were perfons extraordinary good and confcionahle : being 
 ftianus? Grxciatdi- fjofy^ heavenly and contemnersof this world ., and ready to fi'ffer 
 famx^ner^iiator &^''f*^^'' K%/OH : and therefore could mi I e fo extremely bad, 
 vit« 5 vcrborum & ^s to ruine themfclves only to do mifchicfto the world and their 
 ftifiorum operator, pojierity. 
 
 X&iiHl. Apol.C'^<5' ^.<^o.And their enemies hare them witnefi., that they did 
 andfuff.red aU thpiinthe hopes of a reward in heaven : which 
 proveth that they were not wilful liars and deceivers : for no 
 Man canlook^for arewardin heaven, for the greatefi k^town- 
 viUanyon earthy evenfor fuffcring^to cheat aU thevifOYld iyitoa. 
 hkfphemy^ Even 
 
b} vphkh the fore -weniidfied Evidences are kffomt. 931 
 
 Even Lucian fcoffeth at the Chriftians for running into 
 fufferings, and hoping to be rewarded for it with a life 
 everlafting. 
 
 5^. 5 1. '3. If they had beennever fo cunning andfo bad, yet 
 rvas it mfojjille that theypould be able for the CucccCs{\j\ exe- 
 cution of fuch a deceit y as wiU a^^ear by all thefe foUoviMg 
 evidences, 
 
 5J'.52. I. hrvas impoffible that fd wanythovfands^ atfucb 
 a dijiance, vt>ho never faw each others faces^ could lay the j>lot^ in 
 a W((y of concord i but one would have been of one wind, and an- 
 other of another. 
 
 5J.53. 2. It « impojjible that theyjhould agree in carrying it 
 on^ andkeepng it fecret through all the vcorld, if they had ac- 
 corded in thefirji contrivance and attempts. 
 
 ^. 54. 3. It is impoffible that all the thoufands of adverfaries 
 amongtheWy tvho were eye-rvitneffes and ear-rvitnejfcs astveU 
 aithey^fhouldnot difcover the deceit. 
 
 All thofe Tarthians^ Medes, Elamites^ and other Country- 
 men, mentioned ^ff. 2. were not Chriftians : and theChri- 
 ftians, thoijgh many, were but a fmall part of the Cities and 
 Countries where they dwelt. And Paul (aith, that Tongues 
 and Miracles were for the (ake of unbelievers i and unbe- 
 lievers were ordinarily admitted into the Chriftian alTem- 
 blies: and the Chriftians went among them to preach i and 
 moft of the miracles were wrought in their light and 
 hearing. 
 
 5J. 55. 4. It is impoffihle that the falling out of Chrijiians 
 among thetnfelves, among fo many thoufands in feveral Nations^ 
 Jhould never have detcQed the deceit^ if they had been all ^cb 
 deceivers. 
 
 ^.56. 5. /t « impo§ible but fome of the multitudes of the 
 perverted^ exafperated., feparating^ or excommunicate Here- 
 tic}{s^ (whidj were then in moji Countries where there were 
 Chrijiians, and vppofed the Orthodox^ and were oppofed by 
 them) Jhould have deteOed this deceit, if it had been fuck. 
 
 5J. 57. 6. It is impcffille hut fome of the Apojiates of thofc 
 times, who arefuppofedto havejoyned in the deceit, would have 
 deteSed it tothe world, when they jell ofjrom Chrijiianity. 
 
 ^. 58. 7. Itisfcarce pofjihle among fo many thoufands in fe- 
 veral Lands, that mne of their own cenfciences livingor dying, 
 
 Uu a jhouli 
 
2 2 2 Of the fubfervicrJ Troop and Mentis^ 
 
 f^jould h coHJhaiMed in rcworfc and terruur^ to detea p great an 
 evil to tken-orld. 
 
 ^. 59. 8. Af wcib wore hipofthl? U />, that v.vdtY the consci- 
 ence of fuck a viVany^they pm/ldlive^ andpjfer^ and die re- 
 ]oycwgly^ and think^it a hapyy exchange to forfake life and gU^ 
 fur the hopes of a reward in heaven for thi* very thing. 
 
 ^.60.9. Lajily, it is impoffthle^ that tbep thou funds of Chri- 
 jHafis O-'Oiddhe ahle to deceive many were than thentfclves^ into 
 the belief of the fame untruths^ in the very time andpLice^ rvhere 
 the things were faid to he done \ and rvhere the detection of the 
 deceit had been eafu\ yea^ unavoidable. 
 
 ChriltiAtuty was then upon the incrcafe : they that were 
 converted, did convert more than themfdves. Sjppcfc in 
 Jervfaleni^ 'E^hefus^ Corinth., Kome., 6cc. fume rhou lands b> 
 litvcd by the preaching of the ApofUes, in a few years at the 
 firfl : in a few years more, there were as many more added. 
 Now fuppofing all this had been bat a cheat, if the Cluilii- 
 ans had told their neighbours, [_ Among us, unlearned men 
 fpeak in the Languages of all Countries i they caft out devils •, 
 they cure all difeafes with prayer and annointing i they pro- 
 phtlie, and interpret Tongues ;, they do many other miracles s 
 and the fame Spirit is given to others by their impofition of 
 handsi and all this in the Name and by the Power of Jefus : '] 
 .would not their neighbours eaflly know whether this were 
 true or not ? And if it were filfe, would they not hate fuch 
 deceivers, and make them a common fcorn, niftcad of being 
 converted by them ? 
 
 5^. 6i.7heforefaidi}npoffibiUti's are herein founded: i.Jl^re 
 is no effeCivcithout afv.fficient cirnfe. 2.^necefrary caufe^ not 
 fi'fficieutly hindred,rr>iU bring forth its anfvoerahle efed. But the 
 ofpofedfiippofitioH niak^th tffetts rvithout anyfufficient cauf\ and 
 mcejfary caufes rvithout their adequate (ffeds. 
 
 ^. 62. 7^:!e providence 9f God permitted dijfuttions and here- 
 fies to arife among Chrilfians^ and rivals and falfe "teachers to 
 raife hardreports of the ApojUes.,andthe people to be fomervhat 
 alienatedJTomthem., that the Apojlles might by challenges appeal 
 to miracles j and future ages 7night be convinced., that the matter 
 ef fad could not be contradiUed. 
 
 The Komans had contentions among themfelvcs, the Urong 
 ^d the weak contemning or condemuing one another, about 
 
 meats 
 
by vphkh theforemmtionedEvidertces are k^ortn. 233 
 
 incatsanddays, 2(ow. 14. and 15. The Ccri^tZ^rzw^ were di- 
 vided iiKO tacftions, and cxafpcratcd againll Yaul by f^Ife 
 Apoftks ) To that he is fain at large to vindicate Iiis Miniftry : 
 and he doth it partly by appeahng both to miracles and 
 Vi'orks of power wrought among them, and by the Spirit 
 given to thtmfelves, 2 Cor. 12. \i. and 13.5,4,5. and 
 I Cor. 12. 7,12,13. The GalaX'inns were more alienated 
 from Taulhy Jewijh Teachers, andfccmed to take him as an 
 entmy, for telling them the truth, and he Lared that he 
 had biftowcd on them labour in vain ^ and in this cafe he 
 vehemently rebuketh them, and appcakth Hrft to miracles 
 wrought among them, and before their eye?, and next to 
 the Spirit given to themfelvcs : Gul. 5. i, 2-, 3, 4, 5. Ofoolijh 
 Galatiarts^ who hath beff itched you that you jhoidd not obey the 
 truths lefcre tvhofe eyes Jefus Chrijt hath been evidently fa 
 forth crucified awofig you f" This ottly would I learn of yov^ Ke- 
 ceivedyethe Spirit ly the ivorkj of the latv^ or by the hearingcf 
 faith ? He therefore that wmijireth toyoii the Sprit^ and 
 rvorketh miracles among 3'0«, doth he it by the work< of the larv, 
 or by the hearing of faith ? Now if no fuch miracles were 
 wrought among them, and if no fuch Spirit was received 
 by themfelvcs, would this argument have filenced adver- • 
 farie?, and reconciled the minds of the G<7A7ti<z«i? or rather 
 have made them deride the caufethat mufl have fuch a dc- 
 f.ncc, and fay, \_ Who be they that work miracles among us ? 
 and when did we receive fuch a Spirit ? ] So to the Romans^ 
 this IS PauPs ttftimonial, Kom. 15. 18, 19. For I ml] not dare 
 tofpeak^of any ofthofe things which Chriji hath not tvrouqjit by 
 me, to ma]{e the Gentiles obedient by word and dfed : T-hrough 
 mighty figns oitdrvonders^ by theprver of the Spirit of God-, 
 &c. And to the Corinthians he faith, i Cor. 14. 18. Itban^ 
 my God, Ijpeak^ with tongues more thanyou all. So Gal. 2. 8; 
 I Cor. 14.22. Tongues are for tifign to them that believe not, 
 50^^5 2.43- and4.30. and 5. 12. and 7. 36. and 8. 13. 
 and 14. 3. and 6. 8. and 8. 6, 13. and 15. 12. and 19. 11. 
 I Cor. 12. lO. Miracles are ftill made the confirmation of 
 the Apoftles teftimony and dodrine. 
 
 And in Heb. 2. 3,4. you have the jud method of the proof 
 and progrcfs of Chriflianity, Q Which at the firji began to be 
 f^ok^n by the Lardy ( but how is that known ? ) and was con- 
 
 Uu 3 firmed. 
 
554 Ofthefuhfervkftt Proofs and Meatts^ 
 
 firmed to us by them thut heard hm. (But how fhall we know 
 that they faid truth ? ) God alfo bearing tbcm wit>ie[s tviib 
 fignsanH rvonders^ ayid tfith divers miracles and gifts of the 
 holy Ghoj}^ according to hit oven rvil]. 
 
 Arxd-<4d/. 4. 33. /^nd rvith great porver gave the Apoftl.s 
 rvitmfs of the refurrecionof the Lord Jefuf. i Joh. i. i, 2, 3. 
 "that which tvas from the beginnings rrhich we have heard, 
 pphich we have feen with our eyes, which n>e have looked upon, 
 and our hands have handled cf the word of life, (for the li'e 
 was )tfanifcjhd,and we have fee n it, and bearwitnefs, andjh;w 
 unto you that eternal life which was with the Father, aytd woi 
 wantfejied unto us ■-, ) that which we have feen ojid heard de- 
 clare we unto you^ that ye alfo may have fellowjfnp with 
 Uf, &c. 
 
 ^. 63. Wl.ihe miracles of the Afojfles are not only attejhd 
 by the Churches which were eye-witnejfes of them, i. By the 
 vfoy of moft credible humane tclhmony. 2. And by natural 
 evidence of infallible certainty : but alfo, 5. By fupernatural 
 teftiwony of God hitnflf, of afpeareth in thefe following 
 evidences. 
 
 5^. 64. I. Many vtiracles were wrought by thofe firft 
 Churches, who were the witneffcs of the Apofihs miracles ', 
 which if a divine attejiation to their tejiimony. 
 
 I. The Scriptures fbre-citcd tell us, that the fame holy 
 Ghoft was given to them all, though all had not the fame 
 gifts i and that tongues, and healing, and miracles were the 
 gifts of many, though not of all : which, as I have fhewed, 
 they could not themfclves have believed of thcmfclves, if it 
 had not been true. Yea, fufficient hiltorical tcftimony telleth 
 us, that for three or four hundred years, ( at lead till CoH' 
 fiantine owned and protected Chriltianity by Secular Power) 
 miracles were wrought in confirmation of the Chriftian 
 faith. It hath been the devils craft to ftck to ddlroy the 
 credit of them, partly by hypocrites, who have counter- 
 feited miracles i and partly by lying Legends of the carnal 
 proud domineering part of the Church, who have told the 
 world fo many palpable lies, that they feemcd to do it in 
 defign, to perfwade them to believe nothing that is true. 
 But yet all wife men will know the difference between Hi- 
 ftory credible and incredible. The many tcl^imonies ofthe 
 
 miracles 
 
Ij which the fore- metttiofied Evidetjces are kftonm. 535 
 
 jniiacles of Gregory 'thauniaturgw^ and many otl-k^rs, men- 
 tioned by Eifcbiw^ and almoft all other Chriftian Writers of 
 thofctimcsj and thofe mentioned by AugujVme^ de CivitaXe 
 Ve'i, lib. 22 cap. 8. and Ketrad. lib, i.caf. 13. &pajfm •, and 
 by Cypriiw^ TertuJIian^ and many more, will not be thought 
 mci edible by impartial coniidcring men. 
 
 5^. 65. 2. Tie eminent faitGity of the Fafiors of the Churches^ 
 n'lth the fuccefs of their tejlvmny and doCtrine^ for the true fan- 
 liification of many thoufand fouls^ U God's own attejhtion t9 
 their tejiimony and doCtrine. 
 
 How far the fandfifying renewing fuccels of the doctrine, 
 is a Divine atteftation to its verity, I have before opened : and 
 how far God owncth even the truths of Philofophy, by blef- 
 fing them with an adequate proportionable fuccels. The 
 ddcdive partial truths of Philofophy, produce a defed^ive 
 partial reformation, f how farGod acccpteth it, belongeth 
 not to my prelent bufinefs to determine. ) The more full and 
 integral difcovery of God's will, by JtlusChrilt, doth pro- 
 duce a more full and integral renovation. And, i. The 
 caufe is known by the efte(5t. 2. And God will not ("as is be- 
 fore faid^ blcfsa lie to do the mort excellent work in all the 
 world. Now it is a thing mcft evident, that God hath ftill 
 blcfs'dtheMiniftryof the ChriftianPaftors in all ages, to the 
 renewing of many thoufand fouls : That this is truly fo, I 
 (hall fomcwhat fuUicr fliew anon : but that it is God's own 
 atteftation, I have (hewed before. 
 
 ^.66. I have opened the validity of the Apofiles tejiimony 
 of the R'-fmr.liion und tviraclt s ofChriji^ and the firji Churches 
 certain tejiiynony of the miracles of the ApojiuS-t both of then: 
 having a three-fold certainty^ M^ral^ Natural^ and Superna- 
 tural: In all which I havefi.ppofed^ that fuch atejiiwony the 
 Churches have indeed given dowxi to their pofterityi rvhich i/ the 
 thing that rei^jdineth lajtly to he htreproved. 
 
 ^' 67. The dolirine and miracles ofChrifi and his Jpoftles 
 ha: e been delivered us dorvn from the fr(i Churches^ by allthefe 
 follorping ripiiys of hilhry. i. By adivering to vs the fame 
 writiniis of the Apoftles and Evangelifts which they received 
 ■from their hands tkemfelves as certain truth^ and delivered 
 • iwnas fuchtovs: even the holy Scriptures of the New T'e- 
 ameHt, Tljey that believed their rvords, believed their writings^ 
 
 and. 
 
,25 of the fiihfervkfit Proofs jnd Mcdtis^ 
 
 and haw told vs their beliefs ly ^rcjerving tbent for poflerity 
 at Sacred Verities. 
 
 Ill the holy Scripture?, the life, and death, and dodrine of 
 ChriJ^ is contained , with the doftrine of the Apoftles, and 
 Co much of the hilbry of their Preaching and Mriclts, as 
 Luks Wis an cyc-witr.cis of, or had certain knowledge of, 
 (who wiS commonly P'"//j companion J by which we may 
 panly judge of the Ads of the reft of the ApoftLs. And if 
 the Churches had not bdicved all thefe, they would not 
 have dehveud them as the n^.talliblc VViuings of the infpircd 
 Apo(\lcs to their PolU-rity 
 
 jj. 68 2. ll'c very ftcce^ive Being of Chrifiiam a>id 
 Churches^ if the fuUeji; hijhryth:{t they telitvid thofe tli)!gs 
 rvhich y>uid: thou Chrijiiaris and Churches', which rt:as the 
 (kdriyieandyviracles of Chrijh 
 
 A ChrijUuH is nothing tlfe but one that rcccivctfe the 
 Dodlrinc, Rcliirrcdion, and Miracles otChriR, as certain 
 truth, by the preaching and Miracles of his great VVitnefr.s, 
 the Apoftles ; fo many Chrijiinns , as there ever were, fo 
 many ielievers of thtle things there have been. It was this 
 Doctrine and Miracles that made them Chr:ft;ans, and plant- 
 ed thefe Churches : And if any man think it qucftionabic, 
 whether there have been ChrijVuxns ever fmce Chrifls time, 
 in the World, All hiftcry will fafisrie him, Kowan^ Mahome- 
 tan^ Jen'ijh and Cbrijiia)}^ without any one diffenting voice. 
 Pliny^ Suetonius^ 'tacituf^ MurceVir.m^ Evnupus^ Ltcian and 
 Torfhyry and Julian^ and all fuch enemies may convince 
 him : He fhall read the hiftory of their fuflfering*;, which will 
 tell him, that certainly fuch a fort of perfons there was then 
 in the World. 
 
 ^.6^. 3. Tloe fucceffion of Vafiors and Preachers in all 
 generatioifs, is another proof: For it was their office fo read, 
 %ullickly^ and preach this fume Scripture to the Church and 
 Worlds as the truth of Cod. 
 
 I fpcak not of a fucj:ellicn of Paftors in this one City or 
 that, or by this or that particular way of ordination, ha- 
 ving nothing here to do with that : But that a certain fuc- 
 cei1."on there hath been lince the dayes of the Apoltlcs, is 
 part qucrtion : For i. Elfe there had been no particular 
 Churches: 2. Nor no b.^ptifm : 3. Nor no publick V\orfiiip 
 
 of 
 
by which theforemefitiofted Evidences are k^own, 22 r 
 
 otGod. 4. Nor no Synods, or Difciplinc : But this is not 
 denycd. 
 
 6 70. 4, Jhe continuance of Baptifnt^ which is the kernel 
 or fi-r,! ef all Cr^ri\hamty^ proveth the cmtmuance of the Chn- 
 fliiinlaith. For all Chrifiians inBaptifnt^ were h(/ptizedtH~ 
 to the votvcd hi lief and obedience oj the Son and Holy Ghoji of 
 well as of the Father. 
 
 0.71. 5. T'^'e d. Uv''ri}ig dorcn of the three breviate Sywhols^ 
 of Faicb, Dcfirc and Duty, the Creed, Lords Prayer nndVe" 
 calogi'e^ if the Ciovrches delivery of the ChrijHan Religion-, at 
 that which all Chrijiians have believed. 
 
 vV.72. 6. 7he conjhnt comnufnion of the Church in folemn, 
 Jffnihlies^ andfetting apart the Lords Day to that uf\ was a 
 delivery of the ChrijHan Faith, which thofe affemblies allfrofejjed 
 to believe. 
 
 <5.73. 7. "Xhe contiant preaching and reading of thefe fame 
 Scriptures in thofe AflembUes , and celebrating there the Sa- 
 crament of Chrijis death J and the cujhm of open pyofeffing their 
 £ //>f, and the Prayers andpraifes of God for the Kefurredion <-.» -> 
 
 ^nd Miracles ofChrifi, are all open^undenyable tejVmonies that 
 thefe things were believed !y thofe Churches. » 
 
 5f. 74. 8. The frequent difputes which Chrijiians in all ages 
 have held with the adver fanes of the Scripture andChrtjiiani'- - . 
 
 rv, do (hi w that they believed alltheje Scriptures, andtheVo- 
 drines and Miracles therein contained. 
 
 ^'7')- 9' Jb: JFritings of the Chrijiians in all ages,therr Apo* 
 logies. Commentaries, Hiftories, Devotional treatifes ■■, all bear 
 the fayne tiftiniony, that wc have thefe things by their tra- 
 ditv,n. 
 
 '$>-'] 6. 10. the Confcjfiws, Suff rings and Martyrdom of 
 many in mcft ages, do bear the fame tefhmony, that they be- 
 lieved this, for which they fvffered > and that pojlerity YiCcived 
 it from them, 
 
 <>. 77. n. The Decrees and Canons of the Synods or Coun- 
 cils of the BiJJ.'Ops of the Churches, are another part of the hijto^ 
 ry of the f-ime belief. 
 
 5^.78. 12. Lajlly, tie decrees a}] dlapfs of Princes concern^ 
 tug them, are anotha part of the hijhry s fl^ewing that they 
 did believe thefe thinz_s. 
 ^.•jij.Andif any queftion whether our Scriptures which contain 
 
 X X theft 
 
5^8 of the fybfirvknt Proofs and Akanf^ 
 
 tbefe hiftmes and doariues be indeed the fame^ rvkkh thej^ 
 Churches received and delivered from the J^ojUes^ he way easi- 
 ly he convinced^ Of foUorveth. 
 
 ^. 80. I. VarioHf Ccpies of it in the H.brcw a?}d Greek 
 tfxt, vperevery quickly fcattered about the U^orld^ and are yet 
 fmmd in all Nations agreeing in aU materialpnjfages. 
 
 5^.81. 2. Jhefe Scriptures rveretranjlated into many Lan- 
 guages^ 0^ which there are yet extant^ the Syriack, Anbick, 
 EthiopiL"4\, Pcrlun, &c. which a^ree in all waterial things. 
 
 5J.82. 3. JtwasthejiatedOfficeoftheMmijursinaVthe 
 Churches in the florid, to read thefe Scriptures openly to the 
 People^ and preach on xheni^ in all their folemn Jjpniblies : 
 And a thing fo puhlickjy maintained and ufed^ could not pojjihly 
 be altered materially. 
 
 5J.83. 4. All private Chrijiians were exhorted to read 
 and ufe the fame Scriptures alfo^ in their families , aytd in 
 fecret. 
 
 5J. 84. 5. Thif being through fo many Nations of the Worlds 
 it was not pojjible that they C6uld all agree upon a comption of 
 the Scriptures : nor is there mention in any hifiory of any at- 
 tempt of any fuch agreement. 
 
 J. 85. 6. If they would have met together (or that end., they 
 could not po0ly have all confentcd: Bcaufe they were of fo 
 manymindesy andparties, and inclinations. 
 
 ^. 86. 7. Efpecially when all Chriftians by their Keligion., 
 take it to be matter of damnation^ to adde to or dmunijl} from 
 thefe facred Writings^ as being the injpired JVordofGod. 
 
 ^. 87. 8. And every ChrijUan took^ it for the rule of his 
 faith., and the Chart. r for kit heavenly Inheritances and there- 
 fore would certainly have had his aCiion againfi the Corrupters 
 of it. 
 
 As the Laws of this Land, being recorded , and having 
 Lawyers and Judges whofe calling is continually to ufe them, 
 and men holding their Eiiucs and fafety by them, if any 
 would alter them all the relt would quickly dctcdt it, and be 
 upon his head. 
 
 5^. 88. 9. Tea^ the many Se^s and Contentions among Chri- 
 jiians., and the many Hereticks that were at enmity with them., 
 would certainly have dctcded any combination to corrupt the 
 Scriptures. 
 
 f. 89. 10. 
 
hy which thefore-mentiened Evidences are kpQK>^» 3^9 
 
 ^.89. 10. Somferv Hereticks in the begitim^jg did. attempt 
 to bring in the Gojpel of Nieodemns , and fome other forged 
 Writings^ and to have corrupted fonie farts of Scripture \ and 
 the Churches frefcntly cryed thevi dorvn. 
 
 5J.90. 1 1 . Moji Hereticl^ have fleadedthefe fame Scripures\ 
 and denyed thnnnot to he genuine : Tf^, Julian, Ctlius, Por- 
 phyry, and othtr Heathens did net deny it^ but t'ook^ it as a 
 artain truth. 
 
 ^.91- 12. 7?;^ ancient Writers of the Churchy Clemens, 
 Ignatius, Jtiftin, Irenseus, Tertullian , Cyprian, Arnobius, 
 Achenagoras, Ladantius, Euftbius, Nazianzcne , Nyflen, 
 Bafil, Chryfoftom, Epiphanius, Hicrom , Auguliine, d^r. do 
 aU cite thefe Scriptures <w rve mtv have them in all things 
 vmterid. 
 
 ^.92. I 3. 'the Chriflian Etnperours have inferted the wen- 
 tion of fonie fafpges in their Larvs^ in the fame vfiords as they 
 ape in our Bibles. 
 
 0'. 93. 14. Several Councils have not only cited feveralfaf- 
 fages cutofthem, tut pleaded them fiill as the JFord of God^ and 
 enumerated the particular B^okj which confiitute the vohole 
 Syjhme. 
 
 All this fet together will tell any man of reafon, con- 
 fidcration, and impartiality, that we have much fuller cer- 
 tainty that thefe Scriptures are the fame which the firtt 
 Churches received from the Aportles, than they can have 
 that VirgiCs^ Ovid's^ Cicero's or ?lutarch\ works arc theirs \ 
 or that the Statutes ot this Land are currant. Yea, were 
 it not left I be too tedious, I might diftindly (hew you the • 
 foremcntioncd threefold certainty of all this: i. K moral 
 Cfn<rmrv ofthcltrongcfi: humane Faith. 2. hnatural cer- 
 tainty grounded upon Phyfical impoTibilities of the contra- 
 ry. 3. And fomcwhatofa Divine fupernatural attejhtion., 
 by the continued bledlng of God on the Scriptures for the 
 fandifying of fouls in every age. 
 
 And this bringeth me up to the laft part of this Chapter : 
 I have all this while been (hewjng how the three firft parts 
 of the Spirits witneft to Chrift, are made known to us, viz. 
 Prophecy, the Holynefs of the Dodrine,and Miracles: I 
 come now in a word to the fourth. 
 
 ^. 94. IV. How may we certainly k>tow the fourth fart of 
 
 X X 2 the 
 
540 of the fitbfervie fit Proofs and Means ^ 
 
 Mat. 1,21. Ue ^)ill the SPIRITS n^itnefs to Cbrit.vh. The fuccefs of htf 
 
 ^V" ^J'^'fff"''" dcOriiie in the Reaettenition of bifDifciPles, a,td the'aCw^l fu- 
 ibeir fins: Vjdequac , r i • r • " J i ^ "'j" 
 
 dc nomine Jcfuhabct ^''^'g f^^^«' V^"" ^^"'' />'» •'' 
 
 Ecda in L/C. 2./, 1. Anfiv. I (hill anlwerthis, I. As to the times pi/i, and 
 
 r. 7. foU 62. p. a. 2. As to the rK'fent age. 
 
 dc nnmcro 888. in ^ ^^ iJVhatmcrt havelecn in times p.rjt, n-e have Ut 
 
 l:tcns numcrahbuj ;,;^^ thrc^ waxes to kc^orv : i. Bv the Hiltorv of the f^ itaes ; 
 
 2. hy their Ytniair.ivz, voork^ : 3. Bv their p'ccelion in rvbow 
 their, bilitf nful qunlities fire contimed. And i. that th<.re 
 have heen holy ferfofis in ell a^es (\e(i^ that all true Chri'iia>:5 
 Wire f!<cb) rce have as pod teitir)}o;[y as hl!'fo)y ran afford : 
 whet hex you will judge ofthey>i ly their yroftfion^ life or frffer- 
 iiigs. 2. 77.'f/r remaining works are very great tcjiiwonies 
 what a jfirit ofHoHnefs^ Charity and Jujlice^ doth Ir^ath in 
 the writings of thofe holy wen, which are come to our hands ? 
 Clemens Rorhanus, Ignatius, Cyprian, EphrcmSynis, Ma- 
 carius, Auguftjne , Gregory Nazianzcnc, Q^. NylTcn, Bafil^ 
 Ambrofe , Chryfoftom , Salvian , Calljanus , Bernard, &c, 
 
 3. Thofe that fiicceedthent atthps day in the ferious frofeffion 
 ofChrijiianity, are a living hijhry of the virtues of their an- 
 cejhrs. 
 
 5^.96. 2. Of the f.inGity of the Chriffians of th"''s prcfcnt 
 
 age, there is a double kjtowledge to be had : j. Bv them that- 
 
 are Regenerate thenifelves : 2. By them that are mt : Between 
 
 Sicut Ars In eo qui thefe rvnyes 0} kncrvledge the dijf'trence wvfi be great. 
 
 naSus eft illam, Jta ^, 9-7. j. j^s he that hath learning, or love to hit Parents, 
 
 graiit Splrltus in eo ^^ ^,^i^y ^^ f,^ j(j„^^ ^^ fNthjulnefs to his friend, waykKQt» 
 
 ^nJ^^m^nrlren^."^' !r f^'^f ^^ ^^^^^ ^f '■> f^ ^''0' ^t' ^^''^^ " re^wed ly the Spirit of 
 r.on perpetuo opcrans God, and hath a fredowmant love to Uod, a heavenly nnnde 
 eft T.aftl. dc Spa. and convcrfation, a hatred of fin, a delight in holme fs, a love 
 U'^^' to nil men, even his enemies,.a contempt of the World, a majie- 
 
 Anluiar afHatx ac il- ry over hts fie(J')ly appetite, fenfe and liijh i a holy Govemmrnt 
 luftratar Spiritu,fiunc of his faffions, tkovqjjts, and tongue ^ with a loiigini^ d fire t» 
 gc ipfjc Spir:tL:alc^ ; ^^ terfc£i in all thu, and a fupporting hope to fee Gcds glory, 
 & in alios gvat.am ^ • ^- -^ ^^^ ^,/ r,^, ^y ^^^^ ^^^^ p^;,,y f.^'^^.y. 
 emittum : nine !u- J J t> j j ■> j 
 
 rurcrum prjcfcicntia, ^'ore. 
 
 arcanorum imcUi- ^.c/S.jhi4 evidence of the Spirit of Ssin&ifiCJitioii incur 
 gcniia , occultoruni 
 
 cotnpichcnfio, donorum dlfft'ibutiones, coelcftis convciratio, ci:m " ns^^cUs chorea j Hinc gau:; 
 daim nunquam finicndum. hinc Ln Oeo pcrfcTerantlji, & cikili Deo fimilitiidoj & qu.o nihil 
 fuhlimius cxpcti poccftj hinc eft urDivinBsft.is. R.'fti.ibid, 
 
 ftlves^ 
 
by n'hich the f^rewcnthtied Evidences are kporrft. 5^t 
 
 (lives is not tbereafon cr vfotive of our hrft faith, hut of our 
 confirmation i a)id fid'er ajfr.nrnce in believing afterwards ; 
 Tor a wan ^nuji infoMefort believf in Cbriji before he can }{nciv 
 that he is fmdi^ved by bin}. 
 
 The reft of the motives are fufficicnt to begin the work 
 of Faith : and are the means which #od' ordinarily iifeth to 
 thit end. 
 
 ^. 99. It is Chrijh appointed Method that hy learning of 
 Him and ufntg his unpointed nieans^ M-'w be brought up to fuch 
 a degree of Hol\mfs^ as to he able to difcern this witnefs in 
 thtwfdves ^ and thence to grow j^p to full offtrancc of Faith 
 and Hope : 'Therefore if any one that hath heard the Gojp: /, do 
 want this inward affuring teihrnony^ it is hecaufe they have 
 beeyi falfe to the truth and weans before revealed to them. 
 
 He that will but enquire into the Gofpcl , and receive if 
 and obey it i^o far as he hath realbn to do it, and not be 
 falfctohis own Reafon and Intcrcft, fhall receive that re-^ 
 ncwnigfandtifying Spirit, which will ba an abiding wicnefs 
 in himfilf. But it he will rcjcd known truth, and refule 
 known duty., and negled: thcmtft reafonable means that arc 
 propofcd to him, he muft blame himLlf it .he continue in 
 unbclkf, and want that evidence which orlieis have. Si'p- 
 pofe, that in a common Plague , one Piiylician fho'jld l3e 
 tamtd to be the only and mfallible Curcr of all that take his 
 remedies •, and fuppole many defame him, an^ fay, He is bur Hoc itaci; proJcft in- 
 a Deceiver > and others tell you, QHe hath cured us and Dcum crcdcrc, rcdl 
 many thoufands, and we can ealily convince you, that his ^^'^^ Dcum colcre. 
 Remedies have nothing in them tliat is hurtfulh and there- P''™ .''''''*■;' l\,^ 
 lore you may Utcly try them i, tlpecially having no other fu nob:s aux lum • 
 help i ^ He that will (b tar believe in him, and truft him & ft peccavcrim«$ \ 
 now, as totry his Remedies, may live, but he tliat will not, J^dulgentiam mcre- 
 mult blame none buthimfeU, if he die of his difirafe: He '"^"'■J /"J \n h^w 
 tnat trynh^ ihall know by his own cure and experience, that fcverancc-, &c. Ai- 
 his Phyfician is no Deceiver : And he that will not, and yet i^jl. dcfij. 6^ope.ib*'. 
 complaineth that he wantcth that experimental knowledge, ^.^^f 34- 
 doth but talk like a peevifli fclf deftroytr. 
 
 0. ICO. 2. Hi? that yet hath not the evidence of the Spirit 
 of Regeneration in hiwfelf^ niny yet be convinced that it is in . 
 others •, and thereby >vay l^ow that Chrifl is indeed the Savkur. 
 of the Worlds and no deceiver. 
 
 X X 3 Even . 
 
2 .2 of the fithfcrvknt V roofs and Rteans^ 
 
 Even as in the aforefiid inftancc, he that never trycd the 
 rhyli^i^n himfe'f, yet it he fee thoulands cured by him, may 
 know by that, that he is not a deceivers and Co may be per- 
 fwaded totruft and try him himfcU. 
 
 ^. lOi. 'pieroayta k^cw that oi\\trs are thus regenerated^ 
 N'on In mciitatlonc pf i,B)'te!iiiingthe}fiJI^<L\v.m-\2V.3.j 2. B\ fiifcernmgit inthe 
 Sevmcn-s & niuftjra ^,r A,' 
 
 vcib'jrum,lcd in rc- .11 l • 1 . r »* i r . r^r 
 
 h'j^ o^crc dcclaraa- And tho'igh u be too tr^qnent to havc prv.kimpruous leif- 
 
 dis"'nq r-n doaiina conceited p.rlons, to affirm that the Spirit oi Chrift hath re- 
 viva, p:cf:ilio nnflra yjerved them, when it is no (iach matter, yet all humane 
 ncfita eft : ^/■'^^_^-^' tJtimouy of matters fMiccr men, cvzn within them, is not 
 ^l^iitn-e he comuiain- thcretorc incredible i but wife men will difccrn a credible 
 ttb thutjlryivcrt ac- peifoii from an incredible. In the f>rcmcntioncd inlhncc, 
 cufcRofthc mnii odi' many may tell you, that they are cured by the Phylician, 
 ouivilUmtSyWtlo:a ^^^_,^ ,f ,5 ^^j Jq.^ ^ut will you therefore believe no one that 
 e! I -.woj a^jf. t^_\\a\^ you that he is cured? Many may boaftofthat learn- 
 ing which they have not, and tell you that they have know- 
 ledge in Mathematicks, or in fcveral Arts i But is no man 
 therefore to be believed that faith the fame ? 
 
 But yet I periwade no man here to take up with the bare 
 belief of another mans word, where he feeth not enough in 
 the erteds, to (econd it, and to perfwade a reafonable rrian 
 that it is true. Bat as he that heareth a man that was fick, 
 proLls that he is cured, may well believe him, ifhe fee him 
 cat, and drink , and fleep, and labour, and laugh as the 
 healthfjll ufe to doc ^ fo he that heareth a f )ber man pro- 
 fefs with humble thanks to God, that he hath changed and 
 renewed him by his Spirit, may well believe him , if he fee 
 him live like a renewed man. 
 
 5^'. 1 02. Though you cannot be infalliUy certain of the fnr- 
 cerity of any one individual ferfon^ but your felf (becaufe we 
 }{ficrv not the heart) i yet may you be certain that all do not , 
 d'jjemble. 
 
 Becaufe there is a natural impoflibility, that interefts, and 
 motives, and fufHcient caufes fliould concurre fo lead them 
 to it: As before I faid , we are not certain of any indivi- 
 dual woman that (he doth not diffemble Love to her Huf- 
 buid and Children : but we may be certain that all the 
 women in the World do not \ from many natural proofs 
 which might be given. 
 
 ^. 10^. AU 
 
hy which thefore-ffientiofied Evidences arc h^orcn, ^±2 
 
 ^. ic^, All thefe tffcds of lie novation wjv he difcerned hi Splritus fanaus con- 
 otbtrs. i.lou vuiy difctrn^that thty t.re much grieved for their ccditur ad ufum, ad 
 former fins. 2 T^bat they are weary of the rewnant of their cor- "''•■*'^"|""' ^^ *al"- 
 rupion or Diprwity. ^.7kat they lovg and lalou\ to be deli- f„btii;ir, ad fcrvo- 
 vered^ and to have their cure perfeaed, and live in the dilignt rev. Ad ufum vita?, 
 vfeof ■meoiiitothat end. ^.ih at they live innofin^ kutfyauUcr ^<^^\^ & malis com- 
 himane jrailties. 5. T'hat all the riches in the world rvotid «cr '„"";"'* ^"^'^ tilbuens : 
 hire them deliberately and tfilfavtoft,, ht they will rather ^^/r'"''? •'" 
 
 . /• /. /r / V " I ^' ^1 t ll£ni$ & piodifiiiS. 
 
 cbcoje to fujjer what man can lay ujwn theiv. 6. Ihat they are ^d falu.cm, cuni to- 
 vile in their own eyes ^ bee aufe of their remaining i^tipcrfcamis. to cn^dc rcvenitjr 
 y.lhat they domwrongorinjujiice to nny^ or if they do wrong ^'^ DcHim. /daiixili- 
 anv, they are ready to^confeli it. and m'ukf them fitisfacJion. ^'"?; ^"^^ *" ''"•"' 
 S.lhat they love all good men with a love of complacency., and infi, hi. eaten no- 
 all lad men With a love of lenevclence., yea^cvcn their enemies ■> fliam : Ad folatium, 
 and inlhad of revenge are ready to forgive^ and to do what t^umtcilinicn.Lmpcr- 
 good thty can for them and all men. Andthat they hate bad ^^I'-^'j fp'r "ii noflio, 
 men ino'ppofition to complacency, tut as they hate rhcmfclvcs T'l , '''" ^^'^'f"'"^'*' 
 for their fins. 9.Thiitthey love all doCnines., p.Y]uns andpra- coriiibu^ jciftaoui'-ii 
 ctices which are holy ^temper ate., j'fl and charitatle. lo. Jhat viheu er ti.s Ipirans 
 tijcir pafjions at leaji are fo far governed., that thty do not carry validum 'gnciu cha- 
 them to fwear., curfs or rail.,or JIander.,6rfight^ or to do evil, ^■^^tisiiccend.t. boi. 
 Ji.T'h^ittheir tongues are jfd tofpeakrvith revivenceof holy ^'^''''"' '^^ l'c»iiLu(t. 
 and riqhteous things., und net to filthy rihhald^ railings b'-^g-i 
 or other wicked fpeech. 12. 'That they fi'fi\r net their lnjhto 
 carry them to fornication., nor their appetites to drunkennefi or 
 notable cxcefi. 13. Jhat nothing ieUw God himfelf., ps the prin- 
 ciple oljed of their devotion : but to kt^oiv hmt^ to love him., 
 to ferve and fleafe him., and to delight in thtf., is the greatefl 
 care., anddefve., and endeavour of their fouls. 14. That their 
 chief eft hopes are of heaven., and everlafiing happinefs with God., 
 in the perfcCfion of this fight and love, 15. That the ruling 
 motives are fetch" d from God., and the life to come., which moji 
 commandtheir choice., their comforts., and their lives. 1 6. That 
 in comparifon of thi^., all worldly riches., honours and dignities^ 
 are fordid contemptible things in their (Jieem. ly.Jhat for the 
 hope ofthii.,they are much fup^orted with patience under aU 
 fufferingsinthe way. \%. That they valuf and ufe the things 
 of this world., in their callings and labours., in fulferviency to 
 God iwdHeaveny as ameansto itsproper end, jc}. That they 
 jfe their relations in the fame fulferviency ; ruling chiefly for' 
 
 God^ 
 
344 Of the fnhfervicrt Troofs afid Means ^ 
 
 GocI, iC they hefiq^erioun^ audcb^y'iuQ, rhi flv /^»' ^2^, iff^^O' If 
 rt^^eriiurs •, and that rvith fidelity^ fuUvii^Hii and fatier.Ct-^ p 
 ffir as they can k^cvfi hit will. 2c. That their care and daily 
 [pj'inefs in the rvorld if^ ly diligent ndc'eyningfrccious time ^ in 
 giXtinganddoirg rvhat gcodtbty can^ to vtake ready for de^th^ 
 and j'^cL^ntent^tofecure their evtrlajhngha^pmji-^ andto pUafe 
 their God. 
 
 .<^. 104. All this mjv he discerned in others, rrith fo great 
 'probability of iheirfin-erity^ that no char'ttahle reafon jhah h.ive 
 cavfe to (jrfeltion it. Andlrrpeat >ny te'Hmony^ that here is not 
 a word which I have notfaith'uCy coped out of my own heart 
 and exprience ■■, and that I have been acquainted with wulti- 
 tudes, who^ I verily beligve^wcrevwch better than my f If ^ and 
 had a greater wtafure of all thi^ grace. 
 
 ^. 105. IF any Jh all fuy^that pten fnperftitiotfly appoint 
 ^themfelviS pnnccefjarytash^ and forbid them fives many law- 
 fid thin^s^ and then cah thps ly thena\ne o^HojiricTs : J ayi- 
 fiver, Th^t many indi\'d do fo^ hut it is no fuch that I ant fpeakjng 
 of: Let reafon iudge. rvbetbtr in this or any oj the jorc-going 
 defcriptions ofHclmeJithere be an\' fuch thing at all contained. 
 
 5^. ic6. Hethat will be able'to di'cernthis Spirit of God in 
 o:hers, viuji neccffarily ohferve thcfe rcafonatle conditions. 
 l.Chccfe not thofethat are mtoriovfly No-chriftians., to judge 
 of Chrijhanityiy i a drunker d.^ fornicator., voluptious., carnal^ 
 worldly^ proyd or felfijh perfon^ calling himfel' ^i Chnjiian., it 
 certainly bi-:t an hypocrite: Jndjhall CkrijUanity be judged of by 
 a lying k\pocrite ? 2.Asycu muj^ choofefuch to try by^as are truly 
 fericus in their Religion^ fo you muj} be intimate and familiar 
 With them, and not i\r!LDgcrs.,that fee thnn ai aftircff: for they 
 rnakf no vain cftentation of their piety. And hjw can they di- 
 fcern the divine motions of their fouls :^ that only fe them in 
 common com erf, tion ? ^. Toumuji- not ]ud<ie of them by the re- 
 viiings ofignrant ungodly men. 4. 'Nor ly the reproach ojfclfifh 
 vien.,that are •nrovedonlyly fime intcrefi of their own. 5. Nor 
 ly the words of fadion, ( Civil or Ktligious ) which \udgeth of 
 all men according to t. e intcrefi of their jVff, or car fe jind party. 
 6. Nor lyyour own partial interefi, which will mak§ you judge 
 ofmen.^ not as they are indeed., and towards God., but as they 
 <ithtr anfwer or crofiyour inter ejis and dtfires. y.Nor mufiyou 
 judge of till by fonts that prove hypocrites, who once feemedfmcere, 
 
 S.N9r 
 
by which the forermntionedEvidetices are k^own. ^^^ 
 
 8. Nor muji you judge of a man by fome j>artk:dr.r fall cr failingj 
 rrhich U contrary to the bent of kii heart andhfe^ andi^ hn 
 greatejlfjrrorv.cf.Normtjlyoi! coynervith afore-iiaUedand ma- 
 licious inind^ bating that holinefiyoi-.r felt which you enquire 
 after ■-, for malice is blind^ and a conjhntfalfe interpreter and 
 aflanderer. i o. tou mvft hviow rvhat Holnieji and Honejly //, be- 
 fore you can weUjudge oj tbem. 
 
 Thcfe conditions are all Co reafbnable and juft, that he, 
 thatliveth among religious honeit men, and will ftand at a 
 diftancc, unacquainted with their lives, and malitioufly re- 
 vile them, uponthe ft-dud-ionof falfe reports, or ofintereft 
 etrher hisovvn intertft, or the intcrLft oiafadion, and will 
 fay, I fee nofuch honeji znd renewed perfons, but a company 
 of felt- conceited hypocrites i this man's conHrmed infidelity 
 and damnation, is the juft punifhment of his wilful blind- 
 ncfs, partiality and mahce, which made him falfe Co God, to 
 truth, and to his ownfbul. 
 
 ^.lOj. It 14 not fomelut All true ChriJiianSj that ever were li^feperabilh eft bona 
 or are inihe world, who have within them this witnefi or evi- V\^^. ^^^ 'J"* ^^^ 
 denceoftbc Spmt ofKegen:ratton. j^^ ^^^^ ^^ \^^^ ^^ 
 
 As I have before laid, Chrirt wmII own no others, Rom. 8. bona vita. Aug, de 
 4,5,6,7,8,9. 2 Cor. 5.17. Luk. 14. 26.33. if^nyman ^d,& o^r.c. zi, 
 have not the Sprit ofChriJi, the fame it noneofhps. If any man 
 be in Ghriji:^ he is a new creature : old thiftgs are faffed away, 
 behold^ aU things are become new. He that forfaketb not all that 
 he hath^ cannot bem\ difciple. Gal. 5.24. They that are Cbrijh^ 
 have crucifiedthe flejh^ with its affeVtions and lujis. Indeed the 
 Church vihble, which is but the congregate Societies of pro- 
 felfcd Chriftians, hath many in it, that have none of this 
 Spirit or grace s but fuch are only Chriftians equivocally, and 
 not in the primary proper fen(e : i ]oh. 5. 7, 8, 9, 10. lljere 
 are three that bear record in heaven^the Father^ the JFord^ and 
 the holy Ghojh (tnd thefe three are one. And there are three 
 that bear wit nejl on earth, the Spnt., and the JFater., andthe 
 Bloud-, and thefe three agree in one. If we receive the witnefiof 
 men^ the witnefs of God is greater : for this is the rfitnefs of 
 God, which he hath teflifiedof his Sou. He that believeth on 
 the Son of G^d, hath the witnefs in himfelf : He that believeth 
 not God., hath made him a liar^ becaufe he beU(veth not the 
 record that GodgaveofhisSon. 
 
 Yy 5f. loS.T^tf 
 
24.6 OftkefkLferviifit Troofs and Mcans^ 
 
 ^. lO^.jke were any one IS aChriftijn in degree^ the wore 
 hebtJth of this rvitnefs of the fnHCttiying Sprit tn hiwfelf, and 
 the holier he is. 
 <:te yphit I cittd be- ^. 109. Ihe nearer any Thilofoj'her or others' are lik^ to Chri- 
 fere (f Srci^cc* Aid l}iuns^ the nearer they come tothk renerved hnage of God. 
 his Convms^ ' ^,iio.As tlif Image ofGod^the holimfs o^thcfoii^ is the very 
 
 end and rvork^of a trueSaviour^fo the true tffi aing of it ou all trye 
 Chrinians^ *^ aCrualy their begun [alvation i and therefore the 
 jtanding infallille rvitnifsof Chri/t^ which Jhould ccn-ound vn- 
 LelirftH all that are indeed his own. 
 Nulla in difccndo This (^ which 1 fpakc of the tore going Chapter ) jsa tefti- 
 noncft,ibi fp.ntus ^ m cvcrv holy foul, which the gac.sofhdl flull i;ot 
 Bidi in L^c, prevail againit. He that undcrraketh to cure all or the Plague, 
 
 cr Stone, or Gout, or Fever, that will take his medicines, 
 and be ruled by him, iscertainly nodeceiv^r, if he do that 
 which he uiidertaketh. "He that undertaketh to teach all 
 men Arithmctick, Geometry, Artronomy, Mullck, 6cc. who 
 will come and learn ot him, is certainly no deceiver it he do 
 it. What is it that Jefus ChriU hath undcrtak«.n ? Think of 
 that, and then tell me whether he be a deceiver. He never, 
 undertook to make his Di(ciples Kings, or Lords, or rich, 
 or honourable in the world i nor yet to make them the b.(t 
 Logicians, Orators, Alkonomers, Mathematicians, Phyfi- 
 cians, Muficians, &c. but to make ihcm the h.H men : to re- 
 SpiriTiis Paradctus ncw them fo the love of God in holincf?, and thereby to 
 d»t p.gnus falut sj ro- ^^yg them from their iins, and give them repentance unto 
 lu^mcn VTfc'n'sfa'uns, ^'■^^'- ^O"" ^^^^ hc piomifed this to all that are bapcized or 
 ut ipfe r«ddat ccfti- called Chriftians, but only to thofe that fincercly confcnt to 
 n-cnitim fpTtui rjo learn of him, and take his counfcl, and u(c the remedies 
 t;iod fihus Dei fis : which he prclcribeth them. And is it not certain that Clirift 
 p€° nan.ram t^b? eft ^^^^ ^"^"^V P'-r^or"^ ^^^'S undertaking > How then can he be a 
 impoilibilc, per Ria- dtceivcr, who doth perform all that he undertaketh ? Ot this 
 tiamej,is non foliiin all true Chrillians havc a jult demonftration in themftlves, 
 poaibilc fed faolc which is his witntfs. 
 
 fijt : Lvn:en fccntir, oSjcdV. But Chrtji vndi rtaketh more than this., even to bring 
 ut cum ora'.na bene 1 ,. , -^ , 01 ° 
 
 fcceris, te fcrvuiii in- ^i lo everl(i\ting I leffcdmfim heaven. 
 
 utllcm p te^j&cuic- Anfw.lt isour comfort that he doth fo : but me-thinks 
 quid bo-.i in tc inve- jis ealic to believe him in that, if he perform the tell : For, 
 nciis. ill. tr.buai, a J h^^e proved in the firit part of this Book, that by the 
 Bern Sem 2. Fe;j/^c. '^g'^^*^* "^^'■''^'^3 atuturclittf ot retribution mult be expeCred, 
 
 and 
 
Ly which the fore-mentioned Evidences are l{norcr\ ' 347 
 
 and that man is made for a future happincfs. 2. And who 
 then (hould have that happinefs, but the hojyand renewed 
 Ibuls ? Doth not natural reafon tell you, that io good s God 
 will {hew his love to thofe that are good, that i?, to ttTofj thnt 
 love him> 3. And what think you js to be done to bring any 
 man to heaven, but to pardon him, and make h)m holy ? 
 4. And the nature of the work doth greatly help our fiith. 
 For this Wme/i is nothing, but the beginning of that ha^fincfi. 
 When \vc lind that Chrift hath by his Spnit begun to make 
 uskiwn' God^ and Jove him^ and delight in him^ ^.ndprajfe kim\ 
 It is theeaiier to make us believethat he will pcrfedit. He 
 that promifcthto convey me fatcly to the Antipodes, may 
 ealily be believed when he hath brought me paft tiic greatc(i 
 difficulties of the voyage. He that will teach me to ling ar- 
 tiricially, hath merited credit, when he hath taught me the 
 gradual tones, the Scale of Mullck, theSol-fa-ing, the Clii^s, 
 thcQjantity, the Moods, the Rules of time, &:c. He that 
 caiifcthmcto love God on earth, may be btlieved if hcpro- 
 mife me that Ifhalllovchim more in heaven: And he that 
 caufeth metodclire heaven above earth, before I fee it, may 
 be believed when he promifeth, that it ftiall be my great 
 delight when I am there. It is God's work to love them that 
 love him, and to reward the obedient •, and I muft needs be- 
 lieve that God will do /.I*/ work, and will never fail the juft 
 expcdfations of any creature. All my doubt is, whether I 
 fhalldo wy part, and whether I (hall be a prepared fubjed: 
 for tiiat fclieity : and he that refolv^eth this, rcfolveth all: 
 He that wiU n\ake me fit tor heaven, hath overcome the 
 greatclt difficuky of my belief', and I fhould the more eafily 
 bi^lieve that he will do the reft, and that I {hall furely come to 
 heaven when I am fit for it. 
 
 Objcdl. 'But Chriji doth not only undertake to regenerate and 
 t6fave us, but tilfo to ViJlifie «^, and this ly arrange way^ by his 
 Sacrifice and Merits. 
 
 Anfrv. The greater is his wifdom and gGodne(s, as made 
 known to us. I am furean unpardoned unrighteous perfbn, 
 IS uncapable of felicity in that ftate : and I am fare I cannot 
 pardon my f(-U, nor well know which way elfe to feek it. 
 And I am fure that, fo excellent and holy a perfon, is fitter 
 to be well-b:loved of God than I. But I pray you remember, 
 
 Y y 2 1. That 
 
2 , g Of the fithfcrvltfit f roofs and Mcdns^ 
 
 i.Thit he undcrtakcth not to pardon, orjiiftihe any man, 
 whom he doth not renew and faiidliHc. 2. And that all his 
 means, which fccm fo ftrange to you, arc but to rcftore 
 God's Image on you, and ht you for his love and fcrvicc. 
 And this wc can tcftihe by expcrier.cc that he hath done, in 
 fume meafurcin us : and it I find his means Gicccfshil, I will 
 not quarrel with it, bccaufe it fe^mcth ftrange to m?. A 
 thyfician may prefcrib. me remedies for fomc mortal dif- 
 cafc, which I undciilmd not, but fccm unlike to do the 
 cure : but if I find that thofc unlikely means eflcd it, I wi'l 
 not quarrel with him, nor refufc tiiem, til! I know my 
 felf to be Wifcr than he, and have lound out feme f.ii\r 
 ineans. 
 
 It is mofi evident then, that he who favcrh us is our Sa- 
 viour > and he that faveth us from fin, will live us from pu- 
 nifhm.nt \ and h^nhat makcth us tit for pardon, dorh pro- 
 cure our pardon i and he that caufeth us to loveGoda:ove 
 all, doth fit us to enjoy his love s and he that maketh us 
 both to love hii/i, and to be beloved by him, doth prepare 
 us for heaven, and is truly the MEDIATOR. 
 
 ^. III. ^(jV.r or five ConfeBaries are evident from tk^^ n-hich 
 I have been proving : l.jhat we have left no room for their infipiri 
 cavil^ whofuy^ that rve fiie to a private jfirit^ or conceit.^ or 
 Enthiifuifm^ for the evidence of our faith. 
 r ,. ^ . ,1 There are fome indeed that talk of the meer perfwafwn^ 
 i/nhcT. Sahruricnf ^^ tnrvard actveteltnnony cA the Spirit, as if it were an in- 
 ward word that fjid to us, This is the word of God : But 
 this is not it which I have been fpcaking of i but the objc- 
 6t'ive tclhmony, or evidence of our Regentration, which 
 could not bv crtcdlcd but, i.by a perfect Jodtrine ^ and, 
 2. by the concurrent work or bkiling of God's Spirit, which 
 he would not give to confirm a lie. The Spirit is Chriffs 
 witnefs in the four ways fore-mentioned : and he doth 
 moreover cau{e me to believe, and increafethat faith, by 
 blcHing due means : But for any Enthuliafm, or- unproved 
 baie perfwafion, we own it not. 
 
 5^. ii2.n. 7hat Mdignity is the high-tvay to Infidelity: 
 As the holinefs of his members i^ChrijVs hji continued rvitncfs ir%. 
 the world ■■, fothe 'Malicious flandering and fcornifig at godly 
 iife^ij or vUijyin^thew for felf-intenji^ or the intereji of afadion, 
 
 is 
 
hy which theforcMefitiotJcd Evidences are k^owrt* 54^ 
 
 14 the divils rr.cans to frufirate thk tejimony. 
 
 5^.115.111. Ikat the dejirutiion cf ir^'.e Church-difcipline^ 
 ' tdidith totbe dcjirvaion ofCkrijtianityinths rycrU^ by laying 
 Chriji'^s Vineyard common to the Jfildermfi^ and confounding 
 godly and the notoriotjiy ingodJy^ andrefrefentivgChyiihanity 
 toPfigans andlrf^dchj as a barren nation-) or a cowmen and 
 delai.ching Wity. 
 
 <S 1 14.IV. "Jhat thefcanduls and rvickcdnefs oj novunal Chri- 
 j}ia?:s , is on the fame accounts^ the dcnls n',-?_v, to extirpate Cbri- 
 Jt unity jrcw the earth. 
 
 5^.1 1 5. V. Jhat ike great mercy of God hath provided a pre 
 and fiandifig nte^nsfor the afcertaining mi-ltitudcsof holy Chri- 
 liiur's of the tri-lh of the Cc^il^ tvho havi neither slqll nor Infure 
 to accji-aintthemflves ivhh thcHjhry of the Churchy and re- 
 Ci.rdi of Antiquity^ nortoreafunit oi:t againji a learned fulfil 
 caviltT^ from other cxtrit^fck^arguments. 
 
 Abuiidarce ot hoikii holy ibuls, do live in the? fervent O magn-ivls vcrica- 
 loveofGod, and in hatred otlin, ar.d in iinccrc ob.dienc:.', t'^! qii' contra he-, 
 injullice and charity to all men, and m heavenly dclircs- ar.d .'"j"''"^ ingcnia, cal- 
 udjglitsi who yet cannot well dilpute tor th.n- lUhgion-, contraque hftas cw- 
 r.or yet do they need to flic to bJievc as the Cnurch b;:- nium infid as facile 
 liev-Lib, though they know not what or why, nor what the Tcper fe ipfamdcfcn-. 
 ChuRh is : But they have that Spn-it wjthm them, whjch is ^^^ ■' ^'^^'' ?<> '^*''« 
 the hving witnefs and Advocate otChr;ft, and the (cal of God, 
 and the carndt of their lalvation •, not ameer preterfe that 
 the Spirit perfwadeth them, and they know not by what 
 evidence i nor yet that they count it molt pious to behave., 
 ftronglieli, without evidence, when they Icalt know why : 
 but they have the ipirit o{Kcmvation- and Adoption^ turning 
 the very bent of tiieir hearts and lives from tlie \vorld to 
 God, and from earth to heaven, and fiom carnality to Spi- 
 rituality, and from lin to holinefs. And th:s fully airuie til 
 them, that Chrili, who .hath atfuafyfivcd them^ is tli; ir Sa- 
 viour^ and tliat he who maktth good all his vndt'rtakjng-, is 
 no deceiver, and rhat God would not fandfihe his people in 
 thie world by a blafphcmy, a deceit and lie -, andt^at Chrift 
 "who hath peiformed his promitc in this, which-islus eaineri, 
 will perform the rert. And withall the very love to God, 
 and Holin.jiy and Heaven^ which is thus made their new 
 nature by the Spirit of ChrilK will dn:)idhfc 411 tiic hour. 
 
 Yy 3 of. 
 
g-jo of feme other jubfervicnt and 
 
 of tcn.ptation , when rf^pw/AJ^ other wile is too weak. O 
 what a blelTed advantige have the fandiHed againli all 
 temptations to uibvhct!* And how lamentably are ungodly 
 Sw-niualills difaciv.intagcd, who have deprived themH-lves cf 
 this inherent teftimony ? It two men were born blimle, and 
 one of them had been aired^ and had ban fhevvL-d the Can- 
 dle-light and twilight, how cafie is it for him to bLlieve his 
 Phyfician, if he promifealfo to (hew him the Sun ? in ccm- 
 parifon of what it is to the oth^r who never h^\ the 
 hght ? 
 
 CHAP. VIII. 
 
 Offonn other fubfervknt and Collateral Argume?Jts 
 for the Chrijiiun Verity. 
 
 HAving largely opened the great Evidence of the Chri- 
 ftian Verity, viz,. The SPIRIT in its four wayes 
 of ttrt-fynig, Accidentallv, Inherently, Concomitant- 
 ly, and Subfcqu'.ntly, I fliall more briefly recite fome othc. 
 r.ibfcrvicnt Arguments, which I iinde mofr fatisfadtory to 
 my own undcrlianding. 
 
 ^■. I. I. Ihe n^iturd evukme of thetruth of the Scripurc^ 
 ahov.t the Creation ef the World^ doth >»akr it the more Credible 
 to me in all things elfc. 
 
 For that is a thiiig which none but Gnd himfclf could 
 reveal to us: For the Scr pture telleth what was done, be- 
 fore there was any man in being. And that this World is 
 not eternal , nor of any longer continuance, is exceeding ^ 
 probable, by the ftateofall things in it. i. Arts and Sci- 
 ences arc far from that maturity, which a longer continu- 
 ance, or an Eternity would have produced. Guns and 
 Printing are but lately found out : The body of man is not 
 yet well Anatomized i Afd'nU^ his milkie Veines., and ?cc- 
 fjuets Receptacle of the Chyle, and Bartholines Glandules, 
 and the Vafa Lymfhatica., are of late dijfcovery : GaliUus 
 his GlafTls, and his four Medic£an Planets, and the Lunary 
 mutations of Vcnw, and the ftrange either opacous parts and 
 
 (hapc 
 
Collateral Arguments for the Chrifiian Verity. 351 
 
 {hape ot Saturtj^ or the proximity of two other Stars whjch 
 mifhipe it to our light, the fliadowy parts of the Moon^&c. 
 with the innumerable Stars m the Via L.-.cfea^ Sec. were all 
 unknown to formrr agc<;. GUi>erts magnet ical difcoveries 
 CI fpeak not ot thof.^ qaclhonable Inkrencts which Can!f>a- 
 neliti and others contradict j the nature of many Mmcrals and 
 Plants, the chief operations and crteds of Chymifiry, abjn- 
 dance of fecrets tor the cure otmany dife^fcs, even the molt 
 excellent medicaments, are all of very late invention. Alm( ft 
 all Arts and Sciences are encrealnig neercr towards Pcr- 
 fedion. Ocular demonftratiuns by the Telefcopc, and feniibie 
 experiments, are daily multiplycd : Yea, the World it felf 
 is not all discovered to any one part s but a great part ot it 
 was but lately made known even to the Europeans ^ whole 
 knowledge is gieacelt, by Columbus^ and Anterici's V-fpu- 
 tianMy and it is not long Hnec it was firll mcaCired by a 
 Circumnavigation. If the World had been etcrnall, or ( f 
 much longer duration than the Scripture fpeakcth, it is 
 not credible that multiplyed experiences, would not have 
 brought it above that Inlancy ot knowledge in which it fo 
 long continued. 
 
 Obj. Curbed JFarrs by Fire and J)cpopuLitio)t^ co-tipone all 
 Antiquities^ andput the World jiiU to begin am rv. 
 
 Anfw. It doth indeed do much thii wsy, but it is not 
 fo much that Warre could do : For when it is in one Coan- 
 trey, others are free, and fome would Hy, or lie hid or fur- 
 vive, who would prefcrve Arts and Sciences, and be teachers 
 of the reft. Who can think now that any Wars are like to 
 make America., or Galil£Ui''s Stars unknown again ? or any 
 of the torenamed Inventions to be loft. 
 
 2. Moreover, it is ftrange, it the VVorld wcreeternall, or 
 much elder than Scripture tpeakcth, that no part of the 
 World fhould fticw us any elder Monument ot Antiquity •, 
 no engraven Stones ot Plates i no Maupjus., pyramids , or 
 Pillars-, no Books-, no Chronological Tables, no Hiftori-.s 
 or Genealogies, or other Memorials and Records. I knbiw 
 to this alfo, curfed Wans may contribute much : But not 
 fo niuch^ as to leave nothing to inquilitive Succclfors. 
 
 5^. 2. II. It greatly confirmsth m' belief of the Holy Scrip- 
 tures.^ to finde by certain cxpcrii^nce^ the Origin,d and Vni" 
 
 vafaL 
 
35i ^ffifftc other fybfcrvient ami 
 
 ve^ful p'avity of mam nature^ how great it k^ and rvbfrein 
 it doth co}ifijh-, exdijy acrecittg rciththii Sacred J f^or d -^ when 
 no others huve wad^fich a. fuU difccvery of it. ■ 
 
 Ttr.s I hivc opened, and proved bi-torci and lie is a ftriii- 
 Evtn between the cn^ S^""^ ^'^ ^'^^ World and to himftlt', that (leth it not : Wcrcit 
 nal hypocriticil nem':- not Icli I weary the Kca.lcr with length, how tlilly and 
 HAl ch,-i[liavy and tie plainly could I manifcft it ? 
 
 true Chrifiianj m ^. ^, m^ ^\.a certain olferiuUicn of the unherfil Spiritual 
 be'iLtwL'brrnlfta- ^^'t^rre, which hath been c.irryed on according to thefrf Cjpel, 
 the FUpf perfected between the JVotnans and the Str^cMt''s feed^doth mucb confir>^i 
 him that rvaj born jne of the truth of the Scriptures, 
 
 tftcr the Spirit, even ^^^-j^ ^ contrariety thtre is, even between Cain and Aoel^ 
 foicuno-iv. Children of the Dine Father i fuch an implacable cnmuy 
 
 throughout all the World, in a'molt all wicked men ag^ind 
 Godlinels it klf, and thofe that fmcerely love and follow it *, 
 fuch a hatred in thofe that are Orthodoxly bred, againit 
 the true power, ufe and pradice, ot the Religion which they 
 themfclves profefs ■■> fuch a rcfolute refinance of all that is 
 Icriouily good awd holy, and taideth bat to the faving of the 
 lefiftersrthat it is but a publick vilible adling of all thofe 
 things which the Scripture fpcakcth ofi and a tulrillingthem 
 in all ages and places in the (ight of all the World. Of 
 which having treated brgcly in my Trcatife againfi Inrideli- 
 ty, ot the fin againft the Holy Gholt , I rcterre yoa thi- 
 ther, 
 
 ^.4.IV. It much CQnfirnieth nie to finde that there if no other 
 'Religion fr oft fftd in the ^f^orld^ that an impartial rational man 
 can reji in. 
 
 That man is made for another life, the light of Nature 
 proveth to all men : And fome way or other there muft be 
 opened to us to attain it : Mahomet amfnte I think not wor- 
 thy a confutation. Judaifnte mull be much b-holden to 
 Chriftianity for its proofs, and is but the introduClrion to ir, 
 inclufively confidcred. The Heathens or mecr Natur^^Jifis 
 are (b bhnde, fo idolatrous, fo divided into innumerable 
 fedls, fo lofl: and bewildred in uncertainties, and fhew us fo 
 httlc holy fruit of their Theology, that I can incline to no 
 more than to take thofe natural Verities which they confels, 
 and which they caft among the rubbifli of their fopperies 
 and wickcdncfs, and to wipe them clean, and take them 
 
 tor 
 
collateral Arguments for the ChriJiiaH Verity, 3 5 ; 
 
 for fome part of my Religion. Chrilbanity or nothing is 
 the way. 
 
 5J. 5. V. It much confirmeth we to obferve^ that commonly 
 the moj} true and f(ricw Chrijiiam^ are the holyeji and molt 
 konefl^ righteous men ■■, nnd that the tvorfe men are^ the greater 
 enemies they are to t rue Chrijiianity : And then to think^^ kcr» 
 incredible it if that God jhould lead all the worfi men into the 
 truth, and leave the beji andgodlyeji in an error. 
 
 In fmall matters, or common fecular things, this were no 
 wonder : But in the matter ot Beheving, worfhipping and 
 pleafing God, and faving of Souls, it is not credible. As for 
 the belief of a Life to come, no men are fofar from it as the 
 vilefi: Whoremongers, Drunkards, perjured perfons, Mur- 
 derers, OpprefTors, Tyrants, Thieves, Rebels, or if any other 
 name can denote the worft of men : And noncfo much be- 
 heve a Life to come as the moll: godly, honeft-hearted per- 
 fons ; And can a man that knowcth that there is a God, 
 believe that he will leave all good men in fo great an error, 
 and rightly inform and guide all thefe Beads, or living walk-- 
 mg images of the Devil. The fame in a great meafure is true 
 of the friends and enemies of Chriftianity. 
 
 p. 6. VL It hath been a great convincing argument with 
 tne, againfi both Atheifme and Infidelity, to obferve the 7nar- 
 vdous Providences, of God, for divers of hif fervants, and the 
 firange anfrvcr o^Vrayers, which I my f elf ^ and ordinarily other 
 Chri\iians have had. 
 
 I have been and am as backward to ungrounded creduli- 
 ty about wonders, as moft men, that will not i!rivc againft 
 knowledge. Bat I have been oft convinced by great expe- 
 rience, and teftimonies which I believed equally with my 
 eye-light , of fuch adtions of God, as I think would have 
 convinced moft, that (hould know as much of them as I did. 
 But few of them are fit to mention : For fome of them Co 
 much concern my fclf, that ftrangers may be tempted to 
 think that they favour of felf-cfteem i and fome of them the 
 tactions and parties in thefe times, will by their iiitereft be 
 engaged to diltalk i And fome of them have b:cn done on 
 perfons, whofe after Icandalous Crimes have made me think 
 it unfit to mention them •, le/t I fliould feem to put honOi^r 
 on a fcandalous fmner, or feem to diflionour Gods Works 
 
 Zz by 
 
54 of fowe other fhbfervkfit and 
 
 by mentioning fach an objedt of them ; And I hare much 
 obdrvcd, that whatever wonder I ever knew done, in an- 
 (wa to Prayer, or atcftation of any good, the Devil hath 
 with marvellous fubtilty, endeavoured by fome error or fcan- 
 dal ot men, to turn it all againltChrilt and to his own ad- 
 vantage. Bat yet God declareth the truth of his Prumifcs 
 by the deliverances of his Servants, and the granting of pray- 
 ers which are put up to him m the name ot Chrill. I will 
 not difpiitc whether thefe adtions fliall be called Miracles^ 
 or not : It is enough for my purpofe, it they be but attcrting 
 Providences. All Gurch-Hillory tellcth us of m^ny fuch 
 heretofore : how great thinjZ,s have been done, and delive- 
 rances wrought upon Chnlhans earneft Prayer to Gjd. The 
 fucccfs of the Thundering Legion in the Army iiMurcu4 Au- 
 reliin Antoninitfj in Germany^ is commonly mentioned : Yoj 
 may (ee it in the Afclog.oi Juliin Mjrtyr and trtulivi : S.e 
 more in VaYtuUus's Notes on 'Xcrtuli.^.6^. Cyfriiin faitii to Vc- 
 »»frrH/5,pag.328 of the Chriftians cafiing out of Devils, [0 Jz 
 audire vellei & videre^ quando a nolv} aa]urantuY &t(irq: er.tur 
 j^iritalihw fiagrpf^ & vcrhcrimi toriventU de ohfffis corpori- 
 bw ejiciuntur^ quando cjilantes & gewentes voce huvpanii^ & 
 foteji'ate divinh fl^igeVa & vcrbera feutientes^ ventuYum yidi- 
 ciunt con^tentuY. Vent & cog}iofce veYa ejfe qi.£ dici»m : & 
 quia fic Deos celcYc te dki^^ vel ipfn qiws cola^ CYcdc : autfi 
 volucYM & til i CYcdi ri\ de te iffn loqmtuY^ audicnte te, qui nunc 
 tuuni pec; Hi ehfedit. Videlii ros Yo^^nYi ab eis quos tu Yogas ^ ta- 
 nten ab en quos tu adoYM \ videbis fub manu nojiYajitiYe vimos^ 
 & tYemeYe captivos^ quoi tu fi.Jpicis & veneYaYii ut Dominos : 
 ceYte vel fic confundi in ifi^f eYroYihm tuis poterif^ cum con- 
 jpexfvi^ & audieY^ decs tucs^ quid fuit^ inteYYogatione nojha 
 Jiatint pYodeYe^ See. 
 
 But it were tedious to recite all that Antiquity teileth us 
 of this kinde : Later times have their ttftimonics alfo : Bayy 
 name could tell flv; Papifts, that burned him, in the midfi: 
 of his fljmcs, [ Lo, ye Tapifis^ here i^ a MiYacle: I feel m 
 woYe pain in this jiYe than in abedof Pcn>n't it is as [we et 
 to we as a bed of Kofes~j. Bifliop F/zrr<:r could fay, when 
 he went to the fire [ If I jiiYYe i;; the fiYe^ btlieve not my do- 
 CiYine~\-> and accordingly rcmain'd unmoved: Many more 
 you may fee in Mirtyrologies and Church-hiftory. It was 
 
 V \. the 
 
coUaieral Arguf»e?7t^ for the Cbrijlran Ferify. 2<< 
 
 the merciful! Providence of God to Mris. Honywood^ who in ^ee h:,- flory in Ful- 
 her pidlonatc fjf-accufations, when the Miiiidcr was per- ^"'^ WouhyS o( 
 fwadinghtr of the pardon of her iin, threw the glafs which ^'^&'^"*^- 
 w.s in her hand Dp to the wall, faying, (he was as certainly 
 an hypocrite, as that glafs would break i and it tell to the * "'^-'^^ ■^^^- "^"^cld 
 PTOund, and remained unbroken. They were convincina "/i^c^j; tngland/;.ffe 
 o 1 I L /^ 1 /-J .1 I , J '^ f>'inted : ^ni upon 
 
 Providences which God excrcilcd on the leadmg women ot ^r. Muhs his Exte- 
 
 the Famihlhcal Scd which truubLd New-England : when nuation, in bis fiooli 
 
 one of them, Mns. DvtT, brought forth a Monltcr that had /""'* ^"'Heiuy Vonc, 
 
 the parts of Man, Beaft , Birds and Filhcsi and the other Tl^f], ';!:'"''' 
 , r*^ r \* zj ^ L r L I* i i i Jtid he huth fully C9K- 
 
 their Piophetefs, Mns. Hutchmfon^ brought forth about jiV;„fj^^ 
 
 thirty miihapen lumps or births at once^ and thereby the j^jg *^,^^ Mlradet 
 Land was awakened, and delivered from the danger *. mcnvancd byfuh cre- 
 
 d;bie per f Oris «m Au- 
 guftinc ( dc Civit Dci) and other learned h«lj mn, dcfcrvc fome credit f we, 
 
 Viftor llricenfis teUeth of many Confifjors ivhujc longuei ncrc ct oil by the Arrian Vandal Hua- 
 nerlchu^jir/;*' ,P'i^c freely vflhoiu ton^ua : ^iid JEnxi GiZtus in anoiubtcTrei: fc fortlie 
 Immoriaiity of ihe \oul faiib iheJAmry a^dtbat he faiv tbewhimfe/f; and haib more fuch Wonders, 
 
 Ej;o novi luuka bonorum viror.im corpora, qua; etiara phalanges datmonuLfi, cantopeic cer- 
 rcrcnr, quantoperc ipfi vcxabant hominem ahs fc captum atque obH flum : itemqiic moib.oi in- 
 numcros quibus curaniils ars nicdiCa non fuificcrct, ipfa faciU curaienc_, pcrpurgarcnr, oiminoq; 
 aufei rcnr. id. ibid, page 41 1 S. T> . 
 
 Even Cicero fpea^mg f :eme facrikfiout impious perfonr, could obfcrve, Qal vcro ex his 
 &orrni'.im fcclcrum principestucumt, 6c prxtcr txteros in omni Rtligbne impn, non foluin 
 vitacruciati ( vel cumcruciatu, ut L-wi;rt//j^ atqi e dedecore, vcnmi en am fcpulr.iaac juftis 
 cxcquiis canierunt Lib %.delei.p.2^$. ^nd to h ebjtilio?f^th.;t L ef f.iUuh out otherwife, 
 And thai the b:fl f-fj'e mitfl, he aafivercth, Non rctf^e cx.ftimanius qiijf poem In divina : & dpini- 
 on.bus vulgi rapiimir )n crrorcm, nee vera cernirnKS : Mortc aut doloic corporis, aut ludu 
 aninii a'.t < ffcnfione judciia homlnui« n ifcrias vonderamus ; qui faccor humana ellc, & m.,]- 
 tis bonis V risacCidiiVc: feelers autcm f,oens tr.ftis, & priter eos cvent'Js (lui rcquuntur, per fe 
 ipf> maxima eft. Vuicmu-eos csi nificd fl'ni patrlam,nuncjLa!ii inimici nobis tuillent, aidcnces 
 cum ciJi).ditate ti m nictu, tunticonfcicn iii qu.d ag-rcnt modo limcntes, viJTim lontemnences 
 Keligiones. -^nd he concli4dcth,Di^p\iccy poena;ii elfe i /lvinaoi,q':od conftaret & ex vcxa.;dis vi- 
 vorum anitnis, & eafama mortuorum, uccorum exitium & jadi-io vivorum, & g»iid;o com- 
 probccMf Ibid. 
 
 I dcfire the learned T^eader to read the three Miracles which JEn, Car xvs J aith hcfinv with hit 
 ervn eyes, n his Theophraft. in Pib. Pat. Gr. To. t. page 414, 415, Thefi'H of an old m.;n, that 
 rxif done from the dead : The fcctnd of agood mmy lh.it »">M he was dying, piomifed hu S holar, 
 Jh.ttwaf b'ln.'itihat tvithin fcven d^ys he fhould have hii fight ; ivbich accordingly came top.fs: 
 Thetkirdyof the Confcfjiom before mentioned, that !iy prayer could fpeai^ moji articulately wlthnut 
 tonguci : ^11 ihefc he prufcjfethhefaw with hii own eyti : And the ratimaliiy andpietj of his Wiit- 
 ingi mjl^nh hu tc'lirno/iy the more credible. 
 "l-cgc P.il'a4ii Hif^oriamLaufiac. cap 52. dc Miraculo ab ipfo vifo. 
 
 Tho fhlk »w.''j.i' ai Aoparitions, fo Miracles a- e too »ft coHWer felt, yet all tbit are recorded 
 hy the :niient Doii* s and H^fterians cannot In fo thought , ifft/ially ivhca ypc htve feci femcthing 
 /»(c them. 
 
 Zz 2 My 
 
556 of [owe other fubferviettt and 
 
 My own deliverances by prayer i bccaufe they were my 
 own ' I think not fit licrc tocxprefs: Nor many other pcrfons 
 that were tamihar with nic, (ome yet living, and fume dead : 
 Nor would I mention fuch fmiU things as corporal delive- 
 rances and cur.s, but only becaufc they are matters otfcn!t\ 
 and fomewhat unufual, and not as {uppolingthem the great 
 matters which Chriliians have to look aftL*r or expe(fl m an- 
 fwerto their prayers : they are far greater things which 
 prayer brings to all true Chriftians : the flrength ot the Spi- 
 rit againlt temptations, the mortiricationof thofe fins, which 
 nature, conltituticn, temperature, cufiom and intercfi, would 
 mofi firongly draw them to ■-, the fpccial adiftances ot'Gcd in 
 duty, the mtbrmation of the mind, by a light which fhewcth 
 the evidence of truth in a fpecial clearnels > the refblution of 
 doubts i the conqueft of pallions i the elevation of the foul in 
 divine love and praifes i the joy ot the holy Ghofi, and com- 
 fortable thoughts of the coming of Chrili, and our endlcfs 
 blefiTednefs with God in Heaven. Thefe are the Anfwers of 
 Prayer, which are the fulfilling of thepromifes ofChrifi, and 
 which are of greater moment than Miracles i of winch we 
 have ordinary experience. 
 
 ^.y.Vil.It confirmethmy belief of the Go/pel^ toobferve the con- 
 natural'uy andfuHalkniji irhich it hath to the bcji & holie.j} fouls : 
 th.it by how much the better^ in true hojiejiy^ and charity, and hea~ 
 venlimji a?iy man is, ly fo much the more is the Gojpel beloved, 
 i>kajjnt,a};d Jiiitable tn him i jj humant fond is to humane 7iature. 
 My much converfe in the world, with men ofal! forts, but 
 moft with the pcrfons now defcribed, hath given me op- 
 portunity to be fully affiired of the truth of this experiment, 
 beyond all doubt. And that which is the bcjl in m.w, is ccr- 
 tiinly of God : and therefore that which is/«ifj/»/e and con- 
 jijtural to the hcji in man, mufi be of God alfiD. 
 
 5^. 8. VIII. It confirmcth my belief of the Gojpel, to find it Jo very 
 
 ■ fuitable to the tvorlds dijUfs, Jieccj^ities and bufmefs •, to reconcile 
 
 them to God, vidfill them n-ith love and heavenly mindedTiefsytvhich 
 
 other Religions do meddle nithfo little, andJuperficiaUy, ayid in- 
 
 ijf dually. 
 
 5^. 9. IX.The matter of the Gofpd is f holy and fpiritnal, 
 
 v!d againji all fin, and evil jpirits, that it is incredible that evil 
 
 Jhiritj, or v:ry bad mtn, fhould be the invcnters oj it : And yet 
 
 to 
 
collateral Arguf^ienis for the Chrijiian Feri^j, - 357 
 
 to forge jo many miracks and matters offaci^ and call a man 
 God, and to perplex the world rvith ?Kedle(i dclnfiryjhiilmjfes, 
 a?id to father all this on God himfelf^ would have been avillany 
 Jo ira?ij(:endci-;t^ that none but men extremely bad could do it. 
 Therefore it mttji needs he the defiQJi of Heaven, and not of Men. 
 
 <S. 10. X.JFhen I deeply confider the evidence of verity in the 
 Gojfel^ it hath OS much to convince mCy as I could have chojen 
 or defired. 
 
 ^. II. I. If I had been put myfelfto choofeby rvhat means God 
 (l.nmld open to jnan the things of the twfien world., I could have 
 dcfircd no more tha?i that a mejfengcr might come to us from hea- 
 ven to tell it iti \ un'.efin-c had cither fight andjenf^ or immediate 
 vifion and fruition. 
 
 And I am fully fatisficd, i. That fpiritual things are in- 
 villblc, and are no objcdts of corporeal ftnfc. 2. That it is 
 not meet and honourable to Gotfs Wifdomand Jullice, to 
 govern rational five Agents in via^ by light and fenfe. Ic 
 would be no trial, or thanks to the molt fenfual wretch, to 
 forbear his lin, if Heaven and Hell were open to his light, 
 3. Thzt^ fpiritual vif on 3ind jruithm is our ftate inpatria i our 
 end and perftclion, and not htfor the ftate of trial and tra- 
 vellers in the way. 
 
 5^. 12. 2. Ij I hud ban to choofi who this , Mejfenger jhould bc^ 
 I could have prefrred ?ione before him^ who is the very Wifdom>. 
 Truth., and JFord of God. 
 
 Had it been but an Angel, I might have thought that his 
 Indcfedibilrty and Veracity is uncertain to mankind on 
 earth : but Wifdom and Truth it felfcan never lie. 
 
 ^. 13. 3. If I had bt en to choofe in what way this Mcffenger 
 fhould cojjverje with man^ its an (jfcfual and Jiiitable Teacher 
 ofthefe Ahjieries^ and how the worl{^ of Mediation between God 
 and mail jhould he performed^ I could have defired 7io fitter way 
 than that he fliould ajjiinie our naiure^apid in that nature fami- 
 liarly infiruci /<<", and be ttur example.^ and our High Friejl tn- 
 wardGod^ hy his Merit ^Sacrifice aiid Jiitercijjion. 
 
 ^. 14. 4. Had I been tochofe what way he Jhould pxo\c his 
 MelTage to be of God, I could not have chofena more jatisjying 
 way than that of Prophecy^ SanClity\ atid open ?2umerous and 
 uncontrouled Miracles, with his own Rejurredic?i and Ajcenfui?:., 
 snd giving the holy Choji to le his Ad vacate and fFitnc^ contifjually 
 to the World. ^ ^ 3 5^- 15- 5- ■'^ 
 
558 of fome other fuhfervietit and 
 
 ^. I], f^. I could mthjve (xp.cicdtLut theje Mirzcks Jf^ou Id 
 he done in the jight of all the perj'mf in the worlds in rvery place 
 and Jjf, ( jfr then they w aid be but as commm rv >rkj ) but ra- 
 ther before fucb chojoi JP'itneJfefj as n\refit to communicate them 
 to others. 
 
 5J. 16. 6. Nir could I have chojen a fitter rvay for fitch 
 WitneffiS to cnnpr>n their tcjf:im>,ny by^ than by the lame Spirit 
 ofholintfs and p:itt>cr^ and byjuchajheam oj Miracles as the 
 Apojxlts per ought ^ and fuch fitccefs in the auual rcnovatl n of 
 their fdonfers. 
 
 ^. 17.7. Nor could I well have chofen a more niiet and cm- 
 vincing way oj Hijiory or Tradition^ to o'nz^ty djrvn all thtfe 
 thinc^s to Ui^ than that before defcribed, which hath been uftd 
 by God. 
 
 ^. 18. 8, Nor could I have chofin any one jianding Seal and 
 jy^itnifi of Chrijf^ jo fit for all perfotis^ learned and unit arm rf^ 
 and to endure thrcugh all generations^ as is the aClHalfaving vf 
 mcn^ by the real rc?iovation of their hearts and lives by the 
 holy Spirit^ reclaiming them from jeljijhnefs, fenjiiality^ world- 
 linefs^ and other fm, and bringing them up to the Image of Go^fs 
 holinefi^ in love and heavenlificj} ■■, which is the continued worl^ 
 of Chriji. 
 
 So that when God hath done all things fo, as my very 
 teafbn is conlhained to acknowledge belt, what (houU I de- 
 iire more ? Icontcfs 1 ftelftill, that my tiature would tain be 
 fatisfied by the way oi fight and faife. Could I fee hcav.n and 
 hell, I thiak it would moft trfcctually end all doubts : Bat 
 my Kftf/oM is fatisricd, that it is a thing ?/m«ftr, and utterly 
 unfuitable toa world, that mult be morally governed and 
 condudcd to their end. 
 
 ^ 1 9. XI. Jhe temptations of Satan^ by which be would 
 hinder us jroni faith^love andojedience^ are fb p.ilpable, mali- 
 cious and importunate, that they do much to confirm me oj the 
 truth and gaodmfi of that word and way^ which he fo much 
 refijieth. 
 
 I think that there are few men, -good or bad, if they will 
 obferve both the inward fuggellions with which they are oft 
 (elicited, for matter, manner and fcafon, and the outward 
 impediments to every good, work, and invitations 'to evil, 
 which they meet with in their converfations, but may be 
 
 convinced 
 
collateral Arguments for the Chrijiian Verity. 5 5P 
 
 convinced that there are malicious fpirits, who are enemies 
 to Chrift and us, and continudlly by temptations fight 
 a^ainft him. 
 
 5J. 20. Xll. 7^'f Devils contrads with JFitches^ ofp(mg ^f. ^^^ ahiinii^ncc of 
 Chrifl, and ema^inzthtjn to rotmnce their Baptifm, audio "'^fj'n*lJ^:f ^'^ 
 orfiks hi^Tvays, Pi jo-ne caijirnijtwn ojthe Ct'r-' .anv^nty. i5.n. 52, ^4 
 
 That Witches really there are, as I fa i d betore, he that ReidVAm. iiowcr,*/" 
 will read Kemi^ius and B^^/w only may befatishcd, as aUo theSA\iibu\y:ritch. 
 the Malleus maleficormn Varuus^ &c. and the numerous in- 
 ftancesin 5/j^o/)^and Effx about 21 years agv\ may further 
 fatisfie them. And that the Devil draweth them to fuch re- 
 nunciations of the Covenant and Ordinances of Chrilr, the 
 many Hiftories of it are full proof 
 
 ^.21. XIII. Though ma)i\ fuch reports are fabulous and de- 
 lusory ^ yet there have been certainly ^rovedin all ages ^ fuch Af- 
 ■puriti.Mi^ as either by o\>f>ofition or defence have born fometejii- 
 monyto the Chrijiian faith. 
 
 Ol: both thi-le lart, fee what I have written in my Treat. 
 orintidelity,and in the Saints Kf/f, Fart 2. And read Lavatir 
 dc Spectrin, & Z^inchius^ torn. 3. lib. 4 cap. 10. znd cap. 20. 
 Valrio^ &c. And what Ifaid before, especially the Narrative 
 called, Ttv Devil of Mafcon^ and Dr. Moor of Atheifm. 
 
 (^.22. XIV. the fpeeches and aCxisyis of prfons pojpjpd by 
 the Devilj ufualiy raging blajpbifnoujly againji Chrifi^ doth fome- 
 what confirm the Chrijiian verity. 
 
 That tliere are and have been many fuch, there hath been 
 nnqiiertionable evidence. See my Saints Reji., part 2.page 
 258, 6'^c. Zancbius^to\n. i^.lib. <^.cap. 10. page 2SS. Fnrelim 
 diVenenis.^ ohferv.^. in Schol. Pet.Mnt. Loc.Coni. Cluf r. 
 ca^. 9. Fernel. de abdit. rerum caufu., lib. 2. cap. 1 6. ? later us 
 olferv. pag. 20. de fiupore Dcenwn.&c. Tertul. Apol.cap. 23. 
 Cyprian. Epif adDemetriuw. Origen. in Matth. 17. A'-gviiin.. 
 de Divinat. DoemoH' &c. 
 
 f. 23. XV. Lajily^theteftimony ofthe enemies ofChrijHanity 
 Is foive encouraq^c-nient to faith. 
 
 What con)\durcs there be, tliat Tythagoras had his know- ^<^^V^m^^f (e con. 
 
 ledge from the Jer.s, and Tlato was "not a ftranger to Mofts\ ^tv^'^'^p^^^^ 
 
 writings, hath been (hewed by many. How plain it is, that that hs ufrU to /•»;, 
 
 the wilcr and b-tter any Heathens have been, the nearer thev Thn it n>.n -w lit 01 
 
 hav£ come in their doiftnnts to that of Jefus Chrift I need "f^'l ''"' '^-''^^ ^"^ 
 
 [itlpUetij fanh Giot. 
 not ' •^ ' ' 
 
3^o of [tffic other fubfervicnt and 
 
 ^■mt'Jn^Adn^m'ir^ "'^^ ^"^V "^"^^ ^o convince thc ccnfidcritc, thac arc men of 
 perafoHs libc"!"'. Tn ^^.^^''^g- HowtheJ^'iri wcre convinced^ of thj miracles of 
 Annalibus fuis con- Chrill, and fled to tiic accufition cf Chrifr as a Mag-cun, is 
 :ncmoravit : inquit already (h^wcd. Tiic wifcll and beft cfthc Kow/r;/ Emncroms 
 GroUHsdcl^ut.Kcl. favoured them. Vion C^jfius in the life of NervaCoccem, 
 '• ** page I. faith, [C£terH»t Nerva cntues qui mfictatis in T>cos rei 
 
 iuerant^ eos alj'Avi volii:: exules inf.xiYia'n rediixlt : ( Thcle 
 that were cilhd Irtipietath rei, wcre the Jews and Chrilliars 
 who rcfufed to facrifice to Idols ) And he addeth, [Erw^ 
 prvi de c£tero dowimscriminiiretitur^ edidovetuit^ neve lice- 
 ret aut impet at is^ aut Judaic £ fca£ q!-:emqunm dJ:i;;c irfi- 
 nndari.'] k feemeth by this, thatwlun difpleafcd fervants 
 would bj revenged on their maftcrs, they i.f.d to accufe 
 them of Chrift'anity or Juda'fm. ' 
 
 1r.i']an did fomethins; againll the Chriftian% b.ino pro- 
 n:m nM feMdira" vokcd by the Jews, who (LuthVmC.:fminr^tarr':^j,nnJ 
 cditorum tanta fre- did make one W;i(/rfjr their Captain, and about Cyrf«^mu r- 
 qucntia, toe eorum dercd of^ Creek^ and /'om/r;;i above two hundred thoiifand 
 tcftcs, ucctlam Po-. ^en. But upon P//;//s inU)rmation of the Chrifhaus 
 ;Mo ejus re. confer- J and unjutt fufTe rings, their perf.ciuions were 
 
 inquicGror. /. 3. moderated. 
 
 Adrian alfo vvas cxafperated by the Jews, who as JEl, 
 I^mwwhataflir is Spartianus {^Mt\\m Adrian: Moveritnt bellifw^ quod vet eb an- 
 Z^tmoTV^'^in ^^rwutilare genitalia: f And the Chriftians were taken for 
 fmT^cctunttng' it ^ ^^"^^ ^f Jews, and io fuffercd often for their faults : ) But 
 curan'., and fume as Snennius Grani^nus Lcgatus^ a Roman Noble-man, writing 
 foljled in by jome to Adrian how unjuft it was upon vulgar clamour to kill 
 ^not^iTfJ'''\l^^'''^^ innocent Chrirtians, only for their Religion :"^^ri<7;f wrote 
 Thofc°J,w'roeH\on- to Minutius Fuudamis^ Proconlul of 4//'^, that no Chridian 
 Jider att^ the middle fliould fufler but fof proved crimes. Eufeb.HijLlih.^. 
 opin'wn of B. Llflicr 
 
 TvUl appt.rf to be far the mafi probable : vix. Th.u the whole feme ncc is currant, except thefe wtrdi^ 
 [This was Chrift.] Aadth.it fomc Chri'XiAih.xv'mg wrote ihofe words as expefttoiyin the margin 
 of his hook-> they afterward crept thence into the text. 
 
 /.thenagpras teHs M. Aiirel. Anconin.b tbs EmpeoWy and L. Aur. Commodus to whom he 
 wrote, Nccdubito quln vgs ctlain doLlillimi & rapicntidnni Princlpcs, hiftorias & fcriptj 
 
 Mo(i^,Efai.f. Hiercmix,S: rcliquonim Prophctaium aliq.ia ex parte cognovericij. ^cc 
 
 vobjsrclinquo t]ui libios noviftisj fludiolius in illorum prophctias inqiiircre ac pcrpenderc, S:c.j 
 ^4p9l.p.inB.p.^6,<;7. At^I it's iJie that ^nzorwnc learned fom'.whu' from the Scr'ipliireSi 
 well (u bcy/c:uififbcfo well ^ueyvthem ; miiihcnu received fomc ofhiswifdomanA virtue. 
 
 Lampridii 
 
collateral Arguments for the Chriflian Vtritv. 2 6 1 
 
 Lampridn-s in Alcxand. Sever, faith, [ ^od (viz. Temphm 
 Chrijhfacere)& Adrianus cogitaffeferiur; qui templa in om- 
 nibus civitati. PS fine fim'iickri^ jiffn peri : qiu bodie idcirco 
 quia r,on hahent numina.^ d.cuntirr Adriani; qu£ iUeadbor pa~ 
 rajj} dicebatur : fedprohibiti's eji ab kis^ qui confulentes (dc-ra 
 repcrerafit, oniyies ChrilHanosfutuYGS^ ft id opt at evenijjit^ 6'- 
 templa rel!qi-:a deftrendtr. 
 
 Lucian honourcth the Chriftians, while he dcrideth them 
 for their fufftringsand iaithj fayiiii*, [ Pcrfimfcnmt fibiinfx- 
 liccsCkrijiiam^ f- imworialit ate friiiy.ros^ perpttucque viduroi 
 ejp : icko & wort em ma<i^nocontewnunt ammo: acncnpancifuA 
 jJ>o)jtefemetJpfos Gccid^vdoi (ffmr,it : Tojiquavi vcrefewela nobU 
 d fcivcrufit^ Gr£cerum Veos C3)iliant'. r abnrnant^ &i:. 
 
 When Adriun had found how the Chrirtians differed from 
 the jews, and had fuftered by Barchochebas^ becaufe they 
 would not joyn in the Rebillion, when he had ended the 
 war, he gave Jt-r«f/7/fmto the Chrifiians and others to in- 
 habit, faith Evrf^'. 
 
 Antoninus Vius pabhOied this Edidl for fhe Chriilians 
 ISiquifquam cmquAmChrijfiaHO, quia C hrijh anus fit ^ pcrgat 
 ymlejiu quicquam aut crimink inferre, ille cui crimen iUatunt 
 erit, etiaytift Chri\Vianus reipfa deprehenfus ft\ abfolturtur : qui 
 autem ilium acafiverat^ julium debitmvque fuppliciunt fuheat. 
 Adding a Decree of ^^^r/z/w's, thus : [Pro quibu<: howimbus 
 & alii provificiarum Tr£fides^ jam ante DivoPatri weofcrtp- 
 ferunt ^ ^ilus tUe refcripfit, nequid interturbarent hoc (renitf 
 kominum mji qui convicli effent tentaffe quippiam contra Kent- 
 pub'icaw. Eufcb.Hift.1.4. 
 
 And though under that excellent Prmcc, Antoninus Fb'/lo- 
 fophus^ fome pcrfccntion was raided, it was moltly by Offi- • 
 ccrs, at a great diftance, in France^ &c. yet all was ftaid, and 
 favour fhewed them, upon the miraculous relief of the 
 Army by rain, upon the Chrillian Souldicrs prayers, f calLd 
 Legio Fuhninatrix) when they were in war with the ^adi : 
 of which fee Jul. Cupitolin. Vion Caf. tertvl. Apclog. KuCch, 
 Itb. f^. Orofu.m., &c. His Lctcers to the Senate arc theie : 
 [ Cred.'lile cJi Ckrijiianos^ licet eos impios exiiHrncmm., Deum 
 pro munimento habere in pectore : fimul enim at que hnmi fcfe 
 aljecerunt, & preces fudcruHty adiq^mtum miki Veum liatim 
 e calo pluvia delapfti e/f, in >tos quidem frigidiffiwa^ inmftros 
 
 A a a z'f!'.'> 
 
2^3 Ofjof'fit other fuifervicKt and 
 
 vero holies qrando & {vlnuHa : eonmque crationnus & frec'ilw 
 jhti-.uViUf pr^iofuir.qui mque vinct Hcque exp'gnari potdK 
 ^aimlrem cortccdumui tali'.Uf^ htfmt Cbnjiiani^ ne qu£ tela 
 qufjienriit contra fios petunt & mp.-'trent. 
 
 After this Emp.TOur, a compiny of Bcaftj fjcccflivcly 
 followed i yet moli < f them were reflrained trom gr^at pL-r- 
 fccutt.jns: Comwo^uf wi^ ruftramcd by Mniu^ a tricnd to 
 the Chr (tiii'S as T>:o C'^f. wrjteth i a-nd others by other 
 mcins. All! thcChr Aiins cfccn tendrcd their Ap')^")^!^: 
 amont; whom A p-M>iiUf^ a Senator, in the reign ot Cowmo- 
 dus^ o;fcrcd a b;)ok for Chriftiinity,and was b.heaied ■■> Ev- 
 feb. lib. 5. But of all :hc Emp:roars fhat were from AngujhiS 
 loConhtntine^ there were but ten that perfecutcd th:Chri- 
 ftians, of whom, thofcthit I hivem.'ntionjd, w!io r^ivcrfeJ 
 their Decrees, or reltrained the perfecutors, were a pirr. 
 
 Septim. SevtrHS forbid any to becotne ChriHiins : bat 
 what judgments did fall upon divers of his Prelidents,wlu) 
 perfecuted the Chrirt;ans,and what conviftions f )mjof them 
 had by Miracles, is worth the reading in 'ttrtuhan ad ^cap; /. 
 Akxindcr Sevcrm , the moflexcJIent of all th.' H.athen 
 Empcrours, f not excepting AitOHi^jUsPhiljf. ) was guid.d 
 by the renowned 'Z/'/p;(07, and his mochrr Muynntea^ (fjp- 
 pofed a Chriftian : ) of him, faith L^mprid.m^ \_ Juds-s pri- 
 v'll gia Ycfervavit : Chrijiiatios cff- paffuf eft : Yta, in the morn- 
 ings he went to prayer ;;/ Urar'io fi'O^in quo & divos prhicip.'s^ 
 fedoptimos elxios^ & anim as f.tna lores ^ in qneis & ApoUonium ^ 
 & quaatmn fcriptor fwrunjternpori^m dicit^ Chriftjm, Abra- 
 ham, d?" Or phcum, & hu'iufniodi Veos hahehaX.'] Yej,raitli 
 the fame Ljwpridius, [^Chriihtemfb'jn (arere voUat^eumqus 
 inter D. 05 recipere : ^od& Adrianus ro^/t '_{/> fertur^'j— &■:, 
 
 i(t ante. And after \ Cum Chriftiani quend^tm h:uf»^ 
 
 qui puhlicus fuerat^ occupflJJ}nt\ contra^ popinarii dicerent fthi 
 euni dehtri .) refcrijffn, mliuseffe ut qi'.onodjcunque iVic Veuf 
 coUtur \ quani popinariis dedjtur.~\ The gr.at ftnd:ne(s of 
 the Chriftian Churches in the eledlion of their Paftors, he 
 made his example in the choice of hi<; Olficers : [Vicebatque 
 grave eff*-., cum id Chriftiani & Juddifacerent inpr£dicandi^ 
 facer dotilvs qid ordinandi fimt^ mn fieri i>t provinciurum re- 
 aorilus^ quibus fortune homimm committuntur & capita. ~\ 
 That iSj [^ Nomina eorum proponebaty hortans. populum^ fiquis 
 
 quid 
 
collateral Arguments for the Chrijiian Veritj, g ^3 
 
 quid haberet crimmif^ frobaret manifejiis rebus ■■, fi non probarety 
 fcenam futire captif. '] He made a faying of Chrift his 
 Motto, hah Lamp id. \_Clamabatque ^xpw quod aqiiibuf- 
 dam jive JudaU five ChriJiiauUaudi-crat^ & tenebat ^ idque per 
 VYdconem cp.ni aliqvem ewendarct^ dicipbebat^ ^VOV JiBI 
 NON VIS, ALtERI NE FECEEIS : ^aw fententiam 
 p. [que iideo dil xir, tn & in falatio^ & inpublia^f opertbuf^ prx^ 
 ftrili tuber er.'] Thus you (ce what opinion che btft Roman 
 H.arhen Einp.rours had ot Chrift and the Chridians : *Paul 
 had liberty in Koyne to preach in his hired houfc to auy that 
 would come and hear him, ^^.28.51. m nt an forbidding 
 hint. And thofe Emperours that di<i perfccute Chnftianity, 
 were either fuch Bcafts as NerQ^ or at bert fuch as never 
 underflood the rcafonof thatRehgion, but perfecuted they 
 knew not what. And it was not Co much for the poiitive 
 parts oi Chriflianity that they perfecuted them, as for the 
 Negatives, even for denying honour and worfliip to thofc 
 Idols, whom the Romans had been long accultoraed to 
 adore. So that \_ 'toliteirnpios, toUite iwpios J was the cry of 
 the rabble, as if it had been ungodlinefs to deny their gods: 
 And 10 facrifice or burn inccnG; 011 the Idols Altars, was that 
 ordinary command, which they difobeycd, to the fjffcring of 
 death. 
 
 As Grctim faith, lib. 3. Mfdta haberAUS tefihnonix qu£ hijh- 
 ri£ i\\i^ lilrus trarlit£ partes aliquot cr.-.frmaut. Sic Jefunt 
 end affixhfii^ ah ipf} ^ difcifulif fi.\< wirnculapatnitay & 
 U£ir<ei & ?aga}ii ntemtrant. Ve Htrod'.-, Pilato, fcfto, Vx- 
 I'ce, de Johanne Baptilla, de Gamahele, dc Jcrofolyniorum 
 excidto^ exitantfcripta luculentifjima Jofephi edit a. paulo pojk 
 anwim h Chrilh abitu 40. Cur)t quilus cenfcntiunt ea qu£ apud 
 Ihalniudicos de iifdcni te»iporilui legmthr. Ncton'iS f£vitiiim 
 in ChritiiaHos 'taaXits nieworij: podidit. Exih:bant olnn & li- 
 bri tvnt PYivatormn ut Vklegor.tis^ turn & aCapuhlica^ ad qn£ 
 Chriiliani jroiocabanty quiius coniiabat de eoftdere^ quod pcli 
 Cknihini nituw ajfaruit^ de t<:rr£ nictu, &foI^s deliquio coyttrit 
 natiiYd-.ii^ p[eMifiyy}o hm£ orbe^ circa tentpus quo Chrijiui crucis 
 fupplicio pfftfitf ejh 
 
 Ctifus and Julian do not deny the miracles of Chrift * 
 Mihoniit himfclfconfeflcthChrift to be a true Prophet, and 
 the Word of God, and condcmneth the Jew? for rcjccfiing 
 
 Ana 2 him; 
 
5^4 Offome other fubfervient^ d^c. 
 
 him : he contcllcth his miraculous Nativity, and mighty 
 works, arc! that he waS fcut trom heaven to preach the 
 GolptI : He bniii^eth in God as faying, [ Wehav.' delivered 
 ohv de:larattO)is to Jclus the Son of Mary, a}id\\rengik>iefl him 
 by tie hol\ Ghu\i. J And, {j^e have d Itvercd him the Oojpd^ in 
 *" which ii dircirmi and light^ 6^0 . ~] And he tcacheth his iol- 
 
 loxvcrs tliis Creed, \_ S ay. JVe believe irtCod^ avd that which 
 zvji d.iivi.r>d fc Molls and]dws^ and which vtm d liven d 
 to the Pr..^'het!i p-Of» their Lord: we diliiMCJ^iJh not between 
 driyof ihenr^ nnd we deliver uf our [elves to ha faith. '] And 
 if Chnlt be to be bdicvcd, as Mahortiet faith, then ChrilHa- 
 nity is the true Religion : for as for his and his followers 
 reports, that the Scriptures are changed, and that wc have 
 put o-at Chriirs predicflion, that Mf^owrt mult be fuit, &c. 
 they are fables, not only unproved, but before here proved 
 utterly impollible. 
 
 Read Eufelm, Ecch-f. Hiji.l. 8 c. 17, & i^. &l.c,. c. lO. 
 of Gjd^s Itrange judgments on Maximmus the Emperour, 
 whole towels being tormented, and his lower parts ulce- 
 rated with innumerable worms, and fo great a (link, as kill'd 
 fome of his Phylicians i which forced him to confcfs, that 
 what had befallen him was defervedly, for his madncfs 
 agaiiift Chrilt, ( for he had forbidden the Chrirtlans their 
 aifmjlies, and persecuted them J : wherefore he comman- 
 ded that th.y (hould ccafe perf-cuting the Chniiians ^ and 
 that by a Law and Imperial Kdift, their Aifemblies fhould 
 be again reltored : HeconfelTed his tins, and begg'd theChri- 
 ftians Prayers, and profeffed that it he were recovered, he 
 would worflvp the God of the Chnihaus, whom by expe- 
 rience he had found to be the true God. 
 
 See Bifliop Fat her iy AtheowajK I. i.e. 5. f. 140, 141. com- 
 paring his cafe with Antiohw his. 
 
 Tailw Orofws, bijhr. li. 6. fine^ tellcth us of a Fountain 
 of Oyl which Howed a whole day in Ai'g'ijius Reign, and 
 how Augujha refufed 10 be called Vomn w, and how lie fhut 
 up Janus Temple becaufe of the Umverfal Peace, and that 
 eotewpore, ideji^eo anno cjHO forti^ojam veriffimamq-f facent 
 ordmatione Dei C^far comfofnit^ natm eji Chrijius *, cujus ad-^ 
 ventuw pax ifiafanndata eji., in cu]us ortu atidientibus honiini- 
 luf exult antes Angeli cecinerunt^ Gloria in excelfn Deo & in 
 terra ^/wc honiimbus bonx volnntatif. Sec 
 
Yet Faith haih njafiy Diffiultks to overcowe^ ^. 5^5 
 
 See alfo what after others he faith otTj'/'^riw motioning 
 to the Svrnate, that Chriii:. might be accoiintcd a God , and 
 St]anvs rtlifling it: // 7. /^z^. '^l^> Pat. To. i.f. 209, where 
 h: faith alio that aliquanti Grdcorum lihri attcftcd the dark- 
 ncfsat Chri'rs death. And //. 7.^. 216. he flicweth, that as 
 after the ten Plagues of Egvpt, the Jfraelitcs were delivered a 
 
 and the Egypians dcftroyed, Co was it in the Koman Empire 
 with the Chvilbans and Pagans, after the particular revenges 
 of the ten Perfecutions. But becaufeheis a Chriftian Hifto- 
 rian, 1 cite no more from hnn. 
 
 CHAP. IX. 
 
 tct Faith hath wany Dijjjculties to overcome: If bat 
 they arc , and what their Caufes. 
 
 THerc are two forts of perfons who may poffibly per- ^^^'^ "cdcndi di.-fi- 
 r I /• I J r. r i cultas m n tenicrc ex 
 
 ufe thelethmgs, and are ot tempers fo contrary, that fuiib nulllufcu j ;d,- 
 
 what helpeth one may hurt the other ; The firfl are dicii opinionc nafci- 
 thofc who fee (b maxiy objections and difticulties, that they c"''; l^d ex valida 
 are turned from the due apprchcnnon ot the Evidences of ^^'■^^** ^ vei>fimilj- 
 Chrilhanity, and can think of nothing but tumbling- blocks n"ti7 Turn enim"n' 
 to their Faith. To tell thefc men oi wore difficulties^ may creduiitas rat.oncm 
 adde to their difcouragement, and do them hurt : And yet jn^am habet, quun 
 I am not of their minde that think they fhould be therefore 'P " .'^^ ^^ '^'•^ "*'" 
 fjlenced : For that may tempt them to imagine them nnan- w^V'^^ q-^iddam 
 fwerable, it they come into their mindes : I he better way Mam rebus qux du- 
 tbr thc(e men is, to defire them better to ftudy the Evidence bltandi caufam non 
 of (ruth : And there are other men, who mull be thought habcnt, non crcdcic, 
 on, who feeing no difficulties in the work of Faith, do con- -T'V .'^ T -^'^ 
 
 r ■/- 1 ,1 L J I T> 1- Vi jud CO in difcuticnda 
 
 tmueuntortihed againlt them, and keep up a hiLljcf by meer vericatc mlnime u- 
 
 extrinllck helps and advanfages, which will tall as fooii as runtur. Aihen.jgor. 
 the ftorms affault it : And becaufe no doubt is well overcome ^^l- ft ^^' 
 that is not known, and A^/7 tarn certum quam quod ex dubio 
 certunt eji , I will venture to open the Difficulties of Be- 
 lieving. 
 
 ^. i. Jhat Believittg in Cbrijl ii a rvotk^ of Difficulty^ if 
 
 Aaa 3 proved- 
 
^6^ Ttt Faith hdth mstiy Dijjit uUies to overcome : 
 
 frevsd tab iy the favcity of found Beluvers, and the intfer- 
 jedion of Faiih in the fincerc :, and the great and tvonderfi'U 
 means which rnvjl be ffed to hrin^ ynen to believe. 
 
 SupcrficLil Bclicr^rs are a fmili part ol the rvkole J^orldy 
 and found B.lievers are a (mall part of protcifed Chrirtians : 
 And thefe. found Believers have miny .a temptation, and 
 fome of them many a troublcfom doubt, and all of them a 
 Faith which is too farr from perfv^dion. And yet all the 
 Mirjclcs, F.vidence?, Arguments and Operations afoiefaid, 
 mvrt be ufed to bring them even to this. 
 
 ^.2. "the Viffi'SuIties are 1. Some of them in the things to be 
 believed^ II. Some of them in extrinfecal imf>edimenfs : iU.And 
 fome oj them in the mindeofhUn who muji believe. 
 
 5J.3. I. I. The myjierioUfnefs of the dodrine of the blclTcd 
 Trinity, hath alwayes been a difficulty to Faith., and occafioned 
 many to avoid Chrijiianity., ejpeciaVy the MihomcunQs ■> and 
 wanv Heretickj to tak^ up Devices of their own., to fi^ift 
 it off. 
 
 0. 4. 2. 'The Incarnation of the fecond Ferfon^ the FJernal 
 Wtrd^ and the ferfonal union of the Divine Nature with the 
 Humane., is fo jhan2,e a condefcenfon of God to man., of ma' 
 kcth xhpi the greateji of difficulties., and the greateji jiumlling- 
 blocks to Infidels and Heretici{s. 
 
 5)'-5. 3. lheK(fi<rr''Ciion and Afenfmiofjefus Chrijt.,and 
 the advance)vey.t of mans nature in him above the Angelical 
 nature., and glory., i^ a difficulty. 
 
 ^.6. 4. T^o believe aUthehilhry of the Miracles of Chr ill .^ 
 the Prophas., and ApojiLs^ if difficulty beca:'fe of thejhange- 
 ncfs of the things. 
 
 c. . . r ^.-7. <). It IS not without difficulty firmly to believe the 
 
 ilia , ion nonilnata ^'"'«^»'f'^''C)' <'/ '5<^W"> '^«'» ^''^ endlefnefs of the felicity of the life 
 
 ma^is quam intel- '^ Come. 
 
 Icaa naturi : mulco ^ 2. 6. And it hath proved hard to many to believe the end- 
 
 Tunc uc a rerra Ion- M^ rniferies of damned fouls in HcU. 
 
 g.nimc fc cfFcrant. i 9-']' And it is at hard to believe the paucity of the blejjedy 
 
 cicer. TiifcH'., j9/, /. and that the damned are the farr greater number. 
 
 *'P' ^^i' ^. 10. 8. And that fo great a change^ and fo holy ti life is 
 
 Mecf^lry to falvation., hath proved a difficulty to fome. 
 
 ^. i\. 9. The doCirine of the Ke furred ion »j the Bod}'^ is one 
 of the greateji difficulties of all. 
 
what they /tre ^ af^d rchat their Cdufes, ^^y 
 
 ^. 12. 10. So is Chrifl's ccwin^r^ into th: World fo Idc^ 
 and the r^v^alivg ofkk Gcjpeltofo fexv^ by fro^hfcy be^orc^ and 
 by Tre aching (nee. 
 
 ^. 13. II. So alfo VPin the appearing Meanncfs of the Fer^ 
 foH of Chriji., and oi bis Farentage^ jl.tce and condition in the 
 World ■'y togcthtr with, the wanner of his lirth. 
 
 5^. 14 12. The manner of his fujferings and death^ upon a 
 Cnfs^ Of aMakfabcr^ mder the charge of Blajphcwy^ Inpiety 
 and freafon^ hath fiili been a jimnbli)tg-hlock^botb to Jews and 
 Gentiles. 
 
 5^. 15. 13. So hath the kwntCs and rneannefs of hif follow- 
 ers., andthe niwthr andn-'orldly preewinence and profperi:y of 
 inbelievers., and enemies ofChrijl. 
 
 ^. 16. 14. Ihe roant of cxceVency of fpeech and art in the 
 holy ScriptJ-res^ that they eqi'all not other IJritings in Logic jI 
 in/thod andexaanefs., and in Oratorical clcganciiSy is a great 
 offence to mibelievtrs. 
 
 ^. 17. 15. y^s alfo that the Vhyfcks ef Scriptire fo much 
 differ e\h from Fhilofophers. 
 
 ^. 18. 16. As alfo the fceming Contradictions of the Sen- 
 fture do much offend them. 
 
 ^. 19. 17. And it offtnieth them ., that Faith in C.hri'i 
 himfel^^if made athingof fuch excellency and nedffiiyt) fd- 
 vation. 
 
 ^. 20. 18. And it id hard to believe^ that prcfent adverfi- 
 ty and undoing in the Worlds is for our benefit and everUjiing 
 good. • 
 
 ^.21. 19. And it cffendeth many ^ that the dodrine of 
 Chriji doth feem not fuited to Kingdoms and Civil Govern- 
 ment., but only for a few private perfons. 
 
 ^. 22. 20. L/t/?/)', the Frophefies n^hich fcem not intelii^^ible 
 or not fulfilled., prove matter of difficulty andoffatce. There are 
 intrinfecal difficulties of Faith. 
 
 5^. 23. IT. 7h$ outtvardadventitioUf impediments to the Be- 
 lief cf the Chrijiian Faith are fuch as the fe. I. Bee aufe many 
 Cbriliians., ejpecialJy the Fapijb., have corrupted the dodrine of 
 Faith., and propofe grcfs faljl-eods contrary to common fenfe and 
 reafon^ of neceffary points ofChrijhan Faith : (as in the point of 
 'J^ranfubjlantiation.) 
 
 ^. 24. 2. 'pjey have given the World either falfe or inf'ffi- 
 
 cienti 
 
3^8 Tct Faith hath many Dijjicultics to overcome : 
 
 c'mn rca[f)ris and viotivcs, i'-r the i did of the Chrijlian Vtrity-y 
 which being d:fci rncd coifirmcxh them in h:pddity. 
 
 ^.25. 3. ifhty have corrvpted Gods Jforjl ip ^ and have 
 turned it jrom rational andjffiritual^ into a multitude of irra- 
 tional ceremoviouf fopperies ^ jittedto move contempt and laugh- 
 ter in unbelievers. 
 
 ^.16. 4. They have corrupted the doV.rine of Morality^ and 
 thereby hidden much of the lolynefs and purity »fthe ChrilHan 
 Keli^ion. 
 
 5^. 27. 5. Ihey have corruptedChurch-hijhry^ oltrudingor 
 divulging a multitude of ridiculou< faljhoods in their Legendi 
 (•nd Books of Miracles \ contrived purpof.'lyiy Satan to tempt 
 men to dishdieve the Miracles ofChrijl and his Jpojtles. 
 
 ^. 28. 6. jhcy :nak^ Chrijiianity odicWi^ iyupholdiyn their 
 cwn SeCi and power, by fire and blood and inhumane Cruel- 
 ties. 
 
 i.19. 7. Jhey ofsnly manife\\ that amlition and rvorld- 
 ly dignities and fro^erity , in the Clerg\\ is their very Re- 
 ii'jion : and rvithaU pretend, that their party or Se^t is all the 
 Church, 
 
 5^. 50. 8. ^nd the great di f agreement amoy;gChrijlians, is 
 a jhmbling-llock^to unbelievers ■■> tphile the Greeks and Ro- 
 mans Jirive rrho jhaV be thegreateji \ and both they and many 
 otheriSeas, are condemning, unchurching, and reproaching one 
 another. 
 LfjT.Nazijpz.Orar. 5^.31. p. 'The undifcipUned Churches, and wicked lives of 
 **• ^ 5^' the greateji part of profejfed ChrijHavs, efpeciaVy in the Greek 
 
 andlu^tmc Churches, is a qrcat confirmation of Infidels in their 
 unbelief. 
 
 ^. 32. 10. Jnd it teyyipteth many to Apoftafie, to olferve 
 the fcandakm errors and mifcarriages of many who feemed 
 more godly than the rej}. 
 
 <5, 33. \\. It is an irapediment to Chriiuanity , that the 
 ricbeli, andgreatej^, the learned^ andthefar gnateji number in 
 the World, have been ftiU againji it. 
 
 5^.34. 12. ihe cujhm of the Countrey , find T'rad.tion of 
 their Fathers, and the reafonings andaivils of men that have 
 both ability and opportunity, and advantage., doth bear down tht 
 truth in the Countreys^ while Infidels prevail. 
 
 ^•35. 13- ihe Tyranny of cruel perfechting Princes^ inth 
 
 Maho^ 
 
I 
 
 i^'hat they are 'j and vchat their Caufej^ ^6q 
 
 Mahometane and Heathen parts of the TForld, it the grand 
 ImpedimeHt to the progrefs of ChriJHanity, by k^ejji,ig away 
 the means of krtow ledge. 
 
 And of this the Kotffan party of Chriftians, hath given 
 them an incouraging example, dealing more cruelly with 
 their fcUow-Chnftians than the turkj and fome Heathen 
 Princes do. So that Tyranny is the great iin which kcepeth 
 out the Gofpel fvom mc ft parts c Fthe Earth. 
 
 <5. 36. Ill Bid no Impediments of Faith are fo great at 
 thcfe ivtthin lif. As I. the natural jh a Hire nefs of all cor- 
 rupted mindes to God, and their blindcnefs in aU jpiritual 
 things. 
 
 p. 37. 2. Mojipcrfons in the JVorld^have w.'ak^, injudiciow^ 
 unfurnijljed heads-, wantingthe co>mnen, natural preparatives to 
 Faith^ not dhhtofee the jorceof arfafonj in things beyond the 
 reach of fenfe, 
 
 5>. 38. 3. The carnal winde 4s enmity againfi the Holinefs 
 ofChriiHanity, and therefore rv ill ji ill oppofe the receiving of its 
 "principles. 
 
 ^. ^9. ^. By the advantages of Nature^Education^ Cuftow^ 
 
 and Company, nren are early p(Jpji tvith prejudices and falfe 
 
 conceits, ahinii a life of Faith and Holinefs-, which beep out >, 
 
 reforming truths. ^ ^.T'T'^''^'^^ 
 
 J "S '»'■»■' genu, rcvocjrc mcn- 
 
 <^. 40. 5. It if very natural to h'xorporated Souls, to drfire tcm a fcnfibu. , & 
 a fenfible way offathfaCiisn^ and to take up with things prefent coglcaticnem a con- 
 andfe^n.andto be little afeSed with things unfeen. and above ^^,^^^^'^^ abduccrc. 
 
 «'rM«. 'I'Zlt"- ^'■'- 
 
 0.41. 6. Our firangenefs to the Language, Idiomes, Pro- 
 verbial Jpeeches then vfed, doth dif advantage us js to the undsr- 
 jlandingof the Scriptures. 
 
 <S.^2. 7. So doth our ftrangenefs to the Phces and Cufloms 
 of the Countrev, and many ether matters of fa£i. 
 
 5^.43. 8. Our difiance from tkofe Ages, doth make it ne- 
 cejfary^ that matters of fad be received by humane report and 
 Hilhrical Evidence : And too few are weU acquainted withfuch 
 H'ijhry. 
 
 5^. 44. 9. Moii men do forfeit the helps of Grace by wilful! 
 fmning i and mak^ Atheifnt and Infidelity feem to be defireable 
 to their iarnallnterefi, and [0 are willing to he deceived : and 
 forfaking (sod., they areforfaken of him, flying from the Light, and 
 
 B b b over- 
 
570 Tet Faiih bath Many Difficulties to ovtrcdmt^ ^c. 
 
 ov^Tcomytg 'truth^OHd Hekauchtng CoufcicMce^attd disabling Kea- 
 ftH^for their fenfual delifihts. 
 
 ^.45. 10. 'Thcfc ttint that htive wofi need of we am and 
 helf^ are fo aver fe and lazy, tbat thi}' will not be at tkepauts 
 and patience, to read^ and co>t(errf, and confider, and fray^ and 
 ufe thi wearn tfhich it needjuH to tbcjr inforyytation i but ftttle 
 tkeir judgement by flight artdflothfulJ tkgugbts. 
 
 ^.46. II. Ttt are the [ante vaen poud and [elf-conceited, 
 and unacquainted veith the rfeak>iefs of th^ir oven underjland- 
 ings, andpafs a quicksand confident judgement, m things which 
 they H(Vir underftood: It bang natural to men to judge accor- 
 ding to what they do ai^uaHy apprehend, and not according to 
 •what they fliould apprehend, or if apprehended by another. 
 
 5J.47. 12. Moji men thmkjt the wifefi way, becaufe it if 
 thetafieji, to be at a venture of the Religion of the King and 
 the Countrey where they live; and to do as the moJi alout 
 them do (which is feldom beji.) 
 
 5J.48. 13. Men are grown fir angers to themfelves^ and 
 know not what wan is \ nor what is a reafonable Soul, but have 
 fo abufed their higher faculties, that they are grown ignorant of 
 their dignity and ufe , and k^iow not that in tbemfelves which 
 jhould help their faith. 
 
 jj. 49. 14. Men an grown fobad andfalfe, andprone to 
 lying thevnfelves , that it maketh them the more incredulous of 
 God and man, as judging of others by t hem fe Ives. 
 
 ^. 50. 1*5. Jhe cares of the Body and JVorld, do fo take up 
 the mindes of men, that they cannot afford the matters of God 
 and their fahation., fucb retired feriou* thoughts tis they do ne- 
 cejfarily require. 
 , p. 51. 16. Tfifl few have the happinefs of 'fudiciom Guides^ 
 
 who rightly difcern the Methods and Evidences of the Gojpe/^ 
 and tempt mt men to unheliif, by their mifiaken grounds^ and 
 unfound reafonittgs. 'thefe are the Impediments and difficulties 
 of Faith, in the Perfons themfelves who jhould believe. 
 
 CHAR 
 
The Intrinfecal Difficult ks in the ChriJiiatJ^ &c, 3 7 1 
 
 C H A P. X. 
 
 ihe Intrinfecal Difficnlties in the Chrijlian Faith^ r<. 
 ffflved. 
 
 Objcdi.I. 'T'Hf Vo£friKe of the Trinity is mt intelligible cr 
 •*• credible. 
 
 Anfiv. 1. Nothing at all in God can be cowfrehended^ or 
 fully known by any creatures: God were not God, that is, 
 Perfcd and Inhnite , if he were comprchenfible by fuch 
 Worms as we. Nothing is Co certainly known as God, and 
 yet nothing (b imperfedly. 
 
 2. The dodrine of the Trinity in Unity is fo intelligible 
 and credible, and is fo admirably apparent in its produds, in 
 the methods of Nature and Morality, that to a wife Ob- 
 fervcr it maketh Chrillianity much the more credible, be- 
 caule it opeucth more fully, thefe excellent mylkries and 
 methods. It is intelligible and certain that MAN is made S'ff V/irt i.ch.ifi. (>\ 
 m the Image of God: And that the nobkft Creatures bear Pardon tht R^cutis^s 
 mort of the imprcfs of their Makers excelleiKy : And that the J)er-Zntioacd "^ 
 invilible Deity is here ro be known by us, as in the Gla(s 
 of his vjfiWe works: Of which the Rational orlntdledual see before in the M^r^, 
 Nature is the h.gheft with which we are acquainted. And t^Jumon^"^^ 
 it IS moft certain, that in the Unity ot mans Mmde or Soul, ftoph, Simpfon of 
 there is a Trinity of ElTentialities, or Primalitics ("asC^w- Tnnliy In wtUy ^ in 
 faneVa callcth them ) that is, fuch faculties as are fo little '^^ H.nmony of M^m 
 diftindt from the EUcnce of the Soul as fuch, that Phik fo- |^f ^M^rM 
 phers are not yet agreed, whether they fliall fay, it is realiter^ p^g^ ,^, 
 formditer^relatrji' vqI denominaxiom extrinfeca. To pafs by 
 the three faculties of Vegetation , fenfation and inteUeSien-^ 
 In the Soul as hite\ii.dual there are the EfTential faculties, 
 of Tower ('executive or communicative a*^ ixtra ) Intellect 
 and IViU; Fcjfe, Scire^ Velle ; And accordingly in morality ^"^ OmpancUa's 
 or virtue, there, is ui ... Ner. creature or holy Nature, ^'S^fjf.l^Ha! 
 VPifdom^goodnefs, and Ahlnyox fort^fwflf f and promptitude j tj^aoftb^, 
 to ad according to them. And in our Relatiou to things 
 below us, in the unity of cur Vominion or fuferiority, there 
 
 Bbb 2 is 
 
572 '^he Intrinfecal Difficult ies in 
 
 is a Trinity of Relations i viz. wc arc their Owners., their 
 ^fs'^'BtlnyiL ^"''^^ C^ccording to thcjr capacity; and their End and Ee- 
 appr Jpriat'is "pci'fona- ncfaclors : fo that m the Unity ot Gods Image upon man, 
 lum, inquii, Quod there is this «/zf ;/r <:/, war^r/ and downuitive Image : and in the 
 Potcncia , bapicntia Xatural, the Trinity ot ElTential {acuities, and in the Ahriil, 
 & Boniias, funt no- |^^ Trinity of holy Virtues ; and in the Dominatlve, a Tri- 
 tidima cuid fine apud r r /:> i . 5 *a' 
 
 ros, qui ex vifibHi- "i^Y of fuperiour Relations. 
 
 bus invifibilia Dei 
 
 pciea qaz fafta funt^ intclkfta confplcimus : Et quonlam in Elcmcmis & plantiu ^.-'rutis 
 ie.>eritur ?ottntui fine faplcncia ; & in Hominc f: in Angclo 'Cjjeritur Polemh, fed non fine 
 fap;cntia: Et in Lucifero rcperitur Potentia 81 Sapicncia, fine Honitate & Lharitacc, feu 
 Hona Volumatc : Scd in Hoa ine bono, bonoqj in Angelo , non dacur Bona Volunta , nifi 
 adiit Voflc & Scire : Igicur funt tria hrc diftinfta ; ct PO^SE eft per fc ut princ.pale, SA- 
 ViENTlA eft a 1 OTEN I lA, & ab utiifqj VOLUN 1 nS & AxMOR. 
 
 And though the further we go from the root, the more 
 darknefs, and dilUmilitude appeareth to us, yet it is flrange 
 to fee even in the Body., what Analogies there are to the Fa- 
 culties oi the Souh In the //<perior, middle.^ and iw/Vr/or Re- 
 gions : And in them the natural^ tvf <7/,and animal parts, with 
 the three forts o( Humours t three forts of CoHCorriowi, and 
 three forts of Sprits , anfwerable thereto, and admirably 
 united ; with much more, which a juft Scheme would open 
 to you. And therefore feeing God is known to us by thi J 
 his Image , and in this Glafs, though we muft not think 
 that any thing in God is forniaUy the fame as it is in Man i 
 yet certainly we mult judge, that all this is eminently in 
 God \ and that we have no htter notions and names con- 
 cerning his incomprehenfible Perfections, than what are bor- 
 rowed from the Minde of man. Therefore it is thus unde- 
 nyablc, that G O D is in the Unity of his Eternal, lohnite 
 EjTi'Hce., diTumty otEJfc-ntialities., or Adiive Principles: viz. 
 POWER, INTELLECT and WILL : And in their HO- 
 LT Pcrfedions, they arc, Omniptency., OnntifcieHceCor W\C- 
 dom; and Goodnefs : And in his Relative Supremacy is con- 
 tained this Trinity of Relations, Hcisour OWNER^ our 
 RECTOR and our CHIEF GOOD , that is, Our Bene- 
 factor and our end. 
 
 And as in Mans Soul, the ^ojfe., Scire., VeVe., are not three 
 farts of the Soul, it being the wWf Soul gu£ potefi-^ qv£in' 
 teUigit & qv£ vult ■■, and yet thefe three are not formaliter^ 
 
 for 
 
the Chrijijan Faith ^ refolvcd* 573 
 
 Cor how you will other wife call the dirtindtionj the (ame : P<^cc In uno caplte* 
 Even fo in GOD, it is not one Vurt of God that hath ^r""^ ''^'[''^^^ O^"^' • 
 POWER, and another that hath UNDERSTANDING, l^^'^^^^^^^^^p;^^"; 
 and another that hath WILL •> but the »:We Pe/t)' is POW- c^c. Qiiod fi unius 
 ER, the whole is UNDERSTANDING, and the whole is fubdanoi- in tc ifta 
 WILL : The whole is Onnnipotency, the whole is Wifdom, '''"* concinent un;tj- 
 and the whole is Goodness fthe t'ounrain of that whicn in ifa^re"&' l-iio" ^r^ 
 man is called Holinels or Moral GooJnefs J: And yet /or- duas pcrfonas unam 
 anally to underjiand is not ta wiW, and to rr/i? is not Co be habere fubftanciam. 
 /r/7f to execute. -"irnobimConflUt.cHrri 
 
 It" you fay, what is all this to the Trinity of Hypoftafcs or /^STJor'ifrfw/* o 
 pcrfons, 1 aiifwer. Either the three Sublicences in the Tri- z.decri'pliei luuMncT^ 
 nity are the fame, with the Potentia^ httell&Clus and Voluntas^ ^o:ia.v Uv i/r^ 
 in the Divine ElTence, or not : If they are the fame, there is y^-o'ya. ctura e^.v, 
 nothmgatall intelligible, incredible or uncertain in it: i-'or |"oX adTil'tf / r* 
 natural Reafon knoweth that there is all thcfe eminently in y>. ^^ 
 God, And whoever will think -that any humane language Leg;, ^'^/(/i!, deTii- 
 can fp^ak of him, muftconfefsthat his Omnipotence, VVif- nicate, & D.aloi:^. ex 
 dom andC-oodntfs, his Power, Intelled and Will, muft be ^"f '^''^;i- '^^^!,r''- 
 thus to mans apprehenhon diltinguilhed : Otherwile we p ^.^ 
 nv..{[ fay nothing at all of God, or fay that his power is his 
 wilhiig, and his willing is his knowing, and that he willeth 
 all fhelin which he knoweth, and all that he am do : which 
 language will, at bdl:, iignihe nothing to any man. 
 
 And It IS to be noted, that our Saviour m his Eternal fitb- 
 fjience^ is called in Scripture, The WISDOM of God, for 
 his internal Word J : and in his Operations in the Creation i 
 he is called, 7be Word of God^ as operative or efficient : and 
 in his Incarnation^ he is called T^he Sen of God:! Though the(e 
 terms be not alrvayes and only thus ufed, yet ufually they are. 
 
 The Words of an ancient godly Writer before cited, are 
 conliderable i Pot ho Prunicnfs^ de fiatu donim J)ei^ lib. i. p. Nihil alij<i eft Fiiuis 
 567. in Biblioth. Patr. T 9. [_1ria funt tnvifbilia P./, """jni^Ce^-™ j^^y'^l 
 h. e. Potentia^ Sapient ia ^ Benig^iitoi ^ a quilus omnia pro- J^j ^ v«f "ap cn^'^a 
 cedunty in qvihus omnia fuhfifiunt^ per qu<e omnia reg'tntur : eius— Nihil aliiid 
 Pater eji Potentia^ TiliM Sapientia^ Spiritus fanCiiis B^nig- Sp. fandus q lani 
 tfitas. Potentia cr^at ., Sapientia gubernat ^: BenignitiH con- ''*'"^°'' l^c' ""telligi- 
 yVrt/^t. Potentia per B.mgmtatnn fupietit(r creat : Sapien- '"'^' ^^ ^^'^' ^''^' 
 tia per potentiam henignc guhernat : BenignitcK per fapien- Ug! & HiW.dc Tri- 
 tiam potenter confervat : Sicut hnago in f^ecuU ceruitur, fie nit. 
 
 B b b 3_. in 
 
574 ^'^^ Ititrinfical Dijficulties in 
 
 Yi(J. Mixim. ^)1i' 2,j Yat'iGne (inhii£. Hi^ic finttlitudmi Vci afprcsit)t,it koMo\ cui 
 
 lei.EccUjtap. csp.6. f^^^^^j^ p,,/ ^^t ^mnn fojjh f,^pn>itiu tribuit fine \ Brnig- 
 
 Pcr lalcm rttioncn nltaspdiat veUe: Hictriflex Anmd rationalis vis eji ; fcil. 
 
 ""nLT'^^'Ta ^#, Scirs.VcUe-, qudfuWaditts tribus jiM,jfa,& chantati 
 
 t.oncm Dci, quod eft x, •> ^ ■> , ' , -^ '^ i a l j • x, • 
 
 Unus in fubftanua, coofcruKtur^ &c. Read more m the Author, and m Kaimtoidui 
 
 ftTrinus in Perfonis. Ijillm : and among litter Writers, in Cayvfa^ieUa^ liay^tiun- 
 
 Iftud idem vidctho- dm de fahundii^ occ. aslfaid before. He that will give you 
 
 mo mfe.pfo: Nam 3 fchemeof Divitntv in the true method, will but Oicw vou 
 
 jplCVldct bene quod , t, /^ i- rtr , 1 r a C ^L r rr-; ,- r 
 
 fcmt^cr habuu ho;i;o now all God s J^ or/^i and Laws flow trora thefc T/;rt'tf lif- 
 in fcipfo L'occnciam, fentii'.itics or Principles-, and the three great Keiarioiis 
 & poft P(iccnriam, founded in them, fHisbeingour Owner, Ruler, and Chief 
 Sapicnciam : -— Ec Qqq^^ . \ And how all o.vr ^wfv is branch'd our accordinsJy 
 moi: &q.:andovidct '" ^""^ correbtiOMS : He willfliew you the Trinity of Graces, 
 hoiT.o quod ha eft Ftiith^ Hope d^nd Love \ and the three iummary RuKs, the 
 infeipfo, ex hoc ia- Crced^Lcrd'' s Traytr znd Vecdogue^ and, in a word, would 
 tclli|-et bene quod (]^^.^ y^^.j^ ^1;,^^ ^^i^ Trniity revealeth it fc!f through the whole 
 
 uln'f 'ill!!m'':'^'*ltv ^'^^"^ ^'^ truc Theology or Moralicy. But wtio is able to 
 Qiiod In Deo fit I'o- difctrn it in the fmalkr and innumerable branches ? 
 tcftas, & de ilia To- 
 
 icftatc vcmt fapiencia, & de utraque vcnit Amor. Et proprcr hoc quod ex pi i-nu perfoni venit 
 fccunda, & de arababus pro:edIt tcrtia, iico prima p^ilona vocatcr Paier, fecunda Filins, tcrcn 
 Spjritu* S- Ifto modo venit homo pria.o ad ccgnitionem Dei fni creatorls, (^uomodo eft fine 
 principle, & quarc vocacur Deus, unus fubftantia, triuu' pcrfenij. Et i]uia priira jx:rfoRi vo- 
 catur Pacer, fecunda lilius, tertia ^piritus SanSus i & cuia appropinquatur Potcftas Fatri, 
 Sapicntia Filio, Eonitas & Anaoi Sp. Sanfto : Tali nodo debet cognofcere Dcum 1 ilium, & 
 jftc n-.odus co|;nirionis eft fundamcnium cgntcmpUcionis. E<tmund, Archnfif. Cantuau. 
 SpecuL Ecclej. cip 18. 
 
 See moreoftbubiforCi torn, i.cap. $. 
 
 Yea, if ever it were to be hoped, that our Phyfickj Hiould 
 be brought into the light of certainty and true method, you 
 would iee Vnity in Irittiry in all things iii the W( rid. You 
 would fee that in the Sutt^ and the other CeleUial Lww/>/rf- 
 ries^ ( which are the gloriou<; Images of rhe Intellcdual 
 world J in the 't^;fitj' of their Ej[Jb/ff, there is 2i Moving^ JUu- 
 fnmatiyig and Heating Fotvcr : and that no one of thcfe is 
 formally the other : nor is any one of them a Part of the 
 SuH or other Luminary, much IcTs a mcer (tccid'nt of qua- 
 lity^ but an EfTential Adfive Principle or Power i the whole 
 Luminary being effentially a Principle of Motioyr, Light and 
 Heat i which are not accidents in them, but A£ii flouring im- 
 mediately from their EfTenti^l Powers, as Intcllcdioii and 
 Volition from the Soul. I fhall 
 
the Chrijiian Faith ^ refolved, 2^k 
 
 I Qiall now fay no more of this, but proftfs, that the di{- 
 covery of the emanations or produds of the Trinity, and the 
 Image and V^eftigia of it, in the courfc of Nature, and Method 
 of Morality, doth much increafe my reverence to the Chri- 
 fti.in Dodnnc, lo ^ar is the Trinity from being to me a 
 ftumbhng- block. 
 
 Objed. B«f Tphfit are jurh Trinities in Vnity as thife to tbt' 
 T'rinity of Perfons in tbeVeity ? [itch voeak^argmnents will tut 
 increnfe incredulity. Will you fret end to f rove the Trinity by 
 naturalreafon? or wouUyou^erftvadc ui that it is hut three of 
 God's Jttrihutes^orour inadequate concefuojis of him ? Opera 
 Trinitatis ad extra funt indiviia ; Er^o, No creature can re- 
 veal to us the frimty. 
 
 Anfw. I. It is one thing to p'ove tlie Sacred Trinity of 
 Pcrfons, by fuch rcafbn C or to undertake fi/ij' too\en the 
 myrtery ) and it is another thing to prove that tiie Dodrine 
 is neither incredible nor unlikely to be trucs and that it im- 
 plicth no contradiSmt ot difcerdancy, but rather llemtth very 
 congruous both to the frame ot nature, and of certain moral 
 verities. This only is my task aganift the Inrtdel. 
 
 2. It is one thing to (hew in the crcatur;.s a clear dcmon- 
 ttration of this Trnnty of^rfons, by fhewingan e/fcd that 
 fully anfwereth it, and anotner thnig to fhew fuch vejiigia^ 
 adumbration or image of it, as hath thofe dillimiljtudes 
 which muft be allowed in any created image of God. This 
 isit which I am to do. 
 
 3. He that confoundeth the Attributes of God, and di~ 
 ftingui(heth not thofe which exprefs thefe three ElTcntial 
 Primalities, or Adive Principles, to which our facultic? arc 
 analogous, from the reft i or that thinketh that nx= fliould 
 caft by this diftindion, under the name of an inadequate con- 
 ception, fo far as we can imagine thefe Principles to be the 
 (ame, and that there is not truly in the Deity a fufficient 
 ground for this diftindion, is not the man that I am willing 
 now to debate this cau(e*vith i I have done that fufficieiitly 
 before. Whether the diftindion be real, formal or denomi- 
 
 .native, the Thomifts^ Scotiih and Nominals have difputed 
 more than enough. But even the Nominals fay, that there is 
 a fufficient ground for the denomination, which (bmc call 
 Virtual, and fome Relative. And they that difpute of the 
 
 diftindioK 
 
 _ 
 
[7^ T^he JmrMjual Drjpcuifjej in 
 
 diftiiKftion otPerfons, do accordingly diritr, calling it either 
 Relative, Virtual, tormil or Modal, or ratione ruticciHata, 
 4as they imagine bctK And they that differ about thifr, do ac- 
 cordingly differ about the dirfercnce of the faculties of our 
 (buls. bor my part I lee not the lcal\ rcalon to doubt, but 
 that the Trinity of Divine Primalities, Principles and Per- 
 • f^djons hath made its imprefs on man's foul, in its thjree 
 pirts, viz. the Natural, the Moral, and the Dominative parts : 
 m the Hrlt we have an Adive Power,- an Intellect and frcc- 
 wiil. In the iecond Fortitude, ( or holy promptitude and 
 llrengfhj Wifdom and Goodnefs, (or Love : ) In the third, 
 we are to the inferiour creatures their Owners, Rulers and 
 BenJidors, or End : and what ever you will call our facul- 
 ties and their moral perfed^ions, it is undoubted that in God, 
 his Ownifoteticy^ JVifdont and Goodneji:\r^ his Ejftnce^ and yet 
 as much d)ltin(lt as is aforefiid. And what mortal man is able 
 tofiV, whether the dilbndion ofPerfons be either greater, 
 or IJs th.an this ? And remember, that as I fpeak oi Motion, 
 Light and Hf <!t, both as in f he f/rcw/rif 5 of the Sun, C as I may 
 Cdll thcm_) and in the Ads or Ei^anathns i and of the Power^ 
 LiteVeCt and J^//f of man, both as in the Faculties aiud Ads; 
 ib do I here of the Divine Trimalities i yet (b, as fuppcling 
 that in God, who is called a Pure Ad, there is norfuch a 
 diticrcnce between fotver and Ad^ as there is in manor other 
 <:reaturcs. 
 
 4. No man, I think, is able to prove, that the vpQr\{s of the 
 T'rtmty^ ad extra^ are atiy wore undivided^ than the works of 
 the three ElTential Adive Principles; they are fo undivided, 
 as that yet the work oi Creation is eininently^ or moft notably 
 afcribcd to the Father, fas is alfo the (ending of the Son into 
 the world, the forgiving ot fin for his fake, &c. J and the 
 work ot Kedet>jj)tion to the 5o», and the work ot Sandifica- 
 tion to the hdyGkoji : We (hall be as Icth Xo fay, that the 
 Father or holy Gholl was incarnate for u§, or died for us, 
 ormediatc-s tor us, as that the Poi^er ox Love vi God, doth 
 the works which belong to his JVifdsm. And the Elfcntial 
 Wifdom and Love of God are no more cummun cable to 
 man, than the Son and holy Spirit, who arefaid to be given 
 to us, and to dwell within us. The Scripture often calleth 
 Chrift the Wisdom of God: and A=>ojisboth the Katk & 
 
 Oratio^ ' 
 
the Chrijiian Fait h^ refolved. 377 
 
 Oratio^ the Internal and ExprefTed ( or IncarnateJ Word. 
 And he that und-crlhndcth that by the holy Ghoj}^ which is 
 laid in Scripture to be given to believers y is meant the habi- 
 tual or prevalent LOVE to GOD, will better underltand 
 how the holyGholt isfaid tobegiven to them that already 
 have (b much of it as to caufc them to believe. Abundance 
 of Hcreticks have troubled the Church with their fcU- 
 devifed opinions about the Trinity, and the Perlbn and Na- 
 tures ot Chtift : and lam loth to fiy, how much many ot 
 the Orthodox have troubled it alfo, with their fclf-conceitcd, 
 mif2,*uic'ed, uncharitable zeal, agaiiUt thole whom thtv judg- 
 ed Hereticks: The prednt divilions between the Ixonian 
 Church, tiie Greeks, the Armenians^ Syrians, Colettes and 
 Hihio^mns, is too fad a proof of this : and tiie long conten- 
 tion between the Gree^ and Latins about the terms H)'/'0- 
 , \}.i[u and ?crf'jntf. 
 
 5. And I woiilJadvife the Reader to be none of thoiq that Sm Bp. Lucy, in the 
 ihill charge with Herclie all thofc School-men and late Di- t'^defhii Boo{'^gainji 
 
 , vines, both Pap.fts and Proteftants, who fay, that the Three "^L; ^^Lul w\ rit' 
 Perfons are Vei's feipfum intelligens, Veiis a feipfo tnteVeiiHSy /g;^^ 
 & Vius ufeipfo umatus, ^ though I am not one that fay as 
 they : J nor yet thofe holy men whom I have here cited, 
 ( Pothv Truwevfis^ Edmmdiif Archiepifc. Camuarienfis & Pa-- 
 rifienfis, and many others, who exprefly fay, that Fetentia^ 
 Si'ipcntia. & Amor, are the Father, Son and holy Ghoft. 
 
 6. Bat for my own part, as I unfeignedly account the 
 doiftrine of the Trinity, the very fumm and kernel tf the 
 Chnlhan Religion, ("ascxpreft in our Baptifm ) and /^f^/z- 
 naf.ia his Creed, the beft explication of it that ever I read •, 
 (b I think it Very unmeet in thefe tremendous myrteries, to 
 go further than we have God's own light to guide us : And 
 It IS none of my purpofe at all to joyn with either of the 
 two tore-mentioned parties ', nor to affert that the myllerie of 
 the bleffed Trinity of Hypoftafes or Perfon^ is no other than 
 this.uncontroverted Trinity cf EifLnt^al Principl.s. All that 
 r endeavour is but as aforefaid, to fliew that this Dot^rine 
 is neither contradicflory, incredible, nor unlikely, by (hewing 
 the vfjhgi.i or Imjgc ot it, and that w hich is as liable to ex- 
 ception, and yet of unqueftionabk truth. And ifthe three 
 Hypoftafcsbe not the famevNith the Trinity of Principles 
 
 Ccc atorefaid. 
 
© ^8 The Irtirinfccal Difficult ies in 
 
 afortfaid, yet no man can give a fufticicnt reafon, why Three 
 in One fl^ould not be truly credible and probable in the one 
 inlbncc, when common natural reafon is fully fatisfied of it 
 in the other. He mufr better underftand the dirterence be- 
 tween a Terfon and (ach an Efllntial Principle in Vivinif^ than 
 any mortal man doth, who will undertake to prove from 
 the Title of a [Perfon] that one is incredible or unlikely, 
 when the other is (b clear and fure : or rather, he undtrltand- 
 eth it not at all, that fo imagintth. for my part, I again trom 
 my heart profeft, that the I'»>rge or Vejiiota of Trinity in 
 Unity through the moft notable parts of Nature and Mora- 
 lity, do incieafe my eftimation of the Chriftian Religion, be- 
 caufe of the admirable congruity and harmony. 
 ,. . . . Obi^d:. II. But rvho is able to believe tbt Jncarnation and 
 ;;«ro/;/?ia,cumScia- Hvfoifrtf?c^/ Vnton? Jj you Jhoidd read tkr.t a Kwgi Son, /« 
 pion, ufcth this fim:- cortipafjon to por flies ^ or flea (, or lice, had hitvfjj become a 
 uikde : ^s fire And fl/e^ of- flea, or loufe, (had it been in hit fovpcr ) to f/ve their 
 gold ^reiwe difiha [j^,^^^ would you have thought it credible? An^ yet the cnide- 
 'it flinnvJiLeliUb^ ^ ^°^^^-> (li^eing hut of a Creature too, 
 
 jir.io.1 yvi'.b :he heated creature. 
 
 geld it become'!) v'lft' A}ifw. This is indeed the greatcft difficulty of faith : but if 
 b(e: So cbrifl's Divine y^^j Jq ,^(35. midake the matter, you will find it aUb the 
 '^T,&T^u't faf. g^'-'^^''^ excellency of hith. i . Therefore you muft take heed 
 ^^'sVjdp. J'nd I'o of making it difficult by your own errour ; think not that 
 the qucitien, Utrum the Godhead was turned into man, ( as you talk ofa man be- 
 pater Filium gcnuc- coming a flie ) nor yet that there was the Icaft real change 
 Wc! k -<t"mt, "P"" '^'^ I^^-'fy by this incarnation : nor the leaft real abafc- 
 neither becaufe »»- ment, diflionourjofs, injury or fufiering to it thereby. For 
 dofanding or ^^'tfaom allthcfearc not to be called <5//j^c;//fiw, but iwpoJ/r:li/if/fi and 
 ii notneceffitnttd, and blajphetvies. There is no abatement of any of the Divine Per- 
 ^]/oUt^ionT'wthT^l- ^^'^'^^^^^y ^^^ nor no confinement of the ElTence : but as the 
 ccfluy be j'eemcih to foul of man doth animate tliebody, f^the EtcrnalJVorddoth, 
 mean that rvhich u by as it Were, animate the whole humane Nature of Cf>rift. As 
 coniiraint. Vld. Nat. Athanaflui feith. As the reafonable foul and humane flefli, 
 LctsVlabodirRcru. <^o"^al^c 0'"»'-" "^^n, (b God and Man are one Chriit : and that 
 ad eos qui dicunr, Without any coar(flation,limitation,or reftridtion ofthe Deity. 
 Quid ptofult nobis 2. And this (hould be no ftrange Doctrine, nor incredible to 
 Filius Dei homo fa- rno/t of the Philofopheis of the world, who have one part 
 GictftrT' ^^^'^" of them taught, that God is l\\c Soul of the mr Id; and that 
 the whole Univcrfe is thus animated by him : and another 
 
 part, 
 
the Chrijiian Faith^ refohed, '579 
 
 partjthat heis theSoul of Souls, or Intelligences, animating Jiiniliusdcptrt DIv. 
 them as they do bodies. That therefore which they affirm of ^^^1* Ej'eVentia vel 
 
 all, cannot by them be thought incredible of one. And it is naturafacit, quia ci 
 
 little lels, if any thing at all, which the Perifateticks thmi- nihil accidens eft, & 
 
 Iclves have taught of the ajfijiant Forms (Intdigerices) whkh tamenYoluQtacc,quia 
 
 move the Orbs, audcf the ^gc7/t,I«rtf/.V(3 in mans and fome nlh.l fac.c «cce(Iitatc 
 
 r 1 r L ri ,- I ■ u A J I 11 vclcoaftM,. speaking 
 
 of thtm, ot the uitivcrlil loul in all men. And what all of his cperanons as he 
 
 their vulgar people have thought of the Deifying of f/iprof^, « Bodus, Sapiens, 
 and other men, it is. needlcfs to recite s Julian himfLlf bj- Forcis, 
 lieved the hkc ofJEfahpiti. None of thefe Philofophers Leg. 7iupcruT>^im»\ 
 then have any realon to Itumble at this, which is but agree- ^_j^ ^ ^^^ 4. Quod 
 able to their own opinions. And indeed the opinion, that nomcn Patris, FiUi 
 God is the Soul of fouls, or of the Intelkdual world, hath & Sp. Sandi propria 
 that in it, whrch may be a ftrong temptation to the wifeft to ^c"^' ^<^* dcfcnptio 
 imagine it : Though indeed he is no conltitutivemrm or any Arnob. ubi fupra,l.r. 
 of thoie creatures, but to be their Creator and total efficient teUeth the Heaihc-ist 
 is much more. ^^ hat Union it is which we call Hypoftatical, '^<'»' '«'^«)' ^f") ivorpj'.p 
 wc do not fully underlbnd our felves: but we are fure that ^ ^°^^' who out 
 it is fuch as no more abafeth the Deity, than its concourfe Jr^-^S^^^^ Her^ai- 
 wi^h the Sun in its efficieiicies. les, &c. p. 6. 
 
 Leg. Thcodori Pre - 
 bytcri Rhaichiienfis Prxpar. & Mcdltat. de Incarnat. Chrlfti, S: Hercfibus circa eanderr. 
 
 Lcg,& Iheodori AbucarzOpufcul. 2. explan. vocumquibus Philofophi ucuncur, 8.:c. Ec 
 ejufdem fidcm orthodox, mlflam ad Armcn. a Thtma Patriarch. Hicrofol, 
 
 Vide & Theo I ianiD'iilog cum Generaliff. Armcniorum. 
 
 At Dc«s Vcibum nih I ipfum a focietate & animx imtnutacutn ncque illorucn imbccilitacis 
 particcps', fed cis fuaai divinitatem impartiens, ur\'.iin cum cisfit ; & pcraianec, quod-crat ante 
 janftionem. Vid. caccera in Ncmefio Emijftn. deNuurabem. cap. 3 . 
 
 Objcd). But n>bat kin are thefe ajjertiofis of Fhilofopkers to 
 yours, of the Incarnatton of the Eternal JVord and IFifdom of 
 '<}od? 
 
 Anfrv, What was it but an Incarnation of a Deity, which 
 they affirmed of JE feu I api as zi\d fuch others ? And they that 
 thought God to be the Soul of the rvorld, thought that the 
 world was as much animated with the Deity, as we affirm 
 the humane Nature of Chrift to have been i yea, for ought I 
 fee, wliillt they thought that this foul was parcelled out to 
 every individual, and that Matter only did pro tempore in- 
 dividuate, they made every man to be God incarnate. And 
 can they believe that it isfo with et'cry waw, and yet think it 
 C c c 2 incredible 
 
ogo 7he If/trwjecal Diffcnlties in 
 
 tttcredible in Chriftianity, that our humane Nature is pcr(o- 
 nally united to the Divine } I thnik in this they contradidfc 
 themfelvts. 
 
 3. Ami It is no way incredible that God fliould value 
 man according to his natural worth and ufjiilncfs, as an 
 uitclledual agent, capable ot" Knowing, and Loving, and 
 Flailing him, and Enjoying him : His creating us fuch, and 
 his abundant mercies tons, do abundantly prove the truth 
 ofihis. Nor IS It incredible that he (hould be vvilling that his 
 depraved creature fhould be rcltored to the ufe 2nd ends cf its 
 nature: nor is it incredible that God lliould choole the belt 
 and rittdt means to effcdt all this. Nothing more credible than 
 all this. 
 
 4. And it is not incredible at all, that the Incarnation ofthe 
 Eternal VVord fliould be the frttejir/ieans for this rc'paration : 
 If we conlider, i. What qudhon we fliould have made of the 
 ripord of an Angel, or any meer creature, that fhould have 
 faid, he came from God to teach us •, feeing we could not 
 be Co certain that he was infallible, and indcfedible. 2. And 
 how fliort a creature would have fallen in the Prielily pare 
 of Mediation. 3. And how infufiicient he would have been 
 for the Kingly Dignity, and univerfal Government and Pro- 
 tedion ofthe Church, and Judgemerrt ofthe world. 4. And 
 withall, th;it God Hintfelf^ being the G/cr/jicr 0/ Hi wff/f, and 
 the Donor of all felicity to us, it is very congruous, that he 
 fliouM mort eminently Himp/f perform the moft eminent of 
 thefe works of mercy. 
 
 5. And it inuch allifiieth my belief of the Incarnation, to 
 confider,that certainly the work that was to be done for 
 man's recovery, was the winning of his heart to the Love 
 of God, from himfelt and other creatures: and there was 
 no way imaginable fo fit to inflame us with love to God, as 
 for him moft wonderfully to manifeft his love to us: which 
 js more done in the work of man's Redemption, than any 
 other way imaginable i fo that being the molt fuitable means 
 to reftore us to the love of God, it is fitttft to be the way 
 cf our recovery i and fo the more credible. 
 
 6. And it much fupprefTeth temptation to unbelief in me, 
 toconfidcr, that the three grand works in which God's Ef^ 
 fcntialiries declare themlclves, muRneeds be all fuch asbc- 
 
 ieemcfrli 
 
{lemtth God-, that is, wofi: rvond. rjul ^ trmQcivlln^ man's 
 comprthenilon. And as his Ommyotmey (hewed it felt" ( with 
 Wifdom and Love) in the great work oi Creation , (6 was it 
 meet that his JVifdoyy) fliould fliew it fclf molt wonderfully 
 in the great work ot Kedcwfticn^ in order to the as wond. r- 
 //// declaration of his Love and Goodncp^ in the great work of 
 our Salvation, four Regeneration, and Gloiiiication J And 
 therefore if this were not a wotderjid work^ k were not Ht 
 to be parallel with the Creation, ia dcmonllrafing God's 
 PeifcCtions to our minds. 
 
 Objcd:. 111. But korv vicredille ii it that humajie nature 
 p.mdd^ in a glori^edChr'iji^ be [tt ahtre the Angiliad nature. 
 
 ^>7/jv. There isnoargiing in the dark, from things un- 
 known, againftwhat is fully brought to light. What God 
 hath done tor man, the Scripture hath revealed, and alio tJiat 
 Chrift himfclf is tar above the Angels : But what Chnlt 
 hath done for Angels, or for any other world of creatures, 
 God thought not meet to make us acquainted with. There 
 haveb.en Chnliians who have thought, (fby plaulible rcalon- 
 ings fiom many Texts of SciiptureJ that Chrifi hath three 
 Natures, the Divine, and a Super-angelical, and a Humane i 
 and that the Eternal Word did firfi: unite it felf to the Supcr- 
 angelical nature, and in that created the world ^ and in that 
 appeared to Abraham and the other Fathers , and then af- 
 fuined the Humane nature lali of all for Redcmptic)n : And 
 thus they would reconcile the Jrrians and the Orthodox. 
 But the moft Chriftianshold only two Natures in Chrill : 
 but then they fay, that he that hath promifed that we fliall 
 Ic equal with the Angels., doth know that the iiature of Man's 
 Soul and of Angels differ fo little, that in advancing one, he 
 doth as it were advance both : and certainly maketh no 
 dilbrder in nature, by exalting theinferiour in fenfn cowjw- 
 fito^ above the Supenour and more excellent. Let us not 
 tiicn deceive our (elves, by arguing from things unknown. 
 
 Objc<5f. IV. There are things fo incredible in the Scripure- 
 Miracles^thatit is hard to believe thew to be true. 
 
 Artfrv.i. No doubt but Minclcs mufl be Wonders: they 
 were not elfe fo fufficient to h: a divine attellation, if they 
 were not things exceeding our power and reach. But why 
 Ihould they be thoiight incredible ? Litbecaufe thtytran- 
 
 C c c 5 fecnd 
 
^ d 3 The Intrinfecal Dijfjcultics in 
 
 fccnd the ?ow:r of God, or his U^i]dom^ or his Goodncjl ? Or 
 bccaufc they are harder to him than the things whiJi our 
 eyes are daily witiKfTcs of? Is nor the motion of thcSun 
 and Orbs, and efpeeially ot'the Frmum Mobile^ which the 
 Pcripatcticks teach-, yea, or that otthe Earth and Globes, 
 which others teach, as great a work, as any miracle men- 
 tioned in the holy Scriptures ? Shall any man that ever 
 conlidered the number, magnitude, glory, and motions ot" 
 the Fixed Stars,obje(lt any difficulty to God } Is it not as ealie 
 to raile one man from the dead. as to give lite to all the livinj^? 
 2. And are not Miracles according to our own ntcefliti.s 
 and dclircs ? Do not men call for ligns and wonders, and 
 fay, If I fa w one rife from the dead, or law a Miracle, I 
 would bdicvc? Or at Icall, I cannot believe that Chrift is 
 irugc parruhrafbj ^j^^ Son of God, unleis he work Miracles > And ihall that be 
 rumciailcrcrc non ^ hinderance to your beliet, which is your lalt remedy 
 crubcfcunx, Tas ca- againft unbelief? Will you not believe without miracles, and 
 numq-, animas can- yt^i; vviU you not believe them bccaufe they are Miracles ? 
 dcm tcncrc fH«iem. -p,^|^ j^ ^^^^ ^^..j, p.^verfncfs ? as much as to [i^i, we will 
 tcrp Eiifti'h neither bdievc With Miracles nor without. 
 
 Leg. ^iimmci tic lull- 3. Impartially confider of the proof I have before given 
 Mlani li'J-^- ^c ftitit you, of the certain tiuth of the waiter of Fad ^ that fuch 
 AnisTir ; ^: prxcipr.c j^jj^^i^^g ^^^^ really done : and then you may fee not only 
 
 Gr.Nvi/WW : & qua- , , 11 i- 11 uj^l- 11 
 
 cxco'cit;nturinCx- ^hat they are to be believed, but the doCtrine to be the ra- 
 faril Dialog. 7.. thcr bclievcd ior their fakes, 
 
 Jhit !lul( ivi/'fc Gakn t Obj.V. It h hard to believe the Immortality of the Soul^ and 
 and fomc [iich. the Life to come, when roe confider hove much the foul defendeth 
 
 dilaiis Socrates, ncc '^^ its Operations on the body', and horv it fcemeth but gradually 
 patronuii quzfivic to exceed the bruits : Ejpeciallyto believe the Eternity of it, or 
 ad judicii:m capitis, its joyes '■, when omne quod oritur interit i And if Eternity 
 ncc judicibusfupplcx \ p^j-j^, ^^^^ ^^ proper to God, why not Eternity a parte 
 fuit: Adhlbuitq; li- A > ^ ^ -^ r 
 
 beiam contumaciam r 
 
 a magriitudine ari;ra duftani, non :'i fuperbia : & fiiprcn o v.tx die dc hoc ipfo multa di^Icniit; 
 & paucis ante d cbi;s,cum facile poUct cdiici c cufiodia, noluit : lit. cum pcnc in manu jam mor- 
 tiferum illud tencrct poculum, locutus itaeft, tit non ad mortem, vcrum in roelum vjdcrenir 
 ifccnderc. ta cnim ccnfebat atq; dilFcruit : Duas clle vias, dupliccfquc curfus animorum c cor- 
 pore exccdcntiiim : Nam qui fc humanis vlt:i^ contaminadent, & fc totot libidinibus dcdillcnc 
 quibns coBcani velut dorecflicis vitiis »tqj flagltiis fe inquinaircnt vol in Rcpublica violanda 
 fraudes inexpiable^ concepitTent, iis dcvium quoddam itcrcllc fcclufuni a Concilio Deoium: 
 Qui autem fe integroi caftofquc feivaflent, qmbuftjuc fmflct minima cum corpor.biiscontagio, 
 fcfcquc ab his fempcr fevoealfcnc, cilcnttiiic in corporibui humanis vitam imitaii Dcoium, 
 his ad illoi a quibus cflcnt profcSi, icdiiumfacilcmpaccrc. (;uir.TtifcuL\.p,ig. 253. 
 
 Atifw. 
 
the Cbriflian Faith^ refolved. ^ go 
 
 Anfrv. I. The Immortality of the Soul, and confcquent- 
 ly its psipctual duration, and a life of Retrj'bLition after thi'^, 
 did not (eem things iiicredible to moft of the Heathens and 
 Infidels in the World : Aid I have proved it before by 
 evidence of Nature to common Rcalon. So that ro make 
 that incredible in Chiilhinity, whiv.h Philofophcis and al- 
 moH: all the World hold, and which hath cogent natural 
 evidence, is to put out the eye of Reafon as wcll as of 
 ■Fai;h. 
 
 2. And that it hath much ufe of, or dtp;!ndince on the 
 body in its prefent operations, is no proof at all that when 
 it is out of the body it can no otherwifc adt or operate. Not 
 to meddle with the controverfic, whether it take wirh it 
 hence the material fenlitive Soul as a body afterward toad: 
 'by f* or whether it fabricate to it klf an ethereal body ? 
 or remain without any body of it felt > It is certain, that 
 it was not the Body that was the Principle of Intelltdion 
 and Volition here : but it was the Soul whi>.h did all in the 
 body, but according to the mode df its prcfent coexilknce : 
 feeing then that it was the Soul that did it here, why may 
 it not alfo do it hereafter ? It the Candle fl-iine in the Lan- 
 thorn. It can fliine out of it, though with fome dirferencc : 
 He is fcaice rational that doubteth whether there be fuch 
 things as incorporeal invihble intelligences , minds or ipi- 
 rits : And if f^^y can adt without bodies, why may not our 
 winds 'f Thoi^gh the Egge would die if the fhell were bro- 
 ken, or the Hen did not fit upon it, it doth not follow, 
 that therefore the Chicken cannot live without a fliell, *or 
 fitting on. Though the Embrio and Intant muff have a con- 
 tinuity with the mother, and be nourifhed by her nourifii- 
 ment, it doth not follow, that therefore it muft be fo with 
 him, when he is born and grown up to ripenefsof age. And 
 when there is full proof that Souls have a future lifetolive, 
 it is a folly to doubt ot it, meerly becaufc we cannot conceive 
 of the manner of their ading without a body : For he that 
 is not dcfirous to be deceived, mufl reduce things uncertain 
 and dark, to thofe that are clear and certain, and not con- 
 tiaiily: All good arguing is amtionhus^ and not umhtHs 
 notif. The neerer any Being is in excellency unto God, the 
 more there is in it which is hard to be comprehended ; Spi- 
 rits 
 
584 ^^^ Ifitrinfecal Diffunlties in 
 
 nts and Ml fids arc excellent Bciiij^s, ;4nd therefore very Jin- 
 pvrtc(5lly known even by chemfclves, while they are jn the 
 Lantliorn, the Shell, the Womb o\ rtcfh. The Eye is not" 
 rn^de to (ee irs own ti^hr, though it may fee in a Glafs the 
 Orgjn of Its light : And as fight feeth not light, nor hearing 
 hcaieih not heating, nor tafte tafieth not talUng, &c. the 
 adt being not its own objed i But yet by feeing other things, 
 1 am m^ [\ certain that I fee, and by hearmg, tifting, fmtllin,^, 
 &i\ I jUKcitani thit I he^r, taftj, and Until-, fo is noc the 
 J ntelKct here fitted n^tuitivcly to under ihr.d its own adt i-t 
 underltiiidiiigi but by underftanding other obj:d^s,ir under- 
 Ihndech rliat it doth underlbnd : (Tiio.igh I conK(s, Ibinc 
 ieaiiied men 111 this tijnk ocheiwifc, z'/z. that tiie Litcllect 
 intuitively know^th it fclf J If a man have a Witch whi Ji 
 is kept m order, to tell him the hour of the day, though he 
 know not the reafon of the frjme, the parts and motion^ 
 wox how to take it into pieces, andfet ic again tog ther, yet 
 it f.ivcth hii turn to the ufe he bought it tor. And a iiip 
 may carry him who is unacquainted with the workmaiilhi;-) 
 that's in it : And fo it'a mans Soul know how to love arid 
 pLafe its Maker, and know it p// moraUy^ it attaineth its 
 end, thoush it know not it felf phyfically £0 fax, as to be 
 tethjh.t the So>,t b.uh 3^^'- ^o anatomize its hculiies and ath. Argue not thcrc- 
 natfirally a ctitabi i'l- torc IroiTi obieurities againft the Light. 
 ward hi3rvlc(ige or And thit man doth not dirter from a bruit only in degree, 
 f-nfe of a [tit ; but i^^f fp^ci/kally, he that is indeed a man doth know : Con- 
 bnnz thii 'to fuih a hdtrjng wnat operations the minde oi man hath above 
 knowledge .:.< we hive BtHits i not only in all the moli abftrufe and wonderful Arcs 
 tif things extnnfiCil and Science?, Artronomy, Geometry, Muiick, Phyfick, Navi- 
 (,y ratiocinat on , ihcy o-^f.on , Legillacion , Logick , Rhetoiick , C^t. but alf) his 
 fetvei i .16 igno'vue knowledge ot a Creator, a love and tear ot lam, an obedience 
 and Efyo^. Aiul Ci- to him, and a care for an Eveihiting Life ; Wh.dicr Bruits 
 ccro h.iil) thi tci'.)' have Analogical Ratiocination or not, it is certain that thefc 
 fams. Kccvcmde things arc far above them. 
 
 tTre rofl'eCnV' 'dcm 2- ^^ '^V ^^^" Eternity of Our felicity were ineant only an 
 nobis accidcret d li- yEi//vw; of very long duration, it would be fo Arong a motive 
 gentcr Ac snirro co- 
 
 gitantibus, r. od lis fxpe ufu venir, qu'i acilter ocalis dcficlentcm fo'.cm intucrcntiirjUt arpc>5tcim 
 omnino aiD.tt'.rcnt ; fie mentis aclc fcipfam intucns, nonnunquam hcbsfcic j ob camq^cau- 
 fam comcmplandi dil g«nwam amitcimus. ^«:. T«/f. /. 1.^. 23?. 
 
 to 
 
the Chrijiian Faith^ refolved, 285 
 
 to Godlinefs and Chriftianity, as with any rational man, as 
 to weigh down all the couuter-pleafures of this world. 
 
 3. But as long as there is no want oi?ov»er in God to per- 
 petuate our blellednefs, nor any proof that it is difigreeable 
 to his Wij'dom or his JViV^ why fhould that feem incredible to 
 us, which is lla!ed and atcelKd (b fully by fupctnatural re- 
 velation, as I have proved ? Ifonce the revelation be proved 
 to be Divinj, there is nothing in this which rcaiun will 
 not believe. 
 
 4. And all they that confcfs the immortality and perpetu- 
 ity of the foul, mult confefs ihe perpetuity of its pkafure or 
 pain. 
 
 5. And why fliould it be hard for the Vtri^atetick^to be- 
 licvethe perpetuity ofthefoul, who willnecds bcliLve the 
 eternity of the world ir felf, both ^s a parte ante^ an J a parte 
 pofi ? Surely it fhould feem no difficulty to any of that 
 opinion. 
 
 Object. VI. ^n^o can believe that Godwin torment hii crea- 
 tures in tke fl^n;es of hell for ever ? Is tbk agreialle to infinite 
 Ccoduifs f* 
 
 An[w. I. I have fully anfwcrcd this already, ckap. 15. Jofipjtrnbi— ind- 
 ent i.andthtrcforelmufiintreattheObi.dortoierufehis t^V" '^'^P'"''*'- 
 Anlwcr there: Only Uhall now lay, that it is not incredible ncrc-, qy^ ejus pars 
 that God is the Governour of the world \ nor that he hath fupplicio puniatur, 
 givai man aLawi nor that his Law hath penalties to the ^'■''1^^ imcn'tus fie 
 difobedient •, nor that heis juiU and will judge the world VJ^ll' j"'" ^"/'''^ 
 accoiding to that Law, and make good hjs thrcatning^ : tata rapitur, Jic. £^ 
 nor is it incredible that thofe who chofe lin, when they were n^pM tySJef.p 594, 
 fore-told of the puniflimcnt, and refufcd Godlinds, when ^^' ^cquod gHocum 
 
 they were fore-told of the bleffed reward and fruits, and '^i'"'"' ' ^^ ''°' 
 
 u' ■ t I A I 1 /I n ij L L ■ I roifiis vera mors, cum 
 
 this With oblimacy to the lalt, ihould have no better than animx ncfcicntcs Dc- 
 
 thcy chofe. It is not incredible that unholy enemies of God um , pcrlonglflimi 
 
 and Holinefs, (hould not live hereafter in the blcflfcd light temporis cruciau. 
 
 and love, and holy delightful fruition of God , no more than r!"i""l"";,"' '?,"'- 
 
 that a Swine is not made a King : nor that an immortal boul, jaciunc quidam cro- 
 
 who is excluded immortal happmefs by his wiUul rcfufal, dclirer fatvi, & anct 
 
 fliould know his folly, and know what he hath loR by it : Chriftum incogniti,& 
 
 nor that fuch knowledge fliould be his contnmal torment: '^ ^°il['!lTJ^'''' 
 
 nor IS It incredible that God will not contmutto him the ceii of Arnob. adr. 
 
 pleafurcsof whoredom, and gluttony, and drunkennefs, and Gcat.l. i. p. 14. 
 
 D d d fports, 
 
3^^ J*f Intrinfecal Diffii xltics in 
 
 Ipoits and worldly wcilth, or tyrannical dominarinn , 
 
 Su:«h,m,nh.s lof. o.hcavcn : nor that he w ^ ;, ! 
 
 himofthe temporal mercies which now conten 1,™! 
 
 mayartord him any dcl.ght hereafter : nor is "i ,c d,lu' 
 
 t h,s body xf agan,, that ,t fhall be partaker w,th h , f™ .' 
 
 nor that God, who n.ight deprive h.m of Ins hel if h, u i 
 
 been,;,«,c«r, may make h,m word-, or br.ng Inm n,to . 
 
 cond,t,on to wh.chhe would pred-r an„,h,lation, wh-n h' 
 
 u an ,h^,„at, ,„,fe„ite,n (inner. It is not incrcd b!c that a 
 
 good King or Judge may hang a Felon or Tra or n 
 
 cr,me ag,u,« ma„ and humane fociety. Nor is t anv po.7 
 
 " fsm them to be unjuft, or toclu.L mu u LZ Sf 
 
 nity: noncotallihisisatallincr.dible B ,r i ■ i /"" 
 
 credible t,ll confclencc have humSh.m h 't '.'htT,'";- 
 
 or Murderer (hould liks this penalty, or H „ k w luT Ik 
 
 Judge ; or that a hnner, who iudgeth of good 7^^ i 
 
 others as Dogs do by the interell of h,s throat or flt^ an 1 
 
 thinks ,hem good only that love him, and bad that hurt h 
 
 »?("; ""J''!.' '"- '"'' ?'' 'Sainll him, (hould ever believe that it « rh? ', 
 p'rt.:l f I d„,i, loutb 2oodne(s oi C,nA ,i.hi,i, ""="'•'"•, '"at 't IS the amiabe 
 
 ;'.^/«'. Scd,„c„.o- H^ewlckJ. ° ' ^'"'''""'^"' '''"^'" )'*ce to condemn 
 
 J3tar ap:;d inferos 
 
 uf.^u micros ♦ ^ p , 
 
 poen^ & Tppiicionni - ^L' Y^t krnot mifundcrlranding make this fcem h.r^^ 
 F.cnci:hi>s multifor tO you than indeedit is Do rnrrh.nl. ,u /r , ™, ^^'^'^ 
 ;-cs:Kcquis eric ram hailed up in flame a h.tk L J f"^' ^" hell arc 
 brot^is.&rcramcon-b'cs o rhL r I V '^'^ ^'"S^d "1 a butchers /jiam^ 
 
 fequennas neCciens, Y\ " ^^"^ ^^' ^^^ ^f'^^ f^^vc any p,in but. what ,s fuitable r. 
 qui anim.. incorru-' ^^Is, fand that's more than bodies bear : ) It is an affli^V' 
 yu.Ah,. craiar,aut in rational ways, which fallson rationalfpinr n " 
 
 ccncbras taitarcas now in torment Anc\ vnt u " "'^""^' 'P'^^fs. Devj)s are 
 poire siiq.;id no. ere > ^ i '^™^^ and yet have a mal!g:jant kin»jdom ;,n^ 
 -cigne^.vorauc ^^i^^).' and rule nuhe children of difobcdiencc.- and 1 . 
 -noils g.^cbus a^^J down fe^king whom they may devour. Wcklv 2 
 Prudes 5 auc rocarum the particular m.inncr of th ir ffhirinv,. k ^/-''"o^^not 
 vo'ui.iJium circum- torfake-n of P.vl ...A A . iLhlcungs, but that they are 
 
 conciguumnoneft,& ?^Y ^V ^"^ ^^y , ^'^ rational mi(iry before defcribrd .n^ 
 =^leg.bu.diiIoIuc;on. ^^^?,^'^«^^ ^^^^ be fuitable to fuch kind of boc^f/s ' ' h^ 
 an-.ot.,r, eft, hcet Hiall have And while thev areimmon^.l n^ j r . ^^ 
 omnibus . ambacui mifery befo. ""'^yareimmoriaijno wondenf their 
 
 fli.imis, —ilhba 
 
 cum I 
 
 nancu 
 
 cc'clTc eft per- ^^]'^'^' VII. JHo Can believe that the danwp^ fU.n u c 
 .. ...c.t Arnol,,Xrf. ^'^''^ ^^'^^ ^ ^^/'^^^^•^ .i/^ the devH have ZretZftl? J"' 
 
 ^^^/. P... r. .. ^.;„.. , havetully. anfwercd th/s before in 7>m x. ./..;,. 
 
the ChrijiianFaith^refilved, -gj 
 
 II. and fliould now addcbutthis i i. In our enquiries, we -^a*^ fcdr.g rr.efl 
 muft begin with the fr'mum cogtiita^ or notiffinia^ as afore- ^''^ Heathens bcUe^e 
 faid: that God is moIUoo^, and alfo j/{/f, and pjninicth f?«- ^.^', ^^frtality (>f 
 ners, is before proved to be among the wot 7|?w^, ^'^P'^^^^^''*^^ of God, ntimcetih.it 
 cogmta •, and therefore it is mo^ certain, that tiicfe arc no they believe a pumfh- 
 waycontradidlory to eaji other. "'^^^ f»r the b.-j, js 
 
 2. And ifitbeno contradiction to God's goo J«?/i, to pa- ''/^-^ ^^/^ >nv.nH for 
 niOi and caR ort'for ever the ifcrpart of the world, then it [/^'-^t; ^^.''^"tjl 
 isnonc tupuniflior cj(toffthe^rf<irfrp^rr. The inequality vcif. Cent, ' "cum 
 ofniimb.r will not alter the cafo. '-R'tnr h.pc ;ta run-, 
 
 ;;. iTis no way a^ainli the soodneft o^himtane Governours^ qmnim inj-,ftitia. 
 jnlomecalcs, to pLUulh even mc gre&tcrnim.er^ according ^,5 red litatc n ifl 
 to their deferts. vidcamLi- » Cum vu& 
 
 Sf fimili-icicdere- S: 
 In cadcm viJcaraus cxncftacionc verfari ? Si irilfionccxifllmamtii d'gni, qrodfpcm nobis Iniiuf- 
 irodi poUicenuir, 8c vos cadc.li expeftat itrino, Ciuifpem vobis imniorcalitat.s uifciCitis. bi 
 tenccis aliquam feq. iniinique ratiorc, & nobis portlone ex ifta rationcm conccdite. bl nobis 
 hacc gaudia TUto pionufiiret — Confentaneum fuciat ejus fufcipcrc nosculci.Sj a ciaotantiim doni 
 expeftaiemus&imue.is. NunccLmeani Chriftus non tancum prcmifcrit, vcrumctiam virtu ti"» 
 bus tantismanifcftavciit, ptfle complcri, quid alicnumfacimus aiit ftulticiac ciimcn qiiibusia- 
 tionlb'.is fuftlnci i!s, ficjiisnoiviniMajeftatiq.c fubflcrnimur a quofperamus uuumoue & 1110.- 
 leiv. cniciabilcm fuf^crc, & V;tam xternicitc donaii ? p.-.ge 17. Anil, Bib. Tat. To. i^ 
 
 4 Can any man that opencth his eyes deny it in mutter of 
 faCt^ that the far greater part of the world is ficii/aVy un- 
 godly, worldly, fenfual and difcbedient !* Or that fuch are 
 wt-ft for puniflimcnt, and w«wffi for the fove and holy fru- 
 ition of God? When I/«'e that mofl men are ungodly., and 
 UHCafahle of Heaven, is it not harder to reafon, to believe 
 that thefe/.^^^'^<r^;(? that joy and employment of which they 
 are uncap.ibk, than that they (hall have the punifhmcnt 
 which agreeth With their capacity, defert and choice? Muft 
 I believe that God''s etiemies (hall love him for eter ^ mQcrly 
 becaufe they are the greater number ? Konemayt that dieth 
 unren wed be capable of heaven, another is fo, and all are Co : 
 Therefore 1 muil either bJ;cve that w impenitent ungodly 
 p.rfon is faved, or that all be faved. The number therefore is 
 nothing to the deciding of the cafe. 
 
 5. Can any man in his wits deny, that it is as fure that 
 God permittethj/winthj world, astliat the .9w« fliineth on 
 us : yta, that he p.rmitteth that univerfal enormous deluge 
 ofwickedn.fs which tl:e world gro^meth under at this day ? 
 
 D cl d 2 And 
 
3^8 The Inthfjfccal DfffJatlties ht 
 
 And that this liii is the fouls calamity i and to a right ludg. 
 mcnt, is much vvorlc than puniO-nicnr, what ever bcaftlv 
 (cnfuality may§ainfay. luhcn ih^vifihUvfiik^dncfs of the 
 world be permitted by God, without any impcichmjntof 
 hxsgootinefs^ then certainly h\s goo dnc[s may cunl ill with f-//- 
 mjhment^ f which as fuch isj^W, vAKnfin is evil:/ And 
 much of this punifhmcnt alio is but materially permitted by 
 God, and executed by linncrs upon thtmlclvcs. 
 
 6. The vpifdovi and gooduefs otGjd favv it meet, for the 
 rjght government of this world, to put the threatmngs of 
 an everlajiwg ^unifiment in his Larv : ( and how can that 
 man have the tace to fay, it was needlefs^ or tO) much in th • 
 I^irr, with whom it prov.d vet onKgh to wu^h down the 
 triHing intcrcfts of the riclTi. ) And :f it was meet to put th r 
 penalty in the Lj»', it is )ni\ and meet to put that Law iir> . 
 execution, how many foever fall under the penalty of it f '[ 
 hath been proved. ) ' 
 
 y.Thcgoodnefs of God confilrcth not in a Will to make- 
 all his creatures as^,-e.^f, orgo^^and hapj^y^ as he can : but it is 
 eJfetituUy mhis iftfinltcperfedmis; ^ni ixprejjively m the com- 
 tnumcation of fo much to his creatures, as he /fet^ wm, ard 
 in the accomplifliment ofhis own pknftn^ byfuch ways oV 
 Benignity and jHjiice as aremoltfuitable to his mCdom and 
 "olmefs. Mm'sper fonMintereJi IS 2inunHt rule and meafure 
 ot God sgoodnefs. 
 
 8. To recite whatlfaid, andfpeak it plainlier, I conrefs 
 
 It greatly quicteth wywWagainIt this great obiedfion ot 
 
 the numbers that arc damned and caft off for ever to con- 
 
 iider how fmalla part this earth is of God's creation as 
 
 well as how Imtul and impenitent. Ask any Aftronomcr 
 
 that hath confidered the innumerable number of the fixed 
 
 ^/•L L L-r rL ^l'^^^^^^^ Planets, with their diihnces, and magnitude and 
 
 £;a?;r';!rfti8'-^; and,lK.unccrta,„,y that we haVc whctlL'tht be 
 
 MS, fee Ga:rcndu<, "°^ ^^ ^^^'^V "^"^^e. Or an hundred or thoufaud times as 
 
 and his rcafons, that many, unfeento man, as all thofe which we fee ( confider- 
 
 tht inhabitants are not ing the ^e/>«/w/f^of man's fight, and the Plan-ts about 7u. 
 
 Zt'::iiS:::^^'^'V^ the mnumerable stars m the M.Iky- way, which 
 
 diverfifieci as the ha- ^"^ * ^°^ "*^^ ^^^^^Y aifcovercd, which man's eyes without 
 
 b.tiitians are,afid ither ^[^^^'^^^ "Ot fee,) I fay, ask any man who knoweth thcic 
 
 '.hiHgsintbtunivn/e, thiugs, whether all this earth be any more m comparifonof 
 
 the 
 
the ChriJiianFaith^ refohed. 5^^ 
 
 the whole creation, than one Prifbn is to a Kingdom or ThoK^h Ccero /,(.- 
 
 Empire, or the paring of one nail, or a little mole, or wart, p^"'''y dcridcib the 
 
 or a hair, in companfon of the whole bojy. And if God Hdt*jct'be^m^^^^ 
 
 lliould call oH ah tkif earthy and life alltkefinaers in it as xot *of all future pa- 
 
 they delcrve, it is no more lign of a want of benignity or n'jjjmcnt ef the yvic- 
 
 mercy "in him, than it is for a King, to caft oneji/bjea of a ^'"^j ^'*^ ^f ''^^ ^octs 
 
 wiTion into a Tail, and to hans him for his murder, or trea- { " \ ^^^1' ^^'''. 
 r I n r .in i r ii • i oerus, Tantalus, (T;i^ 
 
 Ion, or rebellion) orror amanto killo/^e/ow/f, wnicn is but Syfiphis kind of pe- 
 
 a molcfiation to the body which beareth iti or than it is to nsltks, andefMmns 
 
 fare a mans mils^ or cut off a wart, or a hair, or to pull out '^^^, R'udamanthus 
 
 a rotten aking tooth. I know it is a thing uncertain and un- '^f^mal Judges. 
 
 revealed to us, whether all thefe Globes be inhabited or Scd fi generis Chrj- 
 
 not: but he that confldereth, that there is fcarcc any unin- ^^X conferva }' 
 
 habitable place on eartii, or in the water, or air, but men, or vcnit cjrnon omncs 
 
 bealfs,orbirds,or fi(hes,orHies, or worms and moles do take a:c|uali munifi-cmia 
 
 up almofr all, will think it a probability fo n.ar a ccrcau-ity,a5 j.'^^''^'^ ^ ^'fP- 'E<1 'a- 
 
 not to be much doubted of, that the valfer and more glorious -^n^^la'iei ^0^'- ^"' 
 
 parts of the Creation aie not uninhabited^ but that rh'.y cat: H.iud aii in- 
 
 have Inhabitants anfwerable to their magnitude anJ glo- d.lgcnt;a rrincipsli 
 
 ry Cas Palaces have other inhabitants than Cottages J : q"eir,qu3m rcpcllit, 
 
 and that there is aconnaturality and a^rceabkncfs there as urlJf '^''" c "•"/"' 
 
 Well as here, between the Kegion or Globe, and the mhabi- vis, &c. lailformiter 
 
 tants. But whether it be the Globes themfelves, or only tlie rotcftatcm vcn.cnji 
 
 inter-fpaces, or other parts that are thus inhabited, no rea- *^ ^'^ hcit} rarcc 
 
 foncandoabt, but that thofe m.ore vail and glorious fpaccs r!"''!!i •^°"' '"'''' 
 
 are proportionably pollcis d : And whether they arc all to di quifcua-n piohibc 
 
 h^cdWcA Angels 01 Spirit s^ or by what other name, is un- tur. Sitibifaftidium 
 
 revealed to us: but what ever they are called, I make no "p^umcft, ut obUci 
 
 question but our number to theirs is uot one to a million at .^ . "j" ^^"=^^J"'" 
 
 In v> <*i. niunciis, qiiimmo fi 
 
 tne molt. tantum fapicntia pr.v- 
 
 ^ vales, uc ca aux of- 
 
 ferumur a Chrifto ludum & incptla? nomincs quid invicanspcccat, cujisfolum funr hje par- 
 tes, ut fub tui juri^ arbitriofruftum fuae benignitatis exponat? — Anorandijs es uc bcrcficium 
 falutis a Deo digncrisacciperc, & tibi afpernanti, fugientique lopginimc, infundenda eft in 
 gremium divinj" bcnevolcntiar gratia? V is fuincre quod offertur, &in tuos ufus conveitcre 
 confulucris tu tibi. Afpernaris, contcmnis & dcfpicis,tc raunerii coinmoditate privavcris. Niilli 
 Deusinfcrt neccQltatem. Oi'/f^. Nolo (inquis) & voluntatem nonhabeo. /?f/^. Quid ergo 
 criminaris Dcum, tanquam tibi defit ? Opcm dcfideras tibi fcrrc, ci jus dona & munera non 
 tantum afperncrij & tugias, vcrum in alia verba cognoaiincs, & joculaiibus facctiis nrofcqiia* 
 rjs.. Arn9'% Adv. Gent. 1.2. 
 
 Ddd 3. Now 
 
390 ne Mrmfccl Difficult jej i,: 
 
 Kow this being Co, for ought we know thor^ »l„ • 
 parts may have inhabitants w,^,out 4 Zr »Lf ?' 
 arehlldwkhtheirAf,,Vr./...a„JgJir aJl? :,"''^° 
 
 to be the dcrronftrat,on of that /i W^;;X//Xn t^K^^ 
 hnful molc-hill or dungeon ofirnorancfis Ifi „ r" 
 
 that God would fave°t^«4^°"^j'^;;,„[,V:'r^^^^ 
 ^^^l> m their damnat.on, a„ J forfake no par of 'r", 
 but t;;«r ;/.;/, i, would not be any great ,(um '"°" 
 
 faith: OnfE.«i were all God's cri on nd? '%"'^ 
 thathcwoLiU con.lcmn but on.- mm7,^lTh^ 
 fand, ,.ra,n,ll,o„, and that only for^ J/ ^ w t H 
 contcnipt of the mercy which would hanf nl'",'"^ 
 would b:- tiogrcat difficulty to n,yf,i,h. Wl y Hu "(j;,, if 
 K b.- an ofle„.e to us, if God, for theirfinal r fuf 1 n, 
 giaco, do tor ever for&ke and Punifluhefir erl 7 '• 
 
 •I'^Wutle dark and linRd world,^vh,lVlK-gloSh'.:B 
 ■1 gmty and Love abunJantly upon inoumcr/h . I , 
 
 and blefied .Spirits, and nilubiLtitfol th^-i more t "°^''^' 
 glorious fe.ts? If you would iud^-e of°l B° . *^' "''' 
 King, will you go ,0 the Jail a!id ^ e Ga lowl o di^'f °? * 
 ortohisPalace andallthe reft of h,s Kingdom ? t^'J^, 
 
 orai;t:rlTfh°"'r;^''"^''f'^''«''°"«'--^^^^^^ 
 
 b in offrkenofGor' r'""'"'" '"^'>'^' ' ^^ "^" 
 and If I^arteS't fife ^^.f ^T T 
 fakcn as to the far ercater n1r^ i r , ' ^^^^^ ^O'^" 
 harhfr. riT greater p.irt, becaufc that greater n.rt- 
 
 lli'oSiTj :, "ofthetf^fT '' -■''-" 'i^'" 
 
 n.ouid be„oo«/n°er rnVb tt^f ;;in,i"kr<:T"''' ■{ 
 
 Eu„oi„.„; „,:„., ,. ^ch a rebellious -orld,a,id ttTnot o k!, t^'t^f!: ^l 
 -ri f, ppl.ci, & g,. Hdl : And when of all the tliouQiids of Wo ds or r ^1 
 hcn« no» ad v.,i. which he hath made, we kn nv of nn,^ fi^ r u "'.^'l^'^' 
 "Km, Wad net,™ but Hell and Dart r.f ?h,. F, Vk n ■ 1 'ot'aken by him, 
 ptoUrai.icbar.iHf;. ka ' ''"''?"'<'' the tarth, all the Devils and m^il „f 
 
 »-»V.". rfr j,"/^.- '^"\V 7' "u""''' "^""'' ■'"= glory of Ins l^^, v a?,] "t 
 „U. ,j . thankful with ,oy, that we are not of the forfaki ?^: i 
 
 and that even amonR finners he will ,7i '"i."'^^" ''^imb, r ; 
 
 that finally rejca his me"cy' '"' "'^ """' but thofe 
 
ihe Chrijiian F^ith^ refohed, g ^ I 
 
 But fclfijhnefs zndp^fe do make men blinde, and judge of 
 Good and Evil only by felf-intereji :ind feeling -., and thema- 
 leUCtor will liardly magnitie Juflicc, nor take it to be a fign 
 ot" Goodncfs : But God will be God whether ftlfifh rebels 
 will or not. 
 
 Ob), ihat any thing exifietb befides God cannot he kiiorvn 
 bit by fenfe or hifhry : Have you either of the fe for thofe Inha- 
 bitants ? And if we may go by Conjedures^ for ought you l^ow 
 there may ai ni/iny of thofe Worlds he damned^ as of earthly 
 vien. 
 
 Anf. I. Some men are i^o little confcious of their huma- 
 nity, tliat they think that nothing is known at all ; But he 
 that knoweth by fenfc that He is himfdf^ and that there is a 
 World about him^ and then by Reafon that there is a God^ may 
 know alio by_^Kca(bn that there are other Creatures which 
 he never faw /Neither />«/? nor /; iff or y told us cf the inhabi- 
 tants of the fthcn^ unknown parts ofthe Wotld ^ and yet 
 it had been ealie to gather at lealt a iirong probability that 
 there are fuch. He that knoweth that an intelligent Nature 
 is better t-han a non- intelligent, and then knoweth that God 
 hath made man intelligent , and then thinketh what diffe- 
 Kence there is in matter, magnitude and glory, between the 
 dirty body of Man with the Earth he liveth m, and thofe 
 vail and glorious Ethereal fpaces ■-, will quickly judge that it 
 is a thing mcredible , that God lliould have no Creatures 
 nobler than man, nor imprint more of his Image upon any 
 in thofe more glorious Regions , than on us that dwell as 
 Snails in fuch a fliell -, or that there fliould be fuch a ftrange 
 difproportion in the works of God , as that a pmdum of 
 .dirty earth only (hould be poffcffed of the Divine or Inttl- 
 lediual nature, and the vaft'and glorious Orbs or Spaces 
 -be made only to look on, or to (erve thefe mortal Worms : 
 But proofs go according to the preparation of the Receivers 
 minde; Nothiug is a proof to the unprepared and preju- 
 diced. 
 
 2. We have fenfe by the Telefcope to tell us, tlut the 
 Moon hath parts unequal, and looketh much like the habi- 
 table Earth : And we have fen(e to tell us, that there are 
 Witches and Apparitions^ and confequcntly other kinde of in- 
 telledual Wights than we. And we have Hiftory to tell us 
 
 of 
 
59* "^^ Mrinfecal Difficultiej in 
 
 of the appurancs and offices of Angtls : And if there be 
 «rtan% fuel, w.ghts, ou, eyes ,r,ay l5p „s to conje* e a 
 
 fr>' 7''T j' L P'oP'^ft'O", ^"J harmony in all the work; 
 of God : And therju.c uc tiut (Ic how much the c'n-^Z' 
 Orbs do .n glory cx.cll th.. d.rty Earfh, have reafo, to t , 
 that the nature of the Inh.bic.nti ,5 f.,t..d to their H?b ta 
 ons, a,,d contqacntly tj.at they arc more excellcn rrca- 
 u,rcsthanwc, and therefore kfs liniull, and therefore marc 
 
 4. Yet after all this. Tarn neither averting that all this is 
 lo, nor bound to piovc t I onK. ,,, , .l """"'»'' 
 
 are o/icnded at the nmnb "s that ,, f ' A 'j >■"" ^^'^° 
 
 ...the dark, and fpcak againft you know not what Con 
 
 le-ame iscnongh tor me, to prove that you do fool, nXo 
 
 argue agau.ft experience fof the (in and t^.fery of th molU 
 
 uponmcer unccrta„,t,es. You w,ll ..ot cenfjre the aS.o 
 
 o a Prmcc^or Gencrall, when your ignorance of tlv.ir Coun 
 
 UrTuS^I^ Th""'" ^'/'V"^^' y"a,:dof theZ. 
 Z°' ' V r ^'^'^^P'oof 'yeth on your parr, and not on 
 m,ne: You fay, cur ddlrine ,, i„cnd,lk, bccaufe fo t" v are 
 faved and yet confcfs that for ought you know t°k ,r/al 
 ogetl,er ,t »ay be many .r.Hl,ons1-or one that^-'r n.„ h' 
 thn.k by proving you ««cm«« of this, I Drove vnfn^lv^ 
 .n your Infidchty. And .f yot, w^l ^/jr; 'th n ,h^ 
 there may as many of thofe other Regions be dlmn d r' y" 
 fl.ew your felvcs much more harft m your cenfure^ th,„ th 
 Chnmans arc. whofl- harn.ncfs you are now reprov „s Y« 
 you conjefturc tins without all ground or p,ob_b.l,tt Ano 
 W.11 you fiythen, t or ou^ht I kpcn- it „„y b, f, eJo Or^ 
 
 fa'tir, " '""r^t" n '^"' ' 8">'"^d'^fi conjciure allow ; 
 
 ritioiial man fuch a Concluljon > f '■^ *"u\/ any 
 
 .s .^cthot^'number'of'^h'^Gl'""-* ' ^' l'"" '^'^ ""* " 
 
 «^c.„compari;.i:;t\::drct^'-,x';oi- 
 
 how 
 
the Chrifiian Faith^ refilved, ^^| 
 
 how few fell. Jugi^ime con']LA\.\Ted that it was the tenth 
 part h but we have no ground for any in. h CGM,j-d:iire. 
 
 Obj. But it if incredible thut the JVorld (hould perijh for 
 one -mans fin^ whom they never \qi jv, mr could ■prevent ? 
 
 Af-f. I. To thtm that know what Generation is^ and 
 what the Son is to the Father, it is not incredible at all that 
 the unholy Parents do not beget hi)ly Children, nor con- 
 vey to (h'.m thit which they have not thcmfelves : nor yet 
 that God fliould hate ihe unholy: Nor that the Parents 
 choice fliould fignifie much tor their Childrens (tatc, w lo 
 have no wills of their ow.i ht for adlual choice, nor that 
 rc'bred impeifcd holintfs fhould not be conveyed to Chil- 
 dren by natural p rpigation i which came to the Parents 
 by Regeneration : iior that th. Children of Traytors fhould 
 be dihnheii'ed for th.ir Fath.rs faults: nor that the 
 C hildren of Drunkards and Gluttons (hould be naturally 
 difcdfcd. 
 
 2. No man in the World doth pe*ri(h f )r Adatns Cm alone ' • 
 
 without his own : ( Though we judge the cafe of Infants 
 to allow you no exception, yet to carry the controvcrlie to 
 them into the dark, and to argue a minw notify is not the 
 property of fuch as feck impartially for truth.) Chrilt hath 
 procured a new Covenant upon which all fhofe that hear 
 the Gofp 1, (hall again be tryed for life or d.ath : Ar.d thofe 
 thar hear it not, have divers Oieai.s which h^ve a tendency 
 to fh ir recovery, and arc under und.nyable Ob'igations to 
 nfc thofe means in order to their recovery : whi-h i: th.y 
 do not taithfully, th^y p> rilh for their own fin. Should it 
 not makee hnfh^niiy the more eafily credible^ when certain 
 exfrrience aflureth us, how p one even I far-ts are to lin, 
 ard h 'W univerfally the World is drown"d in wicked* 
 nefs^ and then to riude fo admirable and fuitable a Remedy 
 revealed ? 
 
 Obj. B't?piujhm-nt i^ towurn others front ftnmvg: But 
 aher if ki li^e there wil' be >wn° to wurn : there'ore there vpiQ 
 be no punil}:»v€nt^ : ecai f the end of pumfl/mg reafth. 
 
 AnCtv. I. 111. a falfe pi firion, that punifhment is only 
 or chi Hy to be a warning to oth rs. It is chiefly for the ul- 
 timate end of Government, whi-h fcunduvf) quid among 
 men, is the bonum pidltchw y but fmpliciter^ i - Gods Go- 
 
 E e e vernment. 
 
194 
 
 ike Inirwfical Difficulties in 
 
 vernmcnt, it is the Gbiifying or dcmonfrration of the Ho- 
 lincfs and Juftice of God the univcrfal Governour , to the 
 pleafiate ot his holy will. 
 
 2. It IS the PaiaUy as Threatncd in the Law, and not the 
 
 Secmortofibubeforl: ^, ^l .;, i.... . ^..-- j - , w... 
 
 Parti. Ch, 15. The p^p^ijy 35 executed, which is the firi\ ncceffary means to 
 
 rpT/£;e1S'/i^^^ ^^^"^"^ '''^'''' ^'^^ oflcndnig: And then the execution is 
 tLi! twice, beib be- fccondarily ntcelTary, bccaufe the Law muft be fulfilled. It is 
 caufe the Objcaionre- ^ot the ad:ual hangmg of a murderer •, which is the hrft !ic- 
 qn'ircth the rcpeiiton, ^^.jj^^y inftrumeiit or means to retrain murderers : But it is 
 ':^,f:ut Ltt" the Penalty ,„ the t.»., which (a,th that Murderers n,all be 
 dcrs; toprocHre tbdr hanged : And the commmation ot the Law would be no re- 
 abfervation. ftraint, if it were not that it relateth to a julr execution. So 
 
 Aut idcofrcgem pu- that it was necelTary to the rcftraint ot linncrs in thh world, 
 fillum appcUar, qu;a ^j^,^ q^j (hould thi eaten Hell in his Law : And therefore it 
 
 loturo hoTinum ge- j^ ''^^ceflary that he execute that Law i orelfe it would be 
 nus,nc dupfl loll tan- 7, ^ ^ , ■,, 
 
 ft-,,cumimmenfailUdelufory, and contemptible. r „. ,, 
 
 Angclortm trulcitu- 3. How know we who (hall larvive this prelent v\ orld, 
 dine, colhtum, per- ^q whom God may make mans Hell a warning ? Are not the 
 cyjguus grex eft. Eft j-j^.yjig j^^^^ f^f ^^t in Scripture for a warning to Man ? And 
 Ll".icSnb,t"- how know we what other Creatures God hath, to whom 
 jrlnum numciura in- thefe punifhed finners may be a warning? Or whether the 
 (initls pcnc partibus ]s,T^^ ErfKfib, wherein Kightecufnefs m^ji drveV^ according to 
 exccdcn^. titus Eo- q^^^ Proynife (2?et.^.i2, 13. J (hall not have ufe of this 
 flrenf.mL11c.cap.12. ^y^jj^jj^g fQ j^^(.p ^h(..n^ in ti^eir righteoufnefs ? As long as 
 
 all thife things are probable, and the contrary utterly un- 
 certain, how foolifh a thing is it, to go from the light of a 
 plain Kevelation and Scripture, and argue from our dark 
 uncertainties and improbabilities againlt that light ? And 
 all btcaufe fclf-love and guilt doth m^ke tinners unwilling 
 to believe the truth ? So much for the Objcdion againlt 
 Hell. 
 
 Obj. VIII. Bid it if incredible., that all thofepallbe damned 
 
 that live honejUy and foberly., and do no body harm^ if they d9 
 
 not alfo live a holy and heavenly lijey andforfak^ aUjor another 
 
 World. 
 
 We deny not but thit Anfvf. It is but felfithnefs and blindnefs, which makcth 
 
 there Aye different de- men call him an honeft man, and fpeak lightly of his wic- 
 
 greei of pumflmm kednefs who preferreth the dung and trifles of this World, 
 
 ^'''li^mmfm, ^^^""^^ ^'^ Maker, and Everlafting glory. What if a pack of 
 
 Murderers, Thieves and Rebels , do live together in love, 
 
 and 
 
 renct i 
 
theChripianFaith^ rejohed. 39$ 
 
 and do one another no harm? fliall that excufe their mur- p^<. 
 ders or rebellions, and give them the name cihonejlmen} dccWSnos"ann« 
 What is the Creature to the Creator ? what greater wicked- hxc cxccmis fcniibus 
 nefs can man commit, than to deny, defpife and difobcy his expofita vita produ- 
 Maker ? and topicfcrre the mofl contemptible vanity before "'"^" ' '"•unqwam ta- 
 him? and to chooie the trantitory pkafure oHinning, before AnecIo?u'nT& ^Dx- 
 the endleQ fruition of his God ? what is wronging a Neigh- naonum nuikitudini, 
 bour, in comparifon of this wroiu ? fhall a finner rdldc his humanarum anima- 
 everlallaig happincls when it isoif.red him, and then think mamir^nun^cras par 
 to have it, when he can polfcfs the plcafure of fin no longer ? 2'^/^n >^r7-' Jy* 
 and all bccaufe he did no man wrong ? Djth he think to re- ^nsp_ jpp. 
 fuie Heaven , and yet to have it ? If he refufe the Love of 
 God, and p.erfctlion ot Holinefs, he refufeth Heaven. It is 
 io far from beinc; incredible that the unholy fliould be dam- 
 ned, and the Holy only faved, that the contrary is inifojftlle ; 
 I would not b--lieve an Angel from Htavcn, ifhefliould rdl 
 me that one unholy Soul, in f.n^ii compofito, while fuch, fhall 
 be favcd, and have the heavenly felicity : becaufeit is a meer 
 contraciidion. For to be blelfed in Heaven, is to be happy J Cum non eiJ^^, tc 
 
 in the p.-rfcd Love of God : And to love God without Ho- ;°''"\*r'^ ex h,j„;da 
 1 r .- r I 1 L- ! I • 1 ■ A \ r « wrnma lubftantia, 
 
 hncfs,hgnihetn to love him Without loving him. Are theic & ex minuciaima 
 
 the Obj:d:ions of unbelief? guttula, qux necip- 
 
 Obj. IX. The KtfurreCiion of thefe Numerical Bodies^ when ^^ aliquando erat. 
 they are devoured andtumed into the futjiance of other bodies, T^'fP''- -^'i'^^h. ad 
 a a thing incredible !• 
 
 Anfw. I. If it be neither againfl the Vovcer, thtJVifdom, or 
 the IFill of God, it is not incredible at all. But it is not againft Q^e that lad never 
 any of tlufe. Who can fay, that God U unable to raile the he.ird nor tho-tght of 
 dead, who (lethfo much greater things performed by him, ^!^,'^J\!lTuTm 
 in the daily motion of the Sun for EarthJ and in thefupport ^^L ^ tlrnz tJm'^Tn 
 and courfc of the whole frame of Nature ? He that can eve- ^com Jljgt'd hing 
 ry Spring give a kinde of Rcfurrec^ion, to Plants and Flow- forth anoa^, er fuch 
 ers, and Fruits of the Earth, can cafily raife our bodies from f ''■''''2 ^^ fperma 
 
 Tin A 1 \ \ rrrrr c r^ i "umaniim the Body of 
 
 the duft. And no man can prove, that the IVifdom ot God, ^ ^^^^ ^ dothlt 
 or yet his WiU, are againft our Rcfurrcdion i but that both the bedj nfe tgiin. 
 
 And the Platonifts 
 thinly, thit »U Sauls pre fcntly upon their departure hence do fab ic ate to thimfclves either acred 
 tr eihcrc.tl bodes: ^nd why fhoidd you tbini^them fo alienated from the bodies rvbich they lived 
 in, as only to be uncapahle of thofe ? if roe ^/tewvfhat thehoc idem of the Body is, tve might 
 have marc pMrtickUr explicit fatitfa^ion: In the mean time Tve mufi implicitly truftinGod, Leg. 
 tinem Difpuc, ZacharJx Scholaft. Mitylen. 
 
 Ece 2 are 
 
596 
 
 Ucffi ctiam Aihcna- 
 
 goraii de KefurrcSi- 
 
 one 
 
 •J{fad Garbut of the 
 
 Ktfu, Ttltion. 
 
 hit Thcrphraftui , 
 irk)/ it a hi'idfome 
 difc9urfe of tbi 7^- 
 fitrrtiiion. 
 
 1 
 
 The Intrifffecal Difficulties in 
 are for if, rrjay be proved by his Vrowifes : Shall that which 
 IS bcyor-d the power of Man , b: therefore objedlcd as a 
 difficulty to God } 
 
 2. Yea, it is congruous to the Wifdom and Govcniing 
 Juftice of God, that the fame Body vvhidi wjl^ partaker with 
 the Soul m fin and duty, fliould be partaker wjth ii in fuf- 
 fering or Llxity > 
 
 3. The Lord JcfasChrift did p irpofJy die and rife again 
 in his humane body, to p.u the KLlurrection out of doubt, 
 by undenyable ocular dcmonltration, and by the certainty of 
 belief. 
 
 4. There is Come N.ituralReafon[)Y the Rcfurredion in 
 the Souls inclination to ics Body. As it js uiiwil'mg to lay it 
 down, It will be willing to realf ime it, when God fliall Gy, 
 The time is come. As we may conclude at night when they 
 arc going to bed, that the poplcot City and Countrey will 
 rife the next morning, and put on their Cloaths, and not 
 go naked about the ftreets, becaufe there is in them a Natural 
 inclination to rififig and to cloaths^ and a natural averfnefi to 
 lie Jim or to go uncloathed i fo may we conclude from the 
 fouli natural inclination to its body, that it will reaflume it 
 as foon as God confenteth. 
 
 5. And all our Objedfions which reafon fiom fuppofcd 
 contradidions vanifli i becaufenone of us all have fo much 
 skill in Phyficks as to know what it is which individuateth 
 this Numerical Body, and Co what it is which is to be re- 
 Itored : But we all conkfs, that it is not the prefent mafsof 
 flcfh and humours, which being in a continual flux, is not 
 the fame this year which it was the laft, and may vanifli long 
 before we die. 
 
 Obj.X. Jj Chriji be indeed the Saviour of the IFvrld, why 
 car.ie he not into the World till it n>as 4000 years old? And 
 tvhytviK he before revealed to fo few ? and to them fo darkly ? 
 Did God cart for none on earthy hut a f w Jews ? or did he not 
 care for the Worlds recovery till the later, age^ when it drew to- 
 wards its end? 
 
 Anfw. It is hard for the Governour of the World , by 
 oidiuary means, to fati^ht all fclf-conceited perfbns of the 
 Wifdom and equity of his dealings. But 1. it bekuigcth not 
 to us, but to our free Bciicfa<itor, to determine ot themea- 
 
 fure, 
 
 / 
 
iheChriJlianFaith^refolved. 597 
 
 fure, and fcufon of hi^ benehts: May he not do with Itis 
 own as he hft ? And fliall we deny or queliion a f roved truths 
 bxaufe the reafon of the dicarrift.mces is imrcvcalcd to us? 
 If our Phylician come to cure us of a mortal difeafc, would 
 we rtji^dt htm b-caufe he came not fooner ? and becaufe he 
 cured not all others that were lick as well as us } 
 
 2. The Eternal "W'ifdom and Word of God, the fecond 
 Pcrfon in the Trinity, was the Saviour of the World before 
 he was mcarnate. He did not only by his Vnderxakirtg^ make 
 his future performances valid, as to the merit and fatisfa(5fion 
 necelTary to our deliverance s but he injhuUed Mankinde in ^/ yhVefop}^ be w?- 
 order to their recovery, and Kvhdi\\tm upon terms of ^r^ct', ^'"i-^/ ^f the f«o!i]h 
 and (o did the work ot a Redeemer or Mediator, even as \^^^ i vihagoras So- 
 Prophet, Pricrt and King, betore his Incarnation. He cnaded ciatcj, Plato, Arifto- 
 t he Covenant of Grace, that whoever rtpenteth and behevcth ilc,/j«<f Zcno bomna 
 (hall be laved i and fogave men a conditional pardon of their ^r''n"\ '"*' ''"^ """'•'' 
 
 r fuprcd to he fo long 
 
 "^* 1 ** ignorance ? ^a- 
 
 5. And though Repentance and the Love of God, was frver ihuye.r fdvt: 
 iicceilary 10 all that would be faved, even as a conflitutivc and^oiart aHfwerad^- 
 cauft ot their falvation i yet that Faith in the Mca'/./ror, whi:h 
 is bat the weans to the Love of God, and ro fincflification , Amobius anfwcreib 
 was not ahvayes, nor in all places, in the fame particular f^^^/jf^'"^'' ^^''/^■' 
 Articles necellary as it is now, where the Gofp.l is preached. ltrancc''>f-whxt God 
 Before Chnlh coming, a wore gf«fr/// /^f//f/ might fcrve the di\ to f»mcr a^a ^ 
 turn, for mens falvation i without believing, that [^ This and purtly by aQatmg 
 Tefus is the Chnft \ that he was conceived by the Holy Gholt, Gf'^'^^^y \o th.m, 
 born of the Virgin Mary^ fuffcr^d under Tontim Pilate ^ was 
 crucified, dead, and buryed, and descended to Hades^ and rofe 
 again the third day, and afcended into Heaven, &cr\ And 
 as more is neceffary to be believed, (ince Chrills incarnation 
 and rcfurrediion than before i fo more was before neceff-iry 
 to the Jevfies^ who had the Oracles of God, and had more 
 revealed to them than to other Nations who had lets re- 
 vealed : And now more is necelTary where the Gofpcl cometh, 
 than where it doth not. 
 
 4. So that theG«iri/f5 had a Saviour b.fore Chrifts In- 
 carnation, and not only the Jevfici. They were repiieved • 
 from Legal Jultice, and not dealt with by God upon the^ 
 proper terms of the Covenant of Works, or meer Nature ; 
 They had all of them much of that mercy which they had 
 
 Eec 3 for- 
 
5q8 The Intrinfecal DijjicHlties in 
 
 Obj. Quid viftttn eft forfeited ■, which came to tlicm by the Grace of the Redeemer, 
 ut aniclioras paucu- fi^^y j^^j tjnr,g ^nd helps to turn to God, and a co.irfc of 
 Ifu ^"^ali^cx arcibus ^^^^ appointed them to ufc, in order to their recovery and 
 mittcrctur ? Rcff, falvation ; According to the ufe of which thty fliall be jndg- 
 Qux ca-fa cJV quod cd : They were not w;t!i the Devils ktt remediids , and 
 fcrius hycm?, iftas, Q^ut oat of all hop.', under hnal dcfpjration: Nooneever 
 aucur^nus fi^nc ? ~ .j,^],^.^ i^, , Age or Nation of the World , who by be^ 
 rson minus jnhcias f } p i , ^ i , 
 
 nefcirc no> : ncc lievin^ tn a rnercijiul, piirdomng^ holy God,. n\H recovered to 
 proinptum tft cm- Icve God above aV. And if they did not this, they were all 
 
 quaiH Dei ivcntcm vvithout a }Ull CXCufe. 
 
 vi^cre , aur quibus yj^^ ^^,^^^^ ^^ q^^.^ ^^ ^^^^ j- ^^f^re, doth wifclv 
 
 mod;> oidintvcric res ""ir i j .il ii '-"• » "^"v-iy 
 
 fiia^, homo animal proceed trom low degrees to higher, ana biingeth not things 
 
 coecum & ipf^m fc to perfedion at the hrft : The Sun was not made the firii 
 
 ncfciens oUis potcft jjjy ut the Creation i nor was Man made, till all things were 
 
 rationibus confccHii- p^^^p^^cd far him. The Churches Infancy was to co before 
 
 Ncc continue fcqai- T ^ a,/ i r i i i l t i -- ° •-"-»^"- 
 
 tur uc infcaa hjnt ^^^ ^^^^'■^rity. We have fome light ot the Sun, before it rife i 
 
 quz fafta funt , & much more before it come to ihc height: As Chrift now 
 
 aaiittJcrcshdem,qL;2 teacheth his Church more plainly, when he is himfelf gone 
 
 ftracuro'lT;? """"' ^"^" <^^oiy , even by his Paftors whom he fittech for that 
 
 ^ ^ ' ' • work, and by his Spirit i fo did he ("though more cbfcuri-ly 
 
 yet fuiHciently J teach it before he came m the flclh, by 
 
 Prophets and Piiefts : His work of S::lvation conlifiLth in 
 
 bringing men to live in Love and Obedience : And his way 
 
 of Teaching them his fiving doctrine is by his Mmiliers 
 
 Kam quod nobis ob- Without, and by his Spirit within : And thus he did before 
 
 icftare co«fucftis,no. his coming in flefh, and tkw he doth fince : we that are born 
 
 vcUam eflc Rdigio- fince his coming, fee not his Pcrfbn, any more than they 
 
 ncRi noftram, & ante ^yj^Q ^y^^e born before. But rve have his IFord , Mi.iifters^ 
 
 pi" OS nSTncT ^nd 5pinr, and fo had t^.^ : His recondn.g f,cr,fice was 
 
 vospof.iiircantiqiam effcdual morally m ejp cogmto & volito before the pjrtbr- 
 
 & patrlam linqiicrc, mance of it : And the means of reconciling our wiruls to 
 
 eJ^f. rationciftiid in- Qq^^ ^q^^^^ fufHcient in their kind before, tiiough more fuU- 
 
 tcnd.rur nulla : r^uid ^ j,^,^^ ^-^^^^ |^,^ ^^^^^ 
 
 emm h nnc modo ^ , 
 
 culpam vclJiHus jiHifcrc, piiorlbus illi; & anc:q.iiinmisfcc .lis, quodinventij'frugi'b'.is plandes 
 fprcverint, c|i;od cortlcibus contegi, & an iciri dcfieiinc [H;llibus, poftquani vcftis cxctg'tatae 
 cftt£i.tili , — C"mmunc eft omnibtis & ab iptis penc iiicunalxilis craditum, bona malis ance- 
 fcrre, inutilibui vitilia pisponcrc — Convenic ut infpiciatisnon faflum, ncc (.juid reliquerimus 
 opponcre, fed fccuti auid (imus potiflimum conrucri. ^Arnnb.ib. I. 2. And he acxl iiiftviceih, 
 yehat abupdance of tbtfifsthey bid i hrn innovated al Rome. Et poftea— fed novcMun ncmcri eft 
 noftrum, & ante dies paucoj Rcligio eft naia qoati fcqaimur ; 7(f/)\ LU interim concedim-^ 
 Quid eft in ncfotiiihominunij qucd vel opere corporis & tnanibus fiar, vcl folius animz difci- 
 plina & cognitione tcncatur, cjuod non.ex aliquo coe^cric cempore .' I'hilofophjaj Mufica, 
 fi&ionom'yn, &C. Id. lb. p, i^. If 
 
the Chrjfiian Faith^ refolved, 399 
 
 If you would not be deluded into Inhdelity by this obje(f^i- 
 on f which indeed is one of the greateft difficulties of Faith) 
 you inulT not further one error by another, i. Think not 
 that God IS hired or ]^crftvaded by Chrift as againff his will 
 to forgive mens fins and fave their fouls , or to do them 
 any good. Llnderliand, that no good cometh to man, or 
 any Creature, but totally from Gods will and Love^ who is 
 the Original and Eternal Goodntfs. All the qucftioii ist)ut 
 of the modus conjerendi , the way of his Conveyance : And 
 then it will not fecm incredible, that he fhould give out his 
 mercy by degrees, and with (ome diverfity. 
 
 2. Think not that Chrtlhanity doth teach men, that all 
 thofe who were not ofthe Jfn?/j^ Nation or Church then, 
 or that are not now of the Chnftian Church, were fo caft off 
 and forfaken by God as the Devils are, to be left as utterly 
 hopelefs or reniedtlefs : nor that they were upon no other 
 terms for falvation, than man in innoccncy was under i whicfi 
 was \_ Obey p:r feci ly and live •, or if thou fin^ thou JJurlt die J ; 
 For tfiis had been to leave them as ho^elefs as the Devils , 
 when once they had finned. 
 
 3. And think not that Chrill: can fhcw no mercy, nor 
 do any thing towards the falvation of a finncr, before he is 
 k^iown biwfelf to the finner \ efpecially before he is known as 
 an incarnate Mediator^ or one that is to he incarnate. He 
 ftruck down Vatd, and fpike to him from Heaven , before 
 Taul knew him : He fent Vhilip to the Eunuch, before he 
 knew him , and Veter to Cornelius^ and fendeth the Gofpel 
 to Heathen Nations, before they know him. If the Apoftles 
 thcmfclves, even after that they had lived long with Chrift,. 
 and heard his preaching , and feen his Miracles , yea and 
 preached and wrought Miracles themfelves, did not yet un- 
 dcrfiand that he muft fuffer, and die, and rife again, and fend 
 down the Spirit, &c. you may conjedure by this what the 
 common Faith of thofe before Chrifts coming was, who were 
 faved. 
 
 4. Think not therefore that Chrifl hath no way or de- 
 gree of ert'e<ftual Teaching, but by the exprels dodrinc of 
 his Incarnation , Death and Refurre(ftion , which is now 
 •THE GOSPEL. 
 
 5. And think not that all the mercies which Pagan Na- 
 
 tions 
 
4C0 l^he InirinfecalDifjculiiesin | 
 
 tions have from God, arc no ads of Grace, nor have any i 
 
 tendency to their converfion and falvation. Doubtlef? it w 
 
 the fame Redeemer, even the eternal fVi[dom and lyord of 
 
 God, who tffer^ his Incarnation gave greater mercy to the 
 
 Rel-plonls autorltas J^'*'"' and IcfTer to the Gentiles : He dorh by thcfe mercies 
 
 Hon eft tempore cfti- oblige or lead men to Repentance and Gratitude^ and reveal 
 
 manda fed numinc. God as mcrci^ull and ready to forgive all capable fiim-rs • 
 
 tk oldll,btu.sfcGod ^y^^ fO MofesAjheLord, the Lord God, i^mcifuU andcrra. 
 is 10, though cbrijJ dcUf ^ long-fifftrir.g and abundant in goodnefs and truth 
 erne but iaitly to teach k^e]jng nieny ''or thoi funds, forgiving iniquity, tranf^reffion 
 It ui bitter. find fin. See. ] though he tviU by no means f no not by Chrid 1 
 
 clear the guilty, that is, cither fiy to the wicked, thou arc 
 j it, or pardon any uncapable fubj.d. Doubtlefs, mercv 
 bmdeth Heathens to know God as me.cifull, and to love hint 
 and to iwpreve that mercy to their attainment of more and 
 to feek after fircher knowledge, and to bebctcer than they 
 are-, and they arc let under a certain couife of Means and 
 appointed Duty, in order to their recovery and fdvation • 
 Eife It might be laid, that they have nothing to do for their 
 own recovery, and confcqutntly lin not by omitting it. By 
 all this you may perceive, thatChrft did n.uch by ^hrc^es 
 and leaching before his Luarnation , and (ince for all the 
 World, which hath a tendency to their converfion, recovery 
 and falvation. 
 
 Obj. XI. the conception of a. Vtrpn, without matt, is tni~ 
 prolat h; and wuji aU depend upon the crtdtt of her own w rd' 
 And the meannefs of kts Parentage, breeding and ccnU.ion] 
 jar doth more mcreafe the difficidty, 
 
 Anfi^. I It was meet that the birth of Chiifl fhould bcgit 
 m a Miracle, when his life was to be fpenc and finilhcd ir 
 Miracles. 2. It is no more than was promifed before by the 
 Prophet, Ifu.-j. 14. AVircin_(huUconcaje and ie,r a Son 
 &c. And why Oiould the fulfilling ofa Prophclie by m'raclc 
 be incredible > 3. It is neither above nor *>gautjb the Forver 
 Wifdom or Love ot God, and therefore it (hould not feem ml 
 credible. There is no contradidlion or impoHibil ty in if 
 nor any thing contrary to Senfe or Realon. Kealon faith in- 
 deed, that It isabovethep^w^ro/w^w, and above the cow- 
 won covrfc oi Nature; but not that it is above the Pe>wer 
 
 of 
 
theChrifijan Faith^ refolved, ,^oi 
 
 of the God of Nature : Is it any harder for Go^ to caufe 
 a Virgin to conceive by the Holy Gholl, tlian to make the 
 fiift of Humane kinde, (or any other kinde J of nothing ? 
 4. It was meet that he who was to be a Sacrifice for (hi, and 
 a Teacher and pattern of p. rfedt ijghti-OLifntfs, and a Mc- 
 diitor bitwecn God and Man , lliould not be an ordniary 
 Childc of Adam ^ nor be hinilelt dcfikd wirh Origiial or 
 adual lin i and therefore that hcfliould b. in a p:cuh.uf n(c 
 the Son of Gcd. 5. And this dotli not depend only on the 
 Credit oi ihc Virgin-mothers word^ but on the multitude of 
 Miracles whereby God himfclfconfirmed the truth of !t. 
 
 And. its for the Metinnefs of his Pcrfon and Condition, 
 I. It was a necdfull part of the humiliation which he was 
 ^or our fins to undergo i that he fliould take upon him the 
 form of a Servant^ and make himfdf of no reputatioi^^ Phi!. 2 
 7, 8, 9. 2. It was a fuitable tcrtimony againlt the pnde, car- 
 nality^ and rvorldly-mindedncfs of deluded men, who over- 
 value the honour and pleafure and nchcs of the World ; 
 And a fuitable means to teach men to jidge of things aright, 
 and value every thing trudy as it is. The contrary where- 
 of is the caufe of all the fm and mifery of the World. He 
 that was to cure men o{ the Love of the JJ^erld ^ and all its 
 riches,d)gnities and pleafure, & he that was to fave them from 
 this, by the OiHce ot a Saviour, could not have taken a more 
 effedual way, than to teach them by his own example, and 
 to go before them in the fctled contempt of all thefe vaniri. s, 
 and prTerring the true and durable felicity. 5. Look inwardly 
 to his God-head, and fpiritual pjrtcdtions : LookipA'ard 
 to his prcf.nt ftate of Glory, who hath now all pow.r given 
 into his hands, and is made Head over all things to the 
 Church, Eph. i. 22. Look forward to the day of his glo- 
 rious appearing, %\hcn he (hall come with all hi^Celclhal 
 Retinue, to judge the W'orld : And then yoa will fee the 
 Dignity and excellency of Chrill It you prcferrc not (piri- 
 tual and heavenly dignities your fclves, you are uncapable 
 o{ them, and cannot be favj'd : But it you do, you may fee 
 the exc llcncies of Chii;!. He that knoweth how vain a 
 bubble the honour of man and the glory of this world is, 
 will not be offended at the King of Saints becaufe his King- 
 dom !S not ot this VYorld ; And he that knoweth any thing 
 
 bff ol 
 
AQ2 T^ke Intrifjfefal Difficnlties in 
 
 ol the difference between God and the Creature , Heaven 
 and Earth, will not dcfpik the Eternal Jfibot/fl/:', bccaufc h;: 
 weareth not a filkcn Coa% and dwelleth not in the gnildcd 
 Palaces of a Prince : It Earthly Glory had been the highcfr, 
 it had been the glory ct Chrili : And if he h.id come to make 
 us happy by the rich mans way, Lu]{. 16. 7o he cloatbed in 
 Turple and Si\^ and faring [un'.fti:oiJIy (vtry day , then 
 would he havclcd us this way by his example. But when 
 it is the work ot a Saviour to fave us front the flejl^^ and 
 from this prefent evil World, the Means muft be fuired to 
 the er.d. 
 
 01]. Xll. But it is a very hard thiv^to helievc that perfon 
 to le God Incarnate, and the Saviour of the WorU^ who ffftr- 
 ed onaCrofs, as a Blajfhenier anda j'rayor that ufurfcdtks 
 Title of a King. 
 
 Anftv. The CrofsofChrift hath ever been the Aim.b'ing- 
 block of the proud and worldly fort of men. But it is the 
 confidence and confolation of true Bilicvcrs, For i. It was 
 not for his crvn fws but for curs that he fufftrcd : Even Co 
 was it prophelicd of him, Ifa. 53.4. Shrely^ he hath torn our 
 1 eg. JfM Cirncttnf. griefs, and carryed our forrorfs ^ Vft did tve e(ieetn him firtcken 
 ^t rebus Ecclcfiaft. ^^ q^j ^.^^ abided: But he was womdedfor our travfjrcfj. 
 
 cap. Quaxc Dci;» - / ^ r j r .... w 1 ,1 r '^r ^ 
 
 natus & padlis eft ? ^"^ » ^'^ "''^^ trijfed jor our nuquitus, the chajfijement of oir 
 
 Bibf. Pat.lo. lo.pag. feace was upon hint, and with hts {Wipes we are healed : AH 
 
 809, 810. ttiam ^e like Sheep have gone ajhay^ we have every one turned to 
 
 Ruper. Tuinenf. U. 3. /^/^ ^j^^^ ^^,y^ and the Lord hath laid on hm the iniquity of us 
 
 M^^di'co q^od'folct' '^^•- And It is impudent ingratitude to make thofe h:s fuf- 
 
 <iuxri , Cur Deus ferings the occafion of our unbelief, which we were the 
 
 l.ipfum homln.s cvc- caufcs ofour fclves ', and to be afliamed of that Crofs which 
 
 nirc pcrmifcnt, pro ^^ |^jj ^pQ,-, \-^^^ ^y ^y^^^ (',,^5^ jf jg j^^j worth the labour 
 
 ncccfli"[rfu)r? Vaz ^^ anfwcr the llanders of his accufcxs, about his ufurpation 
 9^-j.lf)ihagora4 fa- cf a Kingdom, when they believed it not themfJvts: He 
 nius fufpkiene do- was above a worldly Kingdom. And it could be no blaf- 
 mlhationis ^njufta vi- phemy for him to fay that he was the Son of God, when he 
 
 vus concrematus m \ i r r u j » u u- 1 
 
 fano eft : Nunq.id had fo fully proved it by his works. 
 
 ca qux docuic , vim 
 
 piopriaui perdidcruntj quia non Spiritura fponte, fed crudcliracc appctltus cffjdit : (ImlU- 
 ter Socrd^f 1 civitatis fiiae judicio damnatus, tr^c. Aqmlius, Trtb»aius, Rtfulas, accrbiflrraruna 
 [TiOrtium expeiti funt formas : nunquid idcirco poft vicam judicati func turpes .? Nemo ur>- 
 ouam innoccns male intcreroptus infamis eft ; nee turpitudinis alicujuj commaculacur neta, 
 qui non fuo mciiio, j-ceuas gravcs/cd cruciacorij pcrpetitur faEvliateja. jirnob.adv,Ccnt,H.j.p.'j. 
 
 2. His 
 
the ChrifiianFaith^ refolved' ^03 
 
 ■2. His fuffciing as a reputed MaIefad:cron a Crofs, was 
 a principil part of" the merit of his Patience : For many 3 
 man can bear the cerpral^ain, who cannot fofar deny his 
 honour, as to bear the imputation of a Crime : For the inno- 
 cent Son of God, that was never convid of lin, to fufier 
 under the name of a Blajfhenter and a Iraytor^ was greater 
 condcfcention, than to have furiered under the name of an 
 innocent person. 
 
 3. And in all this it was nctdfull that the Saviour of 
 Mauikinde, fhould not only be a Sacririce and Ranfom for 
 our finfull Souls, butalfo fliould heal us of the over-love of 
 Life^ and Hcmi.r by his Example. Had not his fcll-deiiyal 
 and patience extended to the lofs of all thuigs in this World, 
 both hfc it fcif, and thertpjtation of his righteoufnefs, it 
 had not been a perfe(ft example of fclf-dcnyal and patience 
 unto us. And then it had been unmeet for fo great a work, 
 as the cure of our Pride and love of Life. Had Chri/t come 
 to deliver the Jervs from Captivity, or to make his Follow- 
 ers great on Earth, as Mahomet did, he would have fuited 
 the Means to fuch an End : But when he came to fa ve men 
 itom^ride^ und felf-love^ and the cfteem of this World, and 
 to bring them to Patience, and -full obedience to the will of 
 God, and to place all their happinefs in another lite, true 
 Reafon telleth us that there was no example fo fit for this- 
 end, as Patient fubmillion to the greatell furterings. The 
 Ciofs of Chnft then fliall be our gloryj and not our flum- 
 bling-block or (hame. Let the Children of the Devil boaft, 
 that they arc able to do hurt^ and to tratr pie upon others : 
 The Difciples of Chrift will rather boart, that they can pa- 
 tiently endure to be abufed, as knowing that their Pri Ic and 
 Love of the World, is the enemy which they are mott con- 
 cernM in conquering. 
 
 Obj.XlIJ. It n\H but a ferv mean unlearned ferfons ivho 
 believed in him at thefirji : And it U not paft a [ixtb part of 
 the IKorld, that yet believeth inhim : Andof thefe^ fiW do ft 
 ]udiciouJly and from their hearts^ but becaufe their Kings or Pa- 
 rents^ or Count rey are of that Kelgion. 
 
 Anfw. I. As to the Number I have anfwered it before. 
 It is no great number comparatively that are Kings, or Lords, 
 or Learned men, and truly judicious and wife ; will yo« 
 
 F f f 2 there- 
 
1 
 
 ^Q^ The Intrinfeeal Diffcultiej in 
 
 rhercfore fct light by any of thefe ? Things excellent are fcl- 
 dom common. The Earth hath more Stones than Go!d or 
 Bow gsUait!) iuve pearls. AUrhok bclicv-d m Chrift who heard his word, 
 your Leaned Phdofe- ^^. ^ ^^^ j^j^ ^^.^^j^ ^^j j^.^j ^^^^ conllderare, Hon dV hearts, 
 phevs exctUcd us ? • . ,- ,t ■ i f i t-i 
 
 n'bai the Pyrrhoni- to reccu'C the iurhcitnt evidence ot truth, l he greater pirt 
 
 ansan^ Arccfilas his arc every where ignorant, rafli, injudiciouf, dilhonclt, and 
 new Acidtmcticki carryed away with prejudice, fancy, cuHom, error and car- 
 \nvt Usrncd :o ^/tw ^^^^ j^^crelh lUll men have means in its own kind fufficicnt 
 tlut nomni can be \ ,\ i r i ^^ i 
 
 Ifnorvn ; ani the ote to bring them to bdieve, to understand lo much as God im- 
 
 fort ef' I hem fay that mediately rcquireth of them, ic is their tault who after this 
 ihey kMxo >iot ihac are ignorant and unbelieving i and if it prove their mif.ry, 
 XL''rt^'i-:»e A; ^'"'^ ^^'^ ^'^^"^ themfclves. But yet Chnil will not Lave 
 "iljJc 'they know thit the fucccfs of his i^ndertaking fo far to the vvill of man, as M 
 they l{'ioTv not ihat to bj uncertain of his exp.ded fruits : He hath his choHn * 
 much ihcy have «»£ on. s throughout the World, and will bring them ertcAaally ^ 
 told us, Ofthemc^en ^^ j..^j^j^ ^^^ Holinefs, to Grace and Glory, though all the 
 Cicero learned as rn n j • a •. t .i u j v i 
 
 tnuh te doubt as to Powcis of Hell do rage agamit it : In them is his dehghr, 
 
 itnow. and them he will ccntorm-to hts Fathers vvill, and relbrc 
 
 Quicq lid nil verum them, to his Image, and rit them to love and ftrve liim here, 
 ftatucBs /.cadcmix and enjoy him for ever : And though they are not thegrcater 
 ^•^pj" J. number, they (hall be the evcrlarting demonltration of his 
 
 qukS 'fapItungTc Wifdom, Love, and Holincfs : And when you fee all the 
 
 Cieamhos -^ worlds ot more blefTed Inhabitants , you will fee that the 
 
 ^4poi.Sidofilus Carm. Damned v/ere the fmaller number, and the Bleffed in all 
 1. p. 123, probability many millions to one: If the Devil have the 
 
 greater number in this Worldj God will have the greater 
 number in the reft. 
 
 2. It was the wife dcfign of Jefus Chriftj that few in 
 compirifon (hould be converted by hisperfonal convcrfe or 
 teaching, and thoufinds might be fuddenly converted upon 
 his Afccnfion, and the coming down of the Holy Ghoit ; 
 Both becaufe his Refurrecflion and Afcenfion were part of 
 the Articles to be bdieved, and were the chiefcfi of all his 
 Miracles which did convert men : And therefore he would 
 Rife from the dead before the multitude fiiould be called : 
 And becaufe the Spirit as ic was his extraordinary Witnefs 
 and Advocate on Earth, was to be given by him after he 
 afcended into glory i And he woyld have the World fee, 
 that the Converfion of men to Faith and Sandf ity, was not 
 the effe(^ of any politick Confederacy between him and 
 
 them. 
 
ike Chrijiian Faiih^ refolved. 40 5 
 
 them, but the cffcdl of Gods Power, Light and Love : fo 
 
 that it fhould be a great cor.hrmation to our Faith tocoufi- 
 
 dcr, that thofe maltitiidcs bthevcd by the wonderfull telU- 
 
 mony and work ot the Holy Ghoft, upon the Difciples, 
 
 when Chiill had be>.n crucified in defpight , who yet be- ' 
 
 lieved not bi.fore, but were his Crucihcrs : It was not fo hard 
 
 nor honourable an adl to b'eheve in him j when he went 
 
 about working Miracles, and Teemed in a poflibihty to re> 
 
 ilorc their temporal Kingdom, as to bcdieve in him after lie 
 
 hid been crucihed among Malcfadtors. He therefore that 
 
 could after this by tlie Spirit and Miracles, bring (b many 
 
 thoufands to bcUeve, did thew that he was aUve himfelf and 
 
 in full power. 
 
 3. And that the Apofiles were mean unlearned men, is a 
 great confirmation to our Faith. For now it is' apparent 
 that they had their abilities, wifdom and fuccefles from the 
 Spirit and Power of God : But if they had been Philofo- 
 phers or cunning men, it might Vjave been more fufpe^Ld 
 to be a laid contrivance between Chrill and them. Indeed for 
 all his Miracles, they began to be in doubt of him them- 
 fclves, when he was dead and buryed, till they faw him rifcn 
 again,and had the Spirit came upon them,and this Uft unde- 
 hyable evidence, and this heavenly infuperable Call and Con- 
 viction was It, which miraculoullyf.tled them in the Faith. 
 
 » 4. And that Saviour, who came not to make us World- * Q}^'^^ nobii eft in..^ 
 lings, but tofave us from this prefent evil World, and to ve^'Kyc ea qux 
 cure our cfteem and love of worldly things , did think it J'^^^^^ „'"^^. 2a?e 
 meeteft both to appear in the form of a poor man himfclt, deaimcmuin eft nU 
 and to choofc Dilciples of the like condition, and not to hm> Remittitc hzc 
 choofe the worldly wife, and great, and honourable, to be Deo, atq, i^'fum fare 
 thefirft atteOers of his miracles, or preachers of his Gofpel. 'rS^l'^^^i, ! ^^I!'' 
 Though he had iome that were ot place and quality in the hucrit effe aut non 
 World, (as N/co^eww, Jojfp/j, Cornelm^Scrgm faulm^Scc.) eflc, Veftris noneft 
 yet his Power needed not fuch Inftruraents : As he would rationlbus liberum 
 not teach us to magmfie worldly Pomp, nor value things irapl'carc vos talibus, 
 by outward appearance, as the deluded dreaming world utHiter curare res: 
 
 Vcftra in anciplti 
 fita eft falus animarum vcftrarum ; & nifi vos applicatis Del Princlpis notloni, a corporali- 
 bus vinculis cxoliitos, cxpeftac mors Tatva ; non repentinam affercns extindioHCBij fed patraftua* 
 tcmporls cruciabilis poeo« acerbicat-c confumcm. Arnob, fldv.Gtm.1,2, 
 
 Fff3 doth. 
 
'/f06 "The Intrinfccal Dificulties in 
 
 doth, fo he would (hew u^, that he nccdeth not Kings nor 
 Philofophers, by worldly' power or vvirdom to (et up his 
 Kingdom. He giveth power, but he recciveth none : He 
 fctteth up Kmgs, and by him they reign i but they let not 
 up him , nor do:h he rcigu Ly any ut them : Hor will lie 
 be beholden to great men, or learned men for their help 
 to promote his caule and interell in the World. Tiic large- 
 nel's ot" his mcrey indeed extende:h to Kings, and all ni 
 Authority, as well as to the poor, and if they will not itjeil 
 It, nor breali his bonds, but kifs the Son, before his wrath 
 break forth againil them , they may be (avcd <js well as 
 ochers: ( Pp/. 2. 1,2, 9, 10. i Tint. 2.1,2 ) But he wiU 
 .n ;c ufe them in the hrit fetting up of h;s Church in the 
 World, \d\ men fhould thnk , that ic was fet up by the 
 Learning, Policy or Power of maji : iCor. i. 26, 27,28, 
 29. and 2.5,6,7,10,13. & i^'i9^&c. And therefore 
 he would not be voted one of the Gods by Tyherius , o-r * 
 Adr'umi Senate, nor accept ot the worfliip of Alexander Se^- 
 viTUS^ who in hij Lararium worshipped him as one of his / 
 Demi-gods •, nor receive any fuch beggarly Deity from man ^ ' 
 but whni Coitjhintirte ackwovvledged him as God indeed, hi 
 accepted his acknowledgement. Thofe unlearned men whom 
 he ufed were made wifer in an hour by the Holy Ghoft, 
 than all the Philofophas in the World : And thole mean 
 contemned perlons overcame the Learning and Power of 
 the World, and not by Armi a5 Mahomet, but againlt Arms 
 and Arguments, wit and rage, by the Spirit alone they fub- 
 dued the greatelt powers to their Lord. 
 
 Obj. XIV. But it doth fapere fcenam, fwnd like a Poetical 
 filiion, that God Jhould fat^fie his own Jnftice, and Chriii 
 jhould die injhadofour being damned, and this to afp.'afe ibt 
 ■wrath oj God, as if God were angry, andddigkied inthebliQd 
 or fiiffcrivgs oj the innocent. 
 
 Anftv. Ignorance is the great caufe of unbelief. This ob- 
 
 jei^ion comtth from many crrours, and fal(e conceits about 
 
 Lege pretlofiaimum the tilings of which it fpeaktth. i. If the word [^Satiifu- 
 
 Grotiilib dc fatif- ^^^^ "i ^^^.^j q^ ufe only the Sciipture- words, that Chiill 
 
 faftionc : item Zar- . , „ -" p ■/: a. * p *•. • »• n o 
 
 novccium & lohan. ^^^ ^Sacrifice, an Atonement, a Trcptution, a Pnce, 8cc» 
 juBium& Effcnium And jf this be incredible, how came it to pafs that facrijicifig 
 dc faciif. was llie culiom of all the world ? Doth not this ob/tdtioii 
 
 as 
 
the Chrijiidn Faith^ nfolved, 4^- 
 
 ■ as much militate againft this ? was God angry ? or was he PimlFexilJc credo eft 
 dtlighted m the bloud and fuffeiirgsof harmlcfs fliccp and S"'F'"cipj»litcr ap.d 
 other catul? and muA thefe either fa tisfie him, or afp.^afe jrin'tat?"" ['^"""^ 
 his wr:ith > What think you ftould be the eaufe, that lacri- pcnTri^^oblata Tan- 
 ficing was thus commonly ufcd in all agts through all the dificat, pcccita es- 
 earth, if it favoured but of poetical hdion ? pjar> vota commcn. 
 
 2. God hath no fuch thine as apafllon of anger to be ap- r"* h^^^!:^^'' "<='"' 
 
 r y -I 11 1 V I 1 • 1 II I c r- ■ ^ ^ laccrdos eft, ania c: 
 
 pealed, nor IS he at all delighted jn the bloud or futterings of lius Dei fccundu 
 the worrt, much lefs of the innocent, nor doth he fell his iJ quod x.ualis eft 
 mercy for bloud, nor is hispf;ipaio/j any reparation of any ^'"''' "°" ram pre- 
 lofsof his, which he receiveth from another. But, i.Do "n^^'^x' ^."^"^f"'^" 
 you underftand what Government is ? and what Divine Go- potj" h^r'in'clli "'" 
 vermnent is > and what is the end of it? even the pleafing of d»seft, c]uem lonti- 
 the will of God in the demcnftrations of h;sown perfcdti- fi*^^'" Aponolu- d- 
 ons : ifyoudo, you will know, that it wasnecelTary that ""^'"^^'i^qucinfir. 
 God's penal Laws fliould not be broken by a rebel world, tTciZun'^'^Lm- 
 without being executed on them according to their true in- mcyt. dt (latu ^nirr<s- 
 tent and meaning, or without flich an equivalent demon- ^"'^^'•■P-'i'fiJ.i. c 3,. 
 ftration of his Jultice, as might vindicate the Lawand Law- 
 giver from contempt, and the imputation of ignorance or 
 levity, and might attain the ends of Government as much, as 
 ifall tinners had fuffered thcmf.lves : And this is if that we 
 mean by a Sacrifice^ Kanfo}n^ or Satisfaction. Shall God be a 
 Governour and have no Laws ? or fhall he have Laws that 
 have no penalties > or fhall he fet up a lying fear-crow to 
 frighten linnets by deceit ? and have Laws which are never 
 meant for execution? Are any of thefe becoming God ? Or 
 fliallhc let the Devil go for true, who told Eff atfirft, Ion 
 JhaU mt die ? and let the world fin on with boldnefs, and 
 laugh at his Laws, and fay, God did but frighten us with a 
 few words, which he never intended to fulfill? or fhould 
 God have damned all the world according to their dcfert ? 
 If none of all this be credible to you, then certainly nothing 
 fhould be more credible, than that his wifdom hath found 
 out fbme way, tp exercife pardoning faving mercy, without 
 any injury to his governing jul^ice and truth, and without 
 cxpofing his Laws and himfelf to the contempt of finners, 
 or emboldening them in their fins •■> even a way which fhall 
 vindicate his honour, and attain his ends of government, as 
 Well as if we had been all punifhed w»th death and hell i and 
 
 yet 
 
408 ^^^ Intrinfecal Difficulties in 
 
 yttmayfave us with the great advantage of honour to his 
 mercy \ and in the fullcll demonlhation ot that love and 
 goodncfs, which may win our love. And where will you 
 rind this done but in Jcfus Clirift alone ? 2. Yo'-i mull di- 
 Itinguiih between Anger and JufVtce : when God is (aid to 
 hcangry^ it meaocth no more but that he is r! tfple a f ed w.th 
 lin and tinnci-s,and cxecutethhi5governing-)ijftice on th.m. 
 3. Yoa muftdilhnguifli between f ffcvi^igs in themfelvL^scon- 
 lldered, and as in their jigwi/ir<zrio« and fjfeCts : God loved 
 not any mans piin and ilirtering and death, as in it (elf con- 
 iiJcred, and as evil to us : ( no not of a facrificed bead ) 
 but helov^ththedemonftrationof his truth, and juAice, and 
 holinefs, and the vindication of his La^vs from the conrcmpt 
 of finner-, and the other good ends attained by this nieam : 
 and fo as a means adapted to (uch ends he loveth the pumfh- 
 ment ot iln. 
 
 Obje(3:. XV. It if a fufpicious fign that he feeheth hut t« frt 
 up hU nAYne^ and get difcifles^ that he maketh it fo necejfaryio 
 {alv>3t'ion tobdieve in him \ and not only to recent and turn ti) 
 'God. 
 
 Anfrv. He maketh not believing in him ncceflary, fub rj- 
 tionefinif^^s our hoUncfs and love to God is-, but onlyp^ 
 tatione medii^ as a means to make us holy, and work us up 
 to the love of God. He proclaimeth himfelf to be the 
 IVay, the^Yuth^ and the Life^ by whom it is that we mu(t 
 come to the Father •■, and that herriUfiveto the uttcryiioji all 
 that come to God by hjni, Hcb. 7. 25. J oh. 14. 6. So that he 
 •commandcth Faith but as the bellows of Love, to kindle in 
 us the heavenly flames. And I pray you, how fliould he do 
 this otherwife ? Can we learn ot him, if we take him for a 
 deceiver ? Will we follow his example, if we believe him not 
 to be our pattern ? Will we obey him, if we believe not that 
 he is our Lord } Will we be comforted by his gracious pro- 
 mifes and covenant, and come to God with ever the more 
 boldnefs and hope of mercy, if we believe not in his Sjcri- 
 riceand Merits ? Shall w^e be comforted at death m hrp: that 
 he Will juftifie us, and receive our fouls, if we bJievc not that 
 helivcth, and will judge the world, and is the Lord of life 
 and glory ? Will you learn o{ Plato or Arihtle^ if you believe 
 not that they are (it to be your Teachers ? Or will you take 
 
 Phyfick 
 
Ske Chrijiian Faiih^ refilved. 409 
 
 Phyfickofany Phyfician whom you trufl not, but take him 
 for a deceiver ? Or will you go in the Veflcl with a Pilot, or 
 ferve in the Army under a Captain, whom you cannot trurt ? 
 To bflieve in Chriji-^ which is made (b neccflary to our jufti- 
 fication and falvation, is not a dead opinion, nor the joynmg 
 with a party that cryeth up his name: But it is to become 
 Chriji'iMS indeed i that is, to take him unfeignedly for our Sa- 
 vi'iP.r^ and give tip our felves to bim by refolvedconffnt or co- 
 venant^ to bejaved by bim from fin and ptnijhment^ and re- 
 conciled to God, and brought to perfed holimfs and glory. This 
 is true juftitying and faving faith. And it is our own neccf- 
 (itits that have made thii taith fo necellary as a means to our 
 own falvation. And (liall we niak^ it neceflary for our felvfSy 
 and then quarrel with him for making it necejfury in hh 
 Cevaiant ? 
 
 Obj.ci. xvi. IfChrij} were the Son of God, and his ApeftUi 
 infpired by the holy Ghojl^ and the Scriptures were God^s IVordy 
 they vfiov Id excel all ether men and tvrirings in all truer at iond 
 worth and excehency : vehereas Arillotlc excel'eth them in Lc- 
 gick^andfhilofophy^ andCKtro tfw^Dc mollhcnts in Oratory, 
 and S(.ncca in inneuiow expreffions of mortality &c. 
 
 * Anjw. You may as well argue, that Arijhtle was no • r?w p^mt aid (Ijk 
 wi^rthan a Minllrel, becaufe he could not fiddle Co well, efmeftmiyv.iry, whg 
 nor than a Painter, becaufe he could not limn Co we-11 •, or •^/'^"^ '^' Z^'^!; ^*'*'^' 
 than a harlot, becaufe he could not defs himfeU (o txQiily. ^^y^^^^^'^^^^ ^'^^^^J^* 
 Means arc to be elhmated according to chcir fitnefs for their cxpUcat ut Pl^'/t, im- 
 ends. Qirifl: himlelUxcclIed all mankind, in all true pcrte- piicat ut ^.ijlotehr, 
 dionSi and yet it became him not to exercifeall mens arts, "^ ^li^hmes blandi- 
 to fhew that he excelleth them. He came not into the worJd '^ll,-'^', ,^vCTnar" 
 to teach men Architedure, Navigation, Medicine, Aftro- Hoitcnfut], ut cnhtm 
 nortiy. Grammar, Mulick, Logick, Rhetorick, &c. and there- g^f- 'nct;^ ut C'i"o, 
 fore (hewcd not his skill in thefe. Th£ world had iufficicnt '2 o"^"'' "' J.'^buis, 
 elpsand mcanstox thelc in Nature. It was to lave men from f]fn,j;jr ut rrf-tr, f-a- 
 
 dct ut Cjf<x, diflliJidec 
 tt^/>»««Ti pcrG adct ut T«//i«i : inftruit Ml UitYbnimus, deftr: ic MtLaBanlius^ aOru'rt ur 4iu 
 £*/?iain, aitoliip.'; r Hi/(iritt5,fummittitur ut foannes, ut Bj///i/u corripit, ut G.-*gorius confo- 
 latar,iit Orffius iftij<t. vr 7((<^iuiftring:tur,ut Eufibius narrat, ut Encbeits foUicit.K, ut Pju- 
 linui provorat, ur -imbrgfiks pcrfcverar. Sidoniu>; Ep ,M.tmmert. 
 
 Even M jou-i Bitthen Wbon hud their feveral [ijles, fo h.id the Sacred 'Writers Qu> C^ifpus 
 brevitatc plat et, quo pondcrc ygrrv. Qyo gcnio 'PUutus, quo fl tn ne ^'nf'l»in'4s. 
 
 Qua poBJpa Tdcitus nunquam fin* laud* \o({Uind\ii,/1po!.Sidmi4SC(trtn2.A>'Clim.hib.PUr.p 123. 
 
 Ggg fm 
 
. IQ The Ifjtrwfccal Diffcnlties in 
 
 Nlh'.lfiJc noftra "ml fmaitdheU^ and bring tliLmtopJidon, holimfs and htavcn, 
 quiusfinftlpoHctjfi in that Chrift was incanuic, and that the Ap-:)llles were iii- 
 crudiiob lant.im, & fp,red, and the Scriptures written: andtobcrittcd tothcTc 
 Log^il 'dcmonftra- ends, is the excellency to b.- cxp.c^ed m them: and in this 
 ticn.bus cxcellcntcs they excdl all per fons and writings m the world. As God 
 cadcrct : popolaris ,Joth not fyllogrze or know by our impcifi.dl- way of ratioci- 
 autcm multiti;do, ut ,^3^,^3,-,_^ but yet knowcth ail things better than fyllogizcisdo^ 
 
 au>o& "g^";° »^'- foChrfthathamore high and excellent kind ofLogick and 
 jfquc omnibus rtbas, i / • •» i i i i n i 
 
 cui hie inprctioha Oratory, and a more apt and Ipintual and povvertui ityle, 
 
 bcmur, atcuc a pic than Ar'ijht'e^ Ver,wfthenes, Cicero or Seneca. Hc (hewed 
 rifcjuc av.dc expc- ^^^^ ^^^i skill in ni.'thodiiul hcrlmg which HijjpocriAes and 
 Tc^'narVr^urTac^'"'''^ fhcwcd : Eut he fli: Wed Wort- and /^dtr skill, when 
 Ueus id quod aUam he coulJ hcal wiih a word, and raifc the dead, and had the 
 & ex.clfuai eft, & ad p^wer of lite- and c'eith, fo did he bring more convincing cvi- 
 paucos pcrtlngit j-clencethan Ari\\otle^ and p.rfwaded more p'jwjrfully than 
 gratum acceptumcuc -p^^^af^^^^^ ^^ Ctcero. And thoi;gh this kind of tormal learn- 
 habcrct- contra, quod ii i- jli \^ ■ r \ it tl- 
 
 propinquius eft, ncc "^g was below him, and below the i.ifpired meHer.gers of his 
 vulgi captum fuperat, Gofpel, yet his inferioar fervants ("an Aquinas^ 3.Scotus^ an 
 afpernaieiur& reji- Ocl^am, d. Scaltger^^ Kamus^z Gajjh/idus) do match or ex- j 
 «rct. h'^ilan-^.Orat. ^.^j ^^e old Philofophers, and abundance of Chriftkuis equa- 
 Sed^ab Vdoais ho- hzcor excel a Vemojibenes or Cicero^ in the trueli Oratory, 
 rr.inibus & ludibLJj 
 
 fcriptafunu Hi idcirco non Tint facili audltiore credcnda. Vide ne rrafis fort'or hxc cauTa fit : 
 cur lUa fine nuUi, colnqu.nata mendaciisi men:c fimplic: piodita, & Ignaia Icnocmiis ampliaie 
 Irivialis &ford;dui fcrmo eft : Nunq'.:am enim Veritas fedata eft fucum, ncc cuod cxploratuni 
 & certum eft, circuindiici fc pacltur orationis per ambicum li nglorcm : Collcdioncs tsthymc- 
 mcta,dcfini:ioncsjemniaque ilia ornamenta quibus files quxritur alTertionis, fu^p.cante^ ad- 
 juvant, noil vcritatis lineamcnta dc i.onftrant boloecifmrs, I'flrbarifmitj incjjis vhCux funt 
 
 ics vcftra* — PjcrHv fane &: ang;.fti peftoriv reprchcnfio : (i.iam fi admiticrcmjs iit vera fu — 
 Quii enlm o.lncif, O quxfo .^ aur quam prjcftac intclleftui tarditatem ? utiumne quid Icve, an 
 hirfuta cuui afpciitatc promatiir ? infieftatur qwod acui, an acuatur quod 0|x)rtcbat intlcSi-— 
 Armb. I. I. p. lo. 
 
 Diflbluti eft peSoris, in rebus fcrjisquxrcre volupratcm— - Atfi veruin fpcftcy,nullus fcrmo 
 naturacft integer, vitiofui (imil iter n...llus : Qia-nam cniiji eft ratio naturalis, aut in mundi 
 conftiiutionibus lex fcripu, ut hie paries dicatur, & hxc fella ? Id. ibut. 
 
 2. His mcvcy had a general defi^'n, for the falvation of all 
 forts and ranks of men, and therefore was not to confine it 
 felf to a few trifling pcdantick Logicians and Orators, or 
 thofe that had learned to fpeak in their new-made words 
 and phrafes : but he muft fpeak in the common Dialect of 
 all thofe whom he would inftrudl and fave. As the Statutes 
 of the Und, or the Books ofPhyfick, which are moft ex- 
 cellent, 
 
the Chr ifli an Faith ^ refolved. aji 
 
 cellent, are written in a ftyle which is fitted to the fubjcd 
 matter, and to the Readers, and not in Syllogifins, or ternis 
 ofLogickj fo was it more necefTary that it fhould be with 
 the dodlrine of lalvation. The poor and unlearned were 
 the gicateft number of thofe that vvcre to be con- 
 verted and (aved by the Golpcl, and Itill to u^c the holy 
 Scriptures. 
 
 3. There is greater exad-nefs of true Logical method in 
 fome parts of the Scripture, ("as e.g. in the Covenant oi 
 Faith, the Lord's Prayer, and the Decalogue ) than any is to 
 be iovn\\n AriftotleotCiaro-, though men that underlland 
 them not do not obftrveit. The particular Books of Scii- 
 pture were written at ftveral times, and on feveral occalions, 
 and not as one mLtiiodical f^llem, ( though the Spirit that 
 mdittd it, hath made it indeed a methodical fyftem, agree- 
 ably to its delTgn : ) but if you faw the dodrints ot all this 
 Bible tino intuitu^ m a perted: fwhtme, as it is truly intended 
 by the Spirit ot God i it you faw all begin the Divine Uni- 
 ty, and bianch out it fclfnito the Trinity, and thence into the 
 Trinity of Relations and Correlations, and thence inco the 
 multiplied branches ot Mercy and Precepr,% and all thcfe 
 a:cepted and improved in Duty and Gratitude by man, snd 
 returned up in Love to the blelfcd Trinity and Unity again, 
 and all this m p.^fedt order, proportion and haiir.ony •, you 
 would fee the moft admirable parted method that ever was 
 fet before you in the world : The retemblance of it is in 
 the circular motioncf the humours an i (piritsinmans body, 
 which are delivered on from vclfel to v Jlel, and p.rfeded 
 in all their m.otions. I know there are m^any fyitems and 
 fcheniLS atterripted, whxh (V.ew not this : but that is becaule 
 the wifdom otthis method is fo exceeding great, that it is 
 yet but inperfedly underfrood : tor my own part, I may 
 fay as thofe that have made tome progrefs in Anatomy be- 
 yond their AncLitors, that they have no thought that they 
 have yet difcovcred all •, but rejoyce m what they have dil- 
 covered, which (hewed them the hopes and poiiibility of 
 more. So 1 am tar from a perfedf comprehenfion of this 
 wonderful method of Divinity s but I havefeen that which 
 truly aiTureth me. that it excelleth all the art of Philofophers 
 and Orators, and that it is really a mort beautiful frame, 
 
 G gg 2 an.l 
 
 ^ 
 
^1 2 ^^ Intrmfecdl Difficulties in 
 
 and harmonious confort i and that more is within my pro- 
 fpcdt than I am yet come to. 
 
 4. Moreover it is Chrilt who gave al! men all the gifts 
 they have : to Logicians, Orators, Afironomcrs, Gramma- 
 rians, Phylicians, and Muficians, 6cc. what ever gifts arc 
 fuitcd tonicn<? j.ift ends and calhngs, he bcltoweth on them , 
 and to his Apoliks he gave thofc gifts which were moll (v.\- 
 table to their work : I do not undervalue the gifts ot Nature 
 or Art in any •, I make it not,with Artjtotle^ an argument for 
 the conrempt of Mufick, Jovew tietjue tunere^ fteque cytharuit 
 fulfare ^ but I may lay, that as God hath grtater excellen- 
 cies jnhimfLif, To hath he grtater gifts to givci and fuch 
 gifts as were Hfteft for the confirmation of the truth of the 
 Golpel, and firlt planting of the Churches he gave to the 
 Apoltks : and fuch as were fitfc>r the edttying of the Church 
 he givcth to his Minifters ever fince. And fuch as were ht 
 for the improvement of Nature, in lower things, he gave the 
 Philofophtrsand Artifts of the world. 
 
 Oi-j.d. XVII. Jhe Scripture hatb many cCfitradicioHs in 
 itj in pints ofHijhry . Chrondogy^ and other things : Therefore 
 it ts not the word of God. 
 
 Anfiv. Nothing but ignofan:c m.?.keth m^en think fo : 
 undcilbiiid once the true meaning, and allow tor the errors 
 ot Printers, Tranfcribers and Tranllators. and there will no 
 iiich thing be f>iind. Young Students, m all SciciKCS, think 
 their bocks arc kiU of contradictions , which thty can cafily 
 reconcile, when they come to undciliand them. Books that 
 iiave been foot: tranllatcd into fo many Languages, and the 
 Origin.ils and Tianflitsons fo oft tranfcribcd, may cafily fall 
 into Tome difagrcemcnt between the Original audTranlla- 
 tions, and the various Copies may havedivers inconliderable 
 verbal differences. But all the world muft needs confefs, 
 tliat in all thefe Books, there is no contradiction in any point 
 of DoCtsiiie, muchlels in fuch as our falvatiun r(.liethon. 
 
 There are two opinions among Chrifhans about the 
 Books of the holy Scnpiarc : the one is, That the Scri- 
 ptures are io entirely and pjrfcdtly the product of the Spirit's 
 Inspiration i that theie is no word m them which is not in- 
 tallibly true. The other is, That the Spirit was promifed and 
 iiiVLiuothe.Apoltie«:,tocn.ibIe them to preach to the world 
 
 the 
 
the Chrifiian Faith^ refolved. 4' 3 
 
 the true Dodrine oftheGofpel, and to teach men to ob- 
 Icrve what ever Chrili commanded i and truly to deliver 
 the H ftory of his Lite and Sufferings, and Refurrtition, 
 (which they have done accordingly J But not to make them 
 jjcrfcd and indefediblc in every word, which they ftould 
 Ipcak or write, no not about Sacred things i but only m that 
 which they delivered to the Church, asnecefTary tolalv.uion, 
 and as the Rule ot Faith and Life: but every Chronological 
 and Hiftorical narrative, is not the Rule of Faith or Life. I 
 think chat the firlt opinion is right, and that no one errour 
 or contradidion in any matter, can be proved in the Scri- 
 ptures : yet all are agreed in this, that it is fo of Divine Infpi- 
 ration, as yet in the manner, and method, and liylc, to par- 
 take of the various abilities ottlic Writers, and confequently 
 ofthar humane imperfcdions. And that it isa meer mi- 
 ilakc, which Infidels deceive themfclves by, to think that 
 the Writings cannot be ot Divine Infpiration, unlefs the 
 Book, in order, and l\yle, and all other excellencies, be as 
 perfedl as God himfelf could make it : Though we fhould 
 grant that it is lefs Logical than AnJiotUj and lefs Oratorical 
 and Grammatical and exa(^ in words, than Vemojihems or 
 C/Cc-ro, it wouldbe nodifparageraent to the certain truth of 
 all that is mit. It doth not tollow that Vmid mult be the 
 ab'tft man for Arength, nor that he nii fl ufe the weapons 
 which in themifelves are molt excellent, if he be called of 
 God to overcome Goliah-, but rather that it may be krwwii 
 that he is called of God, he (hall do it with kfs excellence 
 of Itrengrh and weapons, than other men : and fo there may 
 be for/ie real wtakncfs ( not culpable ) in the Writings of the 
 fever,'l Prophets and Apoltles m point oHtyle and mcthe^d, 
 which fiiall flicw the more that they are fent of God to do 
 great th'ngsby little humane excellency ot fpeech, fanJ yet 
 that humane excellency be never the more to be didiked, 
 no more than a fword, becaufe David uicd but a fi n^ and 
 itonc. J It ^»'ci5 have e")ne degree ot parts, and Jtreniiuh an- 
 other, and Ifuiah aiother, occ. God doth no: equal them all 
 by Ir.fpiration, but only caufc every man to fp.ak his Htving 
 truth in their ovn language, and dialect, and llyle. A'ithe 
 body of Adam was made of the common earth, though God 
 breathed into him a rational ioul, ( and fo is the body of 
 
 Ggg 3 every. 
 
414 2-/;e Irttrinfecal Difficulties in 
 
 every Saint, even fuchas may partake of the infinnitics of 
 parentsj lo Scripture hath its (lylc, and language, and me- 
 thods fo from God, as we have our bodies i even lb that there 
 may be in them the cfT.ds of humane imperfcdlion s and it is 
 not fo extraordinarily of God as the truch of the Doctrine is • 
 All IS iKi from God, as to be fuitable to its proper ends : but 
 thcWj' of Scripture is not fo extraordinarily from him as 
 the Pi// ot It IS ; as if it were the molt excellent and ex'iiff 
 in every kind ot ornament and perfedion. The truth and 
 Go3^Kf/?isthe/o;// of the Scripture, together With thef^rv r 
 maiiittlted in u : and in thefe it doth indeed excel. So that 
 variety of gifts in the Prophets and Apoftles, may caufe va- 
 riety otfryle and other accidental excellencies in the V^m 
 of the holy Scriptures, and yet all thefb parts be animated 
 with one (oul ot ^ovp.t, 'tmtk and GooMteJi. 
 
 But thole men who think that thcfe humane inp rfedi- 
 ons ot the Writers do extend further, and may app -ar in 
 fome by-pafTages of Chronologies or Hilfory, wii.h are no 
 proper part of the Rule of Faith and Life, do not hereby de- 
 ploy the Chriiiian caii(e. For God might enable his Apoftles 
 to an infallible recording and preaching of the Gofpel, tvcn 
 a I things nccclTary to falvation, though he had not made 
 them intalhble m every by-pafTage and circumitance, no more 
 than they were indefedible in lite. 
 
 As tor them that fay, lean believe m man in any thina 
 rvho IS miJhksK tn one thing, ( at leaji as htjallible ) they fpcak 
 againft common fenfe and r-eafon : for a man may be ii^falli- 
 bly acquainted with fome things who is not fo in all ; An 
 Hiftorian may infallibly acquaint me, that there was a Fii>ht 
 at Le^anto, at I^dge-hiU, at Tor/^, at ^a^ehy ; or an Infirredio:! 
 and Malfacre in Ireland and Varn, Sec. who cannot tell me 
 allthecircumlhnces ofit : or he may infallibly tell men of 
 the late Fire which confumed London, though he cannot tell 
 jultwhofe houfes were burnt, and may millake about the 
 Caufers of ir, and the circumlhnccs. A Lawyer may infallibly 
 tell you whether your caufe be good or bad, in the main, 
 who yet may mifr part fome circumllanccs in the opening 
 ot It. A Phylieian, in his Hiftorical obfervations, may p irtly 
 erre as an Hiltonan in fome circumftances, 8c yet b. inL.llibIc 
 asa Phylician in fome plain cafes which belong diredfly to his 
 
 Art. 
 
the Chrijlian Faith^ refohed. 415- 
 
 Art. I do not bdicve that any man can prove ths Icaft error 
 in the holy Scripture in any point, according to its true in- 
 tent and meaning : but ifhe could, the Goip.l, as a Rule of 
 faith and Life^ in things necefTary ro Gtlvation, might be 
 reverthcLfs proved intalhble by all the evidence before 
 given. 
 
 Objed:. XVIII. lie PhyficJ^j in Gen: i.are contrary to aU 
 true Philofojjhy^ andfmtedto tbevidgiirs erroneous conceits. 
 
 Aiiffv. No luch matter : there is founder docSrinc otPhy- 
 li^k>> in Cu'fu I. than any Philofopher hath who contradidlcth 
 it. Ar.d as long as they are altogether by the ears among 
 thcHifelves, and fo little agreed in molt of their Philofcphy, 
 but leave Jt to this day, either to the Scepticks to deri(1e as 
 utterly uncertain, or to any Novelift to form anew, into , 
 what principles and hypothtfis he plcafe ■, the judgment of p^^r^.g,^Q^' j^jjjj 
 Philolophcrs is of no great value, to prejudice any againtt the fcni .iddir. 
 Scriptures. The fum of Go/, i . is but this, [ That Gad hav- 
 ing Hrll made the * Intelledual Superiour part of the world, ' Bafil /jir/?, th::t In 
 and the matter of the Elementary world in an unformed pii"cipio « in the 
 Mafs or Chaos, did the firftday dirtingiufli ox fori» the ndwe ^^V^^^Hrftmnb^t 
 ELnient of Fire, and caufed it to giveDg/.t: The Lcond ,yo>id is here pre f,p- 
 day he feparated the attenuated 01 raiifCdipart o{ the faftvc pgffd: Kratanciqjif- 
 E/f-K/fwr, which we call the Air-, expanding it from the earth fima cicauiras ordi- 
 upwards,tofeparate the clouds from the lower waters, and "^^ "' '11'^ qu^: extra 
 to be the medium of Light. ( And whether in different de- virtutibus ^oua fine 
 grees of purity, it fill not all the fpace between all the Globes tempore, fenpitctna 
 both fixed and planetary, isaquellion which we may more fibitjue proinia: in 
 probably affirm than deny, tinlcfs there beany waters alfo f]"^ condtor on.ni- 
 11 J r L- 1 J J I- \ *^"''^ Ucuvopcta certa 
 
 upwards by condeniation, which we cannot dnprovc : ; conftituit, id eft lu- 
 
 The third day he feparated the rd\ of the paflive Element, men imellcaiblle, 
 
 Earth and Sea, into their proper place and bounds : and convcn'ens bcatitu- 
 
 alfo made individual Plants, in their fpccifick forms and '^'"^ amantium Do- 
 
 r ^ 1 • 1- ■ r J- • J 1 T-i iriiniim: Kationabile 3 
 
 Virtue of generation, or multiplication of individuals : The invifibilcrque dico 
 
 fourth day he made the Sun, Moon and Stars, C either then naturas, & omnium 
 
 intelledibilium dc- 
 corationcm,qu2capacitatcm noftrz mentis ciccdunt, quorum nee vocakila rcperire pofTibile cH. 
 Hxc fubftaniiam invifibilis mundi rcpleviffc fciendum eft, &c. Bafil, hex. int-crp. Eiiftjth. I. i. 
 Cx''ariusDial. I. Qu. 50 & Qu. ^i. f aitb^Th /it Mo^ti pafi by the 7(ationsefAnge's, and 
 btf^mtpiththecrtaiignofibevifiblcTvorld, uri'i that the firft day he created flutter, and efterward 
 tthcr things of that, &c. >And that of the Light frji madCj Cod made the Sun, Bu-t be ignerMtly. 
 denici h its circular mat ion. 
 
 forming^ 
 
r The Tfitrjn fecal Diffcukies in 
 
 fomimg them, or then miking them Luminaries to the 
 earth, and appointing them their relative office-, but hath 
 not told us oi their other pfes^ which are nothing to us.) 
 Thetitth d;.y he made inferiour Senfitivcs, Fifhes and Bjrds, 
 the inhabitants of Water and Air, with the power of gcne> 
 ration or multiplication ofindividuals. The lixth day he 
 made firft the tcircftnal Animals, and then Man, with the 
 power alfo of generation or multiplication. And the feventh 
 day, havirg taken complacency in all the works of this 
 glorious pcrteded fram.eot Nature, he appointed to be ob- 
 IcrvM by mankind as a day of relUrom worldly labour?, for 
 the worfli4pping ot Him their Omnipotent Creator, in com- 
 memoration of this work. ] 
 
 This IS the fum and fcnic of the Phyficks of GeK. i. And 
 here is no errour in all this^ what ever prgudicc Philofo- 
 phers may imagine. 
 
 Objcdt.XlX. It if a fu^icious fijiM^ thiit Bilievhig is co>»- 
 tnaHdcdusinjhadofk^owiKg^ and that fve wujitake all vpn 
 truji wrthout any froof. 
 
 Anfw. This isaf^^eer flinder. Know as much as you are 
 able (0 know : Ch^pf^Came not to hinder, but to help your 
 knowledge: Faithl^hut a wo^t*,. or.,;ad.of i;«4rr/w^ ; How 
 will you know mattejfsot H ftory wfccKir; p..ft, and mat- 
 ters of the unfe-en world, but- by ;^clievii, g ? U you-could have 
 an Angel come from heaveri-id'tell you what is thire, would- 
 you quarrel b,:-caure you -ire put upon believing him ? f you 
 can know it w,thQvt beheviiig aud teftmony, do.*: God bid- 
 dcth you believe nothing but what he giverh you liifficicnt 
 reafon to believe : Evidence of cri.dibVli y in Divine faith, is 
 evidence of certainty; Believers in Scr;pture ufually fiiy, 
 [Wekfiovp tkat thov art the Chrijl^ &c. J You are not Tor-, 
 bidden, but encouraged to try the {pints, and not to believe 
 every Ipirit nor pretended prophet; Let this Treatifetc- 
 ftifie, whether you h^vc not Keafon and evidence for Be- 
 Hef: it is Mafcowft's dodrine and notChnft's, which for- 
 biddeth examination. 
 
 Objed-. XX. It iwpofeth upon us an incredible things when 
 
 it yerftoadtth us, that our undoing, and calamity, and death', 
 
 arethe tvayto€ur felicity and oinr ^ain-y and that fujjferingstcork^ 
 
 'together for our good: At leaft thefe are hardtfrms,rvhich ve 
 
 cannot 
 
the ChriJifanFaith^ refolved* »ij 
 
 camtot under goe^ nor thinks it tvifdom te lofe a certainty for 
 uncertain hops. 
 
 Afiftv. Suppofe but the truth of the Gofpel proved, yea 
 or but the Immortality and Retribution for Souls hereafter, 
 (which the light of Nature provcthj and then we may well 
 fay, that this Objedtion favourcth more of the Bf/z/i than of 
 the Miin : A Heathen can anfw^T it though not Co well as a 
 Chriltian : St^naa and Tlutarch^ Antomue^ and EpidetiK have 
 done it in part. And what a dotage is it to call things pre- 
 fcnt, Certainties^ when they are certainly ready to pafs away, 
 and you arc urcertain to polfi-fs them another hour ? who 
 can be ignorant what haile Time makcth, and how like the 
 Life of man is to a dre.im ? What fweetncfs is now left of ^^^ & n«^»'' •" h. juf- 
 all the pleafant cups and morfcis and al! the merry hours you '"°''' "^l^^-* non 
 have had, and all the proud or lufthill fancies, which have prompra"^ & nanU 
 tickled your deluded fleflily mindtv ? Are they not more fcfta caufa eft. Nl- 
 tcrrible than comfortable to your moO retired fobcr thoughts? ^^'^ c"ifn eft nobis 
 and what an inconliderable moment is it, till it will be fo P?'*'"i^^"'" a^ hanc 
 with all the reft > All that the World can polllbly arthrd you, ^^."jc"'^" u' tSo 
 will not mikc Death the tnore welcom, nor Icis terrible to conftitutis, opis ali- 
 you 5 nor abate a jot ofthepaius of Hj^. It isas comforta- q^"«^ fp-nftm eft, 
 bleto die poor as rich, and a>life<3J^n and weaknels and .^^'^'.''qj dccretum : 
 petdcution-, w,H^tBdas.plcara.,#?|5 a l,fe of P«mp and ^rZj''lt 
 wcalth,and p]eafdFi:s.Ifitbe no unrt^)nable motion ot a Phy- quxcimq funt parvi 
 
 Ikian tofdl you of blood-kf(iug,vomi(ing, purging and lirid d 'ccrc Atq; ifta 
 
 dyet,tofave your lives > nor aijy bard deahng in your Parents, *1'-J="" . dicuis pcrfe- 
 to kt you itiany years to School, to endure both the labour of bcra°io *noftra'*cft'' 
 learning- and the Rod^ and after that to fet you to a feven non perfecutio: ncc 
 years- A]:prcntice-(hip, and 'all this for things of a tranfitory poenam vcxat.o Infc- 
 nature ■■>■ iince God deferv*.th not to be aceulcd as too feverc, [" ' ^'^.^ ^'^ ^^^^"^ 
 if he train you upVor Heaven more liridly and in a more nJZad^%ZjZ. 
 lulicrnig way, than the tielh dtlireth. hither you believe in jirte,'^--'-^- ■ • 
 that there is a future Life of Retribution, or you do not : If 
 not, the foregoing Evidences muft firft convince you, b.forc '' 
 
 you will be fit to debate the cafe, whether fu/fe rings arc for 
 your hurt or bcnehr : Bat if you dtj believe a life to come, .. 
 
 you itiuft needs believe that its concernments weigh down 
 all. the matters offlefhly mttreft in this World, as much as 
 a mountain would weigh down a feather : And then do 
 but further Rethink your felves impartially, whether a life. 
 
 Hhh :bf ■ 
 
4» 
 
 8 7he Intrinfecd Dificulties in 
 
 of Profperity or ot Adv.rliiy be the likcr to tempt you into 
 the Love cf this World, and to wean away your thoughts 
 and defires from the heavenly felicity ? Judge but rightly firft 
 of your own intcrertj and you will be fitter to j.idge of the 
 DodrineofChrill. 
 
 Obj. XXI. Chr'tlk feyneth to caladate aU'hii Trecepts to the 
 poorer fort of .peoples jiate^ as if he had never hoped that Kings 
 and Nobles tvcrdd beCkrijiians : I; men think^tjs hardly of the 
 T. kh as he doth, and take them to he fo bad^ and their falvation 
 fo difficulty horv rvill they ever honour their Kings and Gover- 
 nours ? And if all men mujl fiff^ r fuch as ahufe and injure 
 them, and mujl turn the other cheeky to him that Jiril\eth 
 them , and give hi.n their Coat veho taketh away their 
 Cloah^^ what v.fe ivill there he for Magijhatcs and Judica- 
 tures ? 
 
 Anf. I. Chi iftfiuah his Precept? to the benefit of all men ; 
 But in fo doing he mull needs tell them of the danger of over- 
 loving this World, as being the moft mortal lin which he 
 came to cure : And he mult needs tell them what a dange- 
 rous temptation a flclTi-pleafing profpv-rous Itate is to the 
 moft, to entice them to this p.rnjcious fin. Had he filenced 
 fjch neceflary truths as thcfe, he could not have been their 
 Saviour; For how fhould he fave them from fin, if he con- 
 ceal the evil and the danger of it } If the corruption of mans 
 Nature be fa great, that Riches and Honours, and Pleafurcs 
 are ordinarily made the occafions of mens perdirion , mull 
 Chrift be Chrift and never tell them of it ? And is he to be 
 blamed for telling them the truth ? or they rather who cre- 
 ate the{e difficulties and dangers to themfelves ? Chrift tcach- 
 eth men to honour a Sacred Office, fuch as Mjgiftracy is, 
 without honouring Vice, or betraying finncrs by concealing 
 their temptations. And to holy faithfull Rulers he teacheth 
 us, to give a double honour. They that will prove,that moft 
 of the great and" wealthy fhall be fivcd, mufi prove firft that 
 moft of them aregodly,and mortihed,heavenly per(ons : And 
 the fit proof of that muft be by ftiewing us the men that 
 are fo. 
 
 2. The Laws of Chri(l require every Soul to be fubjed 
 to the higher Powers, and not refift i and this not only for 
 fear of their wrath, but for Confcience fake i and to pay ho- 
 nour 
 
the Chrijiiaft Faith ^ refohed, j_ I o 
 
 nour and cuftom to all whom it is due to. And what more 
 can be defired for the fupport of Government. 
 
 3. Yea, nothing more tcndeth to the comfort and quict- 
 ncis of Governours, than the ob-diencc of thofc Preccprsof 
 patience and peace, which the Objedion quarrelleth with. 
 If Subjects would love each other as themfclves, and forgive 
 injuries, and love their enemies, what could be more joyfuU 
 to a faithfull Govcrnour ? And to the Qiieftion, What nfe 
 world tha'c be then of Judicathres ? I anfwer, They would 
 be ufefuU to good men for their protedion againfi: the in- 
 j iries of the bid i -where we are but Defendants •, And alfo 
 in Cifes where it is not want of Ljir, but o^ Knoniedge^ 
 which caufcth the Contrcverlie, and when no tit arbitration 
 can decide it : And they will be ufefull among contentious 
 perfons : For all men arc not true Believers : The molt will 
 be ("ordinarily J thcworft: As we will not be Fornicators, 
 Thieves, Vc\]\xicdy&c. led you fliould fay, To what pur- 
 pofe is the Law againft fuch offenders i* fo we will not be 
 revengefull and contentious, left you fliould fay , To what 
 end arc Judicatures ? The Law is to frevent offences by 
 threatned penalties : And that is the happyeft Common- 
 wealth, where the Law doth moft without the Judge, and 
 where judicatures have kilt employment : For there is none 
 to b: cxpeded on Earth fo happy, where meer LOVE (o[ 
 Virtue and of one another) will prevent the ufe both of Pe- 
 nal Laws and Judicatures. 
 
 4. And it is, but fclHlhnefs, and contentioufncfs, and pri- 
 vate revenge which Chrilt forbiddcth, and not the neceflary 
 defence T^r vindication of any Talent which God hith com- 
 mitted to our truft, foit be with the prefcrvation of brother- 
 ly Love and Peace. 
 
 5. And that Clirift foreknew what Princes and States 
 would be converted to the Faith, is manifcli, i. In all his 
 Prophets , who have foretold it ( that Kings ftiall be our 
 Nutling Fathers, d^c. ^ 2. In that Chrift prophefied him- 
 felf, that when he was lifted up, he would draw all men to 
 him. 3. By the Prophecies of Jo/.^w, who faith, that the 
 Kingdoms of the World fliould become the Kingdoms of the 
 Lord, and of his Chriit. 
 
 H h h a Obj, 
 
420 ihe Tntrinfecal Diffculties in 
 
 Ob]. Scd & ipfc pol- Obj. XXll. B.vf It if the obfcurity of all thofe Frcphecies 
 liccc.r cux n n yno- ^^^^^ j, ^^^ ^j the difficulties of our'Faith, and that they are 
 Nulla cnim fuiuro- ^^'^^ ^^^ ^'' ^^ jjdjilled : Ahm'i all your Expofuors diffa about 
 rum cxiftctc poccft ^^-^ f^"P */ ]o\\us Hevelatuns : And the Culi^:g cj f /;£■ Jews, 
 compiobatio. w^/»»i>. and bringiufi in all the Gjntiks to thdr fub'jeCtion^ ^eem to be 
 ''*• a. plainly prophefy^d of ^ which are never li}{e to come to 
 
 Anfrv. I. Prophecies arefcldom a Rule of Life, but an 
 Encouragement to hopj, and a Confirmation to Fiith when 
 they are fuIriDed : And therefore if the p.uticularitjesbc dark, 
 and underftood by few, f:) the general feop^be underftood, 
 itfliould be no matter of ofVcnceor wond>.r. I. is dodrine 
 and precept., and promfs of falvation, which ^re the daily 
 food of Faith. 
 
 2. It no man can hitherto truly fay, that any one Prcmife 
 or Prophecic hath failed, why (hould. we think that here- 
 after they will fail ? what though the things fe.m improbable 
 to us ? They are never the unliker to be accomplilhed by 
 God : The Convcrlion of the Gentiles, of the Roman Em- 
 pire , and fo many other Nations ofthcWoili, was once 
 as improbable as the Calling of the Jervs is : anJ yet it was 
 done. 
 
 3. And many of thoQ Prophecies are hereby fuIfilLd, it 
 being not a worldly Kingdom, as the carnal Jews im igmtd, 
 which the Prophets foretold of the Mejjiah., but the fpiritual 
 Kingdom of a Saviour : When the power and glory of the 
 Kewrfw Empire in its greatefl height, did fubmit and relign 
 it felf to Chrill, with many other Kingdoms of the woiM, 
 there was more of thofe Prophecies then fultilkd, than felfifh- 
 nefs will (jifer the Jews to underlhnd. And the refl fhall 
 all be fulfilled in their feafon. But as m all Sciences, it is but 
 a few of the extraordinarily wi{e,°who reach the moll fubtile 
 and difficult points, £0 it will be but a very few Chriftians 
 who will underfbnd the moft difficult prophecies, till theac- 
 complifhment interp.et them. 
 
 Obj. XXIIJ. Bwt the difficulties are m great in the Vedrines 
 <w in the Prophecies : Who is able to reconcile Cods Decrees^ 
 forekftotv ledge and efficacioUf jpecial Grace^ with mans Free- 
 vcill, and the rigbteoufnefs of Cods Judgement., and the reafon- 
 ablenefs of bk Precepts, Promifes and'threats ? Hot* Cods De- 
 crees 
 
 \ 
 
the Chrifiidft Faiih^ refolved, 4 11 
 
 crees are all fulfilled, and in him we live^ andmove^and he^ Tv.^**^ Cicero de Fato,, 
 
 and are not f'ffiaent for a ireod thought of our fe Ives, Im to be- *^' P',!""?",^ !?:'•■ 
 
 r- ^ ^11 I ^ J ■ . ji -v r ana all thufe rhilofo- 
 
 'Iteve^ totviU^ and to do^ if given Hi ^ andhe tmU have mtrcy on pi,^^^ dc Fato, w/i/c 
 
 rvhom he nul! have 'Jiercy ^ and rvhont he will he hardemth, O.^imon-s Gvouus huh 
 and it if not ofhitntkat tviUeth^ nor of him that runneth, lut co[lMed,andyo.i tvill 
 of Cod th^t Jl:ewc-th mrcy: And yet that he would not the -f^ '^■'^ '^^y '•'''^'^^ 
 dsathof a [inner, but rather that he repent and live, and that ^^TjrclefiZTtl 
 he would have all men faved, and come to the knowledge 0} feftlve tbm. 
 the trifth, and laytth all the li,<me of thdr wifry on them- 
 flves. Intelleaum eft opil- 
 
 Anf. Firrt, confidcr thcfc things apart and in themfclvcs, mmii cognofcerc vo- 
 and then compjrativcly as ihcy Rfpcdt each other, i. Is it liinfate.ii Dei : On- 
 an incredible thing, that all B?ing fhoalJ be from 'the F/r/f "^^ J/'°',''^^^^^ 
 Being"* and all GWwt/i fiom the /«/i«ifc, Etfr«<?/ GW? and d eric vcrluti.' q>x. 
 that nothing fliould be unknown to the infinite ommfient chom-us in modlt, per 
 Wifdom> and (hat nothing can overcome the Votvcro^ the ^^"(f- £^^- 
 Omnipotent} or that he is certainly able to pro jure the ilc- Lee. l.brim excel! 
 complifhment ofall hisown /^//j ? and that none fliall difap- d. str.ingii sceti Az 
 point his Puipofes, nor mak: him fall (liort of any ofJ.is fi'^^<=, concicv.rfii$. 
 Councils or Decrees? Go no farther now, and do not by r!"''"'f cnam con- 
 falfe or uncertain Dodrine make difficulties to your fclves, fLncTi' RoF^bio^v 
 which God never made, and then tell me whaher any oi CMjtaphyfc. ' ' '" 
 this be doubtfull } 
 
 2. On the other fide, is it incredible, that Man is a ratio- 
 nal free Agent, and that he is a Creature governable by Laws, 
 and that God is his Ruhr, Law-givcr, and Judge ? and that 
 his Laws muft command and prohibit, and the fand-ion con- 
 tain rewards and punifhments ? and ih.t men (hould be 
 judged righteoLilly according to their works? or that th* 
 Melfengers of Chnft (hould intreat and perfwade men to 
 obey? and that they fhould be moved as men by motives of 
 good or evil to themfelves? Is' there any thing in th;s that 
 is incredible or uncertain ? I think th.^re is not. 
 
 ^nd thcfe difficulties will concern you neverthelefs, whe- 
 ther you are Chriftians or not ? They are harder points to 
 Philofophers than to us : and they have been their cont rover- 
 fies before Chrilt came into the World : They are points that 
 belong to the M<7t;<r<r/p<irf of Theology, and not that which 
 refteth only on fupernatural Revelation i and therefore- this 
 is nothing againft Chrift. 
 
 Hhh 3 2. But 
 
i| 21 ^^ Intrinfecal DificMltics in 
 
 a. But yetl wjll anfwcr your qucftion, U^'hs canreconciU 
 
 thefe thirigi ? i. They can do much to the reconciling of 
 
 them, who can difiing'-iini a imcr Volition or Pajpofe or De- 
 
 « L r, a ic crcc , from an (Bcanjw t>re-detcrwimni i>iflix : 2 And I 
 
 '4.f([/- can diltiiiguifli between thulj tttcdts vvnich need a /c/irifff • 
 
 ;».^ Crf;//t and purpofc or decree, and thofe nullities which having . 
 
 yi.i ^rj a'jutnc.ng ,,'(j i ,;j.p but dcfwlhve, d J need >io ^ofitivs p^rpop or ^^cTre^. 
 
 ^T!irc%\!Hnl 5- Andean dulmguiili between di- n:ed we have ofAf^^- 
 
 innjt^r.UteJpt'm:i(b cittjl Grace for holy adions, and the need we have o[com- 
 
 L^fy Loll) brt^f^ht M won help for every affion natural and free. 4. And can di- 
 
 Cipiiuf iH 4 ih'tftt fiini^uilli between an alfolute Volitm^ and a limitidVolrion 
 
 m/'^'u "It ^"^L^'of '" ^^"^'^^ ^ adhcc^ and no farther. 5. They that can di- 
 
 7bcm^'afdiijl'uafd ^^ "^^''^^ between mans Natural lihtrty o^ plf-d-.tcrminatiop^ 
 
 h.t iiioynfi./tHjr- zr-dWiS Civil Hi ertydom reltrai:it ofL^irv, and his woralli- 
 
 let io>ghi the obr^ tirty from vicious habits : 6. Th~ey that can well ditf.rjnce 
 
 Mad !M ih; her the i^^j-g ti^turd pcroer or faculties, from hi, mjr,,l Vower of 
 
 ^nj nho , [siihhr, ^'^'^ '^"^ ''^'y ^'M^i^n '■ 7- They that Know what a frte 
 
 cMgzcih: iCMfoi of Porter ;/, and how t'ar the caufer ot that Power is or is not 
 
 tkit event f the ca.ifeof the ad or its omidion. 8. They that can dillin- 
 
 guifh between thofe ads which God doth as our Owner or 
 
 as o.T free Bettrfaccr, and thofe which he dorh as luCtor : 
 
 9. And between thofe which he doth as l\eC;or ly hit Le- 
 
 l^ijljtiievpil}^ antecedent to mens keeping or breaking of his 
 
 Laws, and by his Judicial and executive wiU^ as confequent 
 
 to thefe ads of man. 10. He that can diilinguiflA between 
 
 Gods method in giving both the firji: Call of the Gojpel^ and 
 
 the frji: internal Grace to receive it, and of his giving the 
 
 Grace o[ further [and/fication^iujiification^ciud glory : 1 1 .And 
 
 between the manner of his procuring our /7r/f/<z/r/j, and the . 
 
 procuring our foUorping fanCttfication. 12. And he that 
 
 knoweth how ealicit is with God to attain what he wiUeth, 
 
 wirhout dellroying the Liberty. of our wills : f As a Milkr 
 
 can r::ake the llream of water turn his Mill and grindt his 
 
 Corn, without altering any thing m the inclination of the 
 
 water.J 13. And withaH how incomprehrnlible the'na- 
 
 ture and manner of Gods operation is to Man ■■, ar.d how 
 
 tranfcei.dcntly it is above all Phyfical agency by corporeal 
 
 contad or motion : I fay, he that underllandeth and can 
 
 apply thefe dillindions, can reconcile the Decrees and con- 
 
 couifc of God, with his Government and mans Free- will, 
 
 as 
 
the Chrifiian Faith^ refolvecL 423' 
 
 as farre as is nectflary to the quieting of our iindci/hnd- 
 iiigs. 
 
 Obj. XXIV. But the Chrijiian Faiih doth fern to he hut 
 fi'MVd'fie and not Divine^ in that it ^ to be resolved into the 
 Credit of Men : Even oj thofe wen who teU m^ that they fatv 
 Chrijis miruclts^ and firv him rifen and afcendh and ofthof^' 
 vpho faw the miracles of the Apcfiles •, and of thofe who tell us y 
 that the firji Churches rvitnefs that theyfav? fuch things. Jhe 
 certainty cannot exceed the rveakejlofthePremifes: And this 
 is the argument : \_ 7he VoCtrine which was attejied by Mira- 
 cles is of God : Bat the Chrijhan Doarine was attejied by Mi- 
 racles : Proved: "the fpedators averred it toothers^ who have 
 tranfmtted the Tejlimony down to us. ~] So that yon are no 
 furer of the VoVirine than of the Miracles^ and no furer of the 
 Miracles than of the Humane Tejiimony which hath delivered 
 it to you. 
 
 Anf If you will be at the labour to read over wliat I 
 have written before, you fliall finde a threefold tcftimony to 
 Chri;l, b.lides this of Miracles : And yo.i (hill findethe 
 Apoftles tertimony of Chrirts Miracles* and Rcfurrt-Ction at- 
 telied by more than a humane tLftimony : And yo.i fli.{ll 
 ,linde the Miracles of the ApjHes alfo to have z fuller attejia- 
 tion: Even i. befidesthe moft ciedible humane teftimony, 
 2. a natural impollibility of deceit and tallliood, 3. and a fur- 
 ther atteliation of God fupernaturally : And you fliall hnde 
 that the Gofpel hath its certaiu evidence, in the fancff.fying 
 effed by the co-operation of the holy Spirit ofChnti unto 
 this day. Perufe it impartially, and you will finde all this 
 in what is faid. 
 
 What would men rather defire to atteft the veracity of a 
 MelTenger from Heaven, than Miracks : Evident, uneoa- 
 trolled, multiplyed miracles ? And muft this melTcngcrlive 
 ill every age, and go into every Land, to do th.fc Mirav.les 
 in the prefence of every living Soul ? If not, how would 
 thofe that live in another Land or Age , be brought to 
 the knowledge of them , but by the teiHmony of thofe 
 : that faw them ? And how would you have fuch teiiimo- 
 I nies better conHrrncd , rtein by multiplyed miracles ,, de- 
 livered m a way which cannot pollibly deceive? and fully 
 I and perpetually attefted by the Spirit of e/fedualfandlirica- 
 I ^ tion 
 
414 "^^^^ OhjcBionsfrom things l^xtrirtfecal^refolved, 
 
 tion on Believers ? It is an uurcifbnablc arrogancy fo tc!l 
 oar Maker, that wc will not believe any miracles which h. 
 doth, by whomfocvcr or howfoever witneffed , nnlcfs wc 
 fee then:i our ftlves with our own eyes i and i^o they be made 
 as comtron as the (hining ot the vSmi v fand then we fho.tid 
 coiircnui ihcm as of no va'iJity. ) 
 
 So much (hall here futlice againft the Obje(flions from the 
 Intrniftcal diificultics m the Chr ftian Kaith. Many more 
 aie anCw.red m my Treatile againit Intiddity publifhed 
 heretofore. 
 
 CHAP. XL 
 ihe ObjiSiions from things Extrinfecal refolved. 
 
 Obj. I. 4 LL men are Liars : and H/fiory way convey dorv>< 
 /A abundance of Vntriiths : Wk$ liveth with /. . 
 eyes open among men, that ntay not ^erceiv. h:ji 
 fartiaVy men write? andkorv falflythrdvgh farti.ility ? a- 
 ffith rvh at brazen-faced inipidency the mo'i palpable faljhoo: 
 m pdlick^ matters iif faTt^ ure mofl confidently ^^verrcd? avn 
 that in the Land^the City^the Age^the Tear, of the tranf.ifnon ? 
 who then can lay his fulvat ion upon the truth of the hijiory of 
 acfs and miracles done, one thoufandfix hundred years ago. 
 
 Anfvp. The Father of Lies no doubt can divulge them, 
 well by Pen or Prcfs as by the Tongue: And it is not a 
 unnccelTary Caution to Readers and Hearers too, to take hen! 
 what they believe i efpecially, i.when one SeA or party 
 Ipeaks agaiiili another i 2. or when cannl Interelt rcquiret' 
 men to lay what they do, 3.01 when fjllmg out provoke'. 
 them to afpjrfe any others ^ 4. or when the Iheam of the 
 popular vogue, or countenance of men in power hath a fin- 
 ger in it i 5, or when it is as prrbibly contradidted by as 
 credible men ^ 6. or when the higher Powers detcrre all 
 from contradidiiig it , and dilTenters have not liberty of 
 fpcech. • 
 
 But none of thefc, nor any fuch, are in our prefent cafe : 
 There are Lyarsin the world i but fliall none therefore be 
 
 believed ? 
 
 \ 
 
The ohjeUionsfrom things Extrinfecaly refohed, 42 5 
 
 believed ? There is hiftory which is felfe i but is none there- 
 fore true ? Is there not a certainty in that hirtory which tcl- 
 kth us of the Nomtan Conqutlt of this Land ? and of the 
 feries of Kings which have been fince then i and of the Sta- 
 tutes which tlT£y and their Parliaments have made ? yea, of 
 a battail and orhet tianfadion, before the Incarnation of Jc> 
 fits Chriji (' Doch the falfliood of Hiftorians make it uncer- 
 tain whether ever there was a Pope at Rome, or a King in 
 Yrance^ or an Inquilition in Spaiu^ Sec ? 
 
 But 1 have proved, that it is more than the bare Cfcdit of 
 any Tradition or Hillorians in the world, which alfure us 
 of the truth both -oi fadt and dodrine , in the Chriltian 
 taith- 
 
 Obj. II. ^re not the Ltgends rerittctt with at great conf.- 
 dcnce at the Scriptures ? and greater midtitudes of Miracles 
 there rtientioned^ and believed ly the SubjeCfs oj the Pope ? And 
 yit they are denyed and derided by the Protejiants ? 
 
 Anf. Credible HiAory rcporteth many miracles done in 
 the hift ages of the Chnftian Church, and fomc fince in fcve- 
 ral ages and places : And the truth of thefe was the Cloak 
 for the Legends multiplyed falliti;s : which were not writ- 
 ten by men that wrought Miracles themfelves toattelUhem i 
 nor that proved the verity of their writings as the Apoftlcs 
 did : Nor were they ever generally received by the ChrilHaii 
 Churches, but were written awhile ago, by a few ignorant 
 fuperftitious Friers, in an agcofdarkncfs, and in the wanner^ 
 expofing the ftories to laughter and contempt, and are la- 
 mented by many of the mod: learned Papifts themfelves, and 
 not bcheved by the multitude of the people. And fhall no 
 Chronicles, no Records, no certain Hiftory be believed, as 
 long as there are any foolifli fuperftitious Lyars left upon the 
 Earth? Then Lyars will effediually ferve the Devil indeed, 
 if they can procure men to believe neither humane tdtimo- 
 ny, nor Divine. 
 
 Obj.IU. Many Fryers andFanatickj^ fakers and other 
 Enthujlafis have by the power of Conceit^ been tranjported into 
 fuch fireins of^eech^ as in the ApojUes were accounted fruits 
 of the Spirit : Tea^ to a pretence of Frephefie and Miracles : 
 And borv k^onv we that it wm not fo with the Apojiies f 
 
 lii Anfpi'. 
 
^35 ^^^ OhjeHiorJsfroK: things Extrinfccal^ re[elved. 
 
 U,v> liljt *Yt 'hr jio- Atjftv. I. It IS the Devils way of oppofjng Chrift, to do :* 
 rus of EunapUs. of by apifh imitation : So would the Esi^yptian Magicians hive 
 lanibl..ht) ,Adt!-us, diiwU-ditcd the miracks cfMcfes. Ai:d Chriftuniry confilkth 
 Sofipatia ihc ■w.fcof ^^^j of any words whis:h anoth.er may not fpeak, or anv adi- 
 Tbilr nfturtsy fxB- 0"^ of dcvotjon, or gdturc, or tormahry, which no man die 
 fhtfuu vifion^l mri' can do. There afe no woids which ficm to lignifie a rap- 
 f/o, IB tW^ «/" '^' ture (which arc not miraculo-jsj but they may be counter- 
 Roman Ugt'ids, And ^^jjgj . py^ y^.f j^s a Statuary or Painter may be known from 
 the Quakers ? ^ Creator, and a Statut from a Man, fo may the Devils 
 
 imitations and fidions from the evidences of Clinfiunity 
 which he would imitate. Look through the tour pirts of 
 the tcflimony of the Spirit, and you may fee this to be fo. 
 1. What ar.tcccdent Prophclies have foretold us of ihcL- 
 mens aftions ? 2. What frame of Hyly doclnnj do thiv 
 deliver bearing the Image ot God, bchdes fo much of Chr ii i ; 
 own dodrine as they acknowledge > 3 And wha! Mira- 
 cles are with any probability pietended to be done by any of 
 thtm funleis you mean any Preachtr of Chriftianity in con- 
 hrmation of that common ChrilHni Faith. J There are no 
 Quakers or other Fanaticks among us, that I can hear of, 
 who pretend to miracles : In their nil} arilnijr, two or three 
 of them were raifed to a confidence that they liad the Apo- 
 ftolical gift of the Spirit, and fhould fpeak with unlearnt 
 Languages, and heal the lick, and raife tlie dead i but th.y 
 failed in the performance, and made themfdves the common 
 fcorn, by the vanity of their attempts: Not one of them 
 that ever fpaJ^e a word of any Language but what he had 
 learnt j nor one that cured any diicaie by Miracle : One of 
 them, at fVorceJhr half famiflied, and then fas ismoft pro- 
 bablcj drown'd himfelf', and a woman that was their Lea- 
 der undertook to raifehim from the dead i But fhcfpakc to 
 him as the Pridls oiBaal to their God, that could not hear i 
 and made bat matter of laughter and pity to ihofe that 
 heard of it. There hath not been in Englandm our dayes> 
 that ever I could hear of, either by JeCuit, Fryer, Quaker, or 
 other Fanatick, fo much as a handfome Cheat, refembling a 
 Miracle, which the People might not eafily iee, to be a 
 tranfparent foolery. But many wonders I have known done 
 at the carnelt Prayers of humble Chriftians. So that he who 
 Ihali compare the Fryers and Fanaticks with the Apolllts 
 
 and 
 
The OhjcBionsfrom things Extrhifecal^ rejhlvcd. 427 
 
 and other Difcipks of Chrift, ("whofe Miracles were luch as 
 atore-dcfcnbLd; will fee that the Dcvik ^piih djign, though 
 it may cheat tbrfakcn Souls into infidchty, is fach as may 
 confirm the faith of (obcr men. 4. And what 5p^>'/^ 0/ p»i- 
 Cnfication doth accon^pany any of their peculiar dod^rines ? 
 If any of them do any good ni the World, it is only by ihe 
 dodtrine of ChrA\ : But for their cirn dolirines^ what do 
 they but cheat men and draw the litnpje into lin ? A i-'uir 
 by his orvn dodrine may draw men fo (ome foppery or ri- 
 diculous ceremony, or lub;c(ition to that Clergy, whoTc ho- 
 ly diligence condifcth in jhivir.g rrho Jhall be greateji, and 
 Lord it over theinheritiince of Chriji-^ and rvk them l\ con- 
 straint^ and not rviLitjgiy. A Q_.3kcr by his orfn dedrin'e may 
 reach men to call away their bands, and cuffs, an j points, 
 and hat-bands, and to Gy [ 7i('o// ] in^icdd of [ Tou ] and to* 
 ptcff their hats tonomeny and to be the publick and pri- 
 vate revilers of the holieji and t^bleji Preachers of the Go- 
 fpel, and the belt of the people, and with truculent couiu 
 tenanccs to rail at God's lervants in a horrid abufc of Scri- 
 pture-terms. If this i?M/?g(? and wori^^of the Dtvil were in- 
 deed the /?w.^gc' andn^ori^ofGod, itwcrefome teft.mony of' 
 the verity of their dodlrinc. And yet even thefe Se6ts do 
 but lii^e a Hafli of lightning, appear for a moment, and are 
 luddenly exund, and fome other fed or fraternity fuc- 
 ceedeththem. TheQ_;akers already recant m<)[t of" thofe 
 rigidities, on which at Hrlt they laid out their chicftft zeal 
 It a flafh of fuch lightning, or afquib, or glow-worm, be 
 argument fufficient to prove that there is no other Sun, then 
 Fria-sand Fanaticks, as oft as they are mad, may warrant 
 you to believe that all men are fo too, even Chrifl snd his 
 Apofrles. 
 
 Objed, IV. But the power of cheaters^ artd credi-.Iityofthe 
 vulgar U t;lmojk incredible. Ihe grci^t number of Fapi^s who 
 lelieve'thtir holy cheats^ and the greater number of Maljcme^. 
 tans., who believe in a woji fottijh ignorar.t deceiver ^ do tell us 
 what a folly it w to believe for company. 
 
 JnfrP. This is fufficiently rnifwered already : no doubt but 
 cheaters may do much with the ignorant and credulous mul- 
 titude : but doth it follow thence, that there is nothing 
 certain in the world? None of thefe were ever fofuccelsful 
 
 lii 2 ia 
 
Mi 3 Tfie OhjeCiioftjfrom ihifigs Extriftfecal^ refolved, 
 
 indcceivnig, as to make men of found unicrflinding and 
 fenfts believe, that they faw the lime, and blmd, and doaf^ 
 and tick, and lunatick, h.alcd, and the dead raifed, and that 
 they thcmfvlves perform .-d the like, and that they faw and 
 were inftrucftcd by one rifcn from the dead, when there was 
 IIP fueh thing , or that abundance ot men did fp.'ak in many 
 unlcarn'd tongues, and heal the lame, and bhnJ, and lick, 
 and raifc the dead ■■> and this tor many years together, m ma- 
 ny Co-Jutries, before many Congregations j and thit they 
 pro«:ured the fime fpirit totho(ethat believed them, to do 
 the likes and that by this means they planted Churches of 
 fudi believers thiough the world : Who is it that hath been 
 fuch a fucccfsful deceiver ? 
 
 As for the Mukometam^ they do but bJitvc by education 
 ajid humane authority, that M^z^om^ r was a great Prvjphet, 
 whofe fword, and not his miracles, hath made his fc(ft {o 
 Itrong, that they dare not fp.*ak againft it. Thofe few mi- 
 laclcs which he prctcndeth to, are ridiculous unproved 
 dreams. And if there be fjund a pjople in the world, that 
 by a Tyrants power may be (o birbarouily educated as to 
 believe any fopp.ry, how tbolilh and vain foever be the 
 report, it doth not follow, that full and unquellionable evi- 
 dence js not to be believed. 
 
 Ohyi^.But vphat canle maoined hyxkervix of man more 
 certaiH thnnfcnfe .^ rvkenit is found f^nfes^ and all the fenfcs, 
 andaUntemftnfei^ jipon anob]eh fuitdU andmar^ vp'ith con- 
 Scnfus iu)flio5, non ^''W>«t media, &c. Andyet in the pint of -TranfHbftantiation, 
 paicrs, non nuirix, it is not afevp fools, but Princes, Popes, Prelates^ Pa'tors, Vo- 
 non maglftcr, t\on cf or s, and the tnofifrofoioid and fubtil School-men, with rvhole 
 pocta, ncnfccna dc- Kingdoms of People of all forts, who believe that aV thefe fcnfes 
 pravat J nun mult,- are deceived, loth other mens andtbeir own. m.it therefore 
 ducitavcro: ha'iml-^ ^^''^y *^ot be believed m the world? 
 
 oirnes tcndkintur in- Anfw. And yet a nihil fi,itur vel certum ef}, is an inhumane 
 fid at, vclab il quoi foolifli coafcqucnce of all this-, nor hath it any* force 
 niodo cnumcrav. vcl .^^^^^ j, , ^^.^tainty of the Scripture Mu-acles. For, i. All 
 ab ca quae PCflitus P. . ■ ,. ■ i r i ^i ,• i r , t 
 
 inomni fcnfu impli- this 15 not a believing that pojifw/)' tbey fee, and feel, and 
 
 c«ta infkicc Jmicacrix t.ijie, and hear, that which indeed they do not : but it is a 
 beni voluptas, iralo- bJieving that they do not Ccc, and hear, and feel, and tafte, 
 r^m autcm «>«" ^j^^^ ^^y^j^j^ ^ ^ ^^ . ^^ . tlu7 are made believe that there 
 !. p. ai5. ismBread dindiy^ine^ when indeed thej:e ^. But this is no • 
 
 delufion. 
 
The Ob]c&70f}sfrom things Extr7f}fi:cal\ refolved, 425^ 
 
 delation of the /c«/f .J, but of the vnderltayidiy^g, denying cre- 
 dit to the fcnfj : If you had proved that all fhclc Prmccs, 
 Lords, Prelates and People, had verily tho'.'ght that thty 
 hiidficn^ aridtafxed^ and felt Bread a?id JP'ine^ when it was 
 not ib, then you might have c^nied the caufc of unbelief: 
 but upon no other terms Cwhich is to be remarked) than by 
 proving that nothmg in aU the tvorld is certijin tr crediik. 
 For all the ceitainiy ot the Intellcdl: is fo far founded ui tlic 
 ccrfaJnty of fcnfe, and refolved into it, in this life, that ir 
 cannot poltbly go beyond it. If you fiippofe not aUnmis 
 /3w«(;/t"(»;rt^jff;«ejV«pi to have as much infallibility, as man is 
 capable of in this life, for the ordinary ctmdud of his judg- 
 menr, you muft grant that there is no further infallibi'ity to 
 be had by any natural way. For he that is not certain of 
 the intallibility ot fuch confentingfoifes^ is not certain that 
 ever there was a Bible, aPe)pc, a Prielt, a Man, a Council, 
 a Church, a World, or any thing. 
 
 2. And for my part 1 do not believe, th:.t all thefe that 
 
 you mention do really bchevt, that their tcnfts arc deceived : 
 
 (^though if they did, its nothing to our cafe.^ Molt of them " 
 
 are frightned for carnal prefervation into a tilencing vt tiieir 
 
 belief: others know not what TranfublUntiuion mcaneth. 
 
 Many arc cheated by thePriells changing thequellion, and 
 
 when they are about toconfider, IVhitker ali our finfei be 
 
 certaintkat thi^ K Bread and fflris ? they are made Lelicve 
 
 that the queltion vs, Jf^hether oir fenfes are certain of the 
 
 Negative^ that here is mt the real Body and Bloitdof Chrij}. And 
 
 they arc taught to believe, that fenfe is not deceived about 
 
 tht Accidents, which they call the Species, but about the ^ .^^" cmon of 0^ 
 ^ ,,, , , ,1 r L r I I 1 I /• Scnpturcy. re,id l)r. 
 
 SubftanceoniY--, wlien mott otthe fimple people by the /p^- Keynolds , de lb. 
 
 cies do undertUnd thc5»'^<r<^and JFine it (elf, which they Apocr. afid BJjhtp 
 
 think istotheinvifiblebody ofChrift, like as our bodies, or CoC^n his f^dl colic- 
 
 the body of a Plant, IS to the fow/. So that although this m- (f'^' 'r'^'">';:i''^^' 
 
 ftance beoneot tlic greatclt in the world, ot infatuation by jambic. Ami^hilothii 
 
 humane authority and words, it is nothing againlUhe Chri- in Auft. Bill. Par. 
 
 Itian verity. To. r. pag. 624. 
 
 Objed. V. iLoti are not yd amed amni yoir fclves rvbnt f {''">, *^T-^^ """ 
 
 Chrijtunity ts^ as to the nmttrofKule: thetafijts fay, ^^ '^ puns contain aU 
 
 all the Decrees defide ( atleaji; ) in all General Councils, to- things ncceffxy loibe 
 
 gether ivith tbt Serif turet Canonical and Apcrifhal : Jhe fAlvntlonofaU. 
 
 lii 3. ProtejiantSy 
 
4JD 7^e Objc&JOMsfrom thhigs Extrwfcdd^ rcfolved, 
 
 Qjcn-adiEod m c- Yrae^anti ta\t^v^ veith the Camnica! Scripti/res nlone^ and I 
 n.m Hquls vcllct Ja- /j,,,,^ ,jQt near Comuch m their Fynh crUelwrnu ai the Pa- ^ 
 
 cuU cscrcc.c, r.on P'J'^ /^'^'^'^- ^ . . , 
 
 aliter hoc confcqui AhJiv. What it is to be iChriltiau, all the world may 
 
 potcrit, n.fi dogmata calily ptrccMvc, in thit L)\{.vc\n Sacranient^ Covenant or Vow 
 
 Philofophorum Ic- jn which thcy arc folcmnly cntrcd inro the Church and Oi o- 
 
 foSuL'Vcu^c'nln ^^'^""V^' Ciui,r,anKy, and vu4e Chrijhans. And che au- 
 
 DciKu cxcrcctc, noa tiait Creed doth tell thj world, what ha:h always been the 
 
 aliinJe difccnu;s faith Which was protcfTcd. And tho(« facred Scriptures 
 
 quam ex Scripcuris which the Churchcs did receive, dorh tell the world what 
 
 h^nT^UiuI-^uL^ ^^^^>' ^°''^ ^^^ ^^^ ^"^""^ con-.p'chenlioii of their Kc!i-ioii. 
 
 l.jt.'r'o.i.p- 6it. ' Blu if any SuCt^ have been lince tempted to anyadditons 
 
 cnlarj^cments, or corruptions, its nothing to the difpirage- 
 
 m nt of C/.T/jf, who never promifed, that no inan'fliould 
 
 ev(.r ab:tfchis Word, and that he would keep all the world 
 
 trom adding or corrupting ir. Receive but fo much as the 
 
 dodfrine ot Chnit, which hath certain proof that it was 
 
 indeed his, delivered by hinifclf, or hiS infpired Apoliles, and i^ 
 
 wc deilre no more. r 
 
 Obj-dt. VI. But you are not agreed of the reaf.Ms andrefo- 
 luticHofyour ftiith: one r,:fclvcth it into the authority of the | 
 Churchy and othen into a private jpirit^ and each one fecmJb n 
 f'fficientlyto prove the groundlefneji of the otkin faith. 
 
 Ah[w. Dark minded men do {uCr thcmfelvcs to be fo jled 
 with a noile of words n')t-underltood. Do you know what 
 is meant by the r:Jolntion d^nd grounds of faith ? Faith is the 
 believing of a concluiion, which hath two premifes to infer 
 and prove it : and there muft be more argumentation for 
 the proof of fuch premife% and faith in itsCveral rcfpcds 
 and dependances, may be (aid to be rcf Ived into more 
 things than one, even into every one of thefe. This general 
 and ambiguous word [^Kefdution'] is ufed oft^ier to/'w^jz/f 
 than rcfolve. And the grounds and reafjns of faith are more 
 than one, and what they are I have fully opened to you in 
 this Treatife. A great many of dreaming wranglers coi-itcnd 
 about the Logical names ot the Objdium qv.od^ & quo^ & ad 
 <juod\ the ch]eCutm form ale ^ & materiale, per-fe^ & fer acci- 
 dnn^priyvarium &ficundtirtum •■, ratio form .7/i qu£^ qi-a &ful> 
 qtta\ chjedum univocatieni^-y commuytitatiy^ f erf ecf ionics ^ origijtif, 
 virtutiij adiequationtfy &c. the motiva. fidei^ rcfolutio, and 
 
 many 
 
 J 
 
jhiOhje&iofJsfromthwgsExirJnfecal^ re [oh eel, 4^1 
 
 many fuch words-, which are not wholly uftkfs, but arc 
 commonly uftd bat to make awoifeto carry men fiom the 
 It life, and to make men b'jlii-ve that thu: conrrovcrfie is dc r.% 
 which IS mcerly de mwir.c. Every true Chriftian hath fome 
 folid icafon for hiS faith, but every one is not learned and 
 accurate enougli to ftethc true order of its caufcs and tvi- 
 d:nccs., and toanalize it throughly as he ought. And you 
 will take It for no difpruof of Euclid or Anjiotle^ that all 
 that read them, do not fuflicxiitly underftand all tluir 
 DemonftrationSj but difagree m many things among them- 
 fdvcF. 
 
 Obj.A. VII. Touwuke it a ridiculous Idolatry to tvorjl.ip rha^ lulian i>i //^ 
 ti'fSun, /tW Jupittr, <iw<i Venus, ajtd other T I m(ts and Stars ^ Or.vions, and I nna- 
 which in jU frobalility are ammatc^ and have foil's as much K '-.^ "* ^'kC\n^ pj^p. 
 nolhr than ours as their bodies are, ( for it^s /i% Cod's rv^rJ^s '''"''''■^ 5p3. c^*--. 
 are done in preprtion and harmony : J andfe they [son to be to 
 vs en fubordinate Vtiiies : Jnd yet at the fone time you wiH 
 worJJ.ip your Virgin Mary, and the very image ofCkrifr^ yea, 
 the Image of the Crcfi which he rt'as hang den i and r/.vQlita 
 capita, and rotten bones of your Martyrs, to the diponour of 
 Princes, n^ho pit them to death as ntalcfadcrs : Is not the Sun 
 wore rvorth\ of honour than theft ? 
 
 Anfiv. I. Wc ever granted to an Eunafius, Julian, Por- 
 ;fib)rvor Cf///^i, that theSun, and all the Stars and Pl.jn(.t,>-", 
 are to be honoured according to their proper excellency and 
 ufe : that is, to be elfeemcd as the moli glorious of all the 
 vjfible works of God i which fliew to us his Omnipotcncy, 
 Wifdom and Good nils, and are ufcd as his itilbumcnts to 
 convey to ns his chitfcorporal mercies, and on whorM, un- 
 der God, our bodies are dependant, b.ing incomparably Kls 
 excellent than theirs. But whether they are animated or 
 no, is to us utterly uncertain : and if we were fure they 
 were, yet we are fure that they are the produdrs of the: 
 ^^'ill of the Eternal Being : And he that made both them and 
 us, is the Govcrnour of them aud us : and therefore as long 
 as he hath no way taught us to call them Gods, nor to pray 
 to them, nor offer them any facrifice, as being uiic«;rta n whe- 
 ther they underlhnd what we do or (ay •, nor hath anyway 
 revealed that this is his will, nay, and hath exprelly for- 
 I hidden ustodofbi Reafon foibiddtth us to do any mnri, 
 
 than 
 
43 2 ihe Ohje^iotnfrom thif/gs Exlriufic^l^ refulvcd. 
 
 than honourably to tftam anJ praifc them as they are, and 
 ufc them to the ends which o Jr Crcatojr hath appointed. 
 
 2. And for the Martyrs, and the Virgin Af<zry, we do no 
 otherwife by them : we honour them by f/f;»M<jt/o«, Zaf^and 
 ^r/T//f, agreeable to all the worth which God hath bcfiowed 
 ontlxm: ( and theholnufs of humane fouls, which is his 
 image, is more nKell:g:blc to us, and fo more diftind-jy ami- 
 able, tliaii tiie torm of the San and Flanets is.) But we 
 pr^yworto them, bccaufewe know not whether they hear 
 us, or know when we are linceie or hypocritical ^ nor 
 have we any fuch precepts from our common Lord. It is 
 but fome igiorant millakenChriftians who pray to the dead, 
 or give more than due veneration to their memories. And 
 It is Ckrij\:^ and not every ignorant Chriltijn, or miltakcn 
 Scd, that I am julhfying againft the cavils of unbclkf 
 
 Objed. VIII. I'ou make thehjiriefs of Chriliian HoCirine a 
 ' ^s you cannot jnc!ge ^reat yartofthe evidence of your faith \ * andyet Pafiih and 
 vf ihe (.uutki of Frotejxayiti maintain each others doctrine to he wicked: and 
 u>an by an infmt, fo r^^f gfpeciaVy aaainti Kinas and Government, us Seneca, or 
 Omflianliy by mj^'ii Ciccro, or Plutarcli n>oiild have abhcrred. V^e Protcranti tell 
 cbifiia/ii. A primo the Taf.'jls of the General Council jt the Lateran, fub Innoc. 3. 
 mirabil.tcr occulta vchere, Cdu.^- it ismade a very part of their Religion, That 
 
 (im, rardevc j^ctius they telithem c^the do^rineof their leading J) odors, that Kings 
 rofn-ctlprosi cogno- txcommuniiate are no Kin^s, bin way be lulled : And of the 
 fciirus : Itacuc ll'a jyumy tiebeh'ions ndwch the Pope hath raifed againfi Kinii and 
 puma coinrrcndaco t- 1 » j *l d *. A r i.z * *; d * ,1 : 
 
 Sux i nacura noAn ^^'^P'rou^'- ^^^d the Pafijh fay, that the ProteHants arc 
 
 fafta eft, nub's ob- rvorfe than they , and that their Religion hath every where been 
 fcura & ioccrca eft ; introduced ly rebellion, orfiaUijhedhy it: and that the Rdlc 
 pr;mafqnc apjjctitus (^rvhich is your Religion ) hath caufed moji rebcliions, and there- 
 jUc ar.iuM, tam.Qi 4^^^^ tht\ dare n<^t let the people readn: And is thu your holy 
 tcgri cflc pommv.s : dobrine ^ 
 cum a::tcin dcfp'ccic 
 
 cijjcrimus & ftrt rt quid Cmu!^, & quiii ab animantbus cceic.isdlfFcramuSj tuti ca fcqui inci- 
 plaiusad tjuac f.as' funius. cic.dcfi'i.l. 5.^. 191. So is it hr:. 
 
 Anfiv. 1. That Chrifiianity is incomparably more for 
 Governmtnr und due fubjctiiion, than Heathinifin, is pa/t 
 
 all 
 
7heObje^ions from things Extrinficul^refolved, 435 
 
 all doubc to thofe that are impartial Judges. How few of 
 all the Pvoman Hcithen Emperours was rhere, that died not 
 by fubjcdls hands ? Among the Atkenians^ a King and a 
 Tyrant were words too often of the fame lignificant. How 
 hateful the nan:ie of a King was among the Kow<im5, is well 
 known. How few even of their mo/i renowned Orators and 
 Philofophers were not put to death, upon accuGtion of re- 
 filhnceof fome Prince : (hrutus^ Cicero^Ctto^ Seneca, &c. ) 
 Cicero, ^ro Milone, can fay, £ Non fe otjir'mxit fcelere, fiquif 
 'tyramuM occidat •, quawvis Jawiliarem ( which Brutus pra- 
 (^ifed on C^far) Er 7ufcul. 5 . Nulla nob^ cum Jyrjnui^focietM 
 f/f, neque eji contra- naturayti f^eliare eunt quetn bonejium eji 
 mcare. Much more fuch dangerous dcdfrine hzthCidro. 
 Senecalraged.Hcrcul.furAiMh, [^ViCti^vahaud uHa amflior 
 
 ■pot eji, wagifque cfrna niadari Join, ^ani Kex iniquus 
 
 But Cliriftianity teacheth us fubjettion to W Rulers, and 
 not only to the good. The ordinary Writings of the Athe- 
 nian and Kmau learned men are fo bitter again{t Kings, and 
 fo much for the peoples power, that it is meer impudency 
 for men of their Religion to afperfe Chriftianity as injurious 
 to Kings. How things were ufed to be carried at Rome, you 
 may perceive by thcfe words oiLanipridius, who wondring 
 that Heliogahalus was killed no fooner, but permitted three 
 years, faith, [_ Mirum fort ajje cuipam videatur, Conitantine 
 venerahiltf, quod hdc cUdes quart! retuli loco Frincipumfnerit^ 
 & quidemfrofe triennio^ itautnemo inventus fuerit quiijlum 
 agubernaculis Romana; Ma'yftatis abdnceret \ cum Neroni, Vi- 
 tellio, Caligula?, ccetcrifque hujufmodl nunquam tyrannicida 
 de fuerit. 
 
 Hefichius in Arcefil. faith, Arcefilaus Kegum mminem 
 Magmpere colttit : ^amehrem legatione ad Antigonum/«i/gmi 
 propatria^ ftihiloitinuit. And Laert. rmketh Solon rcfolve 
 not to live in his own Country, meerly bccaufe there was a 
 Tyrant, that ,s, a King, that had by a fadion fet up himfelt, ^ruc^cx^tiX 
 and yet ruled, as he profeffcd, asTighttoufly as a Senate. And (SibiUinij) quidvis 
 he faith oi'tkales, that it was one of the rarities which he potius quam Regem 
 fydk^oi^KenJpuhlvidiffe'tyr annum fmeyn. And o(Chryfippus, P^^^S^*^^ ' Qi^cm 
 kuodvid: tur afbermnor Return, immodice fuifTe, &c. ^^^ po^hxc nee 
 
 ^«r J ^ J L *u .\. r r/->L n- . Dunce homines cffc 
 
 We do not deny but there axe three lortsofChriftiansthat paticncur. pc. Divi* 
 are too much for the reiifting and dcftroying of bad Go- mt.L. 2. p. i96. 
 
 K k k vernours, 
 
434 ^^^ objection J from tkings Extrirfccal^ rtfolved, 
 
 Impcraiorcm rcccffe vcmours. and fpesik much as there Heathens did : The one 
 eft lit fufpioanQus, ui ^^^^ ^^^ (-^^j^^ over-philof phicil learned men, who have 
 noftcrclcet: nmc- "^^'^'^ converlcd with the ancient Ureck^ and Kom^Mi thin 
 rno(Jxciim, NoAcr With Chnihjn Writers. Such was honed Pctrrfrc/j, who pw- 
 cftr'tagi^ CV•3^ ut a riloufly faith, Et fufufivcl uHUryt Patriacive}}! bonum habcat^ 
 Deo noftro conftitu- pialuw Vo^tJinurti diutiPi mn h^ildit. Tlie i.cond (ort are the 
 tu^ lM«/. ^iO'*. f2iiS{ionctihQ?opc,'^hozTC kd to it by mcer inttreU, their 
 Rehgion and Cltrgy-intcreft both coui\\\ in an univcrlil 
 KiD^dcm or Govcrnmtnt over Kings and all theChnlhan 
 world: It 1? no wonder thLnfjrt; to find thcni indui^rious 
 to fubjeeft all powers to thcmlclvcs. The third iort are here 
 and there a few Enrhufialls, or fanancal deluded pcrfons, 
 who are like the turbulent Zealots among the Jtfs^ who 
 occalioncd the combul^'ons and bloud-lhed at Jeri:fiUi)fy 
 about the time ot its defti udtion : who are but the ignoranttr 
 fort ofChriftiMns mifled by pretences of zeal or mfpj ration, 
 tor want oi judgment, lUycdnefs and experience. And this 
 isi7fz«w];fr/r)/?4r, and is no difparagcment to Chnft, As for 
 any dodrines of rebellion or (edition, or depofing and killing 
 excommunicate Kuigs, there is nowe more condemncch 
 thcrarhin Chrifh It is not every proud or covetous perfon 
 that makcththe n\me of Chrilhanity or Church-govern- 
 ment a cloak for his ufurpation, ambition or worldlinefe, that 
 , we areplcadingf ir : A Pvuman Pra?fe<ft was wont' to (ay, 
 
 fd lii P° 2. 'x- M^ks^»e the Bijho-p of Rome, andlwillhe a ChrijUan : VVhat 
 poundcthil^c number ef if chematchhad b:en made, and the Pagan had turned Chri- 
 ^rii(hi.fl666 byre- (ban m pre Rdion for that BiQioprKk ? and had lived like a 
 /e r«cf t« 1 Kinp 10. pag^,-, it,!]^ ^^d domineered according to his ambition? 
 '!»%* ^?"l*omon's would ChriAianity have been ever the worfc for that > judge 
 yearly revinuc tfGold of Chiill by his own Book and dodrine, and not by the 
 was 66^ i<ilents : and Council oi Latnane, nor by the books, or do<ftrine, or pra- 
 fobefajh, ^ntuhriji (^]ce of any proud and worldly hypocrite, who abufethiiis 
 ^f^^'l lo^Wmfeif N«i^^ to fill againit him. Chrilt never promiled to make 
 wbuh is due to a trne 
 Kjni. Ai ifccvetoufneft and great revenues vere the number of the Ueafl. 
 
 Ec in cap. 1 7 . la purf)ura fucus fmiulati rcgimifl^s : In coccino, crucntubhtbltus Jmiicutis 
 dcn.onftratur. Fol. n^-p. » 
 
 Vobishumanazflimaiio innoccntlam tradidjt : humana item domln«t:o impcravit : Indcncc 
 plenaenec adeo timcodaf eftis difciplinx : Tanca eft prudcntia homini^ ad dcmonftrandum bo- 
 num, quancum authorius ad ciigcndiim : tain jlla falli facilis qujiia. ifla comcmni. Tertul, 
 
 fiich 
 
The Ohje&ioftsfromthifigs Bxtrifjfecal^refolvecl* 455 
 
 fuch Laws, as no man could abu(e or break. Yet withall 
 let me tcil you, that the fpkne and envy oftadious psrfons, 
 doth ufually caufe them to belie each other, and make each 
 others dodtrine as odious as they can : and if wrangling boys 
 fill out and call one another bajhrds, it is no good proof that 
 t'ley arcfo indeed. 
 
 Obje<ft. But \hofi of you that do efcape the doCninei of 
 dijloyalty\ are trairors agajyijh your Countries liberties^ and 
 bafe-fprited ?Mf«, n»d flatterers cf frinces^ and defender i of 
 tyranny and o^frefiou^ andaJI tolegtheir countenance for your 
 Keliaion. The Chrijiianfpirit pfpor and private tn cotv^arifon 
 of tke old Greeks and Roman genius, which woiddJiaKd up 
 againji the froudeji Jyrant. 
 
 Anfrv.lt feems Chriftianity is hot and cold, as malice fan- 
 ciethit. Indeed the dodtrine of it isfo much for fubmilTion, 
 patience and peace, as giveth more coanteiunce to this ac- 
 cufation than the former, but is guilty o*f neither ct the 
 crimes. It is not flattLring hypocrites that I am to defend, let 
 them bear their flume •, but it is the do(^rineofChrirt which 
 IS the* thing in quellion. Did Chrift tlattejr Herod, when he 
 faid. Go tell that F,,x, Behold, I caji mit devils ,&c ? Luk . 1 3 . 
 3 2, Did John Baptijf flatter him, when he loi\ his liberty and 
 life for reprehending his filthy luft ? Did Chrift flatter the 
 Phari^s ? Matth.z:^. Doth James flatter the rich and 
 great, Ja7M. 5.1, &c. Go to now ^ ye rich men, weep and houl, 
 for the iuiferies that fhall come upon you : your rich: s are cor- 
 ri'ptcd, ar.dyour garments moth-eaten i your gold and fiver is 
 cank^red^ and the rujl of them fhaU be a vritnefs againji you^ 
 andfiiaU eat your flefh asit rverefire: ye have heapedtreafure 
 
 together jor the laji days Te have lived in plea fur e on the 
 
 earthj and heenveanton, ye have nourifhd your hearts as in a. 
 dayof jlaughtcr : ye have condemned and killedthe juji, and he 
 diith not refijiyou. And, Jam. 2. 6. Dj not rich men oppre^ 
 you, anddrarv you before the ]udgmtnt -feats ? Chriftianity 
 teachefh us to lament the fin of Tyranny, the grand crime 
 which kcepeth out the G )fpcl from the Nations of Infidels 
 and Pagans through the earth, and cclipfcthits glory in 
 the Popilh Principalities ; It teacheth us to refirt tyrannical 
 Ufurpers mthe dtknce ofour true and lawful Kings. But if 
 it teach men patiently to fufFer, rather than rebellioully 
 
 Kkk 2 lefilL 
 
^^6 '^^'^ Objedi ions from thwgs Extrififecal^ refolvcd, 
 
 refift, that is not from bafenefs hut true not Uxefs offpirit, 
 exceeding both theGrffJ^jnd Kenian genius; in that it pro- 
 cecdeth tram a contempt ot thofe niteriour trirics, which 
 they rebell for, and from that fatisfad^ion in the hopes of 
 cndlefs glory, which makcth it tafie to them to b^ar the 
 lofs of lib.rry, life, or any thing on earth i and from obedi- 
 ence to their hightll Lord. But in a lawful way they can 
 def.nd their Countries and liberties as gallantly, as evtr 
 Heathens did. 
 
 Ohj.<ft. IX. V your Heligir.n had reofonfor it^ whatneedit 
 le k^pt i':p . y criu Ity and blond ? korv many thoj'fands and )b«M- 
 dred tboufands bath fivord^ andpre^ and mquifition devoured^ at 
 fcr the fit-pporting of Religion ? and when they arc thta com- 
 pelled^ hcvp \qioTfi Ybuwhohelieveth Chnjiianity indeed ? 
 In ecdcfia rem co- Anfvf.Tiws is none of the way or work of Chriltjanity i 
 aaum, fed acquicf- but of that ied whi:h is raifcd by woildly intcrcft and de- 
 ccntem oporret "^ fign, and muH accordingly be kept up. In ChrilVs own ta- 
 mcl.ora convcrti : ° ,» ^ r l t-. r i u i u a c r c 
 
 Non aft eni.n qM cu mily, twoot his Difciples would nave called tor hre from 
 
 rare poflic inviium. heaven to confume thofe that re je6tcd him i but he rebuked 
 cb'jfojl.^ them, and told them that they kn;w not what manner of 
 
 Nemo mvitDS bene p .^-^ ^j^ ^^^^ r ^^^^ ^j^^^ ^^ ^^^^ ^^^ ^^ deltroy mens 
 aeit, ctianfi bonudi ,*^ , ■' ^ ' ..,11 1 t i i r , 
 
 eft quod facie, ^ug- ^^^^^' '^^^^ ^0 ^"^^^ ^'^^^^ ' ^'" y^'"^ "°^ '"^y ^"^ blame ot that 
 CoHfef. confumiugieal onChrilV,which he fo r.buketh?The lame two 
 
 men would have been prcterred before the rell, to li^t his 
 right hand and his left hand in his Kingdom i and his Difci- 
 ples ftjove who fliould be the greateft : Did Chrilt counte- 
 nance this ? cfrdid he not fharp!y reprehend them, and tell 
 them that they mult not have titles ani domination as fe- 
 eular Princes have, but be as little children in humility, ant 
 their greatnefs muft eonfiR m being greatlieft ferviceable, even 
 in bei.ig (ervants to all. If m.n aftci this will take no vvarii- 
 Prjtfcfti vd /<«f/fiffj» ^"81 buthght, and kill, and burn, and torment mt-n, in car- 
 Yitu:ni eft non qiiam "^ilzcal, and pride, and tyranny i fhall tlnsbc imputed to 
 optimum cflc, ncc Chrift, who in hisdodfrine and lite hath form'd fuch a teiti- 
 novas fublnde virtu- moiiy againft this crime, as never was done by any elfe m 
 icre : '" u'dTm vi'l ^'^^ "^^^^^ ' ^"^ ^^ isb.came an off-nce to unbelievers ? 
 tursfux'^priftant'ia', Oh]c(^. X.ff^e fee mt that the Leaders in the ChrifiianKe- 
 mukit .d.ncm ad me- ligion d/ really themfthes btlieveit : Pope Leo the tenth cal'ed 
 diocr.tatcm trafturus ir, Fabula de Chnlto : JVhat do wenwak^ of it but a Irade to 
 Gt.Wa'^i/i, Qrat.u /^^^ ly ? arHeans toget Abbies, and BiJho^ric}{§^ and Benefices, 
 ^' ' and 
 
ihe Ohje& ions from things Extrinfecal^ refolvcd. 4^7 
 
 mdto live at eafe andflejhiy pie a fur e : and i»hnt do Secv.hr 
 KuUrs mahe o'^iX^ lv.t a weans to kfep their fnhjers in unK' <' 
 
 ^///V. he thatknovvcth no other Chnfhaus m the world pK.f.c^oais q-ja:darr: 
 butfuchas thcfe, knovvcth none at all, and is unfit to i.,idi>e *'."'""' ^"^ ^i!"^'^!^ 
 of thole wnom he knowctn not. True Chnlti^ns are men, v.dctur, l-on ncii re- 
 thatplaceall their happmcfs anJ hops nithc lite tocome, gee, animil cmni- 
 and ufc this life in order to the next, and contemn all the "•" n^axime vatiu.-n 
 wealth and glory oi the world, in .Ofr.panfoii of the love of ^ ^^'^^^¥^^- ^^•'^•*-^- 
 God and their filvation. Tilil Pjitois and Bifhops of the 
 Church do thirft after the converiion and happaufs of tin- 
 ners, and fpcnd their IivlS in diligent labours to thtfecnis v 
 not thinking it too much to (bop to the pooreft for their 
 good, nor regarding worldly wealth and gloryin con pari- 
 fon ofthe winnnigot one foul, norcounting their lives dear, 
 if they may but finifh their courfe and miniltcry with joy.' 
 Luk: 15- ■^- 20- Hfi. 13.7. 17. &c. They are hypocrites, 
 'and not true Chnrtians,^hom the ob)e<ffion doth def^ribe, 
 by what names or titles foever thty be digniried, and are 
 more difowned by Chrill than by any other in the vvorld. 
 
 Objedi. XI. Chrijiians are divided into [omany feds aifiotfg 
 themflv.s^ and (very on^ condemning others^ that we have rea- 
 fon tofjfedthem all: for how k^cw we which of them to be- gicut noxlum eft fi 
 lieVi or\olorc ? ^ unitasilcfitbon s, ic.t 
 
 A-n\W. I. Chriftianity i> butO«?, and eafily known , and pcrniciofum eft Ci !ic 
 aU Chnftians do indeed hold this as certain, by common '" "^^l"'- ''civerfo. 
 agreement and confent, th.y dirfer not at alUbout that ^c «;;;;;«J-;^«: 
 which, I am pleading fur : there may be a difference, whe- dant-, Sc tanromagls 
 thcr the Pope of Rome or the Patriarch of Conjiantitw^le be iiuonij" biles, qiunto 
 thegrcater, or whether one Bi ("hop mull rule overall, and uianm-csfccic Grfg. 
 fuch like matters of can alquarreU but there is nod ff.rence feV'*pcicin'bac nos 
 whether Chnft be the Saviour of the world, or whether all o|).niomtm v-irecas 
 his do^inc be infallibly true : and the more they quarrel hominumq e d'ifca* 
 
 abrut their perfonil lnte^c^^s and by-opinions, the molt valid ^^ • & R"'=> f^o" i<ic™ 
 is their teftimony in the things wherein they all ?gree : it ,s n'^^'r^ce'rlfpu: 
 no: thofe things which they diifcr abour, that 1 am now ramus : ilia quxaliis 
 pleidtng for, or pjrfwading any to embrace •, but thof- Gc, ahi fccus, ncc 
 wherein they all con(ent. iifJcT r<^""pcr "na 
 
 2 But if they a^ree not in all the Integrals of tht.ir Reli- "1?'^° ^"'"'"'^T^J 
 gion, It IS no wonder, nor mterreth any more than thac they ^j^ [^^^^ alitcr ^ic, 
 are net ■dWperfcCt in the knowledge of fuch hi^h and myfte- dtlfg. i-p, aatJ. 
 
 K. k k 3 rious 
 
^^8 7he oh) e&ievs from ihi figs ExtrinfecAl/cfolved. 
 
 rious things ; and when no man underftandeth all that is in 
 ArijbtUy nor no two interp;cters ot him agree in every 
 expolition, no, nor any two men in all the world agree m 
 every opinion, who hold any thing of their own, what 
 wonder if ChriliiansdiriT-r in many points of difficulty. 
 
 3. But their diff-rcnccs are nothing i:5 comparifoM of the 
 Heathen Philofupheis, who were ot^ fo many minds and 
 ways, that there was fcarce any coherence among them, nor 
 many things which they co.ild ever agree m. 
 
 4. The very diriercnccs of abundance of honcft Chriftians, 
 is occalioned by thur earnert delire to p'eafe God, aiid do 
 nothing but what is j'.ift and right, and their high crtecm of 
 
 ■ piety and honefty, while the imperfedl;on of their judg- 
 ments keep.'th them from knowing in all things, what 
 it i» which indeed is that good and righteous way which 
 they (hould take. If children do dirter and fall out, if 
 It be but in ftrjving who fliall do belt, and pleafe th.ir father,, 
 it is the more exeufab!e : enemies do not lo : ideocs fall not 
 out in Scliool-difputes or Philofophieal controverfics : (wmc 
 will not fall out for gold or jewels, if they be call b:fo;e 
 them in the (treets : b it it's like that wen may. 
 
 J. But the great liduigs and factions kept up in the world, 
 and thecrueltics exerciled thereupon, are from rf or Idly hy- 
 pocrites^ who under the mask of Chriltianity, are playing 
 their own game : And why muft Chrift be anfwerable for 
 thofe whom he moll abhor reth, and will moft terribly con- 
 Spiiitiis faaatis eft demn ? 
 
 Pacris & Filii Amor Obj^cf. Xll. Tou boafl of the hoUnefi of Chrijlians, and tve 
 & connexio : ad ip f.-,. ^^r lut they are rvorfe than Heathens and Mdhometam : 
 fumpcrt.net loaetasj'^/^^^ ^^.^ more' drunken^ and ireater deceivers in their dealnm^ 
 qua cfficin-ur unum ", ,,r f j ; j 1 1 ' 1 
 
 corpus unici Fil.i ''^ "{/m"/ anduncUan^ as covetous and carnal^ at frond and 
 
 Dei. Sicuc cnim arnhitious, as tyrannical andperjidiow, as cruel and conientum : 
 unum corpus hominis_ 
 
 mulcisconJlat membrii, & vcgccac omnia acmbra una animi, facicn^ in oculo ut viHeatjin 
 aurcut audiat, &c. Ita Spiricus fanftus membra corporis Chrifti tjuod cftccclcfia, concinet & 
 vcgetac: tc fuuc hiimini corporis mcmbium prarcifum, formam qnldem qua membru;n cog- 
 nolciturrctinet, &c. Sicqukunquc a prjrdiftz pacis unltatc divifus eft, facramcntum quidcra 
 tanquamformam rctincclcd fpiritu prxtcr unitatcra non vivit. Fruftra ergo foris dc forma 
 gloriancur, ni(i intus fpiriiu vcj^etcncur. Aug. de Gnt. 
 
 Nullus Chriftianus malus eft nifi hunc proTcQioncm fimulavcrit, Athcnag. Icg.pro Chrifl.p j. 
 
 Nemo ^ in carccribu'; veftrisj Chi iftianus nTi plane tanium Chriftianus : auc fi aliud, j«na 
 non Cluiltianus. Tert.^ApoLc. ^■^. 
 
 infonwch 
 
Ihe Ohjc&Jonsfrom things Extrinjecal. rejblvcd. a. 
 
 inffnmch as among the Jvrk^ijh Mahovtetans, and the Indian 
 Btitiians^ then^kkedmfioj Chrijiiafts is the grand cur p that 
 they abhor Chrifiianity^ md it keipcth out yoir Religion from 
 Wo\i Nations of the earth : fothat it pf a proverb among thew^ 
 when any Ufuj^caed oftre^chery^ IVhat^ do you thiyih^ I urn a 
 Chrijiian ? And Acolla n'itmffeth the Ike of the Wc(t- 
 Indies. 
 
 Jtiftv. I. Every man knoweth, that the vulgar rabble, 
 who jndccd are otno Religion, will fccm to he ot'the Reli- 
 gion which is moft. for their worldly advantage, or cKe 
 which their Anccftors andCullom have dclivired to the in : 
 And who can expedt that fwch fliould live as Chnftians, who 
 are no Chriftians ? You may as well blame men, becaufe 
 Images do not labour, and are not Icarr.ed, wife and virtu- 
 ous. We never took all tor Chnfiians nideed, who for car- 
 nal intcrert, or cu(lom,or tradition, take up the bare name, 
 anddelire to be called Chriflians : rebels may afftcf the name 
 of loyal fubjeCts : and thieves and robber?, the name of true 
 and hontfl; men : Shall loyalty, truth and hontlly therefore 
 be judged of by fuch as them ? Nothing can b: more un- 
 righteous, chin to judge of Chriftianity by thofe hypocrites, 
 whom Ghrirt hath told us (hall be condemned to the for^ft 
 punifhmcnt, and whom he hateth above all forts ot iinncrs. • 
 What if Julian^ Celfus, Forphyry^ or any of thefe objed^ors, 
 (hould call themfelves Chrilhans, and live in diunkcnnefs, 
 cruelty, perjury or deceit, is it any realon that Chrill (hould 
 be reproached for their crimes ? Chnftianity is not a dead 
 •opinion or name, but an a«ftive heavenly principle, rcnewv 
 jng and governing heart and life. 1 have bctore fliewcd what 
 Chrijiianity is. 
 
 2. In the Dominions of the 'Turkj and other Infidel Piinces, 
 the Chriflians by oppredion are kept without the weans 
 o(}{norvledge i and fo their ignorance hath caufed them to 
 degenerate, for the greater part, intoafnfual fottifh fort 
 of people, unlike toChnftiaus. Awd in the Dominions of 
 the M(5Jt-erir<', tyranny hath fet up a jualoulie of the Gofpel, 
 and fu ppreffed Preaching, for fear lell Preachers fhould in- 
 jure the Emperour. And in the Wt ft, the ufurpation and 
 tyranny of the Papacy hath locked up the Scriptures from 
 that people in an unknown tongue, that they know no more 
 
 what. 
 
44- ■ 'if^e OhjcdioMifroryi things Extrif:f€caljre[clved. 
 
 what Chriil faith, than the FrltH thinks meet to ttU thcm^ 
 Uft tl^y fhould be loofcncd trom their dependance on tlic 
 Ixcnuui Oracle. And tha^i Ignorance with the moll deftroy- 
 cth ChiUtianity, and Icaveih men but the fhadow, image and 
 name : For belie\ is an intelletflual adt, and a fort o{ knowing. 
 and no man can lelieve really he knowcth not wh<it. It any 
 Dilaplcs in the S.hool ot Chrift have met with fnch Teach- 
 ers, as thmk it their virtue and proHcicncy to be ignorant, 
 call not fuch Chrillians as know not what Chriftianity is, and 
 judge not ot Chrift^s dodhine by them that never read or 
 heard it, or arc not able to give you any good account of 
 It. But bLfLd be the Lord, there are many thoufand better 
 Chnltiai.s. 
 
 Objedi XlII. £/ 1 It i.- vot the igmravt rabhle only. hut many 
 of your woji zealous Froffjjors ofCkrijiianit)\ who have been as 
 ftdf^-, as proud J and lurluLnt and [edit louf^ as any others. 
 • LU ub:ciinc,u!: triti- J>}fiv. j. That chc truc genuine Chriiban * is not fo, you 
 cm, ibi & /.izanla : ^^^y lee paft doubt by the dodrmc and hfe o^ Chrift and 
 lie ubicunq r t.cr.t |iisApoiUes. And that there are thoufands and millions of 
 «t fcanda'iitn inimi- humble, holy, taithtui Chnltians m the world, is a truth 
 ci. ch yjojl.in M.nih. which nothing but ignorance or malice can deny. 2. Hypo- 
 6 Horn. 3?. critcsarc no traeChrirtians, what zeal (bever they pretend : 
 
 Scd d.ca aliquis -j-j^^j^. ,s azeal for/l/Und mtercH, which is ott masked with 
 ccdcre quofJam a re- t'l^-' "-^'l^C ot Zcal tor Chrilt. It IS not the/>f>M/«g, but the 
 guladfciplnae: De- r^rt/ Chriftian, which we have to jullilie. 3. It is commonly 
 fi nt turn Chriftiani a fcw young uiiexpcrienc'd novices, which are tempted into 
 habenapudnos.lhi- jjiforj^^rs. But Chrift will bring them to repentance for all, 
 lofo, hi vero illi cum , ,- 1 n r j r i ? 1 • ^ 1 o • 
 
 talibus fadiv in no- b-torc he will forgive and lave them. Look into the Scri- 
 
 minc & in honorc fa- pturc, and lee whether it do not difown and confradidl every 
 picntix peifcvcrant. t'^ult, both ^reat and fmall, which ever you knew any Chri- 
 Tatul. Apol c.j6.^^ ^,^,^ commit ? If It do, ( as vilibly it doth ) why mult Chrift 
 tlel '^ in" ^ycuAhTit' ^^ blamed for our faults, when he is condemning them, and 
 Dna. 5. nc ncs ipfo) reproving us, and curing us of them > 
 
 infoin-.cmu , How f<n- 
 
 hjppythry r.;c ibai go on their own beadSy and want good guiUes in RcHgiot. Bibl. Pat.Gr. lac. 
 
 To. 1. p. 778. 
 
 Objedt. XIV. the greater fart of the world is againfi Chri' 
 ft'ianity : Heathens and Infidels are the far greater part of the 
 earth : and the great efi Princes and learnedji Fhihfophers have 
 been and arc on the other fide. 
 
 Anffv. I. 
 
7he Cbje&iofisfrom things Exfrinfecal, refohed. 44f 
 
 An^rv. I. The greater number of the world are not Kings 
 nor Philofophers, nor wife nor good men : a'.id yet that is 
 no difparagt-mcnt to Kings, or learned, or good men. 2. The 
 moft of the world do not know what Chriftianity is, nor 
 ever heard the rcafons of it-, and therefore no wonder if rhey 
 are not Chriftians. And if the moll of the world be ignorant 
 and carnal, and fuch as have fabjcdtcd their realbn to their 
 lufts, no wonder if they are not wife. 3. There is no where 
 in the world fo much learning as among the Chriilians, ex- 
 perience puts that pall difpute with thofc, that have any 
 true knowledge of the world. Mahomitanifm cannot en- 
 dure the light of learning, and therefore doth fupprefs or 
 Height it. The old Greeks and Romans had much learning, 
 which did but prepare for the reception of Chriliianity, at 
 whofe fervice it hath continued ever iuicc. But barbarous 
 ignorance hath over fpread almoit all the xd\ of the world : 
 even the learning of the Chinetifes and the Pythagoreans of 
 the Eaft, is but childiflinefs and dotage, in compariion of the 
 learning of the prefent Chriltians. 
 
 Objed. XV. For aV that you fay, whint^e hear fubtil argu^ 
 ings agfiirtji Cbriiiiamty, it jiaggeretk us, and rve arc not able 
 to confute the77J. 
 
 Anftv. That is indeed the common cafe of tempted men : 
 their own weaknefs and ignorance is their enemies ftrength : 
 But your ignorance (hould be lamented, and not the Chri- 
 ftlancaufe accufed ; itisadilhonour to your felvcs, but it 
 is none to Chrift : Do your duty, and you may be more ca- 
 pable ofdifcerning the evidence of truth. 
 
 Objed. XVI. But the fufferings which attend Chrifliamty An hoe ufquequaque 
 grefo great, that rve cannot bear them : in mofi places it is per- *'""^ *" ^'" * & "<"» 
 fecutedly frhfces and Magijhates : and it rejiraineth us 'from tota"^t!S;cah"''^ tl 
 nur fleafures, and ptteth us upon an ungrateful trouhlefome dubinm cft^u'n vlr- 
 
 , , . ,. , tus itamax.imain par- 
 
 tem obtlncat in rebus humami, ut rcliquas obruat ? Audebo qwx fccundutn oacnram func Stf«4 
 appellarc, nee fraudarcfuovcieri nomine, vinutis autem awpHtudinem quafi In altcr.i Ubrx 
 lance poaerc. Terr*«n,mihicrcde, ca lanx, & maria dcprimet ; fcirpcr cnim ::^ en quod rva- 
 ximas partes cont.net, latifli-rcquc fundicur, res rota appellatur. Dirimus ali-uep- h'-'«m 
 .Vivcrc? igirur fi foci iriUior ctFeftus eft, an h:Iara viia anjiffa <;ft ? ck, de fi^- i.$ 
 
 Ifti ipfi qui Toluptate & tlolorc omnia mctiuhtur, nonnc daajjnc,' f/tJicnii plus fcinpcr adcf^c 
 iguod vclit, qiam <iuoJ nolit. Irf, \bld, ^ 
 
 Lll mi 
 
A A 2 5'^^ Objcdiofijfrom ihitjgj Extriftfecal^ refoheJ. 
 
 'fhoft that Tn»:t fm H[e : a;:i tve are rot fouls that have tt6 bodiesy and therefore 
 Chnft bccauft *f f-f- caftrtot fei^kt the fe things. 
 
 feriags^are j'^'^^J* A>:fw. But you have foals that were made to rule your 
 rfl«!-tj */",' Nobis Hf- bodies, and arc more worthy and durable than they ^ and 
 mcUotcs' iWe Dio-iy- were your fouls fuch as reafon tellerh you they fhould be, 
 ftt* 6ag;tiofc dcfci- no life on earth wouU be fo deledable to you, as that which 
 
 dolcrc cu:n dolcrct .' of fudi a foolifh choice. And if eternal glory wi 1 not com 
 lllud aud'Crat, ncc pjufatcwhat ever you can lole by the wrath of man, or by 
 li^^aiad'rlo^n cITc', ^'^^ croHing of your fle(T)ly minds, you may Lt it go, and boift 
 qjjaiurpc non ciTcc, of your better choice as you tind caufc. 
 & cffec fcrend:-m vi- How much did the light of nature teach the SfA.'kj, the 
 ro. p. 209. Cymh, and many other Sedi, which dirtlrcth not miic!i 
 
 pericat, non imorii. i» ^'-'^''-'nty trom Cnrilt s precepts ot mortification and LU- 
 Tiakt.l»d>icapt. denial.'' i'ccraiei could fay, j^Opf^ <'t' nobilitates, non folum 
 nihil in fe habere honcjlAtis, verum omne malum ex eis al-o) in. 
 Laert. 1. 2. in Socr. p. 9p. Dicebtit & umcmn ejfe boi.'iwt f:i^n- 
 tiayn^ Wfllumqiieimicum^ infciti^m. Id. ib. Er referenti quod il^ 
 l»m Athenienfei mori d.crevijftnt^ & natura iHiSy ivq'nt. \b. 
 Etmulta. J>rius de immortalitate aJiimormn ac pr^cl.ira diff;- 
 rcm-i Cicutoittlilit. p. 105. Mag/ia onimi fidlimtate carpe>ites 
 fe & objurgantrs co>itemnebat. p c)6. VVh:n he wjspabliqkly 
 derided, Omnia, ferehat <£quo anmo. And when one kickt 
 him, and the people marvelled at his patience, he faid, What 
 if an Aji had kjckt me^JI.'ouldl have fiied him at Law .^ p- 93. 
 When he faw in F^/Vi and ^'/jcpi what abundance of things 
 are fet tofale, he rejoycingly faid, ^am wultis iffe non egio ? 
 & cum libere quo vellet abire career e liceret^ mluit^ &-plorantfi 
 fevere increfavit^ fulcherrimof^ue fermones illos vinUus frofe- 
 cutus efi. If (b many Philofophcrs thought it a (hameful note 
 of cowardife, for a man to live and not to kill himfelf, when 
 he was falling into (hame or miiery, inuch greater rcafon 
 hath a true believer, tobe wjlHng to di;: in a lawful wa^ 
 for the fake of Chrift, and the hope of glory, and to be 
 lefs fearful of death than a Brwrwi, a Cato^ a Seneca^ or a So- 
 crates^ though not to mflicft it on thcmfelves. Soundly be- 
 lieve the promifcs of Chrift, and ihen you will never much 
 flick at fuifeiing. To lofe a feather, and win a Crown, is a 
 
 bargain. 
 
The ohjc^ionsfVom things Extrhifecal^ refohed, 445 
 
 bargain that very few would grudge at. And profinely witli 
 E/d« to fell the birth-right for a moifcl, to part with heaven 
 " for the paltry pleafures of fltfli and fancy, were btlow the 
 reafon of a man, ifhnhad not unmanned him. Matxh. 16. 
 25,26. J'P^hofoe-jer rPil'Uve his life^ Jhall lofe it-^ and vphofotvet 
 rvili iofe hii life for wy fake Jh-iU find it. For what is a man po- 
 jitedij heJh.iU gnin the tvkoU worlds and Iofe hi^ own foul ? 
 
 Virulent Euntipius giveth us the witnefs of natural reafon, 
 for a. boiy yncrtifit'dhi'c^ whilfl he makcth it the glory of the 
 Philofophers, whom he cclcbrateth. O^ Antoninus the fon of 
 JEdjiM^ h<^ faith, \_'totum fe dediditatque app/icuit Viis loci 
 gentililus^ & facrts y>iyjiicif & arcanir-, citoque inVeorunt im- 
 mortaiium conU^berniumreceptus eji \ negle&a pr or fiis corporis 
 curc:^ (jufque vduptutihus remiffo nuntto^ & fipientU jhdia 
 
 frofano vilgo incognitutn amplexus. ■ Cundi wort ales hu- 
 
 jufce viri tempcrantiam^ confhntiam & infleOi ncfciam mentem 
 demirati fuere. Eunap. in iEdef What a Sauit doth he make 
 Jantblicbus to be } of whom it was feigned, that in his 
 Prayers he would be lifted up above ten cubits from the 
 earth, and his garments changed into a golden colour, till he 
 had done > Eun. in Jamkl. p. 572. Even while he raileth at 
 the Aiexandria-riMonkSy ut homines quidentfpecif, fedvitam 
 turpnn porcorum more exi^entes^ e^j. p. 598. ( contrary to 
 the evidence of abundant Hirtory ) he beareth witn.fs againli 
 a Vitiouslife. Andif holin.'fs, and mortification or tempe- 
 rance b.- foUudible, even in the judgment of the bittereft 
 Heathens, why (hould it be thought intollerable ftridtnels, 
 as It jS more clearly and fwcecly propoled in the Chriltian 
 verity. And if he Ci^ o^Jaynblicus^ \_Objuliiti£ cultum^ fact- 
 lent ad deorum aures accfffunt habuit \ ~\ wc may boldly fay 
 that th; righteous God lovetkrighteeufnefi-, and that the prayers 
 of the upright are his delight-, and that their fuCrings fhall 
 not always bs forgotten •, nor their faithful labours prove in 
 vain. 
 
 LU 1 CHAP. 
 
^ . 4. The reajenable ConditioHs required of them. 
 
 CHAP. XH. 
 
 7he re/iprtable Cortditiofts required of thtm^ n>h$ will 
 overccme the aijk uities of Believing^ and icill not 
 undo themfelves by wilfMl Infidelity, 
 
 I 
 
 Have anfwered the objedions againft Chriftianity, but 
 have not rtmovcd the chicRft impediments : forr^ci- 
 ■fiXur ad rnodufn recifierttis ■■, the grand impediments are with- 
 in,even the incapacity, or indifpofition,or frowardneft of the 
 peribns that (hould beheve. It is not every head and heart 
 that is fit for heavenly truth and work. I will next therefore 
 • tell you what conditions Reafon it felfwiU require of them 
 
 that would not be deceived : that fo you may not lay that 
 blameonChrirt, ifyoubeinfidekj which belongeth only to 
 your felves. 
 Non merftur ludirc Cond. i. Come not ^ inyour ftudies $f thefe facredMyfierics, 
 'fcritaicm, qui frau- vp'ixb an enmity againji the doQrine fpbich you muj} fludy^i or at 
 dulcnta inurrogat. U aft Cujp end your enmity ^ fo far as ii neceffary^to an imfartial 
 ^f^^^l' fearch and examination. 
 
 For ill will cannot eafily believe well. Malice and partia- 
 lity will blind the ftrongtft wits, and hide the force of the 
 plaineft evidence. 
 
 Con. 2. Vrorvn not the love of truth in aviticus flejhly heart 
 andlife \ and forfeit not the light ef fu^cr natural revelation, by 
 ivilfulfinnitigagainft natural light ^ and debauching your con- 
 fciences, by ahufing the l^notf ledge vehich already you have. 
 Kiid tht bf^mpir •[ Senfuality and wilful debauchery is the common tcmpta- 
 Thcophil. Antioch; tion to Inhdclity : when men have once fo hcinoufly abuled 
 sd Antolyc. jewing God, as that they muft needs believe, that if there be a God, 
 iha wifkednifi CAkj- ]^^ ^^^^ ^^ ^ terrour to them i and if there be a judgment 
 'miihu^it L'lntktb ^ind a life of retribution, it is like to go ill with them, a little 
 fmnerithAtthtjimnot thing will perfwade fuch men, that there is no God, nor 
 i^ww Ood, life to come indeed. When they omtho^e it isfo, and take 
 
 it for their intereft, and a deftrahle thing, they will eafily be- 
 lieve that It is fo indeed. AikI God is juft, and beginneth the 
 f xecutions of his jultice in this world ; and the forfaking of 
 
 a foul 
 
TphowHl overcome the cliff icHltks of Believing^ d^c, 445 
 
 afoul that hateth the hght, and wilfully relllkth and abufcth 
 knowledge, is one of his moft dreadful Judgments. That 
 man who will be a drunkard, a glutton, a whorc-morger, 
 a proud ambitious worldlmg, in dcfpight of the common 
 light of nature, can hardly cxped thif God fhould give him 
 the light of grace. Dcfpightiug truth, and enllavipig rcafon, 
 and turning a man into a bcall, is not the way to heavenly 
 illumination. 
 
 Cond. 3. Be mt igmrant of the commoH natural 7ruths^ 
 ^pphick are recited in the frji part ofthii boo]i^) for fupernatu- 
 ral revelation pre fuppofetb natural-) atidgrace, which maketh 
 Hi Saints^ fuppofetb that reafon bath cottjrituted us men : and 
 aV true Knowledge if methodically attained. 
 
 It is a great wrong to the Chriftian caufe, that too many 
 preachers of it have milled the truemethod^ and ibll begun 
 at fupernatural revelations, and built even natural certainties 
 thereupon •, and havejeither not known, or concealed much 
 of the fore-written natural verities. And it is an exceeding 
 great caufe of the multiplying of Infidels, that moll men 
 are dull or idle drones, and unacquainted with the common 
 natural truths, which muft give light to Chrirtianity, and 
 prepare men to receive it. And they think to know what is 
 in Heaven before they will learn what they are themfelves, 
 and what it is to be a man. 
 
 Cond. 4. Get atrue Anatotny^ Analyfn^ or Vefcnption of 
 Chrijlianity inyour minds : for if you k^ow not the true nature 
 of it firjl^you will be lamentably difadvantagedin enqubr'wg into 
 the truth of it. 
 
 ForChriftianity wcllundcrAoodin the^i/i^^i/ifj', will illu- 
 ftrate the mind with fuch a winning beauty, as will make us 
 meet its evidence half-way, and will do much to convince us 
 by its proper light. 
 
 Cond. 5. When youhave got the true method of theChriJiian 
 ioctrinf^ or Analyfs of faith., begin at the Kffentials or primitive 
 truth s.^ a77d proceed in order, according to the dependencies of 
 truths i and do not legin at the tatter end^ norjhtdy the coHclU' 
 fion before the pretnifes> 
 
 Cond. 6. Ttt lockpn the whole fcheme or frame efcaufes and 
 evidences., and take them entirely and con]unVi\ and not as 
 peevif^) faUious mevi-i whoinfploiijh zeal againji mother fed.^ 
 
 L 1 1 3 reje^ 
 
^^6 ikcreiifonalAe CGnditio42S required ofibe/a, 
 
 rcj:d andviliHe the eviden-e t^!:i:h they yUad. 
 
 V,va leftlo eft v.ta I his IS the Dv.vils g^i.i, by the railing of fcdls aid con - 
 
 fanaoium. Go^.Mor. tciuionsin the Cliurch : he will engage a Papifttbr the m:cr 
 
 '^' intereft ot his fcCl, to fpcak lightly of die Sjripture and th'i 
 
 • AnvcronlG Dciim Spirit i and many P/otelhnts in mecr oppufition to the 
 
 eenjs humanum rcj Papills, to flvight 'tradition^ and the tertimony of the Church, 
 
 fpiccrc* clqur prxcflc denying it its p.oper authority and u(e. As if in the fetting 
 putarcrnus, adco p;u ^-^ ^^ .j^ ^,^^j^ ^^^^ ^^^^^j ^^ ^^^ ^^^ ^j^^^j ^^^^ 
 
 mat! & innoccncx ,r lji- n. r n. i 
 
 ftudercmiis? Nct^ua- Other tor another, and each in pecvilhnels caft away that 
 
 quam, fed quia pci-- which another would make uic of, when it will never go 
 fuafiflimi furai s, Deo true Without them ail. Faction and contentions arc deadly 
 cui & no> & m.n- . .^- ^^ , ,,l, 
 J I „. « J- 1 r ciiLmicsto tnitn. 
 
 canfidjehic vuxio- Cond. 'j.m.irnjveu the putailen fiojthe remedy to the dif- 
 tii:s racionc!, nos red- eafe; that ii^ofChriltiamty to the depraved fiate of man : and 
 dituios, aicdcratum, yyunkvPell the lamentable (jf.ds of that uttivei-fil depravation^ 
 benignuni, & \^^' that your e:<pcrie}tci: may tellyon horfi unquefiioHable it if. 
 viv1:'ndi Pcni.^s"^dcVi^ Cond. 8. Murk^ rvelJ horv connaturaUy Chrijiianiiy doth re- 
 'giojus. QLilppcnul- lij}^ With holy fouli ^ andboa> well it fuiteth witb honeji prin^ 
 Lminhac vita tan- cipLs and hearts'-, fo that the better any vtan i^-, the better it 
 turn malum, a axli plea fjh him. And hoTv potently all debauchery^ viUany and vice 
 caplcis per;cuu..m a. i r^^^^.j^^i^ j/,^ ^ r ofAthcijis andunbelievers. 
 eatui" , l.ipci venue J ^ ^ ^ - r i ■ ,• r r , 
 
 iwAs foile aibtra- Cond. ip.Takf aconpderate iujtjurvey of the coynmon enmity 
 
 iv.iii-, qwod oamitio tgivfiChrijhanityandHolincfs^i)! aVthert-ick^dofthen'orld-, 
 
 ilt minimi, inmoni- andthe mtorioui war which it every where ntantiged betpceen 
 
 hiU faciendum prar chriji andthe Vevil, and their fever at Mowers, that you may 
 
 ilia quam i lummo , \^., ■,i4. .1 i l- • 
 
 3 d.Jc expeftamus o- K^'^ CbnfiMtly by bis enemies. ^ ^ ^ 
 
 lim fcelicitacc, &c. Cond. lO. Impartially marh^thc ijficis of ChrijHan dGdrine^ 
 
 AthefiAg. ^fo'.p. 58. where ever it is fmcerely entertain d., and fee what Religion 
 
 *" ^* ^^' <■ 1 u mak<ththe beji men: and judge mt of ferious Chriflians at a 
 
 fjTZmilLZ ^'^^'"''^ h'M^ reports of ignorant or malicious adverfancs : 
 
 vlccuros credcremus, A>id then you trill fee that Chriji ii a&ualiy the Saviour of 
 
 fufpcioni force \ocus, ftuls. 
 
 notcarni & fangu ni Cond. ij.Bf mt liars your f elves, lefi: it dijpofe you to think^ 
 
 indulgences, a-t ava- ^^^ ^^^^^^ ^^ ^.^ ^^^^ ^,^^ j^ :„^ ^,j j^^ words' of Others by 
 
 ijtia auc concupil j i> ■> j -' 
 
 ccntia capcos, pec- J'^^'' ^^'^■ 
 
 cue? NosYcroom- Cond. 12. * Be-think^you truly what perfotis you fljould be 
 
 nibiH non irodo fa- 
 
 ctis fed cogltationibus 8c fcimonibus noftris,tum noftu turn intcrdiu,Dcuraadeffe fcimus; cumqj 
 
 Sc totum cifc lumen, & qujc in coid-bus noftrjs latent vidcrc, & hac mcflrtali vita dcfunctojf 
 
 altcrwB hac tcrrcftrj longc racliyicm, ucmpc coelcftcm, nos victurov. Id. ihid. f, jy, 
 
 youf 
 
who vrillovcncmc ike djff.diliies oj Believu:g^ €>^V. 44/' 
 
 \cn-r [dvcs^ andi^'hat lives you jhoild live^ if you d'ld^oi ie- 
 licve the Chrifiurn doCrrru : or if you doe not believe it^ w,nk^ 
 wk/Jt (ffedyoi'.Y i.nhclifi hath en ya:r liv^s. 
 
 For my own pirr, I am alairccl, if it were rot for tliC 
 Chriftun dodnriC, my hearr and lif^- would be; much woilc 
 than it is i though I had ri.^6Epd€tvs^ Arri^n^Vlato^VU- 
 tinvs^ Jawllicbrs^ Proclus, Sck-^cci^ Cicero^ Tli.turch^ every 
 word: and t hoi;; few of my neighbourhood, w'lo h.vc 
 fallen ort to inhdclity, have at once tillen to debauchery, and 
 abufe cf their nearelt reUtions, and difF.rcd as much in tlieir 
 livLsfrom what they were before mi their profdliou of Cb.v.- 
 ftiajiity, ( though unfound J as a leprous body diff^reth from 
 one in comclintls and heaJth. 
 
 Cond. 13. Bt? wcU acquainted (ifpofihle) with Church- 
 Bijiory^ that ycji may vndirjhmd by rvhat Jradition Chrijii^ 
 anity hath difc'nded to us. 
 
 For he that knowcth nothing but what he hath f.en, or 
 recciveth a Bible, or the Creed, without knowing any tiir- 
 ther whence and which way it cometh to us, is greatly dif- 
 advantaged as to the-reception ofthe faith. 
 
 Cond. 14. In all yoir reading of the hgly Scriptures, 
 aVcrv Jim for your igMorance in the languages^ j-roverbs^ cujionir^^ 
 and circunijiances, which are need-ul to the underjianding cf 
 particular T'txts : and when difficulties jhfyoUy be fure that ).o 
 fi'.ch ignorance remain the caufc. 
 
 He that will but read Brugenfis^Grotius^ Ha}nw6nd^ and 
 many other that open fuch phrafcs and eircumftances, witli 
 Topographers, and Bochartus^ and fuch others as write ot 
 the Animals, Utenlil?, and other circumltanccs of thofe times, 
 will fee what grofs errors the opening of fom.e one word or 
 phra(e may deliver the Reader from. 
 
 Cond. 15. Vnderjhnd what exceUencies and ferfeaions- 
 they be which the Spirit of Godtntendcdto adorntht holy Scri- 
 ptures with^ and alfo what fart of humane imperjedions are 
 Cflnfijhnt with thefeits proper perfeCiions ; that fo felfe txpe- 
 Ctaticns may not tempt you into unlelief. 
 
 It feduceth many to infidelity to imagine, that if Scripture 
 be the word of God, itmuft needs be mdf perfect in eveiy 
 accident and m.ode ; which were never intended to be part 
 of its perfc^ion. Whereas God did pjrpofcly mike ufe of 
 
 thofe 
 
^^g ihe reafoffabk Coftdithrts required cftkcM^ 
 
 thofc mco, and of that ftylc and manner of exprefllon, 
 -vvh^ch was dttcitivc in Gnn^ points of natural cxceZency^ 
 that (o the /»'f?r«.;tJT,i/ (xcelUncy mii^ht be the more appi- 
 rcvit. As Chrill cured the blind with clay and fpjttlc, and 
 . pjr/^ficw Goi'ah with a fling. The excellency of the means 
 mult be citimattd bv its aptitude to its end. 
 
 Cond. 16. If you \ie the erUences of the trith of Chrijlia- 
 r.ity in thf vphole^ let that p'ffice you for the belief of the />- 
 veral farts, when you fee not the true anfwer to particular 
 (XceVtions. 
 
 It )ou fee it foundly proved, that ChriA is the Meflenger 
 of the Fat her, and that his word is true, and that the holy 
 Scripture is his word i this is enough to qi-ict any fobcr 
 mnid, when it cannot confute every particular objection: 
 orclfeno man fhould ever hold filt any thmg in the world i 
 •' it" he mult let all go after the fulleit proof, upon every ex- 
 ception which he cannot anfwer. The inference is f.-re. If the 
 whole be true, the parts are true. 
 
 Cond. 17. Obfeive well the wany effeSs of A tf gels mnijira- 
 tion, and the evidences of ti commumon between vs and the 
 fpirits of the iwfeen world: for this will much facilitate your 
 odief 
 
 Cond. \%.Ov(r-loo]\>iot the flam evidences oftheAffaritionsy 
 If'ltches, and wonderful events which fall out in the tnrtes and 
 fbces where you live : and what refleliitm tbry have upn the 
 ChrijUan caufe. 
 
 Cond. 19. Ohferve well the votabie anfwer s of Prayers^ in 
 matters internal and (Xternal^ in others and in yourfelves. 
 
 Cond. 20. Be well j\u died at hovfe, about the capacity^ ufe 
 and tendency of all your faculties •-> andyou willfindthai your 
 very nature fointeih you uf to another life, and h made only 
 to be hafjjy in that l^iowledge, love and fruition of God^ which 
 the Gcjpd nioji efftGuAly leads ycu to. 
 
 -Cond. 21. Mark^well the frophefm of Chrifi hi}tifelf, both 
 ofthe deflruaion 0/ jtrufalem, and thefucccffes of his Afejlles 
 in the world, &c. and niarl^bow fxaaly they are allfulfillid. 
 
 Cond. 22. Let nofrctence of humility temp you to dehafe 
 humane nature bclorv its f roper excellency \ leji thence you be 
 temfted to tbink^i: uncafable oj the ivtrlajt'tng fight and fruit mi 
 of God, 
 
 Tlie 
 
foho will overcome the difficulties ofBeHevwg^ ^c* 44^ 
 
 The devils way of deftroying is oftentimes by over- 
 doing. The proud devil will help you to be very humble, 
 md help you to deny the excellency of reafon and naturalfree- 
 will, and all fupematural inclinations, when he can make 
 ufe of It to perfwade you, that man is but a fubtil fDrtof 
 bruit, and hath a foul but gradually different from fenlitives, 
 and fo is not made tor another life. 
 
 Ccnd. 23. Tetcowe to Chri<l as huwhle learners^ and not 
 AS arrogant felf-coHcehedcefffi^rcrs : andthittkjtot that you are 
 capable oftmderftdnditig every thing as feon at you hear it. 
 
 C(n\d. 1^' Ji^dge not ef the main cai'.fe ofchrijumty^ or of 
 particvhr texts orpointi, by fudden hafly thoughts and glances ; 
 as if it were a. luftnefs to be curfori'y done : hut aVorv it ymr 
 mojt delihcrr.te fober jiudies, your nioji diligent labour^ andfucb 
 ti-nie andpitience^ as reafon may tell you are necejfjry to a 
 learner in [0 great a caufe. 
 
 Cond. 25. Call not fo great amatter to the trial in a cafe 
 ofntdancholy and ijatural incapacity •, but jiay till you are fitter 
 to perform the fearch. 
 
 It IS one of the common cheats of Satan, to perfwade 
 poor weak, and melancholy perfons, that have but half the 
 uCc of their underthndings, to go then to try theChriftian 
 Religion, when they can fcarce calf up a.i intricate account, 
 nor are fit to judge of any great and difficult thing. And 
 then he hath an advantage to confound them, and fill them 
 with blifphemous and unbclievnig thoughts ', and if not to 
 (hake their habitual faith, yet greatly to pjrplex them, and 
 dillurb ;heir peace. Thefoundcft wit and mod compofed, is 
 fitttll for Co great a task. 
 
 Cond. 26. f^hen uponfohertrialyou have difcerned the evi- 
 dences oftheChrijiian verity, recor'drvhat you have found true : . 
 and judge not the next time againji thofe evidences^ tiU you 
 have equal opportunity for a full confxderation oj them. 
 
 In this caie the Tempter much abufeth many injudicious 
 fouls: when by gojd advice and fob:rcft meditation, they 
 have fecn the evidence of truth in fatisfying clearncfs, he will 
 after furprife them, when their minds are darker, or their 
 thoughts more fcattcred, or the former evidence is out of 
 mmd, and pu(h them on fuddenly then to judge of the mat- 
 ters of immortality, and of the Chriftian caufe, that what he 
 
 M m m cannot 
 
^ 50 ^^ reafiftahle Conditions requfred ifihem^ 
 
 ctnnot get by truth of argument, he miy get by the inca- 
 picity of the difpjtant : As it a min that once fawa moun- 
 tain fome miles djlUnt trom him, in a clear day, (hould be 
 tcnrprcd to believe that he was deceived, becaufe he fccrh 
 it not inamifty day, or when he is in a vallty, or within 
 the houfc : Or as if a man that in many days hard ftudy, hath 
 caftvipan intricate large account, and fet it light under his 
 hand, (hould be called fuddenly to give up the fame ac- 
 count anew, without looking on that which he before caft 
 upi when as if his firft account be loft, he muft have equal 
 time, and helps, and hineis, before he can fet it as right 
 again. Take it not therefore as any diiparagement to the 
 Chriftian truth, if you cannot on aftiddcn give your (elves 
 fofatisfaftory an account of it, as formerly in "more clear- 
 Dtfs> and by greater ftudies you have done. 
 
 Cond. 27. Gratifie not Satan fo tnueh^ as to quefiion wtU 
 re folved points^ as oft Of be voiU move you to it. 
 
 Though you muft prove all things, till, as learning, you 
 corre to underftand them in their proper evidence, tims 
 and orders yet you muft record and hold ^ft that which 
 you have 'proved, and not fuffer the devil to put you to the 
 anfwer of one and the fame qutftion over and over, as often 
 as he pleafe : this is to give him our time, and to admit him 
 to debate his caufe with us by temptation, as frequently as 
 he will : which you would not allow to a ruffian to the 
 debauching of your wife or fervants; and you provoke 
 GoJ to give you I p to errour, when no refolution will 
 feive your turn. Attcr juft refolution, the tempte^is to be 
 rejcdcd and not difputed with \ as a ttoublefome fellow that 
 would intcrruDt us in our work. 
 
 Con J. 28. Wlere y&u find your own under jiandingi in- 
 fifcient, have recourse for help to fome truly mfe judicious 
 Divine. 
 
 Not to every weak Chriftian, nor unskilful Minifter, who 
 is not well grounded in his own Religion ; but to thoft 
 that have throughly ftudied it themfclves : you may meet 
 vvich many difficuhics in Theology, and in the Text, which 
 you think can n.verbewcU folvcd, which are nothing to 
 thein that unJeiftand the rhing. No Novice in the ftudy of 
 Lp£ickj Aftronomy, Geometry, or any Ait or Science, will 
 
 thinV 
 
tfihiwili ovireome the diffjcultief of Believing^ t^e, 4 5 1 
 
 think that every difficulty that he meeteth with, doth prora 
 that his Author was deceived, unlefshebc able torelblvc 
 it o( himfclf : but he will ask his Tutor, or fome one ver(ed 
 in thole matters torcfolveit : and then he will (ec that hi* 
 ignorance was the caulc of all his doubts. 
 
 Cond. 29. Lalour faithfully to receive aU holy trvths with d 
 pradictil intent^ and to work^them ou your hearts according to 
 their nature, voeight and ufe. For the doUrine of Chrijiiajiity 
 it (cientia aflediva prac^ica » adodrinefor Heady Heart and 
 Life. And if that which it made for the Heart , be not admitted 
 to the Heart, and rooted there^ it if half rcjeGed while itfeemnk 
 received J and it not in its fr offer flace and foil. 
 
 If you are yet in doubt of any oi the fupematural Vai^ 
 ties, admit thotc truihs to your hearts which you are con- 
 vinced of: elfc you arefalfc to thtm and to your felves, and 
 forfeit all further helps of grace. 
 
 Oh]cGi.'thit it hut a trick^of deceit to engage the (^(tiions^ 
 vfihenyou want arguments to cotivince the judgment : Pent omnt 
 judicium cum res tranlit in aifcdf um. 
 
 Anfw. "When the sffwdion is inordinate, and ovcr-Tuni 
 the judgment, this (aying hath fomc truth i but it is molt feJfe 
 as of ordinate affeGions which follow found judgment. For 
 by fufcitation of the faculties, fuch af£;dlions greatly help the 
 judgment: and judgment is but the eye of the foul to guide Dublttmuj, trnW^tA- 
 the man, andit is but thepaiFagcto the »riff, where humane aaui, ncccffc quod di- 
 a<fts are more comp^eat. If your wife be taught that con- <^«':"'" picnura fiici 
 jugallove is due to her husbands and youi child, that filial taljl^t* nos Dw ""'" 
 love and reverence is due to his father » fuch affedions will plusapud no$**valcu 
 not blind<hcir judgments > but contrarily they do not fui- iocrcdulitas notUa, 
 I cerely receive thefe precepts, if they let them not into the «j*wm illius noMinii 
 ' heart, and anfwer them not with thefe affe<aions. wdJ^-^w* ""^" fi 
 
 And here is the great difference between the faith of an ,^bi$ar^mcm»coL 
 I honeH; fan(^ified Plowman, and ofa carnal un(aiidihcd Lord quirimus qulbm cflc 
 or Dodor : the one opencth his heart to the dodrine which vidcitur talfutu^ id 
 hereceivcth, and faithfully admitteth it to its proper work, J"°^ ^^^. /^ovlmu* 
 and fo embraceth it praUicaUy, and in love \ and therefore wmfobreJ'a['di« exi 
 holdcth it fart as a rtf<iicrftf^rxpfrtt'«c^^ trt/r/;, when he can- trcmus, & inimicr 
 not anfwer all cavils that are brought againft it. The other "»«" « rcpcrlamur !■ 
 fuperficially receiveth it into the hrain^ by meer fpeculation \ ^^'^^^^' ^mob.Mltt^ 
 and trcichcroully ihuts up his heart ag^inrt it, and never j,-^''" ' *' ■^"'^'*''^' 
 
 Mmm 2 gavQ 
 
4. 5 J fhereiifonabk Coftditions required of them, 
 
 gA\ - It rcal rooting > and thcretore in the time of trial lofcth 
 that luuoviiidluperhcial belief whuh he hath. God blelTcth 
 his word to the heart thit honcftly and pr,idically receivcth 
 it, i2ti"ier than to liim that imprifoneth it in unrightcoufiicfij 
 
 Cond. 30. L/:/r/y, if yet any doubts rentain^ bethink^you ni^ich 
 is the fnre^} (iif, vpk ah you in.iy fohw rv'nh leaji djjiger^ aud 
 where you are certain to undergo the frrtallefi: l{<. 
 
 Ic is pity that any (hould hcfirate in a matter of fuch evi- 
 dence and weight, and Ouuld think with any doubttulncfs, 
 of Chriltianity as an uncertam thing : Bat yet trac Bdicvers 
 may have caufe to fay, herd, help our unbeHef, zr]d encreafe 
 wr faith. And all doubting will nor prove the iinfoiindncfs 
 ofbclicf The true mark to know when Faith is tnu' and 
 fiving, notwithftanding all fuch doubtings, is the measure 
 of iti frevalettcy tfith cur hearts and lives : That btliJ in 
 " Chrift and the life to come is true and faving, notwith- 
 '*" Ifandingall doublings, which habitually polTelleth us with 
 " the love of God above all, and refolveth the will to pre- 
 " feK the pleating of him, and the hopes of heaven, before 
 "all the treafuresand pleafurcs of this woild, and caufcth 
 " us in our endeavours to live accordingly. And that faith 
 " is unfound which will not do this, how well (bever it may 
 " be defended by difpute. Therefore at leart, for the refolv- 
 ing of your wills (or choice and pradice^ if you muft doubt, 
 yet coniider which is the OfcO lide. It'Chrilibe the Saviour 
 of the world, he will bring B.Iievers to Grace and Glory: 
 Qii« mala Stoici ^^^ ^^^ are fure there is nothing but * tranfirory trifles 
 re" afpeia^ucem & ^vhich you can pollibly lofe by fuch. a choice. For certainly 
 Incommoda & rcjici- his prccepts are holy and fafe, and no man can fmagine ra- 
 cncia,&alicnanacurj! 
 
 cfle conccdiint J ca nos mala dicimus, fed cx;f ui, & porro mlninoa. Ti/o dePeripat. & ^icadcm, 
 in Octr, deftn. l.$. p. 204. 
 
 Cum ergo hasc fie coi.ditiofuturorum ut tcn:rj S: comprehend! nullius pofllm anticlpationis 
 attaftu,noniiepurior ratio eft, ex duobiis inccrcii & in ambij^ua expectacione pcndcntihu^, id 
 potiiis credere, qcod aliquas fpci fcrar, qjam on nine CjUod nulla* ? In illo enim pcriculi n.hll 
 tft, fi cjuoJ diciciir imnuncre, caflum fiat & vacuum ; In hoc damnum eft maximum, ( id eft 
 I,alutis amiHio) fi cum tcmpus advencrlt, apcriacur hoc fuilfc mendaciiim. Quid dicitis O nefcii 
 •tiam fletu & niifcraiionc digniflimij Ita non tarn excimefciti?, nc forte hzc vera fint, qtii funt 
 defpcccui vobis, & pratbenc materiam rifus ? Necfaltcm vobifcum fub obfcuris cogitationlbus 
 volviiis,nc quod hodie credere obftinata rcniiitis perverfuatc rcdarguat fertim tempus & irrc- 
 vocabilis panitentia caftiget ? Nonnc vol hate faltcm vobis fidcm faciunc argumcnra crcdcr>d<, 
 quod jam per oDincs terra; in cam brcvi tempore immenfi hujut facramcnca dj^fufa Tunc? dec. 
 
 tionally 
 
vphfi vpiH overcome the difficuhiet ofBelkuirtg^ d^r. 453 
 
 tionally that they can endiiigtr the foul. Butifyou rcjedl 
 him by infidelity, you are loft for ever : for there rcmaineth 
 no more facrihce forlin, but a tearful looking for of judg- 
 ment, and fire, which (hall devour his adverfaries for ever. 
 There is no other Saviour for him, who finally refudth the 
 only Saviour. And if you doubted whether fiith might not 
 prove an error, you could never fee any caute to fear, that it 
 ihouldpiovea hinderance to yourfilvation •• for filvation 
 it felt IS an nnknovvn thing x.<> mcft that do not beljevc m 
 Cbrif^ : and no man can well think,that a man who is led by 
 an ageoffucbrniraclef^ Co credit/}' reported to us, to believe 
 in one that leadeth up fouls to the /y^c o/G(?^, and a holy and 
 henv(tily mind and life, can ever pcrifh for being fo led to 
 fuch a guide, and then ledby him in Co good a w/r)', and to fo 
 good an end. 
 
 A 
 
 ND thus. Reader, 1 have faithfully told thee, what na- 
 
 t, foningsmy own foul hath had about its way to evcr- 
 
 laliing life, and what enquiries it hath made into the truth 
 of the Chriftian faith : I have gone to my own H.art for 
 thofe reafons, whicli have fatisficd my fclf, and not to my 
 Books, ( from which I have been many years (tparated ) for 
 fuch as fatlsfie other men, and not my felt" : I have told thee 
 what I believe, and rvhy. Yet other mens reafonings perh. ps 
 m3y give more light to others, though thcfe are they that 
 h.we prevailed mod with me. Therefore I dtfire the Reader, 
 ti.at would have more faid, to pcrufe eipecially thefe excel- 
 lent Books : Cawero\ TrdlcCnona de Vtrlo Dei, with the 
 Jhefes Salmirienfes and Sedanenfes on that fubjed : Grotias 
 de Veritate Keligtonis Chrijiim^ '• Mirfilius Ficnius de Kelig. 
 Chri^i, cum notis Lud. Crocii : Lodovkus Fives de Verit. Fid, 
 CbrijK Phil. Mcrneydu F lefts de Vcrit. Fid. Ckriii. JohnGood- 
 ivmofthe Authority of the Scriptures : Cnmpanella's Athc- 
 ifmus 'Irinnipbatus : Hicrony>nus Savonarola's Iriumphus Cru- 
 c*^, ( both excellent Books, excepting the errors of their 
 times) Raytnimdus de Saburtdii h\s 'theologiaNaturalis : Mt- 
 crelii Ethnophronius ( an excellent Book ) Kaymundus LuUius 
 Articul.Fid. Alexander G/7/ ^ out of him J on the Creed; 
 Mr. Stilling fleet's Origmes Sacr£ ( a late and very worthy 
 
 M m m 3 labour ) 
 
^ - . rhe reafofiabk Coytditiorts required oft kern, 
 
 labour ) Dr. JtckS^n on the Creed : Mr. VincenX Hatechffes 
 /f?/t PfW^ flHt Nihil ( tor the hrft part of Rchgion : ) pilling 
 by L'ffius, farjor.i^ and abundance more > and Common 
 riacc-nooKs, which many ot thtm treat vary well onihis 
 rubjed. And of the Ancients, Augujline eU CivtlAteVei^ & 
 E'^fetii ?rci>aratio & Vcnionfiratio Evattgelica^ arc the fullcft \ 
 and almoft all of them Jiavc fomcwhat to this ufc, ^sjujtin^ 
 M. Aihciiagoras^ Tatinnuf^ tcrtuUiarty CLmcMs Alfxan<L 
 Origen againll Celfus^ &c. Cyprta>tj LaQantiui^ Athanfifms^ 
 Bi^file Gr. Nazianzene^ ^Jpft-> &^'- 
 
 For my own part, I humbly tiunk the Heavenly Majefly, 
 for the advantages which my education gave me, for the 
 ' timely reception of the ChnlHan faith : But temptations 
 
 and difficulties have Co often ciUcJ me to clear my grounds, 
 and try the evidences o( that Religion, which I had rirlt 
 received upon the commendation of my Parents, tliat I 
 have long thought no Subje(fl more worthy of my moll 
 ferious faithful (earch j and have wondrtd at the great number 
 of Chriftians, who could fpend their hves m Itudymg the 
 fup£rftrudtures,and wrangling about many fmall uncertain- 
 ties, to the great difturbancc of the Cliurch'^s peace, and 
 found no more need to h^cofifinmd in the faith, in ihis en- 
 quiry, I have mod clearly to iny fall fatisfadion ddcerned^ 
 all thofe natural evidences for GODLINtSS or HOLINESS 
 which I have laid down in the rirft part of this Book. And 
 I have difccrncd the congruous fuperltrudfion and connc- - 
 dtionofthe CHRISTIAN Religion thereunto: Ih^ve found 
 by unquertionable experience the Imful and depraved ihtc 
 of man : and I have difccrned the admirable fuitablentfs of 
 the remedy to the malady : I have alfo diicerned the attelta* 
 tionof God, in the grand evidence, the HOLY SPIRIT, 
 the ADVOCATE or Agent of JefusChrift iiiz. i. The antcm 
 cedent evidence in the Spirit of Prophtcie, leading unto 
 Chrift. 2. Theinherent conjiituent evidence of the Golpe?,and 
 ofChriif, the Image of God^ in the Power ^ f Plfdom ind Good' 
 fiefs^ both of C^ri/f- and of his doftrine. 3. The concomitant 
 evidence of Miracles, in the Life, Refurredion, and Pro- 
 phecies of Chrift, and in the abundant Miracles of the Apo- 
 ftlcs and other his Dilcipks through the world. 4. The fub^ 
 fequent evidence, in the fucccfles of the Gofpel, to the true 
 
 Tandification 
 
9ph mil evtreome the difficHhhj of Believing^ f^e, 4 55 
 
 fandtification of millions of fouls, by the powerful efficacy 
 of Divine co-operarion. I have /pent moftotmylifc in con- 
 verge W]th fuch truly fai;^ihed peiibns, and in preaching 
 this Gofpel C through the great mercy ot" God ; with fuch 
 fucccis iponnofmall nurrbcrs: fo that I am cerrainby full 
 cxptriuice of the reality ot that holy change, which cannot 
 be done but with the cooperation of God. I have fetn 
 that this change is another matter than fancy, opinion, or 
 fadtioui conjundion with a Std i " |^ Even theicttingup 
 " God in the foul as God, as our Otvner, Kuler^ mdChief 
 ^'■Good^ and the devoting of the foul to him in Kefignatiott^ 
 *^0tedieHCe2ind tkarl^'ul Love ; the (eekingof an cverlading 
 " Fclicifry in his glorious fight and love in heaven •, the con- 
 " tempt ofthis world, as it pleafeth the flcfli, and the holy 
 '* ule of It, as the Wiiy to our telicity and pkaling God i the 
 '^fubduing an i denying all carnal defircs, which would re- 
 *' bel againit God and rcafon, and rcitoring Reafon to the 
 •*goveinmcnt of the lower faculties: the denying of that 
 " inordinate /f//jyfc«fj?, which fttteth up our interclt againll 
 " our neighbours ■■, and the refptd-ing and loving ouc neigh- 
 *' hours as our felvts ; and doing to o-hcrs as we would be 
 " done by j and doing good to all men as far as we have 
 " power: the holy governing of our inferiours, and obeying 
 **our fuperiours in order to thefe ends : living fobirly, 
 "righteoufly and godly in this world i and in tiic patier.t 
 ** bearing of all afflidions, and diligent (I'lving God in 
 "ourfcvcral places, to redeem our time, and prepare for 
 "death, and wait with longing for the evcilailing glory, the 
 "hope of which is caufed in us by fiich in Chrift, our P^an- 
 •*fome, Reconciler, Example, Teacher, Gcvernour and 
 ** Judge. 3 This is the true nature of the Religion expalTcd 
 in the Gofpel, and imprelTed on the fouls of faudificd men. 
 By thistffLd,Iknow thatChrift is the Saviour of the world^ 
 and no deceiver, as 1 know a man to be a true Piiylician and 
 no deceiver, when I (ec him ordinarily and throiighly per- 
 form the cures whiwh he undertakcth. He favcth us .;dually 
 ftom the power ot our fins, and bringcth up our hearts to 
 God, and therefore we may boldly fay, He is our Saviour : 
 Tiiis witnefs through his mercy I have in my felf, and is al- 
 Way With me, and in thofe whom I convcrle With loiind 
 
 about 
 
^5 5 The rcAfonabU Conditions rf quired of tkm^ 
 
 about me. 1 Have alfo npon jvift enquiry found, that the 
 witncfTts of ChrilVs Relurreftion and Miracles have deli- 
 vered us their tetlimony with a threefold evidence ; i. The 
 evidence of juft credit ihty to a humane belief. 2. The evi- 
 dence of w^twr;?/ cerf<ri«ry m the natural impoffibiliries of 
 deceit. 3. The evidence oi fufer natural divine attcftation, 
 in, I. The Image of God on theif hearts and dod^Tine : 
 2. Their miracles ; and, 3. Their fandifying facccfs. And I 
 have found that the witnefTes of the Miracles ot the Apojiles 
 themfelvcs, have alfo given us the fame three degrees of , 
 f roof ofthe Verity eitkeir tclHmony i though Miracles con- 
 tinue not now as then. And I have look'd round abour me 
 in the world, as diligently and impartially as I could, to 
 fee whether Chnll, and the way which he hith preilribed 
 us, have any competitor which may make it difficult, to re- 
 folve which to prefer and follow. And as I have found that 
 none but GOD alone hath abfolute Dominion and Sove- 
 reignty over us, and is our chkfBtncfadtor, norfitto beour 
 felicity and ultimate end •, Co I have found, that there is no 
 one fo fit to be taken for our Mediator and the Way to 
 God, as Jefus Ghrill : none elfe that hath a natural apricude, 
 none el(e among men that is perfedt without fiii, that hath 
 conquered Satan, the world and death ■■, that is a MtiTenger 
 from Heaven fo mfallible and fure , whofe Do6trine and Life 
 is fuiced to our cafe : none cWe that is become a Sacrifice for 
 our (in?, and hath, rifen from the dead, and amended into 
 Glory, and doth govern and preferve us, and will judge the 
 world, and hath power to give the holy Ghoil, both for 
 Gifts and Graces, nor that actually giveth it to the fandi- 
 fying of all his fincerc followers i none elfe that hath fuch a 
 Church and Kingdom, contemning the world, and con- 
 temned by the world, and fo truly ritted to the pleafing of 
 God, and the future fruition ot him in Glory. I fee that 
 Judaism is but the porch of Chriftianity \ and if Chrift had 
 HOt confirmed the verity of the Old Teitament to me, 
 iliould have found the difficulty of believing it much greater. 
 And as for Mahometanifm, befides the common truths 
 which it retaineth, ( of the Unity of the Godhead, the Verity 
 of Chrift, and the Life to come, &c. ) there is nothing elfe 
 which at all inviteth my underflanding. And as for Hea- 
 
 thenifm. 
 
who will o'btr corns the difficultks ofBelievifig^ d^ c, 457 
 
 thcnifm, the cafe that it hath brought the mifcrable world ^cg. Idiorx conrcm^ 
 into, is much to be pitied and deplored : Much precious "'^F^*^- ^^ Amorc 
 truth is revealed to us by Nature, but experience tclleth us 
 of the need of more : and Chriftuinity hath all which Niture 
 tcacheth, with a great deal more. So that Chriltianity lurh 
 no conliderable competitor. 
 
 And as for worldly wealth and honour, fupjriorify and 
 command of others, the favour, applaufe and praife of grcar 
 ones, or of the multitude, voluptuoufncfs, and fleflily de- 
 lights, &c. eafe,long life, or any accommodations of the flefli, 
 yea, learning it feU, asitisbut the pleafing of the fancy in 
 the knowledge of unneceffary things \ all theCc I have pcr- 
 ufed, and found them to be deceit and trouble : a glimple of 
 heaven, a taik of the love of God in Chrift, yea, a fervent 
 dtpre after God, yea, a penitent tear, is better than them all, 
 and yicldeth a delight which kaveth a better taftc behind 
 it, and which myReafon more ap^roveth in the review: 
 and the vanity of all infer iour plealures appeareth to me in 
 the common elfeds : they dil\ra(^ and corrupt the minds 
 of thofe that have the greateft mcafure of them, and make 
 them the calamity of their times, the furious affli^ers of the 
 upright, and the pity of all fobcr rtanders-by, who fee them 
 turn the world into a Bedlam : and how all their honour, 
 wealth and fport will leave them at a dying hour, and with 
 what dcjedted minds unwelcome death will be cntertam'd 
 by thcm,and with what fad reviews they will look back upon 
 all their lives, and in what (brdid duft and darknefs they 
 muft leave the rotting flefli, when tlieir fouls are gone to re- 
 ceive their doom, before the Judge of all the world. All 
 thefe are things which were part all doubt with me, fince I 
 had any folid ufe of rcafon, and things which are ftiU be- 
 fore my eyes. 
 
 "Wherefore, my God, I look to Thee, I come to Thee, 
 " to Thee alone .' No man, no worldly creature Made me i 
 " none of them did Redeem me ^ none of them did Renew 
 " my foul, none of them will juftirie me at thy Bar, nor 
 **• forgive my (in, nor fave me from thy penal Juftice : none 
 "of them will be a full or a perpetual felicity or portion for 
 *' my foul. I am not a flrangcr to their promifes and per- 
 " formanccs ; I have trufted them too far, and followed them 
 
 Nnn ''too 
 
,458 The reafoftable ConditienJ required of them, 
 
 *' too long! O that it had b-.'cnlcis,f chough I mult thinkfully 
 
 *'• acknowledge, that Mercy did early (h<;w me their deceit, 
 
 "and turn my enquiring thoughts to thee : ) to thee I r^/i,^« 
 
 *' niy (tlf,for I am tkine own ! to thee Ifubjcd all the powers 
 
 '' of my Toul and body, tor thou art my Rightful Sovereign 
 
 " Govcrnour : from thee 1 tha»l\fuJ!y accept of all the bcne- 
 
 111a colm elorla ou"id "^ftisand comfoit5 of my life: in thee I expi^t^ my truefe- 
 
 eft nifi sternum .nil- '* licity and content : to know thee, and love thee, and dc- 
 
 gdcrum bcatorutnci <- ij^ht in thec, mull be my bleffedneis, or I miift have none. 
 
 ^'uorcTfcr'^U- "'^'I'^^i"^'-^ talks of th;s fweetncfs which my thirlly foul hath 
 
 dire Dc.iiw All h>c '' ^^^•> do tell me that there is no other real joy. Ulcl that 
 
 vitarprxfcmis inwpia " thou halt w-W;.' my mind to Ji;«5iv ftff, 2nd Iteel thou halt 
 
 nuUarcnu' vilu con- " made my heart to love thee, my tongue to praif^ thec, and 
 
 tjngerc. '::-cuc auicm cc ^jj ^j.^t I am and have to ferve thec ! And even in the pant- 
 
 iH*ud cau/o^l^e', fi- " Jnglan&i^l^ii^g '^''lires and motions of my foul, I find that 
 
 tifc & cfurirc tjuccJ " thou, ;ind only thou, art its refting place : and though 
 
 guftavcris, hxc c{\ *•- Loye do now but /><:rc/7, and />r/r)', and Cry, and n>€ef, and 
 
 Its 
 
 t^etffic.iccl, l,2.c0p. "groans, I know its meaning, where it would be, and I 
 ' 9. " know its end. My diiplaced foul will never be »v//, till it^ 
 
 '•' come near to thee, till it know thee better, till it love thee 
 " more. It loves it felf, and juilifyeth thatfclf love, when it 
 '^ can love thec ; it loaths it (elf, and is weary of it (elf as a 
 " litele(s burden, when it feels no pantings after thee. Wert 
 *•• thou to be found in the mo(t foHtary delart, it would feek 
 ^' thee i or in the uttermolt parts of the earth, it would make 
 "after thee: thy prcfence makes a croud, a Church : thy 
 "convcrle maketh aclofet, or (blitary wood or field, to be 
 " kin to the Angelical Chore. The creature were dead, if 
 " thou wertnot its life ■■, and ugly, if thou wert not itsbeau- 
 "ty i and iniignificant, if thou wert not its fenfc. The (oul 
 "js deformed, which is without thine Image i and lifelels, 
 *' which livcth not in love to thee, if love be not its pulle, 
 *'and prayer, and praife, itsconftant breath : the Mind is 
 ■*•' unlearned which readeth not thy Name on all the world, 
 "and(ceth not HOLINESS tO THE LORD engra^ieh 
 " upon the face of every creature. He doteth that doubtcth 
 « of thy Being or Pcrfc^ions, and he drcameth who doth 
 
 '-not 
 
who mi/ overcome the difficulties ofBeUtmng^ &c. 45 P 
 
 "not live to thee. O kt me have no other portion ! no rci- 
 " ion, no love, no hfe, but what is devoted to thee, employed 
 "f);ithce, and /or thee here, and (lull be p^rte(^ed in thee, 
 " the only peiicdt final objcd, fbr evermore. Upon the holy 
 "•Altar treated by thy Son, and by hishands, and his Mcdia- 
 " tion, I humbly devote and rifcr thee 7H1S H EAR J: 
 '' O that I could fay with grciter teclmg, T'^*^ fl^nnng, lov-t 
 " iwg, longing Heart ! But the (acred fire which muU kindle 
 "^' on my iacrihce, mult come from thce^ it will not die 
 " alcend unto thee : let it confume this drofs, fo the nobler 
 " pirt may know its home. All tlut I can fay to commend 
 " It to thine acceptance, is, that I hope it's wafli'd in precious 
 '^ bloud, and that there is foraething in it that is thine own i 
 *' It ftjll looketh towards thee, and groaneth to th^e, and 
 '"foUowcth after thee, and will bi; content with gold, and 
 '' mirth, and honour, and (bch inferiour toolcries no more : 
 "•itlieth at thy doors, and will be entertain'd or pcrilh. 
 '' Though alafs, it loves thee not as it would, I boldly fay, 
 " It longs to love thee, it loves to love thee-, it leeks, it craves 
 "no greater blefTednefs than perfect endlcfs mutual love: 
 *'it is vowed to thee, even to thee alone ; and will never 
 "take up with iTiadows more^ but is rcfolvcd to lie down 
 ''in (()rrow anddcfpair, if thou wilt not bs its KE57' and 
 ■" JOY. It hateth it felt for loving thee no more i accounting 
 " no want, deformity, (hame or pain (b great and grievous 
 ''a calamity. 
 
 '' For thee the Glorious BlelTed GOD, it is that I come to 
 " Jefus Chriji. li he did not reconcile my guilty Ibul to thee ■•> 
 " and did not teach \i the heavenly art and work of Love, 
 " by the fwect communtcations of thy love, he could be no 
 " Saviour for me. Thou art my only ultimate end i it is 
 "only a guide and way to thee that my anxious (oul hath 
 " fo much ftudied : and none can teach me r'ghtly to know 
 " thee, and to love thee, and to live to thee, but thy (eff : it 
 "■ mult be aTeacher fcnt from thee, that muli conduct mc 
 " to thee. I have long looked round about me in the world, 
 'to fee if there were a more lucid Region, horn whence 
 " thy will and glory might be better feen, than that m which 
 '* my lot is fallen : But no Traveller that I can fpeak with, 
 " no Book which I have turned over, no Creature which i 
 
 Nnn a *'can 
 
^6o ^^^ reafonabk Conditions required oftbem^ 
 
 '' can fee, doth tell mc more than JcfusChrift. I can hnd 
 
 '' no way fo fuitable to my foul, no medicine (b fitted to my 
 
 '*■ mifcry, no bellows fo ht to kindle love, as faith in ChrilV, 
 
 " the Glafs and Mcffcn^cr of thy love. 1 fee no dodtrinc fb 
 
 **• divine and heavenly, as bearing the image and fuperfcri- 
 
 " ption of God \ nor any fo fully confirmed and delivered by 
 
 *' the atttftation of thy own Omnipotency ■> nor any which 
 
 ^' fo purely pleads thy caufe, and calls the foul from p// and 
 
 " vanity^ and condemns its fin and purifieth it, and leadcth 
 
 *' it diredly unto thee:, .ind though my former ignorincc 
 
 "difabledme to look back to the Ages part, and to fee the 
 
 *^ methods of thy providence, and when I look into thy 
 
 *•« Word, difibled me from feeing the beauteous methods 
 
 " of thy Truth ■•> thou haft given me a glimpfe of clearer 
 
 ** light, which hath difcovered the reafonsand methods of 
 
 "grace, which I then difcerncd not : and in the midft of my 
 
 " moft hideous temptations and perplexed thoughts, thou 
 
 '•kcpft alive the root of faith, and keplt alive the love to 
 
 " thee and unto Holinefs which it had kindled. Thou haft 
 
 " mercifully given me the witnefs in my feU •, not an unrea- 
 
 ^^fonable ferjwafwn in my taitid^ but that renewed nature^ 
 
 " thofc holy and heavenly defircs and dv-ights, which fure 
 
 ''can come from none but thee. And O how much more 
 
 "have I perceived in many of thy fcrvants, than in my fclf! 
 
 " thou haft caft my lot among the fouls whom Chrift hath 
 
 "healed, I have daily converfed vviththoie whom he hath 
 
 " raifed troni the dead. I have fcen the power of thy Gofpcl 
 
 ''upon finntrs : All tiie love that ever I perceived kindled 
 
 "towards thee, and all the true obedience that ever Ifaw 
 
 ''p.'rformed to thee, hath been elfeded by the word of Je- 
 
 " fus Chrift : how oft hath his Spirit help.d me to pray ! 
 
 *'and how often h^ft thou heard thcie prayers ' what 
 
 "pledges haft thou given to my ftaggering taitli, in the 
 
 " words which prayer hath procured, [x)th for my felf and 
 
 " many others ? And it Confidence in Chrift be yet deceit, 
 
 " muft I not fay that thou haft deceived me > who I know 
 
 " canft neither be deceived, or by any falftiood or iedudion 
 
 " deceive. 
 
 " On thee therefore, O my dear Pvedeemer, do I caft and 
 ""truft this finfulfoull with T'^ef and with thy hely Spirit 
 
 '' I rciicw 
 
 I 
 
ivho mil overcome the difficult ies of Believing^ O'C, ±(^1 
 
 " I renew my Covenant \ I k^on> no other \ I have no other > 
 "Ic<T«have no other Saviour but thyfelf: To thee I de- 
 ".liver up this foul which thou haft redeemed, not to be 
 " advanced to the wealth, and honours, and pleafurcs of this 
 " world i but to be delivered from them, and to be healtd 
 "of (in, and brought to God", and to be faved from this 
 " prcfent evil world, which is the portion of the ungodly 
 " and unbelievers : to be waflicd in thy Bloud, and iliumi- 
 "nated, quickned and conrirmcd by thy SPIRIT^ and 
 *' conduced in the ways of hohiiefs and love: and at bit to 
 ''be prefentcd jjftihed and fpotlefsto the Father of fpirits, 
 " and poirelTed of the glory which thou haft promiled. O 
 " thou that haft pr^pjred fo dear a medicine for the clen- 
 " fing of polluted guilty fouls , leave not this unwor- 
 " thy foul in its guilt, or in its pollution / O thou that 
 "knoweft the Father, and his Will, and art neareft to him, 
 " and moft beloved of him, caufe me in my degree to know 
 "the Father^ acquaint me with fo much ot his will, as 
 *'concerneth my duty, or my juft encouragement: leave 
 " not my foul to groap in darknefs, feeing thou art the 
 "Sun and Lord ot Light. O heal my cftrangcd thoughts 
 "•of God 1 is he my light, and life, and all my hopj > and 
 "mull I dwell with him forever ? and yet fhall I know 
 " him no better than thus ? fliall I learn no more that have 
 " fuch a Teacher > and fhall I get no nearer him, while I 
 " have a Saviour and a Head fo near ? O give my faith a 
 '' clearer profpedl into that better world ! and let me not 
 *' be fo much unacquainted with the place in whjch I muft 
 *'abide forever! And as thou hift prepared a Heaven iox 
 *■'■ holy fouls, prepare this too-unprepared foul for Heaven, 
 *' which hath not long to Ihy on earth. Ar.d when at death 
 " I refign it into thy hand?, receive it as thine own, and 
 " rinilli the work which thou haft begun, in placing it 
 "■ among the blcflcd Spirits, who arc filled with the light 
 ''and love of God. I truft thee living ^ let me truft thee dy- 
 " ing, and never be afliamed of my trull. 
 
 '*• And unto Thee, the Eternal Holy Spinf, proceeding 
 ''from the Father and the Son, the Communicative 
 "LOVE, who condcfc^:ndcft to make ferfeS t'\t Eled 
 "of God, do I deliver up this dark imperfedr ibui, to be 
 
 N n n 3 " further 
 
,j^6 i The reafonsbk Conditions required of thtm^ 
 
 '' farther rcnewtd, ccnnrmcd and perttdkd, according to 
 " the holy Covenant. Rcfufe not to bkfs it with thine 
 «' indwelling and operations •, quicken it with thy life •, ir- 
 *' radiate it by thy lights fandtific it by thy love i a(5tuate 
 •* it purely, powcrtally and conftantly by thy holy motjons. 
 ** And though the way of this thy ficrcd influx be beyond 
 *• the reach ot humane apprehcnlion i yet let me know the 
 »* reality and faving power of jt, by the happy eifedts. 
 ** Thou art more to fouls, than fouls to bodies, than light 
 '* to eyes. O leave not my foul as a carrion defticute of thy 
 "lite, nor its eyes as ufclcfs, dclbtutc of thy light i nor 
 •' leave it as a lenlekfs block witliout thy motion. The 
 " remembrance of what I was without thee, doth make 
 "me fearleil thou fliouldcft with-hold thy grace. Alafs, 
 "I feel, 1 daily feci that lam dead to all good, and all 
 *' that's good IS dead to me, it thou be not the life of all. 
 •' Teachings and reproofs, mercies and corrections, yea, the 
 •* Gofptl it felf, and all the livelicft Books and Sermons, are 
 ''dead tome, becaufe I am dead to them: yea, God is as 
 *'noGod^ome, and Heaven as no Heaven, and Chrift as 
 " no Chrilt, and the ckareft evidences ol Scripture verity 
 '' areas no proofs at all, if thou reprcfcnt them not with 
 '' light and power to my (<hi1 ; Even as all the glory of 
 *' the woild IS as nothing to me, without the hght by 
 •' which it's feen. O thou that hafl begun, and given me 
 " thofe heavenly intimations and d^fires, which ricfh and 
 •'bloud could never give me , fulier not my folly to 
 ** quench thefe fparks, nor this bruitifh flefli to prevail 
 " againrt thee , nor the powers of hell to Hifle and kill 
 •'fuch a heavenly feed. O pardon that folly and wiUUl- 
 "nefs, which hath too often, too obdurately and too 
 *' unthankfully ftriven againli thy graces and depart not 
 '• from an unkind and fmful (bul ! I remember with grief 
 *' and fhame, how 1 wilfully bore down thy motions i pu- 
 "mlh it not with defertion, and give me not over to my 
 "felf Art thou not in Covenant with me, as my SahcH- 
 '* /ifr, and Confirtner, and Comforter .■? I never undertoc' 
 *' to do thefe things for my felfi but I confcnt that thou 
 *' fhouldeli work them on me. As thou art the Agent 
 " and Advocate of Jefus my Lord , O plead his caufe 
 
 '^eiieCtually 
 
whs vpiH overcome. the difficulties of Believing^ d^c. 462 
 
 .« efftdaally in my foul, againft the fuggeltions of Sitan 
 
 • ' and my unbelief-, and hnifh his healing fiving work* 
 '* and Itt not the flcfh or world prevail. Be in me the 
 
 • ' reHdent witnels of my Lord, the Author of my Prayers, 
 «'the Spirit of Adoption, the Seal of God, and the ear- 
 »' nert of mine iiiheritancc. Let not my nights be fo long, 
 *'and my days fo (hort , nor fin edipfc thofe beams, 
 *' which have often illuminated my foul. Without thee, 
 t' Books are fenfelefs fcrawls , ftudics are dreams , learn- 
 *' ing is a glow-worm, and wit is but wantonnefs, im- 
 c* pertinency and folly. Tranfcnbe thofc (acred precepts 
 «• on my heart, which by thy didates and infpirations arc 
 »' recorded in thy holy word. I refufe not thy help for 
 <•* tears and groans : but O (hed abroad that love upon 
 «'my heart, which may keep it ni a continual life of 
 *' love. And teach me the work which 1 muft do in Hea- 
 •• ven : rcfrelh my foul with the delights of holinefs, 
 •'and the joys which arife from the believing hopes of the 
 '"everlalting Joys .* Exercile my heart and tongue in 
 "the holy praifcs of my Lord. Strengthen me in fuffenngs i 
 •• and conquer the terrors of death and hell. Make 
 «' me the more heavenly, by how much the faftcr I am 
 '^ hailening to heaven : and let my lart thoughts, words 
 *'and works on earth, be likeft to thofe which (hall be 
 " my firft in the ftate of glorious immortality i where 
 "the Kingdom is delivered up to the Father, and GOD 
 " will for ever be AV^ and In aU : of whom, and through 
 ''whom, and to whom are all things, To whom be glory 
 *• for ever. ^ww. 
 
 CHAP^ 
 
 ^ 
 
 jj^- 
 
4^4 ^^^^^ ^'^^y ofChrtfiuns Jbould vpc ']oyn vpith^ or be of^ 
 
 CHAP. XIII. 
 
 ViJ. i\t. D.mij»: Cond'ti-aries : I. W/jat Party ofChriftiansJJwHld we 
 
 unit. Ectif. J^y^ ^^'^^^ ^^ ^^ ^L fe^'^i ^^V ^^^ divided wtofi 
 
 many SeHs .<? 
 
 riil. I.Mat, jg.ip. T Shall briefly difpatch the Anfwer of this Qitftion in 
 Aft. 11 :6. J ^\■^^^(^. following Propofitions. 
 
 ^.i. GOVL'XN'ESS and CHRlStlANItr 
 
 ii our only Religion i and if any farty have any other, we tnuji 
 
 renounce it. 
 
 1 Ccr. 12. Eph. 4. 5^-2. Jhe Church of Chrijl being hit Body it but One, md 
 
 5>43i4- biith many Parts, but Jhould have noFarties; but Vnity and 
 
 Cencord without Vivifion. 
 ■J Cor. 1.10. Aft. 20. 5^. 3. 'therefore no Ckrijhan wufh be of a? any or SeU m 
 30. Roni. 16, 17. y}/c^, that is, <w dividing it fe If from the refi, caufwg fchsfnte, 
 or contention in the Body \ or vmkjtig a rent unnecefiarily in 
 any particular Church, which is a -j/art. 
 I Cor. 5. 5, 4, 5, 5^.4. But when Parties and Seas do trouble the Church, we 
 Aft. 14. 14. Aft. 18. niuji JfiU holdto owrmecr Chriftianity-, and defire to be called 
 -*• Ly no other navie, than Chriftians (with the Efithets of fine e- 
 
 rity ) : And if men will put the name of a Party or Se^ upH 
 Hs,for holding to Chriftianity only, againji all corruping Seds^ 
 we muji hold on our way, and bear their obloquy. 
 Matth. 18. 19, 10. 5^.5. ^^hat CHKI S 1 1 ANISIC it may be ktiown , 
 Mar. 16. 16. Hcb.d, i. Moji fuwmarily in the B(Jftifmal Covenant^ in which we 
 ''2' 3* are by folemnization made Chrijbans, in which renouncing the 
 
 Ylejh, the World and the Devil, we give Jif our felvcs devc 
 tedly to God the Tathex, Son, and Holy Ghoji, of our Creator^ 
 Redeemer and Sanaifya. 2. By the ancient [ummary Rules 
 of Faith, Hope and Chanty^ the Creed, the Lords Prayer and 
 ihe Decalogue. ^.Integrally in the facred Scriptures, which 
 are the Records of the Dcdrine of Chriji and the Holy Spi- 
 rit. 
 I Cor. 14. 26. ^o. ^.6, But there are many circumftances ofReligioUi JVorJhip^ 
 which Scripture doth not particularly determine of, but only 
 • give generalRuks for the determination oftkemX^'f ^hat Chap' 
 
 ter 
 
feewg they arc divided wto fo many ScBs .<? 4^5 
 
 ter Jhali be read-, rvhat 'text preached om, rvbat Tr^vfl^tim 
 nfed, tvhat Mceter 0'' Ti^ne of Pfilnts^ rvbtjt tinie^ w'.wt place^ 
 what Seat or Pulpit, or Cup or other Vtefifi/s^ rvh,it Veliurey 
 ge(iure^8cc. whether we fhal! pfe Notes for meynory in preach- 
 ing? what yfit'thodwe (hall preach in? whether we fl?ay pray 
 in the fame words often, or in various ; rvith a took^., er wth- 
 evt i with many other). In all which the Teople muji have 
 an okedi^ntial refped to : he condud of the larvfuU Pajiors of the 
 Churches. 
 
 ^. 7. T)iffi.ri)ig opinions or pr ad ices about things indifferent^ Ro7i,i4. & 15, Ga'. 
 HO mr about the nieer integrals of Religion, which are mt 2.13, 14, 15. l^biK 
 EjTefitials, do mt mah^ria en of different Religions or Churches ^' ^^'^7- 
 (univerfally conf^dered.) 
 
 ^. 8. Nothing tviU warrant w to feparate from a Church 
 as no Church , but the want »f fomething EJfential to a 
 Church, 
 
 6. 9. The Efpntial or Confiitutive parts of the Church Ca- Eph. i. ti.& 4. 1?: 
 xUlicii^ (orVniverfaO are Chrift the Head, and allOmiYims C^l. i. 18. & 2. 19. 
 at the Members. ' ftV^'i'^'uI^^ 
 
 ^. 10. All fincere and Cmt\ifi(.d Chrillians are the mem- jg 19. i Cor. $. 
 hers of the Church ntyflical, invifible^ or regenerate : And all 
 Profeflbrs of fincere Chrijhanity., that is , all Baptized fer- 
 fons^Mot apofiatifedtior (xcovimunicate., are the vtembers of the 
 Church vifible ; which ii integrated of the particular Churches. 
 
 ^. ii.lt if efftntialtop&rticular political Churches, that they ^^^ , . ^ p|^;j ^ 
 he confiitutedoftrueBiJhops or Pajhrs, and of flockj of baptifed 1. Eph. 4. n, 12! 
 or profeffed Chrijlians : Vnitedin tbefe Relations, for holy com- i Thcff. $. 11, 13. 
 fnvmon nt the werfljippingofGod, and the promoting of the fal- 
 vation ofthejevnal members. 
 
 5J. 1 2. It ii (ffential to a true Bifhop or Palhr of the Churchy Ma h 8 -> * 
 to he in Office, (thdt if, in Authority and OhligatioH) appointed 18. I'j! 18.^1 1 Kcfl". 
 by Chrijl infubordination to him in the three parts of hit Offices^ ?. 1 1. Hcb. 15. 17. 
 Prophetical^ Prirflly and Kingly: that if ^ to teach the people ; ''^.20.36. jam 5. 
 toftand betrceen them and God in IVorfl^ip ; and to guide or \^' ^^' ^' ^^' ^^* 
 or gov'.rn them by the Paternal exercife of the Keyes of his 
 church. 
 
 5^,13. He that doth not nu^ifie or unchurch a Church, tttay 
 lawfully remove from one Church to another, and maks choice 
 of the beji' and pure]}, or that whdch is tnoji fuited to hit own 
 Edification, if he he a Free-man. 
 
 O o <i. 14. Bit 
 
466 of the tVHt Inter eji ofckriji, a»d his Churchy O-c 
 
 Rom. 9. J. I Cor. ^, 14. But in cafe of fuch choice or pcrfonal rewoval^ the 
 i2-i$;i.^' htlercji of the whole Churchy or of Religion in common^ mvji 
 
 he firji taken mto consideration , ly kim that rvouU rightly 
 
 judge of the latviuln-f of the fad. 
 
 ^.I'^.I'^a Church tehtch in all other rcjpi-Hs it purefl anJheJ}^ 
 Rom. J. 8. n>i'ui)vpof' tiny lln upon all thai vcili have local communion with 
 
 it^ though Pfe trnji not fpar ate from that Church tn no Churchy 
 
 yet •mv'i we not coniwit that fin^ but -patiently fuff.r them to 
 
 exclude w jrcm their coniynunion. 
 
 ^. iG- 7rue Herffie, (that a^ an Erro- contradiUory to an 
 T; • 10" 2 Toh. cf^^t^^t^l Article of the ChrijYuin faith ) if it be feric'ujly aytd 
 la'tieb 5* II, It! really held, fo that the contrary truth \s not heldftrioujly and 
 1 Cor. 15 1,1, &c. really., doth nulifie the Chrijlianity of him that holdeth /r , 
 Luk. 18. 34. loh. and the Church-jiate of that Congregation which f9 prof tjpth 
 IX. 16. Gal. 5 1. & jf^ 5,/f Jo ^oth not that fundamental Error which 14 held but 
 !•?> 8,9.& 3.i>i. ifjppQYds through ignorance., thinhj^ig it may confiji with the 
 
 contrary truths while that truth h net deftyed, but held ma- 
 in ifto faftloftiTimo jore fide^ fo that we have reafon to believe that if they did 
 foeculo, vixquifquam discern the contradidion, they would rather for fa k^ the error 
 cximie doaus harie- ^f^^^ ^^^ j^^^^^ 
 
 bK. 'eI^'-^Z But Of this a>ore elftwherc. 
 
 Uuronym. 
 
 Ec profcfto jta eft, lit Id habendum fie anciqullTimura & DcQ proximum , t^uod fit optimum. 
 
 CJC. <<f/f2./.2.p. 244. 
 
 CHAP. XIV. 
 
 V;:::^^i^t Confeaary II. Of the true I.terefi ofchnfi, ,wcl his 
 cons c»nfderatioas , Church , afjcl the Souls of Men : of the means to 
 and M'. ^J*^" "/ prowote it ; and its Enemies and Impediments in 
 
 S(h:fmcya?id Ml. bill- 1 ,, 
 
 linfflcets irtnuoH, the World. 
 
 ifptiiilly p3g. 117. 
 
 And J^/). Jer. bur- . , _ ^ , . . 
 
 rough? I'tnnon ; OO great and common is the Enmity agaiult Cnrillianity 
 which volU all much ^^ in the World, yea, againrt the life and reality of it in all 
 TaZln huhU^'l^^^'' ^^"^ Hypocrites of th- Vilible Church, that the guilty 
 And'^Jioim de Im- ^*^^ "°^ ^^^^ ^'""^ detedion of their guilt i And therefore the 
 per. f.m. pa. Reader muft cxcufe me for pilling over the one half of that 
 
 which 
 
 I 
 
of the true Ifjtcreji ofchriji^ and his Churchy f^c. 467 
 
 which (hould be did upon this fubjcd, bccaufe they that 
 iiccd It cannot fiffcr ir. 
 
 ^. I. Ev.rytn^e Chrijiian freferreth the THtereJi of Chriji Luk. 14.2^5:9, 3j. 
 and ofKeligiort^ befora all worldly htereji e/ hit orfM, or any 
 others. 
 
 tor he fhat (etttth himfclf or any thing above his God^ 
 hath indeed no God : For if he be not Maxmw^ Safientjfft- -^ 
 WW ^ Oftimiis ^ Greatdi:, Wifcrt and Bell, he is not God : 
 And if he be not really tah^n as fuch, he is not taken for 
 their God. And he that hath no God, hath no Religion. 
 And he that hath no Religion ii no Chnltian : And if he call 
 himfelfa Chriftian, he is an Hypocrite, 
 
 i, 2. Ihough we Vfiuji preferretbelntereftofChrijlandthe ^^'^''- 9-?'& 15- 7. 
 Church ^hovc the Inter eji of our Souls : yet nwfi toe never fct c?"^* *°' ^'" 
 them in competition or cppnfition , hut in a due conjun^tjony ' *^* **' 
 
 though not in an equality. 
 
 I adde this to warn men of (bme common dangerous er- 
 rors in this point : fome think that if they do bat feci thtm- 
 fclvcs more moved with another Miniiters preaching, or 
 more edified with another way of Difcipline, they may pre- 
 fently withdraw themftlves to that Minilkr or Difcipline, 
 without regard to the Unity and good of the Church where 
 they are, or whatever publick evil follow it. Whereas he 
 that (eemeth to deny even to his Soul fome prefent edifica- 
 tion for the publick good, fhall hnde that even this will turn 
 to his greater edification. 
 
 And fome, on the contrary extream, have got a conceit 
 that till they can finde that they can be content to be damned 
 for Cbriji , if God would fo have it , they are not fincere. 
 Which is a ca(e that no Chriftian fhould put to his own 
 heart, being fuch as God never put to any man: All the 
 tryall that God putteth us to, is but whether we can deny 
 this tranlitory life, and the vanities of the World, and the 
 pleafurcs of the flefh, for the Love of God, and the Hopes 
 of Glory : And he that doth thus much fhall undoubtedly 
 be favtd. But to think that you muil: ask your hearts fuch 
 a qutftion, as whethtr you can be content to be damned for 
 drift, is but to abufe God and your (elves. Indeed both 
 Reafbn and Religion command us, to elkcm God infinitely 
 above our (elves, and the Churches welfare above our own , 
 
 O o o 2 becaufe 
 
4^ 8 Oftkc irns Intercji efchriji^ and kis Chun h^ ^c, 
 
 becaufe that whiv.h is bwii, mult be btfl crteemcd and loved : 
 
 Bat yet though wc muli ever acknowledge this inequality. 
 
 Yet that we mu(\ never disjoyn them nor {t\. them in a 
 
 ^ofitive oppolition or competition, nor really do any thing 
 
 which tcndeth to our damnation, upon any pretcnfeof the 
 
 Churches good, is pal\ all quelHon He that "hath made 
 
 the love of our felves and felicity iiifcparable from man, hath 
 
 made us no duty inconfiUent with this inclinarion, that is, 
 
 with our humanity it fclf : For God hath conjoyned thefc 
 
 neccflary ends, and we mult not flparate them. 
 
 Eph. 4. II, It) ij> ^. 3. Jhe Inttrefi of the Churchy it but the Interefi of the 
 
 14, i5>.^^' ^°^' ^' Souls that confiitute the Churchy find to prefer re it above onr 
 
 24. *^*'"' 4« * • jjpj,^^ if i^yf fQ ^referre maMy above one. 
 
 Rom. II. 36. Prov. ^. 4. He that doth Mojifor the pblkk^good^ and the Souls 
 15.4. 1 Cor.io.^i. of wt.iwy, doth thereby wojl tfeSualiy promote his own confoU- 
 tion and falvation. 
 
 5^. 5. Jhe Inter efi of God, if the Vltimate End of Religion, 
 CBurch, and -particular Souls. 
 
 ^. 6. Gods Inter eji if not any addition to his Ferfefiion or 
 Eph. ?. 10. 21. & $'. Blejfednefs ; but the f leafing ofb^s WiU in the Glory of hii Pow^ 
 27, 19- 2 Thcfl. 1. er, Wifdom and Goodnefs jhining forth in Jefus Cbriji, and in 
 »o»"' ^ ^ bis Church. 
 
 llaib* V<!^' ' ' ' * ^•7* T^Jfrffc/r^ to promote Gods Inter ej}, *r ly promoting the 
 Churches Intereji. 
 
 ^. 8. The iMtereji of the Church confilfeth, I. IntcYifive, 
 in its HOLYNESS : II. Conjunctive cc harmonice, w 
 its Unity, Concord, and Order." IIF. Extenlive, m its in- 
 creafe and the wultiplicat ion of Believers. 
 Eph ^•2^>^. Tlr. 2. 5J. 9. I. The HOLT NE S S of the Church cor}fi;hth , 
 if* ^2 "4*1?' i5* ^" '^^ Pvtfignation and fubmillion to God its Owner. 2. In 
 sjj'g, 6, ' ' * 'f^ fubjcdion <i«^ohjdience f(? CrW;f5iv./'/fr. 3- //Mti Gra- 
 titude and Love to God its Bcnetaclor rf/;c/ Ultimate End. 
 Aft. 26. 18. Eph, 1. ^. 10. Thefe ads confiit^ i.In a right ejiimation ahidBe- 
 j8. Math. 28. 19. Uef of the winde : 2. Li aright Volition^ Choice and Rtfolntiion 
 H«b. 5. p. gj- ffjg ffr^ij . ^ j^ fij^ ^j^i^f ordering of the Life. 
 
 Mar. 28. 20. Gal. i. ^.11. the Means of the Churches HO L TNESS are theft: 
 7. 2 Tim. I. 15. ^ j^^iy DoCirine : Bcatfe ai all Holintf entereth by theunder- 
 t Tim.°i . 2° ' ^^' )f'^"'^'>'.?5 ^ T^^'^^^^ ^ f ^^ injhumental caife of all. 
 I Tiir.'. 5.17. 5^.12, 2.Jheholy^ ftrious, reverent, skjlfuU and diligtnt 
 
 peaching of this dodrine.^ by due explication, proof and 
 
 applied- 
 

 Of the true Inter cji cf€hrjji^ and hk Churchy d^c, 4^9 
 
 afflicatiert ^ fuitably ts the various audtUn. Aft. 20. i Tim. ». 
 
 5J. 1 3. 3. T^e holy lives and private converfe of the Tafiors ^^' '^* ^' 3- *• & 
 of the Church. t Cor', f . M.r. i J. 
 
 5J.14. 4. Ho/y Vifcipli^e faithfuly admnijired; encou- 15 2 ThtflT. ^.Ropv. 
 ragiiii^ all that are godly, and comforting the penitent^ and i^- i<^j 17. i Tim. 
 humbling the proud, and diferacing open fn, and cajhng out 5- 20. 
 the proved impenitent grcji fuiners^ that they infed not thcrcji^ 
 embolden not the wicked, anddijh^uour not the Church in the 
 eyes of the unbelievers. Aft. 10. 2 Tim. z. 
 
 5^. I $. 5 . 7he eleCtioK and ordination ef able andholy Pajhrs^ 1 5. 2. & i Tiir. 5.2, 
 fit for this rvork^ 3 loh. 8. Aft. ig. 
 
 5J. 16. 6. the con]un^ endeavours ofthet^ifejiandwofiex- ^^^j..^ ^°"' ^^' 5« 
 ferienced members of the flock^^ not ufurping any EcclcftafUcal , g'™' *' * ^*^* 
 c^c^, /:wf ^V their rvifdom^ and authority, and example in their 
 private capacities, feconding the labmrs of the Pajiors, and 
 not leaving aU to be done by them alove. 1 Tim. j. <.. Fph. 6. 
 
 ^. 17. 7. Ejpfcial'y the holy ii'jhudixg and governing of ^' Dc«t.6. 6, 7 
 families^ ty catt chizinginferiours^ and exhorting them to the ^^^' * ' '9- 
 due care of their. fouls, and helping them to vndtrjiand 
 and remember the publick^ teaching of the Pafiors^ and pray- 
 ing attdpraifingGod rvith them ^ and reading the Scripture 
 and hblv looks, efpeciaty en the Lord'' s day; and lahuring to 'l^'^'?'^. PSif. 2. 
 
 <^. 18. 8. T^te llamelefs lives, and holy confertnrt% converfe i.Rom i. 24. 
 and exawple c{ the vtcmbirs of the Church among them- Joh,i7. 21. i Cor. 
 felves : HoUncfi begeitith holinefi, and encreafeih it, as fire ^''C" 
 k^ndlethfire. ^'' n'' J' u r'l' ^' 
 
 5^. 19. 9- ihe unity, concord, and Icveof Chrijttans to ene 5. i-fa). 2. Dan. 9. 
 another. 6, &. Rom, 13. 5, 
 
 5^.20. 10. /fnd hjifyy holy Princes andMagijirates^to en- 53<^. 
 couraae piety, and to proted the Church, andto be a terrour to ^ L"' *' ^'/l'^ ^j^- 
 evil dcers, Jheje are the means of holinefi. ^ 4. 1 5 1 6. & 6.4 <. 
 
 0'. 2i. ihe contraries of aU thefe may eafily he difcerned i Cor. 5.1 Tim.^ly! 
 to be the dtjiroytrs of kolinefs, and pernicious to the Churcii. Mar. 9.58, 39. Fhi!. 
 i.Vnholy dodrine. 2. Is^norant^ unskilful, negligent, cold or en- ''^5 .l*f"«5 »'i5> 
 vim preaching, ^.the unholy lives of t him that preach it. lo/aJ^Rom.ld'i?' 
 .^. Vifipline negleGed, cr p.rverted^ to the encouraging of the 17.' i ThcflT^.iajis! 
 i-ngodly, and affliding ofthe mojl holy and upright of the fiock^. 2 Chitn. 2(5. 14,15. 
 f^.'lhe el-jGicH or ordination of infvjicient, negligent, or un- ^^.ck. 22. 27. Hor.9. 
 godly Pajiors. 6. The negligence of the rvifji of the flock, l^' fcor^^e'^'^' 
 
 Ooo 3 or or'2. , . 
 
470 of the true Jntereji efChrifi^ and hk Ckurch^ d^c, 
 
 er the refirAint r.fthciHbythefpiritofjealoufie and fxi'v, from 
 dung their friv^t^ parts in a]ftjiiiHce of the Fajhrs. y.'Jhe 
 hfglcd of holy inJiruCfiM^^ and governing of famHier, gnd 
 the lervd ixamfli ofthegovernouri oftbem. 8 The fcandaloUS 
 or barren lives ofChrijlun.'. 9. 7l'e divifioiis and difcord of 
 Chrijiians among thewfclves. 1 o. And bad Mjgijhatfs^ rvl. 
 give an tU cxjmple^ or a'fiicf the gsdly^ or encourage vice^ er at 
 leaji fuj'l'refs it not. 
 
 ^. 22. To tbefe may he added, i • 7he degenerating of Re- 
 Math. 1$. 2,;,9,ii, Ijvrjous ltriduc(s, from jv/j^rt Go^irt-rtw/rerk into anoxkcr thmrr 
 12. Col. 2. 20 21,2 . ,°, - J V ■ f I J ■ r **' 
 
 Mar 2 26.1.11k. 6. 2. b} "lonxne corru^tisns gradually introduced; astsf-en among 
 
 & 15, 14, 1 5.* Job.* too many Friars., as well as in the Ph an fees of old. 2. 4 dege- 
 5. 18. )oh. 11.49. nerating of W_y Inltitutions of Chriji., into another things by 
 Ml 8. 15. .-a 4.6. the lil{' gradual corruptions., as i^ fen in the Romm Sacrifice 
 4, ?6 ]\ '/I'rim' */ ^^' '''^"^'' 3- 7"^^* degenerating of Church-Offices by the 
 4' 1 5/ Math. 9.^7,* lik^ corruptions, af if fe n in the Vapacy, and its wanihldfup- 
 58. I Cor. J.9. Act. porters. 4 T'hedivirfmt of tfcf Pallors of the Church to fecular 
 14. 25. Tit. I. 5. emplynienis. 5. T'^t? diminil'hing rhc number of t^f P^flors of 
 1 Cor. 14,25,15,16. the Church, of proportioned to the nunil(r of fouls : as if one 
 's'^pf'^iV* Ko-v'. f'-'^^^^''*"^-''^^^ alone Jhould have ten thoufand fcholars-^ or ten 
 14. &'i5. ^&.. 1$. thoufandfouldiersbut one or tvpo officers. 6. The pretending of 
 -8. I I oh. 4. I. t/jf loul and power of KeZ/g/!?;/, todejfroy the hod)' or cx\.G.xn A 
 iThd].2. z. 1 Kng. j;^^f ; or maiqngufe of the body or external part.^ to dejiroy 
 iV ^14.' ^i^ Math ''^<=' ^01^1'^^''^ powers andfettingthings incppojition rvhich are 
 24. 24. Matt". 1 5.2'. conjunff. 7. Jhe preferring either the impofttion or oppofition of 
 II. 13. & 11. 1. things indifferent before things neceffary. %. An apifh imitation 
 Lik. 13. 14, 15 ofChrijihySatanandkliinjiruynents, by counterfeiting inf^i^ 
 Joh 4* »<^« ^^ • ^' rations., revelations^ vifions^ proph(fies, wiracles., apparitions., 
 22! 22. RoV ^10. 2 f"^^'0'-> ^^aI., and ncrv iitjiitutions m the Church, p. A}j over- 
 i-'rov. I. 32. jat-p. 5' ^'w^, ^^ being rightecUf over nwch^ by doing nw? than God 
 5,!^. veouldhave us., (over-doing being one of the devils rvgys of 
 
 undoing) ^f^h en Satan pretendtth to be a Saint., ks rvill be 
 jiricitr than Chriji^ as the Pharifees vpcre in their company., 
 Sabbath-reji andctrenwnifs : and he rriU he zealoUf rvith a 
 fiery confuniing zeal. 10. Accidentally, prcjjierity it fif con- 
 fumeth piety tn the Church : if it occafwn the perdition of the 
 rvorld.,the Church ii not out of danger of it. 
 Eyh. 4. :, 2, J' 4> (f. 23. H. T'he unity and concord.^ and harmony of the 
 &c.Rom 8. 17- Fp^' Church confiibeth., 1.I4 their UnivcTfal Adoption, or One 
 1. 12. 1 Cor. 1 2. 12, jj^^jj^jj j^ Q^j a^ ^ly^-y. reconciled Father in Chrift. 2. In 
 
of the true Intcrcjl ofChriJi^ and his Churchy (d^c. 47 1 
 
 tkeoHcRi'''^iOK they have alto Cbriji their H ar!. 3. In the I^on. 80. &10, 15, 
 tmty of rhi Spirit^ which dtvellttb and werkcth in them J7,8. Gal. i. 6, 7, 
 aV.'^. I • tbei^ OneRelation to t/j- Body or Church of Chriii, Of , jhj)j-' '* ^^' ^7. 
 iti ivnulers. 5. In the imiiy ofth.it F..itb which fiatcth thm ,. 22"^ hph ^5. L^.^^ 
 inthefe relitions. 6. In the unity of the Bapt ifm a I Covenant ^ 4 i5. Hcb. 10 h. 
 which initi^iteth them. j. Lithe itiity oj thcGofpe'^ ( jn the » Coi. i 'o 1 ]oh. 
 EJpntiali ) rv'.'ich ii the cdnmonridc of thiir faith and life^ ^ 21. i Thcif. 2. 4. 
 and the ground of their hope and comfort. 8. In the bond of 
 wutual Iroxherly hve. ^. In the concord of a holy life. lo. In 
 the unity of the End which they all intend^ aytdjhali at I aji at- 
 tain, (the f leafing of God., and the heavenly glory. ) 
 
 5^. 24. T/^f Means of thii Wx\\i\j and Co\\coxA are., i. All.^as ph;i 2 tr sC 
 aforefaid, which promote their holivef. From holim^ is the r^ 14^ Tir. 1%', 
 centring of all hearts in God : and it defiroyeth that dividing ^ph. 4.5,4, 5, n, 
 Sclfilhne(?, which m/ik^th men kjve m many ends as t bey are ^5.i5- i Thcff. 5. 
 ferfuHS. 2. the learning and ability of the Pajhrs, to hold the LiI-^^J ^'^* ' t' ^' 
 flocks together by the force of truth, andtelhp the mouthes of 3! 4 V/^'/ i Pct"<" 
 caviling dividers and fe due ers : Jf^hen no gain-fayers are able ij(?. Aft. 20. lo.&ci 
 toftand before the evidence of that truth vohicb they demoniir.ite. ^ Cor. 1 24. 1 Tim. 
 ^. The holy lives of Pajhrs., which keepuf the love sf truth and ^"J* ^'^' 5" 10. 
 them in ike peoples hearts. 4. By the paternal government of l^ *^22* Aft 
 the Pajhrs, rulingthem., not ty force., but willingly, and in fa- Hcb. 1*5. -j \l\ 
 tkerly love., and a lovingfantiUar converfe with them. 5. By i Thcfl". 5. 12, i^. 
 the)u\} execution of Vifcipline on the impenitent., that th.' godly ' ^"' 5'^«I-uk. 22. 
 m^iv fee that rvick^dnefs ii difowned. 6. By the concord of the ^'^' '^> *7- ^^"' 
 Pajhrs among themfelves; and the prudent nfe of Synods or I'p. 6, 7" 11^. i kId"* 
 Councils totbatend. 7. By the bumble and fubmijjive refuted of 1 5. 13, '29.* 2 Kine'. 
 the people to their Piijbrs.' 8. Bv keeping up the jnterefi and ^^- 17>28. Rt.® 15, 
 authority of the mo\i ancient and experienced of the flock^^ over 3'4>?j^« 
 the young and unexperienced^ who are the common caufes of 
 divifwn. p. By the Pajhrs avoiding all temptations to worldli- 
 nefs and pride, that they tear not the Church, by fhiving who 
 Jhall be the greateji, or have the preeminence. 10. By godly 
 Magijirates k^^P'^g their power in their own ktind^ and ufing 
 it to nbuke intollerable f,dfe leachers, and to encourage the 
 peaceable, and rejhain the r ailing and violrnce of Pafhrs and 
 parties againil (ach other ■■, and by impartial keeping the 
 Church'' s peace. 
 
 <S. 1"^. Hence the crufes of Church- divifwns are differ nable. 2 Clucn. 28. 2^. 
 I. The encreafe of itngodlinefs and fin^ which is af fire in the Ezck. 18.30. N»m! 
 
 thatch^ 31' 23. I Tim. 3. 5. 
 
47 i Of the trui Inter eji ofchrijl^ and his Churchy &c. 
 
 Fph. 4. 14. ? V-ih. thatch^ atid fojfejfcth ali me>t rvith rlividiKgpJnciplcs^ f radices 
 9, 10. 1 King. tJ. atid ends. 2.7he difabiHty of Paihrs^ ovcr-topt in parti hy 
 &'-'!^;L 1C0V5! awr .?cd?,7rv. 5 theufigsdimtfofihe Fajiors, M^ich looremtb 
 5 12, kc Tic.i 10. the hearts ofl he people (ro>nthe»i. ^.ihe jh-afigeneji^ vioUnc^ 
 1 IhcH'. 5 li, 14 or hurtjuUefs ofthtPaihrs. '^. T'be eTtcoirragement and toVr- 
 
 3 l"^- 9- ration of all thenw'} fiagitioM andtr^penitent in imdifciplind 
 iSon qui jufTis ali- Churches^ which fri(rhtcneth fven cut of the Church as from a 
 lcJqaiinvituj.Sf«ic. ^^'^""^ ^("^A a)idte>npteth them to an unrvarrayitahle fepa- 
 to 62, ration^ becaufe thePajbrs n-ilJ not ynak^ a necejfary andrej^uUr 
 Nullum vlolciuum fparation. 6. 'the difcord ef the Bifl^ops among themselves, 
 cftpcipciuuui. J. the peoples ignorance ofthefajhral fotfer^ and their own 
 
 duty. 8. ^n unruly^ f-^^^-, cenforious fpirit w many of the young 
 and unexperienced ohhe flock: 9- the Pajhrs firiving whoJhaU 
 bethegreatcji-.^ and feekjng great things in the worlds or popular 
 appLiufe and admiration. lO.the Magijhates either permit- 
 ting the endeavours of dividing teachers in palpable cafes , tr 
 fnffering felf-feekjng Paftors or people to dijhirb the Church. 
 Jam. 4. 1, 2 Phil 2. ^' ^^' ^'^^ ^^^"^^ ^^ conunon ungodlinrfs^ the great caufes of 
 
 4 II.' J Kinp. 12. the pfoji ruinating Church-divifwns, are, i.^f^ars and difjen- 
 ?i, j2. & 22 27. tions among Princes a?id States^ and civil fadions in King- 
 Key. 13. 1 5, 17* dows-, whereby the Clergy are drawn or forced to engage tbem- 
 tph? 4. 7^*8 ^[^2' i5 f^^^^^^^(>"e fideer other: and then the prevailing fidejiigma- 
 3 ;oh. 9.'Matih.i<'. ^izeth thofe as fcandalous who were not for them., and think^ 
 2, 3. 1 Tim. 5.3. tkemfdves engaged by their intereji to extirpate them. 2. Mi- 
 
 fiaking the p^ji terms of union and communion, and fitting up 
 a falfe centre., at that which aVmen muj} unite in. thus have 
 the Komznparty dividedthemfelves from t-he Greeks ojid Pro- 
 tdkiits, and made the greatcji fchifm in the Church that ever 
 was made in it: i . "By fitting up a falfe ufurping conftitutive 
 Head, theJicman Bifhop , and pretendingth at none are mem- 
 bers of the Church who are not hiifub]tcu^ and fo condemning 
 the fargreateji part of the Czthelick^Church. 2 Bv impofwg an 
 Oath and divers grofs corruptions in VcchinCy Vifcipline and 
 TForl})ipjUpon all that willbe intheir commvnion^andcondemnDig 
 Aa. 20. ?•, :^i. thofe that receive them %'ot., and fo departing from the Scr'.p:\jirG- 
 Rem. 15.17.1 T.m. fufficitncy. Jhefe two ufurpations are the grand dividers. 
 I. 19 Eph. 414. ^^ 27. All Hiretickj aifo. ( wbofpeak^penerfe things againfi 
 % Tim. ». i5, 17, chr!ji-i.inity,to draw awy Vifciples aftfrthem ) orSchifma- 
 a5>»4>»5- ticks, ( who unwarnantal ly pparate from thofe Chvrches in 
 
 which they oifght to a^ide^ that they may gather new congre- 
 
 g.ttions 
 
of the irne Inter eji ofchriji^ and hk Churchy &c, 483 
 
 gations after their oven mhjd ) aretbe immediate adverfaries Rom, 14. i Tim. (^.5, 
 of Church-union andconcord. 4> 5- &i. 3, 4> 5> 
 
 5C. 28. 5'o are the importune and virulent VifputatioHS of ^' ]: ^'^^» *»• 24* 
 contentious J fits^alout unnecfjfiry things y cr jvattersoffa&icn '^^"^6 21.27. 
 and f^' If -inter eft. G=^'- 5 M- 
 
 5S. i^.Ejfeci.ilJy rvbcnthe Magifhate Undeth hi^ftvord to one 
 •piirtyof the coht<:7idtrs^iofi>fprcfs or he rever.ged en the reft^ 
 i-ndtodifj'i'tc n-ith argummts o^jieel. 
 
 5J. ^o.lhert'cH-ordred Councils of 'B'lfhofs or Fafiors of fe~ Aa. 15. 
 v^ral Churches, ajjemlkdtogethir^ have been ]ufily eftetmed a Sunlythc c is no bet- 
 convenient means of maintaining the co>iCord and peace of'^^'^'^'-V^^i^op^^^'i'- 
 Ckriilians^anda iit remedy for the cure of herefies. corruption's ^'/f-^^ mvjcaa and 
 and divifvons. And when the caufe rcquireth it^ thofe councils f^^ ^^^-^^^ 10 com. 
 (hould confji of as mihny as can conveniently meet^ evenfrcm ponndthe fmallcr d'f- 
 themofldijiant-Ckurches^ rvhich can fend their 'B'lfljops rvnhoyt feicncti , to proceed 
 incurring greater hurt or difcommodity^tkantheir pre fence rviH ^'^'^^y* «'id not wJh 
 countervail in doing aood. And tberefor$ the councils called {"!?''''"']' f*'f^'^^^'^' 
 General in the Dominions 0} the Cbripan homan \l.mpero^^rs^ [g^g qjj-- ^/,j pyjncipMl 
 ivere commendable^ and very projjt able to the Churchy when Anthori by yviminz 
 rightlyufed. But whereas the Pope doth arque^ that he is the -^^^ Advancing thtm, 
 conlhtutive Head of the whole catholick Church throughout thoA to enrage ihem ky 
 , 11 I , r u,\> J rr ]■ i u, r J ■ ^} r ^'lOU/tce andbitttrarff. 
 
 the world, betaufe b^ FredeceJJors didoft preftde inthofe coun- Loid Vcnilam Eflay, 
 
 cils-y it is moji evident to any one, who will make a faithful fcanh 58. 
 into the Hijiory oftbesn^ that thofe councils were fo far from re- 
 trefenting all the Churches in the world, that they werecon- 
 IlitHted only of the Churches or Subjeds of the Koman Empire, 
 and th'ife that having formerly been parts of the Empire, con- 
 timtedthat way ofcommimion when they fell into the hands of 
 conquerors-, their conquerors being commonly Pagans, Jnjidels sr 
 Arrian Heretickj. I except only now and then two or three, cr 
 an inconftderable number of neighbour Bijhop. There were none 
 of the Reprefentatives of the Churches in aU the other pa.rti 
 0f the world: as I have proved in my Vijputation with 
 Mr. Johnfon, and dtfire the Reader, who thinketh that his 
 Reply doth need any confutation, but to perufe Ortelius, or 
 my true Map of the Roman Empire \ and Myraeus, or any 
 Notitia Epifcopatuum, and withal the names of the Bifhops 
 in each Councils and then let him askjhis confcience whether 
 thofe Councils were true or equal Reprefentatives of aU the 
 Chrifiian wtrld, or only of the Subjeds or Churshes of one 
 
 P p p Empire '■> 
 
^§4 Of the true I/ttcrcfi ofCirifi aftcl his Churchy Cy^c, 
 
 E»;/'/rf j n'iik a ftrp iKCOtifidcrticU acc'tdintal auxiliiries : 
 tn:ii if he [vile Jtot at Mr. |ohnfon''s iy.jiancei of ibe'Bifljop 
 0^ ] hiscc, ( and other frcb Covntnes ) ns if they had teen out 
 of the ver(ieof the Roman En^fire^ at hajl he jhaU txcufe we 
 fi-ont Cdnfuting fuch }< •• flies. 
 
 Aadfutce then Chrii hath enlarged hii Church to many 
 7>icre Natioits and rtviote f art f of the n>orld^ and we are not 
 hofchfs that the Ccjpel nt.iy yet be preached to the renioteji 
 parts of the earth ^and an equal ]uH Keprefentative nfay become 
 more mpojjille than it novo is : Tet now fuck proper univerfal 
 Councils are fo far from beiyig the confiitutive vifible Head if 
 the Churchy (or the Vope as there frefiding ) or any neceffary 
 means of its Unity and Teace., that rebus tic ftantibus, they 
 are vforaly inipoffjble. tor., i.Jheir dijiance is fo great., from 
 Abaflla, Egypt, Armenia, Syria, Mexico, New-England, 
 andotherparts.,tothofe of ^Awko'iy^ Sweden, Norway, &c. 
 that itwiUbe unlarviul and trnpoffible to undertake fuch jour- 
 neys , and deprive the Church of the labours o[ the Fajiors fo 
 I'^ng on this account. 2- It cannot be expected., that -many live 
 to perform thepurney^ and return. ^.The Princes in ivhofe 
 countrtys they live., or through rchofe dominions they muji paj!., 
 are vf any of them Infidels., a fid will not fuff^r it ., and manyjUU 
 in rvars., and moji of them full of State-jealoufies. 4. if^hen 
 they come together., the number (of]uft Keprefentatives., tPhich 
 may be proportioned to the fever al parts, of the Church.^ and 
 way be wore than a mockery orfadion) fviU be fo great, that 
 they will not becapalle ojjuji debates, fuch as the great mat- 
 ters ofKeligiondo require: or if they be^ it will be fo long as 
 wilijrJilhate the rvork^, and wafie their age before they can 
 return: when vfuaVy the caufe which required their congregating 
 will bear no fuch delays, ly.ithey cannot all ^eak^to the under- 
 Jianding of the Council in one and the fame la>iguage, (for aU 
 the ccmmonef of Greek andLztinc J G$d hath neither pro- 
 mifed that all Bijhop f^jall be able to converfe in one tonguCy 
 nor aciualy performed it. 6. Such a council never wasindny 
 Chrijiian Emperours time-.) for they neither fould nor did 
 _, ^ fummon all the juji Keprefentatives of the Churches in other 
 Aa^8 Vg 2o.'i Tim!^''^'^^^^ dominions, but only thofe in their own. 
 6. 10.' I ; oh. 2. 15. 5^- 51- T^^ predominancy of Selfiflinefs and Self-intcrcft in 
 Gal. 5. n. & 6. /?// hypocrites, (that are but Cbrijiians in name, and not by 
 ii5i5>M- true 
 
of the true Inter ejl ofchriji^ and his Chnnh^ C^c, 485 
 
 true Regeneration ) tj?id the great nuwbcrs of fuch Hypo- 
 crites in the visible Church ^ are the funnnary of ali the 
 great caufes of Vwifions , and the TrogKOJiicks of their con- 
 tinuance. 
 
 ^. 32. Unity and harmony will be imperfeCt^ whtlefi Luk 22.24. Aa.i 5. 
 true HoliHcfs is fo rare and imprfed: And to expdi the 30. Gal. 2.12513, 
 contrary^ and fo to drive on an ill-grounded unholy unity ^ Hj 'S* 
 PS a. great caufe of the Viiifion and difiratJion of the 
 C.hurche<. 
 
 ^. 33. When differing opinions ciufe difcord hetvfixt feve- phil 3.15,1^. Rom. 
 ral Churches J the means of Chrifiian concord *^ , (not an 14.^15. iPct. 3. 
 aoreement ineviry opinion^ but) to fend to each other a Pro- ^^* 
 fefTion ot the true Chriliian Faith, lublcribed, with a Re- 
 nunciation of all that IS contrary thereto i and to require 
 Chridian Love and Communion on thcCe terms , with 
 a mutual patience and pardon of each others infirmities. 
 
 5^, 34. No ChrijHan ynuji pretend Holincfs, againji Uni- Rom. 1^.17. i ThcfL, 
 ty and Peaces nor Unity and Fc^cc againji Holmefsi but 5> ii» i?- ' Cor. 
 take them as infcparahle in point of Duty: And ^"^'^U fu o]°l ^, ~' ^ ^' 
 nder Coiifcience fhould be at tender of Churck-divifwn and " " 
 * cal SchifnH\ as of drunkennefs , rvkoredom^ or fuch other 
 r-icrm(U^fws. jam. 3. 14, i "5, 16, 17. 
 
 <S. 35. III. The extenfive interefl of the Churchy con- 
 I'-iing in the tnultiplication of Chrijiians, it 1. Principally in 
 the multiplication of the Regenerate-members of the Church- 
 ^^'V'iical: 2. And fubordinately in the multiplication of Pro- 
 Ted Chrjftians /;; the Church Vtfihle. 
 
 <S'.:^6. It ii not another^ but the very {sivcit Chriflianity , Math. x8. 19. Mar 
 vphich in Sincerity ccn'fituteth a myftjcal member, and in Pro- ^^'^^- '-P^^- ^' 24" 
 fellion a Viliblc member of the Church (which is not trvo J ^or. 15.22. Rom, 
 Churches^ lut one): fo that all are Hypocrites who are not ^' 
 fviC(re. 
 
 ^' 37. Ihe inftituted door or entrance into the Church vi- Math. 28. 19. 
 fi'le is by B.iptifyne. 
 
 0. 58. ihe Pajhrs of the Church by the power of the Keyes Aft. 2. 41, 42, Aft. 
 are Judges rvho are to be admitted by B.iptifme^ and to Baptife ^' 37? 3^* 
 'them : And the people are to take the baptized for Church- 
 meynbers^ and in point of publick communion, to fee as rpith 
 their ?aihrs eye: (ordinarily) : though m t9 Private converfe 
 they are Judges t hem fe Ives. 
 
 P P P 2 5^. 3P. fhofe 
 
48^ of the true Iftiereji ofchhji. and hk cLunh^ &e. 
 
 See wyTrtat.efCcH- ^. 39, Jio/V ihat tre ha^tiz^d in Infancy^ jhouU at agt 
 fiimMioft, h,;yg fi fiUmn trit:fition into the ratik^^ of adult -.nemloi^ upon 
 
 n pAsmn ^irhm crvf.ing mid rrAcn-h'.g of th:ir B^l'tifnnilCo- 
 
 venant. 
 
 22 ' aJ^2 / ^ r k' ^' ^^' ^''^ ^^^^' ^^'^^ ^'^' '''^ ^ ^'^^^" profcilion ofChriftiat^i- 
 14.1^^ *id,*2' *^.' ' ^y ^"^ "■ ^^"^ • S^'f .V^f ke npfointeth hit Mitujhn to t.il^ff a 
 Profcilion not proved tdllc, «w credibly true; Bccaufe iveare 
 no he art -ft- archers^ a>Ld every one Jhouldte bcii acquainted trith 
 hhnflf-t and Cod will hate every man the cho:f.r or refufer 
 •f hit otvH felicity^ that thu'omfort or forroiv tnjylc mot hit 
 ( XV It : A)id (I humane heliejcf them that have not forjdtul their 
 credit^ ej}>iCiii^y about their orvn hearts^ k neceffuryto htmiane 
 rh'l 6 (-'onverfe. 
 
 18. Math! Vo. I. ' 5c ^- 4'' ^^^ God tak^th occ*fiJn of Hypocrites intrufon ^ 
 7.22j 23. * i.lo do g^od to the Church ly the exeeUent gifts of many Hy- 
 
 pe rites : 2, 'to do good tc themfelves^ hy the means or helps of 
 Grace which they meet rvith in the Church. 
 Mar. 16.16. Aa. 5, 5^.42. But the proper appoi/Jtcd plnce^ nrhich all that are 
 *^' kot (at age) perffvaded to the profclllo'-i of true ChrijiianJty^ 
 
 jhohld continue in^ 3s the fiat e of Catechumens., or Audicntcs i 
 ineer Learners in order to be made Chriftians. 
 Rom. p.6. Maih 1 '^. ^- 43 • . ^^'^ Vifible Church ts tmch larger than the Myjlical 
 41,41,47. JO. 22. (though hut one Church) that */, the Church hath More Pio- 
 telling than Regenerate Memlers., and wiU have to the end 
 of the World ■) and none mufi expeCt that thfy be comnienfi:- 
 rate. 
 
 5^.44. Js a Corn Field, hath i.G;r/;, 1. Strav and 
 
 Math. 15. 56. 28. J!i Chaffe^ and ^.J^'^eeds and firickfrt ears \ and ii denominated 
 
 ?. 12. Pfal. I. 4. |rom the Corn, which ii the Qh\d (prefer ved) pxrti tut the 
 
 Jcr. 23.28. ftratv tnufi not be cafi out becaufc it U neajjary f(>r the Corn \ 
 
 lut the iveeds mufi be puTd u\\ except when doing it may 
 
 hurt the Wheat •> Even f^ the Church hath i. Sincere Chri' 
 
 fiians ^ from ivhorn it ii denominated-, 2, Clofe Hypocrites, 
 
 ivhofe gifts are fer the good of the fmcere^ nnd y>iufi not be 
 
 caji out by the Pajhrsh 3. Hcretickj rtjw' notorious wicked 
 
 ?wf/?, rvho are impenitent ajttr due admonition : and thefe mufi 
 
 Math. 13.28,19,30. bejcafiov.t., except xfhen it may hazard the Church. 
 
 _. 1 , ^. 45. the means oj increafmgtbe Church., muft ultiniatc- 
 
 52. ' I Tlm.*2 4" ' (v ^e intended alw^es to the increafe of the Church myi}ical.,(or 
 
 Hoi inc fs /r?;ti Salvation. ^.^6.1hefe 
 
of the true Inter eji ofChriji^ and hU Churchy &c, ^-j • 
 
 ^. 46. T^'^jV weav.i are^ i. AU the fore-ttuntmed meam h&. 2.44, 4^. & 4. 
 «f holincfs; for holincfs is the v hurch's glory •, the Image ?2, 34. & 9 31. 
 of God, rvhichwiHwaks it iJluJhioHi And beautiful in the eyei f x-V'"^" ^^i ^ "^1' 
 of woi, t>^hen they are fober andint^artiitl\ and vciB do mjh ro.To, Sfffjoh'!"." 
 to r»in tkeni home to Chrijh 2. E^ecialy tiie great abilities^ 24, 15. 2 fmi.z.as. , 
 boliHcj^j futicnce and unwearied diligence of the M'tufien of joh. 4, 22,13 24. 
 Chriji-^ is ancedjt.hneatts. ^^.'the adi>ancewenti of Arts and 
 Scuncei^dotl) wv.chto pe^areihcwjy. ^.The agrement and 
 loye of Chriiiians Oi^Tongthen'febes. '^.Love to the infidels and 
 nmiodh-, taid dtiftg all the good tve €an even te tbetr bodi.'s. 
 6.' AJ^iritual^ p'.re^ Tcitiond and dtcent n>orJ}jipfing of God. 
 7. And the concord of Chrifiian Princes among themfeUes^ for 
 the countenancing and fronf^ting the labours of fucb Fre&cb- 
 ers^ as arefittedforthii wor}(^ 
 
 ^.47 T^oe hinder ar.ces then (j the Church'' s increafe^and of 1^.9.17. i TbcH". 
 the Cftit'trfiyK of the beuthtn and infidel t*9r Id are^ i.Abjve 5-21. Kom. 2.21, 
 aU, the rviXfdnif offnf^jfcd Chrijlians^ whofe fal^mdyand £4- » Tiav 5. i. 
 debai-chery^ anduHholinefi^ perfivadeth the foot Infidels^ that j^^***^* g^^"',!* 
 Ghri^iarity w wcrfe than their own ReliaioHy hecaufe they & j. 12*. 
 fee that the men are worfe that live aweng them. And, 2. the Kttd jofcph Acofta 
 badncfs of the Fajhrs^ ( ef^ecially in the Greek And Latiiic ^f^^^ ^^ ^^>V- ^'^ 
 Churches ) and the dej}rj<Qmi of Churcb-difcivtme, and tm- TIxo.t. D. s. icfudc 
 firiiy of the €hurckes hereuj)9n, together tvith- the ignorance ^Qq^, 14. 2, &c. 
 andi-:}iikilfilntfiof moll fir fo great atfork^ h a great iynpe- 7. lo, ii, 14, i5, 
 diment. ^.Ihedefetiivtneflin Arts and Sciences. d..Thertia- 21,13. 
 «v divifions and ur.hrttherlv contentions of Chriiiians aworfg ^"^.B#o; BiUon a/ 
 thoy.frlves, either for Religion or for worldly things. <^_.Not ^^26^ ^'**'' ' 
 dcvotinl our ftlves and all that vfe have to the xvinnina of .. *-•••.<, 
 
 hijircls.^ ly kve, and doing them good. 6. A car^iu!, irra- tibiar.m fonis 
 
 pcrruifum hibctis 
 Deo, ilcleftirl & arfici, irifquc aliquandoconccptas ocnira faiisfaftione naoUivu Nos incon- 
 vciiicih ducimasj quinifl:o Incicdibile j::dicjmus, cos qai g.adib.js rDiUcgcnjs omnc virtu- 
 turn I'crfcdlonis tranficrlBt fammiutc> in volufcatlbcs habere atquc in dcliciis cfle res casj 
 cua; houofapicns ridcar, & qux non aliis videant.;r contincrc allqt.id graclr, ouim infan- 
 tib-s paivul is 8t tr.vialitcr & populajitcr inftitucs. Hzccumitale hibcant, co"iqUc fii opi- 
 n"on'-m tanta noflraiuni vcfliaruinque divcrCta?, ub: art nos impii, nur vos pii ; cum ev 
 J jrtiim fcnfibus pictati'; c'cbcat atqjc impiccatis ratio ;;cndcr::ri ? Non enm quj fimu- 
 lachru.^1 fibi ali quod confic.t, quod pro Deo vcnerctur is liabcnJu; eft r<:bus cDe dcdicus dl- 
 vini^. Ofjinio rcligioncm farit; & rcfta de Diis mens: ut nihil cos CTiiftjces concra Dccas 
 j-rxfumpcx fubliniicai^s appetcre. Arnob. adv. Getues L-^. in Bib. Vdt.JuH. Tt.i. p. 5«. 
 Siippofe ihcfc Tvords fpo^c'i by us to the Vnpills. 
 
 P p p 3 fi«».i/ 
 
488 of the true Inter efi of Chrifi, and hfs Churchy &e. 
 
 t'lonal or vndccent mamur of ivorfhippifig God: for they rvid 
 
 contemn that Ccd, whcfe wcrjl.ip fcewcth to th(m ridiatoM 
 
 Mndcor.t<wpille. y.the difcords, n^ars or fclfifhrnfi of Chri- 
 
 fiian Frinces, rvko vriite not their jireyiQth te encourage and 
 
 Aiofta M vtry Uyic t^^^^^<^ ^^^^ »ohlc workj, Ivt rather hinder it, by rveakenmgihe 
 
 AKd honeH Inihii u- hands of the labourers at hoinc. 8. EJpeciaVy when the very 
 
 poif and Umtnuvm Preachers thenifelves are guilty of covetous er ambitious 
 
 of(he fifiicf thiCcT- defigns, and mdfr pretence of 'preaching Chrijl, are feekJMg 
 
 ^' riches, or fettins^ up thcfnfelves, or thofe that they depend on. 
 
 Jhtfe have kept under the Church of Chrijf, and kindred the 
 
 converfionofthe world till noiv. 
 
 jff/i^ Pec. Maffrus /;/i 5^-48. the attempts of the Jefuits in Congo, Japon and 
 
 Hift. Ind. & Epift. China were a vtry noble wor^, and fo was the Portugal 
 
 Jcfuir. ftHiftor. Ja- Kings encouragements : lut two things foiled their fttcctji ^ 
 
 •^"K?»^i?'"Tcrcnatc (^^^<^^ Trotefiants are not liable to : ) i . That when they took^ 
 
 it'J Sir "rancis down the Heathens hiages, they fet thetn up others inthe'ftead.^ 
 
 Drake, ii'e agree vtith and made them think^ that the main difference was, lut whofc 
 
 youin T^ligion agtinfi Image thcyjhould worfhip : And withall by their Agnus Dei\, 
 
 tfce roriugalv, {'^"f we ^nd fuch % trinkets, made Keligion fecm childijh and con- 
 
 'tioL AZ^ncTl^'l- temftible. 2.But eJpeciaVy^thatthey made them fee, that while 
 
 Ici'i Holy State in they feemedto promote 'Religion, and to fare their fouls, they 
 
 the Life 0/ Si)- lian- came to promote their own wealth, or the Popes dominion, and 
 
 cis Drake, »■<« of a to iringthetr Kings under a forein power. 
 
 M. S. tf one of his ^.c,.the h on eli attempts of Mr. EWwts in New-England 
 
 cotHDHMy. n hat a lean- -^ y ■' , 1 ' j, ,11 1 11 
 
 Jul it fuch u'orfhip ^ ^^^ch more agreeable to the Apejtles way, and makfth more 
 
 figiind the C^riptin feriow ffiritualChrijlians. But the quality oj place and people, 
 cmje. and the greatnej! of wants, doth hinder the multiplication of 
 
 Aft- 9'i^' Converts. And higher attempts were very defireablc. 
 
 As for the grand con- <f- ')0. 7he tranflating of fit Bookj into the language of the 
 trove' fie cf per fcaiit Infidels, and difperfingthem, may m time prove the fowingoj a 
 .per alium, read Gro- holy fruitful feed. 
 
 o"o *^2 i'"^''[ Nail ^- ^ ^- Profperity ufth greatly to encr'eafe the Church ex- 
 flfud' quod quls per tcnfivtly, ;'/< the nu.ynher oj vifiblt: members •, and advtrilty 
 alium fjcit, per fo andpQxfccut.xovito cncreafe it mt^rS\ydyj,by increafing holinefs 
 faccrc videcui ] ad cas tn the tried and refined : Therefore God ufeth to fend vicijjitudes 
 duntaxat pciunct ** 0/ profpcrity ^;/<5/advcrlity, like Summer <7W^ Winter, to the 
 fa eSc.cns proxlma <^hurches, that each may do its proper worl^ 
 ^jurc indcfinita c(t.] .^- ')2.. Every true Cbriiiian fhould daily lament the common 
 infidelity and impiety of the world, that the intereli of true 
 Chrifiianity it confined into fo narrow a room on earth : and to 
 
 pray 
 
of the true Interejl ofchrijf, and his Churchy ^c. 489 
 
 tray with his firji and efirnefteji afires, thai ntore lahourrrs p^. ]cr. Taylor of 
 niiiy befi'tn fortb^mdthat God's Name n.ay be hallowecT, his Kepent. tnf. [ I am 
 Kingdom come, and his will be done on earth, th,n it way ^'"'^ ^° ""'r°u,f 'of 
 /^e//^r Heaven, »?/;/c/j now is grown [e like to Hell. But yet to ""^^^^^'^^ hxyc no 
 common kiwfelf lit coy{idirif!g ( as is before [aid ) that cK this nVicc. ] 
 earth Pt to all the nobler worlds but as one wolc-hill to all Eng- Lcp. Mhanaf. Patrl. 
 land i [0 i{ God had forsaken all.it hadbeen hit as the cutting Conftantinc dc ne- 
 off acmcir from a man, or as the cajiing away of the ^aringof ccflara Epilcop. re i- 
 hifnails.inconiparifonofallthe reji. _ ^'^^'*' 
 
 therefore jhovld we longfer the coming of our Lord, ^^nd the 
 better world, which we have in hop. HOW long, Lord, holy 
 and true, how long? Come, Lord Jefus,come quickly, Aniett, 
 For wc, according to hiS promife, look tor new heavens and 
 a new earth, whercm dwelleth Dghteoufnels. 2 Pet. 3. 1 1, 
 12514- 
 
 Exod. 6. 12. Behold the children of Ifracl have not hearkncd 
 to me, how then fliall Pharaoh hear me ? 
 
 Ezekc 3. Not to many people of a ftrange fpeech, and of an 
 hard language, whofe words thou canft not undtrltand ; 
 furcly had I fent thee to them, they would have hearkned 
 unto thee. But the houft of Ifracl will not hearken unto 
 thee, for they will not hearken unto mc : for all the houfc 
 of Ifracl are impudent and hard-hearted. 
 
 Oaob, 16. 1666. 
 
 THE 
 
4^5? 
 
 
 THE 
 
 CONCLUSION, 
 
 Defending the ^o\xXs Immortality 
 againjl the Somatifts or Epicure- 
 ans, and other Tfeuc/ophilofophers. 
 
 ^^fj^^ Hough in this Trcatife I have nor wil- 
 fully balked any rcgardable objcdli- 
 ons, which I thought mi^^ht ilick wich 
 an intelligent Reader, about the truth 
 ofthe things here delivered , yet thofe 
 which are proper to the Somatical 
 irreligious fed of Philofophcrs , I 
 thought ritter to p.it here as an Appen- 
 dix by thcmfclvcs, that they might not Itop the more ibber 
 in their way. 
 
 As to the Subje^ and Method oi ih.\sD.CcourC^, it conliikth 
 of thtfe four pirts : i , The froofof the Dc'ir>, and wbtit God 
 If. 2. Ohh<: certain obligiitioits rfhkh lie vfonman to be holy 
 and obedient to thh God. 3. The proofs of <! life of Ketrihiition 
 here aft er^yfhziQ. the holy and obedient (hill be Hcffed.^ and the 
 
 Q_3 q unholy 
 
^^O ^« defend Qfibe Sdufs ImmoftAlitj^^ c^c. 
 
 s; vis Dcorun^ fpc- unholy ind difobediefit puniflied. 4. The proofs of the verity 
 
 ciem apprchcnderc, ofthChriflianfdith. 
 propriccatcs Animx p ^^ ^y^^ ^^^^ of thcfc, ( that there is a God ) though I 
 
 rationalis ultimr CO- , j t 1 u - 1 . j xi. « 1 
 
 gita, & oppoficas in have proved it beyond all rational contradiction, yet I have 
 
 pcrfeaione Uiis at- difpatchcd it with haftc and brevity : becaufe it is to the 
 tr'ibuc. fmblic. dc ytitnd as the Sun is to the eye, and fo evident in all that is 
 Myftcr. pn ftcin. evident in the world, that there needcth nothing to the 
 proving of it, but to help the Reader to a rational capacity 
 and aptitude, to fcc that which all the world dcclarcth. 
 The comnrion argument, from the effeds to the caufe, in all 
 the entities and motions in the world, is undeniable. What- 
 focva any Being hath, and hath not originally from it Cc\f^ 
 or independently in it felf, it inuft needs have from another ; 
 and that other cannot ad beyond its power, nor give that 
 which It hath not either formally or eminently : Therefore 
 he that findeth in the world about him, fo much entity and 
 motion, Co much Intelledlion, Volition and Operation, and 
 fo much VVifdom, Good nefs and Power, mu(\ needs know 
 that all thetc have fome caufe, which formally or eminently, 
 or in a w:y of fracfccndcncy, hath more it felt than it giveth 
 to others. I mcafurcd my endeavours about this fubjcdt, 
 according as the occafions of my own foul had led me : 
 among all the temptations which have at any time aflaultcd 
 me, I have found thofe Co contemptible and inconliderable 
 as to their Ibength, which would have made me doubt of 
 » fi'hen Machumct ^^^ ^^^"8 ^^^ ^^^i ^^^^ ^ ^^ ^P^ ^o think that it isfo with 
 hAd ta^ca Conftami- Others. And therefore in the review of this difcourfe, I find 
 nop'e, Md dmauUd no reafon to fUnd to anfwer any mans ob)e<ftions, againit 
 tfihc Patriarch mac ^\^^ g.^'^^^ ^^ effertial Attributes or Properties of God. 
 
 /SI Genre Scho"! ^"^ ^^^ ^^^ ^"-^^"^ P^'"^ C that we all owe to this God 
 
 iariu's, al^as Gcana- o T abfolutc Kefignattin, Obedience and Love, and fo that 
 
 tijus, then Putriarch, Hciineji is natv.udly our duty ) it doth fo naturally refult 
 
 •»re:e that lrr:(f fum- from, the Nature of God and Man compared, that I can 
 
 L7- "^If' T 7^ ^^arcc think of any thing worthy of a confutation which 
 pndm Man. Crufius , n ^ ■ n ■ 1 i i • l i • l i ..t 
 
 /"'jTurcoGrxcl.i. can be laid againlt it, but that which denietn the Nature oi 
 
 Hid. Ecclef. p. 1 c, God or Man i and therefore is cither confuted under the 
 &c. rvhuh very vfdl fir ft head, 01 IS fo bs confuted under the third. 
 7hr'TrmU ?td */■ * ^5 fo"^ ^^^ ^'^^'^^ particular, contained in the fecond 
 chrifiianity,^ rviih fe- T"ome, ( the truth of the Gofpcl J i find not any reaibn to 
 venreafonsefit. dtfefld it more particularly, nor to ai^wer any more ob- 
 
 jc<ftions 
 
In defence of the Soul's ImmmAlity^ Cf^r. ao f 
 
 jidions than 1 have done ; for in proving the truth, I have 
 proved all the contradidory afleitions to be falfc i and I 
 have anfwered already thegrcatcit obJ€<^ions : and after 
 this, to anfwer every ignorant exception of unfatisfied per-' 
 (tins, agamft the (everal paflagcs of the Scripture, would be 
 tedious, and not ncccflTary to the end of my dtfign. And in- 
 deed I perceive not that any confidcrable number are trou- 
 bled with doubtings of the truth of the Chri[iian faith, in 
 a prevalent degree, who are well convinced of thofe ante- 
 cedent verities of the Veity^ and of the natural obligation 
 and nece^ty of Holinefly and of the Immortality of the foul^ 
 or ofafttfHrf//fe of reward and punifhmenti and that live 
 in any rca(bnable conformity to thcfe natural principles 
 which they profcft. For when natural evidence hath fuffi- 
 ciently convinced a man, that he is obliged iobeholy^ in ab- 
 (blute obedience and love to his Creator^ through the bo^es, 
 and/<rtfn ofanotherlifei he is very much prepared to dole 
 with the defign and dodrine of the Gofpel, which is (b jfar 
 from contradiding this, that it doth but confirm it, and 
 flicw us the way by which it may molt certainly be brought 
 to pafs. 
 
 And therefore my obfervation and experiences conllrain 
 me to chink, that there is no point which I hare infifted on, 
 which Co much calleth for my vindication, as the tkird^ 
 about the Life to come. 
 
 I know there is a fort of over-wife and over-doing Di- 
 vines, who will tell their followers in private, where there 
 is none to contradid them, that the method of this Treatife 
 is perverfe, as appealing too much to natural light, and over- 
 valuing humane reafon j and that I fliould have done no 
 more but fhortly tell men, that All that which God fpeaketh 
 in his word is true i and that ^roj^rw /hc^, it is evident that 
 the Scriptuie is the Word of God i and that to all God's 
 Ekd he will give his Spirit to caufe them to difccrn it : and 
 that this much alone had been better than allthefe difputcs 
 and reafons : but thtfe ovei-wifc men, who need themfclve* 
 no reafon for their Religion, and judge accordingly of others, 
 and think that thofe men who reft not in the authority of 
 JcfusChriit, Ihould reft in theirs, are many of them fo well 
 acquainted with me, as not to exped that I (hould trouble 
 
 Qjj q z them 
 
491 
 
 In clifcnce of the SohI'j Im>rmljUty^ ^c. 
 
 V\cin^i^ *pti Prifci- quietly diliniG this fort of men, and love their zeal, without 
 ars 1 hco,hiaftu5,(ic thclabour ot optning thtir ignoniKC. 
 
 Anlma, b.ve largely My task thtftfoix' ill th:s corxl'-fi. ii, fhi1l be only todir- 
 hbo.r,cd to evince. f^^, j ^^^^ dodhme dehvertd i i thi ; fore-going Tr. atilc, of the 
 Galea is ^ti^wi to Life toCiwe^ or rf";e SouPs Lmmrtulity^ againll lunne who 
 ffcili many o7j, {lions call tlKiiiti-lvcs phiK^iopheis. For of mcnib called, it i- but 
 ag.:in;i Placo, andibe ^ ^.^^^j] ^^ ^[.^ ^^ ^\i ^aiiifay this Weighty truth. Thefol- 
 llfLthTpUciX lowers ofF/.ro the Divine Philofuphcr, with th- Pytbago- 
 fpcakctlf dobtfuU). rea'fis.thQ Stoic}{s^ the CV/-'Ki;_S and divtrs other S^(fls, are iu 
 ^nd tfre.iUylicT.C' much for it, that inJced the molh.f them go too (ar, and 
 fns had tboj vooids j^^\^q thc foul to be eternal both a yarte aute^ and a parte 
 ollcn, /i fc/cuU^^i^- and Cirero doth conclude from its felf-inovingpoivcr, 
 dc Ani. c. 2. p. 481. that it is certainly eternal and divinj : Iiifomuch tnat not 
 hiWQuldihcn [cm to only Arnobius^ but many other ancient ChnUiaiis, write (o 
 havcikought belter of ^^^]^ againA ?Uto for holding the foul to be naturally m- 
 thc Ration^ StuL ^^^^^i^ ^^^^ ^^^^^ thcmfelvcs, that it is of a middle nature. 
 Ploiinus his /^/j between that which is «<zt«r<iL|)» iWWo>t»z/, and tlut which is 
 ■irerds were ( atVor- meerly mortal, that he that doth not well undtrfland them, 
 phyry faith in his ^lay be fcandalized at their cxprelTions, and think that he 
 l,fe) [I am ROW re- ^,.^j j^ ^j^, Philof^pher defendmg the louls immortality, 
 iurnin£ihat which IS , 1 ^1 n ^ ,- » , t . ^ • ' i ■> ■ • 
 
 Divine in u^ to that and the Chriltian oppoling it. And though Artitctle s opinion 
 
 which ij Div:iic in bcqucliioiied by many, yd Cicero, who lived m time and 
 ihcllBiverfc ] places wherein he had better advantage than we to know 
 
 his' meaning, doth frequently affirm, that he was in the 
 nnain of Plato's mind '•, and that the Academkk^^ P^ripate- 
 tkkj and Stoici^ differed more in words than fenfc ■-> chiding 
 the Stoickj for their fchifm or feparation, in fetting up a 
 School or Scd as new, which had almoit nothing new but 
 words. • Not only Fernelius ( deabditPt nrunt caufis ) but 
 many others have vindicated Ariliotle, however his obfcu- 
 lity hath given men occafion to keep up that controverCe. 
 And if the book de Muytdo be undoubtedly his, 1 fee no reafon 
 to make any more queiUon of his meaning , much kfs if that 
 book be his which is entitled, Myliica JEgypt. & Ckald. Phi- 
 lof. which Aben Anta Arabs tranllited out of Greeh^ into 
 Ardic\^ which Franc. Koftm brought from Vamafcus^ and 
 Mofes liovas Medicm H^ebr. tunditcd mto luliatt, and P^t. 
 
 Kicol. 
 
In defence of the Soid's ImmoTt.ihty^ d^e, 402 
 
 Nicol.Cajielinus mtoLaii>ie, indTatriciM thmkcth A rijhtle 
 took frcm Plato's mouth. 
 
 I[ is only then the Epicureans , and fome rovd Scmatifis 
 that I have now to anlwer, who think they have much to 
 lay ?gainrt rhefeparated ii-ibfilience and immortahty ot "mans 
 foul, which I may reduce tothcfe objections following. 
 
 I. MuttiY and Mot70)t, without any more, may do all that 
 whic'n you afciibe to iricorporenl futjhinces cv fouls: thtre- 
 torc you afllrt them without ground. II. To confirm this, 
 the bruits hive ftnf^-, inhrginatton^ thought and reafon^ by 
 matter and motion only, without immortal or incorporeal 
 lubllances : therefore by lenle, imagination, thoughts or rea- 
 ibn, you cannot prove that man hath more. HI. Forms are 
 but Accidents, that i?, Qj^ulities, or the mode of matter, 
 and not Sulfiances ditKrent f rom matter: therefore itisfo 
 with humane fouls. IV. The fouldcpjndeth upon matter in 
 its operations, andad^eth according to it, and not without 
 it : therefore it is material, and conlequently mortal. V. N'o 
 immaterial fubftance moveth that which is materii], or 1$ 
 the principle of its r p:rations : but the foul moveth the bo- 
 dy as the principle ot its operations: ergo, VI. If in our 
 dreams the thoughts do operate only according to the ac- 
 cidental irregular motion ofthefpints, andfometime befo 
 unadivc, that we do not fo much as dream, then the foul 
 is nothing but the faidadtivefpirits, or fome mareiial cor- 
 ruptible thing: hwt^occ. ergo. VII. Senle is a more perfect 
 apprchenlion than Reafon : therefore Bruits, which have 
 fenfe, have as noble and perfe<ft a kind of foul as man i or 
 at leart reafon is no proof of the immateriality of fouk. 
 vni. Senfation andlntelledion are both but Reception, a»d 
 and the foul is but a patient in them : Ergo^ it is not a felf- 
 moving, and (b not an incorporeal fubftance. IX. Nothing 
 is in the underftanding but what 15 Hrft in the fenfe: Ergo^ 
 the nnderftanding can reach no further than to (cnfible 
 things : Ergo, ic is it felf of no higher a kind. X. Corporeal 
 objects move the foul : Ergo^ it is corporeal. For things 
 material cannot work upon that which is immaterial. 
 XI. If the foul were incorporeal, it would know itfclftobe 
 fb : but it is not only ignorant of that, but hath no true no- 
 tion, but meerly negative, of immaterial beings. X' I. That 
 
 Qj] q 3 which 
 
 i 
 
j^^A In defence fif the SouTi ImmortAliiy^ e^r. 
 
 which is generated is corruptible : but the foul is generated 
 as IS proved by Scmxxw^ and many others. XJIl. Gs^ikcaii 
 •rirwr \yittr\X ■-, thit which is not eternal is to the pHt^dura- 
 fion, is not eternal as to the fjture duration : but all Chri- 
 ftians maintain, that the (bul is cither created or generated 
 and not of eternal duration, as to what js paU : and all the 
 Philofophers, or moft who took it to be eternal as to future 
 duration, went on that ground, that it was (b antecedently. 
 X|V. You give us none but moral arguments for the foul's 
 immortality. XV. Nay, you conftfs, that the louVs eternal 
 duration cannot by you be proved by any natural evidence i 
 though you think you fo prove a life of Retribution! 
 XVi. The foul and body are like a candle, where oyl and 
 week, and rire, ( which are all ) are mflixucontimo^ and as 
 there is not the fame individual flame this hour as was the 
 laft, fo neither have we the fame individual fouls : Ertro 
 they are uncapable of a life of Retribution hereafter! 
 XVII. If the foul be a durable fubtUnce, ( as we muilconfefs 
 nofubftance is annihilated.) it is molt likely to come from 
 the anim a mundi, orfomc univerUl foul of that orb or fy- 
 ftem of which it is a part, and fo to return to jt agun, as 
 the beams to the Sun ■-, and fo to ctafe its nidividuation, and 
 confequently to be uncapable of a life of Retribution. 
 XVin. The flaxorti^h who hold the (buls immortality, ( and 
 fome P/4fo«/c^Divines too J have fo many fopperies about 
 its vehiclts, regions and traiifroutations, as maketh their 
 principal do(^rinc the leG credible. XIX. If the (bul (hould 
 continue its individuation, yet its actings will be nothing 
 like what they are in the body \ nor can they exercife a mS 
 mory of what they did in the body, as having not the mate- 
 rial fpiritsand nerves, by which memory is exercifcd : and 
 therefore they can have no propet retribution, eipccially pu- 
 niOiment, for any thing here done. XX. The belief of the 
 immortahty of the foul doth fill men with fears, and take 
 up their lives in fuperftitious cares for a life to come, which 
 might be fpent inquietnefs, and in publick works : ' and it 
 fills the world with aU thofe religious fedls and controverfies 
 which have fo long deftroyed Charity and Peace. 
 Theiijare tlie Qbjeaions which I have here to infwcr. 
 
In defence if the Sour^ ImmorUlity^ ^c* 49 f 
 
 OBJECTION I. 
 
 MAttcr and Motion^ without any more, way do all that 
 fvhicbyou afcribe to fouls. 
 Anfw. When nothing fecJTieth to usmorcfalfe andabfurd, Tlie Platomfls oplnim 
 than the matter of your objection i you cannot exped that "J''^ ''^' Soul is all 
 your naked aflcrtion (hould fatisfic us without oroot: and Animus^cuiufquc ^5 
 a fati<;fa(^ory proof n:iufl reach to all the nohUjihJiances^ and eft quifque, ii »«£•»;»- 
 mufl have better evidence than the bold and confident affir- pari^ly mare prcbable, 
 mations of men, who cxp;;d that their conceptions fhould and of homfter undoi', 
 be taken for the flower of reafon, whilft they are pleading [{J'^/'^/^' Bodp^'atl 
 againft the rufomng nature it fcl£ And to what Authors the Man. Qui pu- 
 will they (end us for the proof of this aflertion ? Is at to tant hominem cfTe 
 Mr.Hthsi' VVc have pcrufcd him, and weighM his leafons, ex Anlmacorporeqyc 
 and find them fuch as reflcdt no dishonour on the under- ^^'"P^fit""'' .'^^"Jf- 
 
 , , r I r L-j u 1 ir I. cuenccr utile J julto 
 
 fiandings ot thole, who judge them to be void ot probabi- fcjungunt j Qui vcm 
 
 lity as well as cogent evidence. But after fo fmart a calbga- hominem cOe ani- 
 
 tion as he hath received from the learned Dr.JP^/ird, f nv)W "i'"' eoniung.nr. 
 
 Bifliopof Exfter) and from that clear-headed Primate o{ ^^^"'J'fu-^J'"' ^ 
 
 Ireland^ Dr. Bramhal^ I hope it will not be expected, that irhat then yviU ihn 
 
 I trouble my felfor my Reader with him here. Is it to k0id and di, that tbin\ 
 
 Gajfendus f' Hcwnteth for the immaterial created humane ^'^ '^ tamum cor- 
 
 foul himfelf. And Charity obligeth me not to charge him f"^' f'V' iTrT 
 
 , \ r ^ r 1 tccre Litr, and k.i~ 
 
 with prevarication, whatiocvct to Carttjws or any where ctw oft, mojl Th'ilo- 
 
 tlfehe writtth, which feemeth injurious to this Dodrjne. fophers .-g-'ee ihut \i- 
 
 And \[Sorberiits number it with his honours, ( in vita Gtifr vcrc fecuniium fuam 
 
 fendi) that Mr. Hots could not fufficiently admire his works, "»^''^'^5";' 'j . ;^f' ^ 
 
 G);a Heroem nojtruffi nunquam ynajoreTn affarerefrDnuncia:'at, j\:,^u''u,e Aimndijh- 
 
 quiim in retundcndij larvyf^ tenues in auras tam facile diffu- about m.tu's Nacuie, 
 
 f7t€ntilus^ gladioimperviisy nee icjon clavd cxcipentibus : Ha t^j w;// d'ljfer Abom 
 
 enim fentiebat vir etrtutiQ^ narif de MiditaXioniius Cartefii & ^' ^-^"'>' ^''^dfilicAy: 
 
 de iHa Gaffendidifquifttione, &c. It was becaufc he weighed Ji^liy^ -^ul^^'r'ic 
 
 not honour in an Englip billance, nor judged not ot an hu wQ^k and hn hap- 
 
 E»gliJh~tTian by an Englijh judgment, nor hjmfclf wd\ pinefs tccording'y. a 
 
 perceived what was indeed honourable or dilhonourablein ^'^"'^' "^f"''^ '"'^ ^^' 
 
 his friend. If you fend us to Eficurus and Lucretm, they ^^''''■' ''"^'^ '''"'' 
 
 are fo overwhelmed with the number of adverfarits that 
 
 have fallen upon thetp, that it is a diflionoiir to give them 
 
 ar.orher 
 
A^^ ]n defcfice ofihe Souths Impiortalily^ dv. 
 
 another blow, Bcfidcs all the crowd of ^(ripatetich^^ PUto- 
 nijh and Stoichj, even the mod.'ratc latitudinarian Cicero 
 hath rpit (o oft in the face of E/'icj/rw, that when Gfiffcttduf 
 hith liboared hard in wiping it, he thoui'^ht meet to la 
 rhis fpor alone. But bccaufe it is ondy thisfort of m-.n, that 
 are the advcrfarics with whom we do contend, I will this 
 once be lb troubicfome to the Reader, as to give him firit 
 fomc general co.intcrchargcs and rcafons, aganirt the autho- 
 rity oi thefe men •, and next fome particular reafons againit 
 the obj.ded fufficiency oi Matter and Motion, to do the ofti- 
 ces which we afcribe to fouls. 
 
 And, I. When I hiid men difpute againfi M.nt, and rcafon 
 againrt the pojvc-r of Kf<7/bH, I think huwane i}ttereji alloweth 
 nie to be cii/frf//?'//^/oftheirfophi(l y, and to yield no further 
 than I have cogent evidence. ]^ mj.n\ foul be his/crm, he 
 dcnieth rmm to be >H(/;/, who denicth him that foul. 
 
 2. 1 find Philof^phcrs fo little agreed among themfelves, 
 that it greatly diminifheth their authority, and requireth a 
 man who is juft to his rcafon, to make a very accurate trial 
 before he fall in with any of their opinions. Their divifions 
 are fufficiently opened and aggravated by Laertius^ Cicero, 
 and many more of themfelves i and contemptuoufly dif- 
 playcd by Hermas, Armhtus, Athenagoras, LatiantiM^ Eufe- 
 biiu, and many other Chriftians. There arc few things that 
 e«e afferteth, but there are wz/my to rife up againft him and 
 contradict it. They murt b.ttcr defend themftlves againft 
 one another, before their authority be much reverenced by 
 others. 
 
 3. I find the wifcft of them fo confcious oftheir igno- 
 rance, that they take moft for uncertain which they fay 
 themfelvesi and confcfs they talk but in the dark : whi;h 
 made the Tyrrhoniatn and Arcefilas have fo many followers i 
 and Cicero with the Academickj io over-modeji in difclaiming 
 certainty and confidence, and writing by Dialogues with fo 
 much ind ifv-'rcncy and wavering as they did. I need not 
 fend you to Zanchez his Nihi I fcitur, nor to our Mt.Glan- 
 viPs Vanity of Vogniatizijig-, for fatisfa6fion. The learned 
 G<rj(7?'w<^«^ his modefly isfufficient, who if he (peak of Occw/r 
 ^alities^ Will ask you, lybat ^alities are not occult ? 
 And ifhefpeak of the magnitude and difUnces of the Stars, 
 
 will 
 
Indifenceofihe Soursmmortalityy&cl 4^7 
 
 will tell you how little podlbility of alTurancc is left to mor- ^^ '^«"\«' '^ F^^e " 
 
 1 1 r 1 111 -.i- . u ., per cilcntiafn, 4»«n/» 
 
 tals, about thole things which others with over muen con- ^^ tniightmnt^heat' 
 
 fidence have afifertcd. And about the cafe in hand, he could ini ftth fiance -, fo the 
 
 no better defend 'Eficurus againfi; Cicero's [ Hk efi'Oftare^ & fo*l is per c(!cmiara, 
 
 frovincias dare atomHy hoh di^ntare'] than by confeffing [Vere «. ^'/* '^S^'i "^l"' 
 
 gwifiew id oljich fed eaynt amen effe ingenii kumani ^w^^'^"'^; ^^>orphyry^^?«rfe! 
 
 tfltf wf, wt o/riicj idem nemim mn fofit"-^ Ve ipfis p-incipiis f^y^j^ j-^i ^^ ^ic, it 
 
 dicere mlaliud licet^ ftifi quodhdc ijio, i^a ilio modo fe haheantj for life n fe!f to die ^ 
 
 ex fu£ nature necefitate-y cum i gnor emus germ an (tnt caufn-mob cr that tvifuh is per 
 
 quafH tta fc haheant s tmmo am ea frujira qu^mm, wfi fit ^^wT/iiT 
 
 eundunt imnfinituw. ^. 1. 1. 3. c. 7. pag. 275. And ingenu- 
 
 oufly he confeflcth, 5J. 2. 1.2. c. 3. p. 560, Verum qnicquid 
 
 dicittur ( fell, per Cartcfium & Epicurum ) hypotbefis fewper 
 
 wera ejl^ ac difficult. is remanet, fierique nihil ttitius poteji^ quam 
 
 profit endo igHerantiam^ totum quern videntu^ rerum crdinem in 
 
 arbitriunt, furnmi ofificH conferre. Vicere certe qucdaliquiy 
 
 fdent V. g. idcirco bic ptius quam alibi effe^ quia ejus nntura 
 
 ita exigat^ id quident vere dicitur ■, fed int<rimnil aliudfi}, 
 
 quam ref^0)idcre i^fum qu£fitum^ & dijji^'*iuland» ignorantiam^ 
 
 z'lderi iffe animi m caufum optimatn pcrumgrati. Which is 
 
 true and applicable to many other cafes. And it i- ingenU' 
 
 cully coiifellcd lately by the very ing^'nious Mr. i".:w«i7 P<^r- 
 
 i^f r, \_I am lately grorvn fuch e. de^airiitg ^ceptick^ in all Pbyfi- 
 
 ological Ikeories^ that I canmt concern i^jyfelfmthe truth or 
 
 fa^ood of any hypothefes. For though If refer the Mechanical 
 
 hypothefes before any other^ yet me-thinks their contexture if 
 
 too flight and brittle to have any fire fs laid upon them: audi 
 
 can rcftmhle them to nothing better than your glufl drops, 
 
 from which if the leafi portion he brok^n^ the whole covnp ages 
 
 immediately diffolves and (hatters into dufi and atoms : for their 
 
 parts which rather lie than bang together^ being fupported 
 
 only by the thin flm of a brittle coryUure^ (not annealed by 
 
 experience and ebfervation) &c. And upon the like reafons it 
 
 is re jeded by that eminently learned and induftrious man, 
 
 Tit.WiUi*^ deferment, p. i^.At quoniam princifiafua fuppenit 
 
 potint quam demonfirat^docetque qualii figure element a ijia coT" 
 
 porumfmt, nonqu£ipfafuerint^atque etiam notiones inducit 
 
 valde fubtiles & afenfu remotas^ qu£que nature pbdnomeni* 
 
 quando ad particularia. defcenditur, mn fatit qundrunt, has 
 
 infuper habit a^ &c. 
 
 Rrr 4. And 
 
^^9 ^^ defence of the Schl's TmmortaHty^ c^c. 
 
 Qaiburdam qui nt 4. And I find that the PhilofoplKis tl"ut hu'c rcj^dlcd 
 igncr,. cakrc puianr, or vilified Epicurus ind his way, have bjcn very numerous ^ 
 oift cum manu con- lyiultitudes to a few, and of the moft venerable names jii the 
 trcCT.ir.nc, nihil crc- ' , « .l 1 j i r ^j. r 1 
 
 dcad-ir. ctic placer, agcs and places wncrc they hvtd ^ and no one tdt oft htm 
 
 <juo<l" fupra proprc- lo vihficd by the rtft, a;, the Epicureans were by all. 
 dicmera natmam vi- ^ \ ^nd alfo, that the mott who in this age adhere to the 
 dcarur. Mukorum Epi,-,<^f.^^ ( or Carttfmt ) Hyuothefis, are the younger fort 
 nuouHC uudia tar- y . l 1 • j • j- ^ , i 
 
 daniMr, cuod id crc- ohngenious men, who havi rtceived prejudice againlt the 
 6€(z T)o\u'\z (^Mod a\- ^erifateticks^ Flatomjls and /Sto/c/^^, before they did ever 
 mis fub eo'um cog- throughly ftudy them j but reverencing more fomeperfon 
 nitlongn cadic ; q iz „Qfj.^ j;^,- much uigenuity, by his authc»ri!y hivc been drawn 
 ■irZ'rur,:^" '° d^t'-d^ wlut .h.y fcarcc u„d.rl,and tlKxr.f.lvcs. And that 
 liutc dcfluxit : fi- His the weer novelty oflome ot rhelc ncw-lurted notions, 
 quidcm cwna fcnfuum which maketh them fo muchtullovvcdi as novelties in Ke- 
 anguft.ae ex qiubus /i^^Qf^ ^xc with f )me young and wanton Wits : ai:d accor- 
 
 hoaiin.m aRQ.tio e- J' ngU. j expcc^ that erc long thcy Will grow out offafliion 
 ruitur, mcxicrrvoruin pJ, ^ , r 1 i n , '^^"'■«-'"-> 
 
 fcnfiluin pctxrcver- and die again bctorc ever tncy come to have fuch fuppor- 
 Tentur, fatis notum ters as the Other PhiloPiphy hath had. 
 crie debet, his tan- 6. F^efpiccve ad phrhna, tot:ikein all that muft be taken 
 ^"ircntS'''^c^urVum ^"' ^^ ^^^ charadter of true wjldom. But I find that the 
 rctafdavir divkaqiic Epicureans do refpicere adpauca; they look fo much at 
 capcfTc-c _ ncq.iire. things corporeal, that they quite ovcr-look the noblcft na- 
 FiUil.cartff.i:t i Sent, tures ■, and they reduce all to Matter and Motion^ bccaud' 
 dif. s>.p. 13. nothing but Matter and Motion is thioughly irndjed by them. 
 
 And like idle Boys, who tear out all the hard leaves of their 
 books, and fay they have Icarn'd all when they have learnt 
 the reit , fo do they cut off and deny the noblelt parts of 
 nature, and then-fwecp together the duft of agitated Atoms 
 and ttll us that they have rtfolved all the Pharnomtna in 
 Nature. • 
 
 7. And I find that they are very kind naturcd to their 
 own conceptions, and take thofe for demonfirations, which 
 other men think are liker dreams. 
 
 8. 1 perceive that they are deluded by taking the veftigia 
 and /m<zg« of things, jor the things themfelves. The Intel- 
 kcfual nature is the iw^r^e of the Pi-L^wf, and the Sensitive 
 of the InteflcHual., and the Vegttatve of the Senfitive, and the 
 fiery of the Inccrporcal Ar.d when they can prove no more 
 in any of the lower, but fiich an /TtM^c of the higher, they 
 H -lild on that advantage confound thcan ajli and would 
 
 hence 
 
In defence efthe Soyfs Imworiality^ ^c* 409 
 
 hence conclude that Bruits are intelUdlual, and deny the 
 differencing forms ot all things. 
 
 9. 1 tind that as they look lb much at the Organ, as to 
 over-lojk the Aj^ent ■, and look (o much at thep^jriir/t'j of 
 raitter, as to over-look the ditKrcnt natures of it : (b do they 
 obfcrve the fccond caufe with lb narrow a miiKl, as much 
 to over-look the firlt : or wf-icn they have acknowledged 
 that there is a God, they th;ijk they have done fair, though 
 afcerwjrds they conlider not that inrercft of his in all ope- 
 rations, whicii their own conceilions necefTanly infer. 
 
 icjLillly, t pcraivc that they proceed not methodically 
 in their coll-dions, but confound all by mixing certainties 
 wuh UncertaintiiS. VVhereas the firlt, the great, the moft 
 difc.rnible truths, fliould be tiiOcongefted as CERTAIN- 
 TIES by thciiiftlves, and the unccrtaintie« fliould not be 
 f leaded agawji thim^ uor fuffercd to ftand iu conttlt with 
 them. 
 
 Perceiving all thcle general Rcalbnsto dillruit thisfojtof 
 Phiiof phers above others, though i rcfolve to be im- 
 parl ii', i cannot willingly be fofoolifli, as to over-look their 
 diladvantagein the prednt caufe. 
 
 II. Theparticulir rcafons which dilTwade me from be- 
 lieving the Epicureatt fjffieiency oi Matter and Motion arc 
 thtfe- tolL'wing. 
 
 I. They all f with whom I have now to do) are conllraincd 
 to co'Mcis zn ifiCorpi.retilintclet^ualfublia}ice \ even that there 
 is a Cod, and that GOD is fuch. Eficurus himfclf doth not 
 deny it, yea, (eemethre^fpeak magnificently of God, and m 
 honour to him would excu(e his p-ovidcnce from the mind- 
 ing of inferiour things. For, i. They know that tnatttr did 
 notmakeit felfi nid mot ion \s b.it its mode: and therefore 
 wjtter cannot be made by its 6ivn motim. Its heingism 
 order of nature before its niotim. And matter is in it fclf fo 
 c'ulla tiling, (and by the adverfaries Gripped of all /«;Wf, 
 whiJi are not caufcd by motion J that if it were fai J to be 
 trom eternity m its duration^ they will confcfs it could be 
 but as an eternal effecft of fome nobler cau{c. So that at the 
 ^irli word they grant, thit putter hithzn incorporeal aui^c, 
 2. And wotion, as it is found in matter, could not cau(c it 
 fclfi though It be but of the mode oi matter, it is fuch a 
 
 R r r 2 mode 
 
 k 
 
500 I^ dtfettce of the Soul's ImmtrtalHy^ &c\ 
 
 K*xA ih^ Myftlc. »t;o^e as muft have a cau{c. Ani the palTive m.7tr^r yet un- 
 
 A:p,ypt. & ChalJ. moved, IS ruppofe J by thcmfclves ro bc void of all antecedent 
 
 Vhuof. to P;«^^ 'J^ ,T,ovnig pow.r. So that ihcy are all fain to fay, that God 
 
 louts eic not cotpJr i , ' , ■ i - ,' n » jV n 
 
 reil ; and Ncmefius rnade the vtaxter^ and g.ivc it the hrlt pulh. And lo all matur 
 
 <w^Marr.mcicu$. and t)Jotw« is reduced to ^jirji efficient^ vf\\o is incorporeal: 
 
 And therefore an tncorforealheing is acknowledged. 
 
 If ihefml be rtoiblng 2. 1 meet with none of them who dare deny this God 
 
 b^a Matter 4»i Moti- ^^ \^^ ^^ wtelUGualfree Agent , fo that though it be granted 
 
 /r;f'r;?r",t them, that mtelltgere veUe be not in God the fame thing 
 
 rras the hfl. rer for iti ally as it is in man v yet is it fomcthing which emi- 
 
 Matter is 'jn Huxi fiently mull be fo called s man having no fitter conception 
 
 conumo , auhey olf- qj cxprdTIon of it, than from thefe 2i&s of his own foul. 
 
 jiathmfelvcs *noH: fp^V/m/i will not make God defcdively ignorant, impotent, 
 n e hi'je not the fame ^, , ,,,, , ^, j- • 1 n l- ° • r l l 
 ftpitnd blsuAto dty or bad. When themlelves divide all things into lucn as nave 
 
 yphiih yrc lately had : undtrjhttdmg^ and fuch as have none •, of which part do they 
 Mnd the troi'ion of this fuppoft G 6 D to ftand ? Things that 3rc void of under- 
 >n»ani ism the fame funding, ftormally or eminently ) are below the dignity of 
 with the notion ,. Y , 1 n j- c i , cr A. 
 
 wbiih fucceedetb in things (hat have undcrltanding. bo that they contcls there 
 
 thtncxi : So that no is cxilkiit ail incorporeal^ intelligent^ free Agent, 
 nxn's foul, add con- 
 
 fequi/uly no mja,is long the fume: aadfo (as lh.xve f aid after ) Kjngi will lofe their t'ults to their 
 Crowns, and all men to their lands, as being not the fame Tvho rveri born beirs to ihcm. ^nd there 
 mu{l be no rewards or punfhmena, un'.efs you tvlll reward and pHniflj one for another's faults : ^nd 
 they need n» more te fear the paino death rvhich voill befall them, than that which befall thtir neigh' 
 bou/y bccaufeii umtihemanthatnorv Uwho mufl undergo it . T^orjbiuld any mxn ijave *T»ife 
 9f child sf his own one year together. If they Lil^e not thefe coufequenis, let them either prove that 
 liemifyixg Matter and Moi\on are permanent, or grant that fomr other permanent thingdoih idtntifie 
 thcperfoii. Seethk aj the argument o/'AnRmooius «»^Numcnia$, prefl by Nemtfiusdc 
 
 Anim.c. 2. p. 477. Vid. & Cleanthis argumenta pro anim« corpore'uatc a Ncmcfio 
 
 profiigata jbjd. p. 479 Sec. 
 
 3 . As they coiifcfs that this intelledual Agent is the firft 
 cau(e both of Wrftre-r and motion^ fo they cannot deny that 
 he Jiillcanfttb botb^ by his continued influx or cauling effi- 
 cacy. For there can be no effcti without a Cdt'Je \ and there- 
 fore when the cau(e ceafcth^ the effcd muft cejfc. The ma-' 
 terial part of a moral can fem^y cealc, and yet the eife61: con- 
 tinue. But that moral caufation continueth which is pro- 
 portioned to the cffed. The Parent may die while the child 
 furviveth : but there is a continued caufe of the life of the 
 child, proportioned to thecfredJ". Matter is not an inde- 
 pendent being. To fay that God hath made it felf-fufficicnt 
 and independent, is to fay that he hath made it a God. 
 
 Suppoft 
 
In defence of the Soul' J Iwffioftality^ (^€. f 1 
 
 Suppofe but a total ceffation of the Divine emanation, in"* 
 flux and caufation, and you muft needs fuppofe alfo the 
 ccflation of all Beings. If you fay that when God hath once 
 given it a Being,it will continue ot it felf,till his power anni- 
 hilate it : I anfwer, if it continue without a continuing cau- 
 fati(in,it muft continue as an independent felf-fufficicnt being. 
 But this is a conttadidion, becaufe it is a creature i G O D 
 is 1:0 (ffed^ and therefore nccdcth no cau^e of fubfillencc : but 
 the creature is an effcVt^ and cannot fublift a moment with- 
 out a continued cau^e. As the beams or communicated light 
 canr.ot continue an infhnt, if there were a total ccffation of 
 the cmanatiojiof the luminary, becaufe their being is meerly 
 dependent : and they need no other pofitive annihilation, 
 bclidcs the cciTation of the caufation which did continue 
 them. It was from one oiyour own Toets that Paul cited, [ In 
 him vpe live, and move ^ and have our being, for rve are hii off- 
 jpring.'] And nothing is more abhorrent to all common 
 reafon, than that this ftone or dirt, which wzs nothing ^s ye- 
 fterday, (hould bca<3oitoitfelf, even one independent felf- 
 fufficient being, asfoonas it is created^ and fo that God 
 made as many dewy-gods as atows. We fee part doubt, that 
 one creature cannot fubfifl: or move without another, on 
 which it is dependent ^ how much Icfs can any creature fub- 
 fift or move without its continued reception of its Creator''s 
 influx. If you could fuppofe that for one moment there were 
 no God^ you murt fuppofe there would be nothing*. If I 
 thought any would deny this, belidesthofe inflated vertigi- 
 nous brains, that are not to be difputed with, I would fay 
 more for thcilluflration of it. 
 
 Objed. But though watter fubfiji not without a contimud 
 dlvir.e caufation, or emanation, or efficacims volition ; yet mo- 
 tion nt ay continue rvken all divine caufation of , it ceafeth: Be- 
 caufe rrhen God hath given itonefujh, that ca^feth a motion^ 
 which ca^ifeth another motion-) and that another , and fo in inh- 
 nitum, if there were uojhp. 
 
 Anfw. I. If this were fb, it muit be on fuppofition of a 
 vis niotiva comrnunicata vel imprtffa : for if there had been 
 no fuch, the firli motion would have not been, or all have 
 prcfcntly ccafed for want of a continued caufe. As there is 
 no moiioufme vi moliv^^ fo none can be communicated, but 
 
 Rrr 3 by 
 
502 -?>« defence oftha Souts ImMortality^ c^c. 
 
 by the communication of that/orcf. Adion i$ not nothing : 
 not will be cAufcd by nothing : As tlie dvlaf'fus graxiunt 
 would prefcntly ceafe, it wc coukl caule the pytdui or ^rd- 
 I'jtvto ccafci fo is it in all other motions. If [here bcnot'i/ 
 or liraigth communicated ilong with the mention, there 
 would be nothing in that naotion tocai.fe another motion, 
 nor m that to caufe another. ( And li it were by way ot" 
 tr</c'7£?;f,itthecaufccea(e which is the frhna trahens.^W the 
 motion CLafcth : and lb alio if it be by w^y oH fulfion ) So 
 thzi in every Motm, theic is fomething paotc than Matter 
 and motioTj. 
 
 2. Ail motion fof things below within our reach J hath 
 rrany r.Kf.^dintehts : and therefore would ccale, if the hill 
 1' th: do[lr'At of Wzi- '"^''^'^ continued not his poweitul efficacy. It is tedious and 
 icr an i Mot"on oily n:edl'wrs to eniimaate inlfnicts. 
 
 vtacirH<i^:h:)eT,v)nld 5.The)W?v//?g pcn?cr ot the nobkit creatures, is not ^wr<'/y 
 7i':vef be .>nj true m- ^j-^g^^ b'jt partly faffiie and partly a<5tive, and mult receive 
 r.c!eitt:he,vo,hlM: t},e inri. X or.the highcli ciule. b.fore it can act or commu- 
 mooo'iio moitoji m the mcatc any tmiig. 1 ncixtore as Icon as the tvM mover fl^.ould 
 pr[l touch Mdpttb.m ce^le, the rdi would be loon Itup'd, rhough lome adive 
 iiitenncagitr-^^hrre- pQvy^-j vvas communicated to them. As we fjeina Clock 
 as(hoyprjertU^or!d .y}^^,^ ^j,^. ,^^ ,, Jown, and in a Watch when the fpring 
 hMh been diludcd by . , \ r \ r n v. ■ ^ <i l ^ ^ 
 
 many ficUom, yet) IS down, the motion eealeth firlt where it hr(t began. 
 
 m.iHy certain miracles 4. Can you conlhain your reafon to imagine, that Qod is 
 ih.rc bjve beau I'he- the foie principal adive caufe, for the fiill touch, and, as it 
 ibcr the '^.»»o':''^«f o/- ^^^ t" op.j^^^^^^ f whik he cai.fcth the lirii 
 
 the mmmAi.i by faith \ ^ rt ; ■ r c ^r 
 
 m'.niwit'Hy M Pan- ^^"^t^^J and is an unactive/)f2/^, or no caule ever alter, (lave 
 
 lus Vtrnetus , 1. i. only n/wtfltii;?, becaufc he caulcd the fiift. ) This is to fay, 
 cap. 18. be true or tlut God waj God till he made the world, and ever lince 
 ntt:, and thf non-:liffo- ^ hath done nothing, bat left every atom or e^reature to be 
 cate bodies m Con- ^'^"- *^ ^"^^ ^^ mutable, to do all tor one li'lt.air, and to 
 ^^ni]n<.'^\t,meni]oned do nothing cv(.r alter ? 
 
 »«Ma:t. Crufius />f 5. The iiijin'itenefs and ferfeVkn of God fully provcth, 
 H;ft. hcclcf. Twffo fVj^j. ^ji ^^QHtinued inotic n is by the continuance of his c^i- 
 uud'ei ' ef Tit' The, <^"-'"^y- ^^^ ^^ ^^ undeniable, tint he who made all things is 
 which mofl H:floaa?is evirywhtre^ or prelent to all his creatures, in the mcft m- 
 hivey&c. ret cer- timate piox'mity. And it is certain, that he cannot but 
 ■ t^ainly ihat there have k^ofp them all : and alfo that his Benignity imintaineth all 
 bZl/^iZlovcd ut their b;ings and well-benigs-, and therefore that he is not an 
 muTiy, unaCiiim bwig i but that his pvpcr as well as his rpifdjm 
 
 and 
 
In defence, of the Soul's Intniortdjiy,^ c^c. 503 
 
 nnd Gocdnep^ is coiitmually in ac^. How firangdy do thaCc 
 Epicureans differ from Aniiotle r who durrt not deny the 
 Eternity of the World, kft he fhould make God an un- 
 adive Being ad extra , from Eternity till the Creation ? 
 Whcn-as tlitfc men feign him to have given but one ir.ftan- 
 taneous pufh, ind to have been ccetnu otiofus, or unadtive 
 from Eternity. 
 
 Seeing then it cannot by fober rcafon be denyed , that 
 Cod hnnfelf IS by a continued Caufation, the Prefer ver and 
 intimate _^r/t jj/o-jfr ot all things, it muil needs thence fol- 
 low, that i7:<4ter and mctiomic ftill infufficicnt of thcm- 
 felvcs : and that this is to be none of the Controverfie b:^ 
 twccu us : but only whether it be any created Naii-re^ P^w- 
 er, or other Caufe , by whic;h God caufeth motion in any 
 thing, or all things? or whether he doit by his orr>/ iw??;^- 
 diate Caufation alone without the ufe of any fecond Caufc, 
 fave meer motion it felf ? fo that the insufficiency of Matter 
 3ii\<i Motion to continual alterations an'i produdiions, mull be 
 confelTtd by all chat confcfs there is a God. 
 
 4. It is alfo maniftft in the tflxd:, that it is not a wesr 
 wotion of the firj^ Caufe^ which appeareth in the being and 
 motions of the Creature. There is apparently a tendency in 
 the Creatures motion to a certain end, which is an attractive 
 Goodt and there is a certain Or^^/rr in all motions to that 
 end h and certain LdW5,or Guidances and overrulings, to keep 
 them in that Order : (q that If^ifdom and Goodnefs do emi- 
 nently appear in them all, in their beings, natures , diffe- 
 lences, excellencies, order and ends, as vvell as Motion the 
 effedt of Power, i. It is certain that God who is unmoved 
 himfclf, is the firft mover of all : 2. And if God were not 
 unmoved, but by felf-motion cauicd motion, yet he exert- 
 cth Wifdom and Goodnefs in his Creation and Providence, 
 as well as Motion. 1. He that is Infinite., and therefore not 
 properly in any place or fpace, or at Icaft is limited in none, 
 can himH-'lf by Locomotion move himfclf in none : which 
 mcthinks none fhould queftion : And they that make the 
 World ififinite .^ or at leaft indefinite, as they call if, me- 
 thinks fliould not deny the Inhniteneffe of God : And 
 they acknowledge no motion themfelves but Locomo- 
 tion, or migratid a loco in locum. But faith Gajfiendus^ 
 
 Vol., 
 
-Q . In defence of the Souls iMmortality, &c. 
 
 Vol. I-P^g- 337. Et certccfj)tujn omnnft fifgit^ ut q-'ilf^iam 
 quaHturnvn fit alterifrdfem conjundurnqy tffuni moveat^ j] in 
 
 ft'iffo imniotmi y»g»eat, &c. I^aq\ nece^e ontnino videtiir^ 
 
 tit cum in ferie wovttitium quonm woventur nlta ah aliis po- 
 ccdi in injitutunt mn poffir, ptrveniatur ad union frimum ^ 
 non quod intmotum viovtat^ fed quod ipfinn fer fe moveatur, 
 Anftf. You gather from hence, that )t is the contexture of 
 the moji fubtile Atomes which is the form andfir/i mover in 
 fkyficalhan^s. But yoa granted before, that God moved 
 thofc Atomes, and alfo put a moving inclination into them. 
 And atomes are far from being t'nunt or pimwn. You 
 faid before Q_fi/j^ci<ft Veuni quideni rffe incorporeiwi , ac fer- 
 vadere fovereq^ univerfam mundi tnachinam.^ And itTo, then 
 movere etiam as WlU as fovere. Either you mean as you 
 fpeak in confeding a God or rot : If not, it is unworthy 
 a Philofopher to diiTemble for any worldly rcfpcds what- 
 (bevcr. if you do, then, Is it beyond your capacity to con- 
 ceive that God being unmoved moveth aU things ? or not ? If 
 not^ why (hould it be beyond your capacity to conceive the 
 fame in a fecond Order of afcce)tdjj>iritual being ? The rca- 
 fon as to motion is of the fame kmde. \i yea. ■■, then either, 
 you believe God is the firji Mover or not : If nor, withdraw 
 your former Confcflion. If yea, what Locomotion f for you 
 deny all other J can you afcribe to God, who is unbounded 
 and infinite > what place is he moved from, and what place 
 is he moved into? And is his motion redut vel circuUns '<' 
 is it ene or multifarious .? or rather will you not renounce all 
 thefe? 2 And as God moveth htm^unmoved, Co he doth 
 more than wn'f : He moveth Orderly, and glvcth Rales and 
 Guidances to motions and woz/ftib gracioufly to the felicity 
 of the Creature, and to a defireable end. A Horfe can move 
 more than a man^y for he hath more jfren^th or movingpvp- 
 er : But he moveth not/o regularly nor to fuch intended mds^ 
 becaufe he hath not wifdom and benignity or goodncfi as 
 Man hath. He that buildeth a Houfe or Ship, or writeth 
 fuch Volumes as Gpffendw did, doth (bmewhat more than 
 barely move, which a Swallow or a Hare could have done 
 as fwiftly : And he that looketh on the works of God, even 
 to tlie Heavens and Earth as Gajfendm hath himftlf dcfcri- 
 bed them, and feeth not the effects of IV^ifdom and Coodnefs 
 
 in 
 
In defence cfthe Sours ImmoriaUiy^ &c* 505 
 
 in the Ordet^ and tendency , and ends of wot ion, as well as 
 Pctver in motion it felf, did take his furvcy but in his dream : 
 
 fa;th Balhif^ in Cicero de Nttt. T>eor. 1.2. j\ 62. Hoc qui exijii- 
 7}tat fieri i>ctu;jfe Cthat is, for the World to be made by mecr 
 fortuitous motion of atomes, &c. ) non inteligo cur mn idem 
 ■butet^ fi iniJUWerabiles unim & vigintifornu liter^runi., diquo 
 con i:\antur., pjje ex hit in terram txcv^s' AnnaJei Enniij ut 
 dcinceps Icgi fcjfint efjici^ quod nefcio an in uno qi idem verfu 
 Jojftt tir}itum valere jortuna. ^od fi nr^nd'fv tfiUcere fotcji 
 coHCrrfnf atowcruw^ cur porticunt.^ cur teniplunt^ cur domi.nt^ 
 cur navcm non fotejl^ qu£ funt viinia operofii^ & multo quid.m 
 faciliora ? Certc ita tentere de mundo iffutiuntj ut mihi qui- 
 dcni nunquiim hunc admirdilern caii ornatum , qui locui eji 
 fnxm.w^fu^ex'ifife vidcantur. Whrre he brings ni this paf- 
 f^ge as from Arijtetle , that if we fhould imagine men ro 
 have lived in fomc Dungeon or Casern in the Earth, and 
 never to have feen the Sun orXight, or VVorld, as wc do, 
 and if there (holild be a doubt ordifpute among them, whe- 
 ther there be a G.)d i and if you fliould piefently bring up 
 thcfe men into our places, where they njight look above 
 them and about them, to tlic Sun and Scars, and Heaveu 
 and Earth-, they would qujckly by fuch aligiitb.^ convin- 
 ccd that there is a God. But as he truly addcth, Jffiduitjte 
 qurjtidiana & coupietudine eculorum ajfuefiimt animi, ncq-^^ad- 
 iJiirafitur ncq\reqi'irunt rationes eatrini reruw quas fernper vi~ 
 dait : ferinde quafi novita^ nos vagis quam magnitude nrum 
 deleft fidcxquircridjs c.iufas excitare. 
 
 But I fi.p 'ofe it will be granted me, that the firftwowr 
 doih more than meerly move., the cfftds of Wifdom and 
 Gcodneis being Co legible on all the World i bat you""] fay, 
 that to do it rvifily and to attain good ends by it, €i^c. is but 
 the nwdui of adion w:th the cff.d, and therefore nutter and 
 motion rightly ordered may be nevcrthekfs fuffici.nt to all 
 erfildJ-'. To which I anfwer, that the Creatures motion re- 
 quireth not only that the Creator trtove them, but that he 
 place and order them, and move them rightly , and that he 
 remove and overcome impediments, &c. Therefore there 
 is necefTary in the firft mover, both IVifdem and Love as well 
 asPowcr: And neither his fewer ^ f^ifdom or Lore are Lo- 
 comotion in himlelf. And this much being proved, that in 
 
 S f f every 
 
-Q^ IH dtfcnce-ofthe Souts Imvtcrtality^ c^^c, 
 
 every vmion^ there is Divin Po»\t, Wi[dom and Love^ which 
 >s n.oic than wi^trfr and molhn it fe't, I proceed next to en- 
 quire, 
 
 5. Do you think there is any thing exiftent in the World, 
 bcli-cs tnuitcr and motion^ or not i* As to mccr lite, and 
 fig.irt and other luch order or modes ofw^itter, I know you 
 will 'iot deny them to have now a bting as well as motion. 
 But IS there wo diff^rent tendency io motion m the parts of 
 matter ? Is there not in many Creatures a Powtr, an Incite 
 naiibn^ ox aptitude to motion., b.^idcs motion k felf? Is there 
 nut a rcafon a friore to be given, why one Creature is more 
 agile and adive than another ? and why they ad in their 
 various wayes ? Why is fire more a<^ive than earth ? and 
 a SrcuXiOVC than a Snail ? If you fay, that the dirtlrcnt ratio 
 tnotw is in fome extrinfecal agent only which moveth them, 
 you will hardly fhevv any poffibility of that, when the fame 
 Sun^ by the fame virtue (or rnotion as you will fay) is it that 
 Kioveth all: And if it were fo, youmuftgo up to the firft 
 Caufe, to ask for the different motions of thofe movers ■■> 
 when our enquiry now is de natura moventium & motorum 
 Creatorum ? If you fay, that it is the Ratio recipendi in the 
 different magnitudes oxpfitions of the parts of matter .^ which 
 is the caufe of different motions •> I would know, i. Whe- 
 ther this difference oi magnitude and figure andjJtf, being 
 MOW antecedently neceffary to different motions, was not fo 
 heretofore as well as now ? If you fay. No, you feign with- 
 out proof a ftate of things and order of CauVes, contrary to 
 that which all mens fenfe pcrceiveth to be mvp exijient ? 
 And who is the wifer Philofbpher ? he that judgeth the 
 courfe and nature of things to be, and have been what he 
 now findeth it, till the contrary be proved? or he that 
 findcth it one thing, and fcigneth it fometime to have b.en 
 another without any proof f* That which is «on? antecedent- 
 ly neceffary to divcrlity of motion, it's like was fo hereto- 
 fore. 2. And then how could one fimple equal ad: of God, 
 fctting the firfl matter into motion, caufe fuch aia inequa- 
 lity in motions to this day, if it be true that you hold, that 
 only that which is moved or in motion it felf can move } 
 and that motion is all that is ncceffiry to the diverfity ? 
 5. Either the firft matter was made folid in larger parcels, 
 
 or 
 
tn defence of the Souts IntmortdHy^ &ci J07 
 
 or all conjunct-, or in Atomes : hit was made firlc jii Atome^^ 
 then Motion C2.i\kd not Divillon. If" it was made conjun^ 
 and fo^{d , then motion caufcd not con]unaion and folidtty. 
 And it the firji divifwH, or conjunciion , jife and _^^7^rf ot' 
 iMotter was all antecedent to motion and without it , we 
 have no reafon to think that it is the fole Caufe of all 
 things now. 
 
 But furely quantity^ fig^'^^ snd fite^ are not all that nonf 
 is antecedent to motion. Doth not a 'man feel in himfelf 
 a certain Perver^ to fudden and voluntary motion ? He that 
 fate rtill, can iiiddenly rife and go : And if you fay, that 
 he performeth that iudden motion by fome antecedent ?«o- 
 tiOH, I anfwcr, that I grant that ■■, but the queltion is, whe- 
 ther by that alone ? or whether 1 Tower diltindt from mo- 
 tion it felt, be not as evidently the Caufe ? For othcrwi(e 
 the antecedent motion would proceed but according to its 
 own proportion : It would not in a minute make fo fud- 
 den and great an alteration. I can rejhain alfo that Mo- 
 tion which fome antecedent motion f f . g. palllon) urgeth 
 me to ? Surely this Power of doiHg or not d<»ng, is fomcwhat 
 dilferent from doing it felf. A peivfr of not-moving is not 
 motion. 
 
 And what is the Vondu^ which Cajfendus doth adde to 
 magnitude and figure as a third pre-requifite in Atomes ? 
 I perceive he knoweth not what to make of it himfelf. But 
 in condufion if muft be no natural-Gravity by which the 
 farts are inclined to the whole in themfelves, but ttic meer 
 effed: offulfwn or tradion^ or both. At the firtl: he was for 
 both con'jund, pdfion of the Air, and txti^ion of the Atomes 
 from the Earth: But of this he repented, as feeing iwpw/- 
 fionem aeris nuVant (Jp : and was for the traction of Atoms 
 aJonc. (Than which, his Friends conceit of the pulfive mo- 
 tion of the* Sun in its Diaftole or whatever other motion, 
 is the caufe, doth fcem lefsabfurd.^ But that man that 
 would have me believe that if a Rock were i.i the air, or if 
 Pai'li Steeple fliuald fall, the defcent would be only by the 
 trad ion of the /.vww//of invifible Atomes, ("or by the pulfion 
 of Air and vSun conjundf^ mult come iieerer firfl, and tell 
 me how the kiimuli of atomes can fafien upon a mavblc 
 rock'' and how they come to have fo much flrength as to 
 
 S f f 2 move 
 
50 8 Itt defence $f the S out s Im wort alily^ ^i. 
 
 move that rock (which no man can move in its proper place) 
 if thtrc be no fuch thing d.sfiren^tb or power bclidcs adiual 
 motion ? and why it is that thofe dravcing atonies do move 
 (o powertully Earthwards, when at the fame time it is Cup- 
 poltd, that as many or more atomes are moving xqrvards 
 by the Suns aftra<ihon,and more are moved circularly with 
 the Earth ? why do not thefc Itop or hinder one another } 
 and why doth not the Rock as well go upward with the 
 afcending atomcs ? And when the Rock defcendcrh, doth 
 it carry down none ot the afcendants with ic > As likely as 
 for the dcfcendants to carry down it. Are fhofe atomes that 
 carry down the Rock , more powerfull than an hundred 
 thoufand men, who could not lift it up at all •, much lefs 
 fo fwifily ? And why do not the fairii. fparcialj atomcp 
 bear down a Feather, or the Birds that tlyqui.tly i.i the 
 air? And why feel jvf not the powei of their motion wf?o« 
 Ui ^ How eafily can fome men believe any thing, while they 
 think that their increafe ot wifdom lycth in believing no 
 more than evidence conftraineth them to ? l^Gaffeytdm his 
 inrtance of the Load-ftone put under the ballance to increafe 
 the pondus of the Iron, prove any thing, it will prove fome- 
 thing more- than a tradtion of the hojked atomes, even the 
 tradtion of Nature that necdeth no hooks. 
 Ihofe thAt flf t» thU And mark, I pray you, what GaJJendus grantcth, when 
 ingcnitadfr>ofitiovcl he faith [_VHmn ommm fupponere yar eji^ viz. quant acunq-, 
 pcmJ.u', rviHin ot^cr jitit atomii nwbUitas tngenitata?:ta conjumter ferfevaare^ fo 
 wsYds gr.mt that N.i- jj^g^^ (aith he, thty may be hindtred from moving, but not from 
 v\!'ubih7y ^enl'^And endeavour wg to move and free themfdves from f heir rejhaint. 
 thofe thAt ^rtnt no- VV'hat need we more than this ? or what more do we plead 
 thing to move but for- for ? It is granted us then that when a moveable or adive 
 mrmotitny mfi needs bonSL is ftopt from motion, it doth not thereby lofe its ma- 
 mate [ome (iefreti of ,, ^ r>' j-r r» a i r i_ 
 monon daily Ce dmt- ^""^ ^"^ ^^^"^^ nature or dilpoiition : And fo, that it is not 
 mfh in ihevrorLdy one only motion that caulcth motion i But that there isi« etc- 
 th.r.g or eiher fiill mi* mobilitoi tngenita, which contmueth when the motion 
 tmfi'g Us m»tint J 
 
 And mU motion within our knowledge having fuch cen^^rAt m^cdiiio ', that before this time fvt 
 tnty tb:H^ atl hings would have flood ftill, if their opmen TV*re true. If thcyfay that the Sun 
 »r fomt f''p?rior Muven renevnht motion of things inferior ^ 1 grant ir; Eut that is beeanfe it 
 h^th a mnv .g nnture : For if they f^y, that the Sun it f elf hath not the leaft impedition to dim 
 tninijh he deg^tfts of its motion, ihxyfpcal^not only without any proof, but ctiurary to our obfer' 
 Villon of all things l^nofvn^ 4nd to their own opinion , vfho mal^e the Air itnptduive to other 
 mtiim. And tbeiQi*\\i of§ther Globei t§ beimpednive to the Shu. 
 
 ccafeth. 
 
In defence of the Soul" J Import aht), d^c. 50a 
 
 ceafeth. Yoiri Gy p^ihaps, that he meaneth only a faffive 
 recepivity by which one thing is eaficr moved by an exte- 
 rior caufe than another. But you mirtake him : for he ta- 
 keth not mohilitas wgema only pailivcly, but alfoad'iVL'ly, 
 and therefore faith, that [itendt^avourah to move and free 
 itfelf.'] And lib.5.c. 2. he laith, [_Nonjmtus fedimpetiif^ nb 
 initio fcrfeverat ^ vel tufw perptuus. 'J which is as much as 
 1 dcfire now. For thtnth-re is fbmewhat bcfides Matter 
 and motion s even as h>f fetus & NifHf , which muft alfo 
 come from a Power which per nifum & hnpetuni doth (hew 
 It fJf. 
 
 And indeed, it doth not only overpafs our Reafon, but 
 contradi(S it, that meer fubtilty of matter, or fmaVnefs of 
 particles, fhould be all the caufe of motion that is found in 
 the matter it ftlf. Muft we believe that an Alcohol im^al-^ 
 fat He of Marble or Gold,' if it could but be anatomized 
 more, would be as moveable as tire ■, or wouM thereby turn 
 to Hrc It felf : or as adive as the Vital and Intellcdtual Crea- 
 tures , yea turned to fuch a thing it felf : If all matter was 
 Atcvies at tirft, then all wasj^rf, and all was oi one k^ndr^ 
 and equally moveable : And what hath made the d ffcrcnce 
 iincc ? And if you will feign that God made fome parts 
 Atonies, and fome parts more grofs i or that he diflinguifhed 
 matter at initio into Cartefius hit materia fubtilif^ globidi 4ithe- 
 rtt^ aiii groffer matter, why may not we better fay, that 
 the fame Creator hath diftinguifhed matter by different na- 
 tures and fotvers^ which wc findc them poflTelTed of? And 
 by what proof 'do you dirtinguifh matter into thofe three 
 degrees, or forts, any more than into two, or four, or (ix, 
 or ten, or ten hundred ? who can choofe but (hake the 
 head, to (ee wife Philofophers thus impol'e upon the world ? 
 and at the fame time fay, It is the hrft duty of a man that 
 would be wife, to believe no more than by evidence he is . 
 
 forced to i* Yea, and at the fame time to fay, Thefe are but 
 our Hypothefes, which faith one, I acknowledge to be falfc, 
 and faith another, I cannot fay is true : ajid yet they arc 
 our foundation j and from thefe our Philofophical Verities 
 rcfult •, which muft make you wife, who murt believe no- 
 thing without proof. Alas, what is man ! 
 
 And I would know whether they can prove agaiuft Caf- 
 
 S f f 3 fenditf, 
 
5IC 
 
 IH defence of the Souli Immortality^ c^r. 
 fcndiif, that Iwj^etM & Nifm vclconatM is ipfe niotus ? wlien 
 the heavicrt poile is at a Clock that lUndctli (hll, the poife 
 doth not move \ but it doth niti vel conari : Hold but a 
 Weight of au hundied pounds of Lead in your hand , as 
 immoveable as pofllblc, I am of opinion you will feel that 
 it doth i«c/iwe to motion, though it move not. Is not this 
 tHcIinatiott then fomcwhat different from motion ? If you 
 tell me again of nothing but the invilible tradive hooked 
 atomes, I advife you to involve a thoufand pound ofL'^ad 
 in a futhcient Cafe of Feathers, which it f.ems are charmed 
 from the power or touch of atomes, and try then whether 
 it be no heavier than the Feathers are ? The fame I may 
 fay of a Spring of Steel which is wound up ni a landing 
 Watch, or other Engine. There is no proof of any motion : 
 and yet there is a Conatus different from motion, You'l fay 
 perhaps that the particles in the Steel are all in morion , 
 among themfelves : but when will you prove it ? and prove 
 alfo that they are fo in the Lead or Rock that by Gravity in- 
 clineth to defcent ? and prove alfo that the particles arc 
 moved by an extrinfick mover only, and have no principle 
 of motion in thimfelves? 
 
 Moreover, what think you is the nature of all our Habits ? 
 Is there nothing in a Habit but adtual motion ? Suppofe that 
 you flecp without a dream ? or that a Lethargy intercept 
 your intelledf ual motion ? or that other bulinefs tlienate 
 your thoughts ? Do you think that all your Learning is 
 thereby obliterated ? Or that you are after as unapt for your 
 arts and trades as if you had never learilt them > Let a 
 Mulician, an Atkonomer, a Phylician, try I whether they 
 will not return more expert than an Ideot ? what then is 
 this Halit ? It is not actual motion it felf ? Elfe it would 
 be totally extind: when the motion is but for an hour in- 
 tercepted. If vou fay, that there is other motion in us ftill, 
 to renew it: I anlwer, why flioulJ that other, (f.g. the 
 motion of the Lungs or Heart, or the Circulation of the 
 blood) make you an Artiil: ,thenext morning, anymore 
 than your Neighbour, if that were all ? You"! grant, I fup- 
 pjfe, that a Habit is fomcwhat diftind: from Motion^ but 
 it is the Ejfc^of It only, and one of the Fkawntena which 
 we fay that matter and wotion are fuificient for. To which 
 
 I 
 
In defence of the Soul's ImrHortdity^ €^<r, 511 
 
 I anfvver,^ Do you deny that a Habit doth it fclf conduce to 
 future vtcthn^ or not} If not, k is no Habit : IF yea, then 
 as to future aCiidns there is more than matter and motion 
 recdful! : and the PiiacipLs arc more ; And then what 
 rcafon have you to contradidi u?, who finding fome Prin- 
 ciples in Nature which conduce to motion as mLKh and more 
 than Habits do, do afTcrt fuch Piinciplcs ? And how know 
 you that toimer morion procccdeth not from fuch N^i'urc?, 
 or Principles, when you conftfs that later motions do io > 
 If you fay that Habits .ire nothing but a Curlus niotuuni, as 
 of water that by running in a certain Channdl is inclined 
 to run that way again : I anfwer. They are certainly fome- 
 thing that remain when the action ceafeth •, and therefore 
 are an Inclination (id ageuduw^ as well as a curfus adimum y 
 And they are fomcthing that are adlive Principles, and not 
 only fo many Channels which the Spirits have made thcm- 
 felves in the brains and nerves : Otherwift the numberlcfs 
 variety of objedis would io furrow and channel the brain that 
 they would confume it, (asg//tt<r cavat Lipdem^ &c.) 
 
 6. And do you know what you oblige your felves to, 
 when you undertake to folve all fhdnornena by matter and 
 wotion only ? and how have you fatisfied the ftudious and 
 Hiipartial World herein!* I hope you will not putortall 
 queftions that are put to you, with thtfe fame two gene- 
 ral words only ? when we ask you, what caufeth ih.Qde[cen- 
 fus gravium^ do not tell us , If ^ ^natter and motion : but 
 tell us the differences in the metion or matter ■which c2i\.\Cc 
 this effc(^ as different from others : What is the reafbn in 
 wofion that Fire afctndeth ? what is the reafon that themo- 
 tm projedorum doth continue ? why doth the Ant take one 
 courfe, and the Bee another, and the Fly another, &c. what 
 different motions are they that are the caufe ? what motion 
 IS it that caufeth the Hen to fit on her Eggs in fafting and 
 patience, and to know her Chickens, and to cherifh them 
 till they are mature, and then beat them away ? And lb 
 almoft of all other Birds and Bealls? What is the difference 
 in motion that caufcth one Creature to love this food, and 
 another that i that one eateth Grafs, and another Flefli ? 
 that eveiy feed doth bring forth only its proper fpecies ? 
 what are the differences in motion, which caule the diffe- 
 rence 
 
512 In defence of the Souts ImMortality^ ^c, 
 
 rencein odour, and tafte and virtue, and Qiape of leaves, 
 and flowers, and^ fruits, e^c. between all the Plants that co- 
 ver the Earth ? that all that come of one feed have an 
 agreement in leaf, anJ Rower, ar.d fruit, and odour, and 
 talle,and virtue, <'.^. G:rm3nder, Bctony.Pcfony, &c. what 
 are the different motions that cai-.fe all thefe diff.renccs ? 
 even in the very feeds themfclvef } To tell us only in gene- 
 ral that the difference n all mide by wjf ;o«, is to pjt an end 
 to learning, and (tudies, and to give one anfvver to all the 
 qucOions in the world, and one dtfeription of all beings in 
 the world: You may as well tell us, that youfalvcall the 
 Ph£nowfMa^ to tell us, that all things are Entities, and made 
 and moved by God. It is a fair advancement of Know- 
 ledge indeed, to caft away and deny all the noblcll parts of 
 the world, and to tell us, that all therein is matter of vi- 
 nous magnitude and figure, varioufly moved and placed. 
 This is (hort Ph'.lofophy. And the particular fpecifyin^ dif- 
 ferences, you do not, you cannnt tell us, according to your 
 Principles. 
 
 C^jfettdus, <S. i. l.^. c. 7. denyeth the tranfmutation of 
 Elements. Others of the Atomilts tell us, that every Hour 
 changcth the Elements, and that continual motion ii con- 
 tinually turning one into another : And that Fire e.g. is- 
 but that part of matter which fiHeth under fuchorfuch a 
 motion : And that the fame m utcr which is Fire this mo- 
 ment while it moveth, is fomething clfe the next when that 
 motion ceadth : And that whatever matter falleth under 
 the fame motion, be it Stone or Earth, or any thing, it is 
 prefently by that motion turn'd to F.tc, as Fire may be in o 
 Stone or Earth. But that which we expcd: from them is, 
 to tell us, n^'hat motion k is that maketh the different Ele- 
 ments ? and what doth conAitute them ? aid what tranf- 
 muteth them, and not to put us off with two general words, 
 when they boaft of folving all the Fh£n:inien/r. 
 
 We expedl alfo to hear from them, how V^nfty and So- 
 lidity come to be the efflcfls of motion > And how the Co- 
 hefionofthe particles of Gold or Marble, or Glew,iscaufed 
 by the meer magnitude and figure of Matter, or by the mo- 
 tion of it, without any other material properties. 
 r And they muft givt us a better accoant than they have yet 
 
 done, 
 
tn defence of the Soul' J latwofUlity^ C^, y I ^ 
 
 done, of the true caufe of fenfc in matter and motion. They 
 know our argument, but I could never yet underhand how 
 they anfwerit. We fay that Nihil dat quod non bahtt^ vel 
 fornialiter vel enuMeftter. ( Al] the cbjedtvons againft this Ma- 
 ;)ci«uhcy may Hnd anfvvered ( bt fides others) vn Cawpattellay 
 defenp^ rmm. ) Atows^ as ntattcr^ have no fexife : they fmart 
 not, they fee not, thtyfeel no delight^ 8cc. Formalitcr you 
 will not im.igine that they have fen(e: and they cannot have 
 it f>Mi«f^/tfT, biiug not above it, but btlowif, and fliewing 
 us nothing that doth tranfcend it, or is like it. And motion 
 isnofLiblUnc;j,but a mode ot matter, and therefore hath it 
 (elf no {enfe. 
 
 Objcd: D^<i'WtCampanclla,Tcltfius,6^c. argue, that aU 
 thiyigs have fenfe ? 
 
 Anfvfi. I. Tlieir fanatigifms are no part of our Phyfical 
 Creed. 2. They mean, when all is done, but this much, that • 
 there is fomclmageor Participation of Life in Inanimates, 
 of Senfe in Vegetativcs, of Reafoii in Senfitives,, and of An- 
 gelical Intellcdion in Rationais. 3. As it is faid in the Myihc. 
 Jhlg)\X. & ChalJ. Thihf. afcribed to Arijhtle^ [Et/i qidhufdam 
 I'idetur quod elemoita habent Ammnryf, ilia eji aliena. advcn- 
 titiaque e^. Cimiquefmt viva^ vita iUi^ eji accidentaria^ mn 
 iiiitiralis : alioquin forent iHalterabilia. ^ /. 12. c. 1 1. So the 
 Stcickj deih'd the rire, and made it fnteliedlual ^ but it 
 was not as it is matter^ but as they fuppoled it animated 
 with an intelledual form. So many of the ancients thought, 
 that the Angels were compounded of an i«te//>^//<7//orw or 
 joj//, and of a^cry or dth.real body. But it is only the body 
 that we are now enquiring ofc Have atoms fcnfe ? doth mat- 
 ter feelorfee as fuch > 
 
 Objed. ?^<? fay not that all matter er atoms have fenf^y ■ 
 hit only feme fart of ir, vphich by motion p* fubtilized, 
 
 Anfrv. Still nihil dat qu»d non hahet \ you grant then that 
 Matter 2LS fuch hathnofenle atall. El(e the argument would 
 ho\d ad omnem. And it it have none as tnlttter, wotion can 
 give it none 2s we er wotion ■y for motion hath not fen(e to 
 give. Let motion attenuate the matter, and fubtilize it, it is 
 but matter ftill ^ and it can be no left than atoms Therefore 
 (hew us \\owwateriafiibtilis^ or atoms ^ (hould/ef/or/re, be- 
 caufeof the/"«^r//ity orptfr*ity,and by its magnitude orgroft- 
 
 Ttt nefe 
 
i^iA In defence &f the Soul's Imwortality^ f^c. 
 
 ncfs lofe that fcnfc. Tell us htvf and rvhy the change of 
 mccr magnitude and hgurc (hould make a thing /tr/ that 
 felt not bwfore. U'youdiifcrcncenot w^rrfr by fomc natural 
 ditfcrtnce ot/brw5, oxproferties gndvirtues^ you will never 
 {peak (cnfe ni proving ftnfe to be in ytJatter^ by mecr ato- 
 mizing ir, or movitig it. The alkohol of Marble fedeth no 
 more than the fol id Hone-, nor the air than the earth, for 
 any proot that we have of it. The boys that whip their tops, 
 and the women that turn their wheels fofwiftly, that the 
 ^'"''e"'^'*^^'*'^"V motion n^all not be difcerned, yet put no feeling into either, 
 
 rcrra- luaprc nacura , , , l r r r u r i i ' 
 
 carentanlnia: &cui- though the motion be Iwitter than that of the heart, or 
 
 cunquc horum adcft lungs, or blood. What the learned Dr. If^ard hath faid of 
 ani!iia>bocv.tatititur this againft Mr. Hoi s^ I refer you to perufe, and excufe me 
 ^r«r«hL'n^ulla rilTc ^°^ tranfcribing it. Scaliger, Semertuf, and many others, 
 cofp"a.%St;». EH- ^''ave heretofore challenged thefe Philofophers, to fhew the 
 nead.4i l. 7. c, 2. world how atoms by motiott^ or elements by mixture, can 
 ?• 457' get that fenfe which neithci matter^ motion nor mixture havti 
 
 but we can meet with no account of it yet worth the read- 
 ing : not by Cartefius^ not by Jiegm or Berigardw^ not by 
 €aJfendHS^ nor any other that we can get and read. How un- 
 fatisfa(^ory is it to tell us that facultasfentie»di & movendi^ 
 qud auimA fenfitiva vulgo dicitur^ ej\ fartium animalif in 
 jpiritHf^ nervos &aliafenforu^ &c. talis attemper jtio& con- 
 format io.^ qua animal ab ob]eGis varift motibus afficifotefi:^ as 
 Regiuf^ I. 4. c. 3. p. 267. This is an ealie folving of the Phse- 
 nomena indeed. But quali^ eji ill a contemner at io ? & quomodo 
 ■pstejicontemperantiainfenfibilium^ fenfibile conjiituere ? Nonne 
 dat ijia contemner ati9 quodnon habet ? 
 
 Perhaps you will fay with him in Cicer. de Nat. Veer. 
 that by this ar^ment God muji be a Fidler.^ hecavfe ke mak^tb 
 men that are fuch. Anftv. By this argument no fidler, nor 
 any other man, hath more wifdom than God, or can do 
 that which God cannot do : but bccaufe God is above him in 
 his skill, doth it follow that the names which (ignihe hu- 
 mane impcrfed»n mult be put on God ? Can God enable a 
 man to that which he is not able to do himielf, and can he 
 give that which he hath not to give ? 
 
 Objedt. None of the farts ofaclock^catt tell the hour of the 
 day^ and yet allfet together can : and none of the letters of a. 
 bcok^arf Philofo^hyj andyet the tvhoU may be alearued fyftcm : 
 
 Mnd 
 
In defence if the Soul's Immorialiiy^ ^c 51 5; 
 
 m^m atoms in a Lute can »»</% inelody , as the whole ca>ido. 
 
 Attftv. Thisis but topliy wirh word?. In all thefe iii- 
 ftanccs the whole hath nothing, ot a higher kind in nature 
 than the (evcral parts,, but only a compofirion by the con- 
 tribution of each part. The clock telleth you nothing but 
 j)er wodimtfigni i and thit figffu-ru is only in the fou}id, or or^ 
 der oiwotion. And found^ndtnot ion belongcth to the whole, 
 by vertue or contribution of the parts, and is not another 
 thing above them. And that the motion is fo ordered, and 
 that man can by it coUcd the time of the day, is trom the 
 power of our underrtanding?, and not from the matter of 
 the engine at all. So the book is no otherwife Philofophy at 
 all,but f.er niodiwi fig»i: which fignum is related to mam under- 
 jianditighoih as the caufe and orderer^ and as the receiver and 
 appreheKder. So that the letters do nothing at all, but paf- 
 lively (crve the mind of man. And fo it is in the other in- 
 ftance : the Ihings do but move the air, and caufe the found 
 which is in the car : that this is melody^ is caufcd only by the 
 inind of man, who firft frameth, and then orderly wovetb 
 them, and then /*M0 wo</o receiveth the found, and maketh 
 melody by the aptitude of his apprehenfion. If you had 
 proved that Clock, or Book, or Lute do make thcmfelves, 
 and order and ufe thcmfelves, and know the time, or un- 
 derftand or delight in thcmfelves, you had done fomcthing. 
 But by the deceitful names of Philcfophy and Melody^ to con- 
 found the bare natural found and fign, with that ordering 
 and that reception, which is thepriviledgeof a mind, is unfit 
 for a Philofopher. 
 
 Moreover I exped from Matter and Mctien, an account Vid. PrSrcian. In 
 ohnotions great concomitants, that is, oi Liabt zndBeat. Thcophraft. Vrov'ng 
 v,n 1 w J 1 • u /r XL f *• '^^^ li^btis neither a 
 
 Miftake me not, I am not undervaluing the efteCts ot motion , j^^^ ^^j. ^ 'duaiuy, 
 
 I take it for a raoft noble and obfcrvable caufe of moft that c. 19. But 1 find no 
 IS done or exigent in the corporeal world : but muft it fitisfnBion ivbfn he 
 therefore be the folitary caufe > I have long obfcrvcd [omnhietell mwhxt 
 „ , •' y , ^ - T>. • • I It u: ^or will t 
 
 amongft wranglers, and erroneous zealots in Divinity, that \^ff.r\i,e to Fici^ui, 
 
 yvh$ (with other V\t^ 
 tonIfls)/<t'/fcj [ Cotkftc corpus priraum luminis fufccptaculum Incorporca vlra & IntcUigcntia 
 
 icRiaqua & lumen habeac ; catterifque tradat Si Lumen cnTcdicamus, Radios v;fualcs 
 
 fOElcnium nculoruiT* in fe viventiura) pcTqucejufmodi radios cur.da vidcfitluiit agemiumqi:c 
 V)dcr>do- non errabicnuj. j 
 
 Ttt 2 • moft 
 
^ ^ In defence of the Saul's Immortality^ t^c. 
 
 moftcf their error and mifdoing licth in ftttjng the neccf- 
 fary coordiiwte caufesor parts of thmgs as iiiconlilknt in 
 oppofition to one another. It would make one aftiamed to 
 hear one plead, that ScnptLircmuft i;e proved by it Tdfi and 
 another, tliat itiiiuftbe proved by rcafon ■, and another, that 
 it mart be by miracles-, andanorhcr, by the Church-, and 
 another, by general H.ftory and Tradition,6cc. As ifevery one 
 of thefc vvcre not necclTary concurrent parts in the proof. 
 Such work have vve among poor deluded women and ig- 
 norant men, while the Komam^s fay, that they are the true 
 Church \ and the GrceVi fay, it is they \ and the Lutherans 
 fay, it is they ■■, and the Attahapti'^s fay, it is they : as if my 
 neighbours and I ihould contend, which ofourhouf.s it is 
 that IS the Town. Ai-id fo do thcfc Philofcpheis about the 
 Princ'pLs and Elements. The JntellccJiujl nature^ which is 
 the Imag: ofGod, hath no:onojl\Y three faculties, Vndzr- 
 ji a nding, If^iU 3ind Executive Fervor ., and men think that thty 
 ciiinot undcrfiand the one, without denying the other two : 
 and the fiifry nature which conftituteth the Sun and 
 other Luminaries, f and is the image of the vitala^turc ) 
 hath three notorious powers or properties, Lights Heat and 
 Motion \ and they cannot underhand Motion^ without mak- 
 'Leg. LcGrtnd.Dif- j^g nothing of Light apd Heat^ oi greatly obfcuring and 
 
 ^zd'c^S'&^'^fc ^b-*^'"S ^^-'^- ^^^^ ^'^^ ^"^® ^"^' ^"^ ^^^ together, but what 
 corrTuni^"r<ru;Ti Ti- Fatriciui hath faid oi Light ^ and what 7ekfius hath faid of 
 vcndi rati-.ne ad Heat^ (f and C^'«f <»>if ^ after him J and what G^r/Jc-w/w and 
 CaoBpanc'. & dc ro- Cartefm have faid oi Motion, and cut off all their fuper- 
 minlb:;s Dc. fall at- fl^ties, and you will have a better entrance into (bund Phi- 
 \[^k^.hJiomf 0- indi' lofophy, than any one book tliat I know doth afford you*. 
 vifiifUpur'/tde^for the I confcG, tl>at ^sfpifdotn muti lead the »'ii7, and determine 
 fifi <(al pjifflve mat- 
 ter, atiecidcm to the difiin^ltn of Elements : but Fire ( caUed alfo Spjritus .'Ethcrcus & Na- 
 tura ) to be of a higher elevat-OHj the Ailivt informs, difpefer and mider^tor if /.U mutter : a^nd 
 animated h ire, (thxt k, the Sun mtd in emanuiaiis) to be the iife *nd Ruler of the m.iter'nl Ti'orld : 
 ^n" thit th'u vis the fenfe of dlmojl all the old Philsfoihcrs : And that by their nHmneAt names of 
 Goo ihc) mi ant the farrc thing, as divcrjly tperauag j tkjt is, the San, F.re «r .-Ether, (^rvbuh 
 they tO"lf to be animated inteUedHats) as confidcred in its various refpcfis t$ mortals. * 
 
 Ui doi.ci H rmtSy Mens gencralij habec procorporc Ignciti, fif qLiafi Ignc ftipatur & ciroim 
 Ycftitur *cC< o^-J'''.(^f tX'' ^<»|tta 70 TVf J fcrapcr *nitn Scnectlfario Ignis -Etbercus & Mens 
 Unlverfalis fibi invicem coaites aOTident ; arnboquc ita affincj nihil conftituunt ijiud quara 
 fpiritum gneum, itthcrcun, lucidtim, cceleftcm, & divlnuo), tenebrofam hanc & informera 
 imnanis m«teiici abyflLna corsplcntem, illuftrantena & anin-.antc.T. idem ad Campantl, fag. 80. 
 
 P'ide qnx ex Mfreur, Timmd, dtst. pa[,. 79, its 
 
In defence of the Schlj ImmortAhty. d^c, 517 
 
 its ads qxojd jpi'Cificationevij and the tv /I/ muft (It a work saith.iK9-j(: Pbiiefo' 
 the fame i«f ''//'f ^, and dccermjne its acls quoad extrcitiim -■, and p^^f^ himftif. Ex fpc- 
 thc cdne p^wcr doth partly work /r^mrr/r in the operations '^"''^ -ftoriis ccrtum 
 of both thefc, and ad extra istx^it^d by the imfenimi of the ^.^^^^-^ ■^^^cnC^([\m^:r^ 
 will ■> fo that thcfe three faculties ( as SchihUr^ Aljied^ and non acc'elcriiionc 
 miny others truly nun.b.r thtm) are marveHoufly conjunct mocu$, Ted coalitiooe 
 and CO operative; Ev^n ^0 u is in x.'t\t Motion^ Ligut zn& ra'^'O'-w'n. 
 Hedt of the ad he element^ or fiery or asthercal nature. I 
 know motion contributeth to ItT^ht zud heat .^ but it's as L'jmcnfpccki cftm- 
 tiue that light znd bear have ihcir proper, coequal and co- tci on-.ncs ipeces fcn- 
 ordinate properties and cff.ds, and that heat contribj.tcth fibJcs przc>rce:is in- 
 asmuch Lo JWf'fbwat lc-al\, as motion doth t o /.v.zr : indeed ""«'^"»I«» fpccen 
 in one cllence they are three coequalifrrKfs or ftfcwf/f"/, tm intdlcfta ci\ pec 
 Vii Mytiia^ Vumiiuitiva & CalefaUiva. And fo vain is their caufam ; in cnelo per 
 labour, who only from matttr and r,iotion give us an account [o,mx plcniud.Bcmj 
 oUlgbt and keat^ that I find no need nor willingncfsto be at jj" '*^"^ ^[ rlciiti:- 
 the labour of confuting them. Call but for their proofs, and nh •'"hin? dcr?v« r 
 you have corjfut».d them all at once. in portiones. Fiart, 
 
 And \i no better a folution b-' given us of the niture of i^ThcofbraJl.dtAmm. 
 Li^^t and Hftft, what fhall we exped from them about In- ^•*^' 
 telleSmi and Volition <" do atoms undtrjiand or will? or doth 
 tnotion underjland ox will f If not, ( as fure they do notas 
 fjch ) then tell us how that which hath no participation of 
 lutdfrjianding or will fhould conftitutc an agent that doth 
 undtrjiand and will < Set to this work as Philof~ pliers, and 
 make It intelligible to us if you arc in good earnelt. 
 
 7. But to proceed a httle further with you, I take it for 
 granted, that you confcfs that an intelleGual incorporeal 
 being tkcre w, while you conCefs a God : and that this fort of 
 being is mor^i excellent than that which 15 corporeal, fen- 
 (Iblc and gro(s. I would next ask you. Do you take it for 
 pUfj.le or impofpjle that God ftiould make any fecondary 
 Beings, which arc incorporeal dnd intelUGual^^So} If you 
 fay, If *f hnpeffible^ give us your proof. \i pojfiole^ I next ask 
 you whether It be not ynoji probable zlk) } You acknowledge 
 what a fpot or pun<^um in the world this earthly Globe 
 IS : you fee here that nian^ whofe flelh mart rot and turn to 
 duft, hath the power of Iiitelledtion and Volition : you look 
 up to the more vaft and glorious Regions and Globes, and 
 lam confident you think not that only this (pot of earth is 
 
 T 1 1 3 inhabited. 
 
^iS In defence of the Souts Immort^tUiy^ ^c, 
 
 Non ergo icvlus & inhabited. Andfurdy you think that the glory of the inha- 
 guvitis CX..U ptimi bitants, is like to be anfwcrablc to the glory of their habi- 
 ta^rfuu'clcmcm^^^ ^^^i'^"- You make your Atoms to be invifiblc, and fo you 
 rum; fed t'aiv.cn ut do the Air and Wjuds i when yet our earth and dirt is vi- 
 ct.amhocdciJt, i]uo- liblc. Th^-tcfor'e you take not craffitude, nor viHbility or 
 nioJoratiociiu.ljopi- f^;^^^bllity, to have the preeminence in excellency. Judge 
 "':';. J^'*';";'' ^''," then your fclvcs whether it be not likely that God hath 
 uciacnTc poiVjnr ; fi innumerable more noble and excellent creatures, than we 
 ronfunt grjviia!is& lllly men arc > And will you reduce all their ww^wnr/t pt-r- 
 kvitats opera, ncqac y^t-^^/o^;^ qj {heir known iritelitgcuce to tyiatter and tnotitn 
 clemcnrorum func : , > 
 
 rccjue ccrtc corpo- Moreover, when you oblerve the wonderful variety of 
 rum. 7{(mcfius at things in which God is pleafcd to take his delight, what 
 ^fn.f. 2./> 484. ground have we to imagine that he hath no greater variety 
 of (ublhnccs, but corporeal only ? nor no other way of 
 causation but by wc»tio« ? when no man can deny, but he 
 could otherwile caufe the variety which wc fee, and fix 
 in the creatures ^i? or/^m^ their dirtering natures, properties 
 and vertues i what reafon then have you to fay that he did 
 )iOt do fo J? 
 
 And can you believe that the goodnefs of that God, who 
 hath made this wonderful frame which we (ee, would not 
 appear in making fbm.c creatures liker and nearer to him- 
 lelij than matter and ynotion is ? 
 
 But to talk no more o^pobalilities to you, we have cer- 
 tain proof that man is an intelUuual free agent ^ who(c (bul 
 you can never prove to be corp3real, and whofe power of 
 intelleaion and volition is dilhnd: from corporal motion. 
 And we have proof that there are fuperiour Intelligence i 
 more noble than we, by the operations which they have ex- 
 crcifcd upon things below. 
 
 And what fhould move you ( who (ccm rot to be over- 
 much Divine, and who feem to obferve the order and 
 harmony of the creature? j to imagine, that God doth him- 
 felf alone, without any mltrument of ftcond c^ufc.woi'f all fhe 
 corporeal matter of the world? If you are fenous in be- 
 lieving that God hnnfelf doth move and govern all, why do 
 yon qweftioHy whether he make ufc of any nobler natures 
 «txt hum, to move thiugs corporeal. And why ^ do you 
 a^ainii your own inclinations, make every adion to b: done 
 
 by 
 
In defence oft he Soul's ImmoYtnlUy^ C^r. ^ j n 
 
 by God alone ? I doubt not but he doth all : but you fee 
 that he choofeth to communicate honour and agency to his 
 creatures. He ufeth the Sun to move things on earth. There- 
 fore if you believe that corporeal b^nngs Hand at fo inhnitc 
 a diftance from his perfedions, you may «?aliiy judge that 
 he hath fome more noble \ and that the nobkd are the moft 
 potent and active, and rule the more ignoble: as you fte 
 the nobler bodies f as the Sun ) to have power upon the 
 more ignoble. Therefore to violate the harmony of God's 
 works , and to deny all the Heps of the ladder fave the low- 
 ed, is but an unhappy folving of Phenomena. 
 
 Nay, mark what you grant us : you confe(s God io have 
 Vovfer^ Wisdom and Wili^ and that he is incorporeal, and 
 movcth all : and you confcfs that man hath m his knid 
 Fower^ VHderjlandiHg and TFiU •, and is there any thing be- 
 low that's liker God ? If not, do you not allow us to take 
 thcfe faculties (ox incorporeal ? and that thofe are Co that are 
 higher than we ? 
 
 S.AndyC'U fcem to us by your Philofophy to write of 
 Nature, as the Athcift writeih of God v iwHead of explaining 
 it, you deny it. What is Nature but the prinC7pni>t wotus & 
 quiet ii.^ &c.* A^i^d you deny sMCuchfrincifia^ andfubliitute * So Llpftorplu? ht 
 only former mot/oM : (b that you leave no other nature hut '^** Specim. iMiilor, 
 what a ftonc rcceiveth from the hind thatcaittth ir, or the ^'!^'^^'^- L^^^us'npnn- 
 childrens tops from the fcourge which driveth them: or am fimuTcum m^otii 
 rather every turn is a nature to the next turn i and fo the & quietc crcavir — 
 
 wrftwrf of things is moftly out ofthcmfclvcs in the txtiinfick '^"'^^ communiflTim* 
 jj^Qy^j. paturse lcx,&c. vid, 
 
 P^g» 57, 98. Sa that 
 Nature wi//; rk Cartcfians is to'ln/tg; «! nil, but God's firjlmovifigafl af the (rcation: as if he 
 CAufcd mtion, rvido^t any mvirg axated principle : and ns if fpirits and fire h.td no mm mving 
 a nature or principle than cUy ; bat on'ytlw iheir matter w« either inthe Cieat'ron more moved 
 by God, or fmce by a knock fomfme eiber mover, put into motita> by vfhUb accide/ital motSsn clay 
 oryvttermay bemadef\rc. 
 
 Leg. Pctr, Mo^fncrii, lib. dc Impctu, & lib. 2. dc motti narurall: irhere the rutwe of CMO' 
 
 tionismoc exaCl'y h.i»icdlhmby ihe Hp cnrcans orCaitefians ; though teo little is hid dc vi 
 
 movcnt»s,i« fflwpitti/oj of\vhit;sfaid<iLz\myttii irobilis. Leg. 1. x, pa^. 7^, 77, &c. de caufa 
 
 intr nrcca ir.otuslocalisnatuiali'. Etpag. 78. his ftvtn Retfois againfiGstticndus h.'s dofirine 
 
 of GxAvit align by the IraHion. of Atoms , and his confutation of all the extrinftcl( caufts, vi". Caufa 
 
 priirafola, acr,ter»ar vismagnctica ( vcl per qualitatem diffufam, vcl per vim fympathicam, 
 
 vcl tradicncm Qamentorum) virtus cneli pcllcns, detrufio per luccru, & gcncrans ( And as ea» 
 
 fuymay t})e Carrcfiao reafort be confttttd, which L\pf\orpmi fo magiiifieth : ) and the Impetus 
 
 t inn,\f s it the rcafan which he aflignelh, pag. 80, 81, &c. * 
 
 I , Vid.cxccptioncs Jo. Bap. du Hamcl.contraCattcf.in conQJllar, pig.j48, l5i)i70j2C9,2io. 
 
 I- And 
 
 V 
 
- jQ In defence of the Soufs ImMdrtality, &e. 
 
 And fo you level all things in the world ; you deny all 
 fpecifick terms, or natural faculties and virtues. The Sun 
 and a clod have no natural diifv^rence, but only trtsgMitude^ 
 znd figure, and mcxion : as if fo noble a creature had no dirte- 
 iLHcing peculiar nature of its own, nor any natural power 
 or principle of its own morion, and ij it moved but as a Itore 
 is moved. 
 
 Yea, you make all motion to bs violent, and deny all pro- 
 per natural motion at all ; for that which hath no adive 
 principle of motion in its nature, hath no proper natural 
 motion as diflmclfrom violent. 
 
 Hereby alfo you deny all vital formers : you make a living 
 creature and a dead fo differ but in the manner of motion i 
 (which whether you can at all explain, we know not ) why 
 may not the arrow which I fhoot, or the watch which I 
 wind up, be faid to live as well as you > It haih matter and 
 motion', and (bme inanimates ( the Air and Fire ^ perhaps 
 have as fubtil matter and as fpeedy enotiofl, as is in you. Way 
 doth not the wind make the air alive, and the bellows the 
 fire? In a word, you deny all Intclli^tnces, all Souls, all 
 Lives, all Natures, all adlive Qnalities and Forms i allPowos, 
 Faculties, Inclinations, Habits and Difpolitions, that are any 
 principles of motion: and fo all the natural excellency and 
 difterencc of any creature above the reft. A fhort way of 
 (blving the Phenomena. 
 
 Laftly, with Nature you deny the being oi Morality. For 
 if there be no difference of Bcmgs, but in quantity, figurt*, 
 motion and fite i and all motion is Locomotion, which 
 moveth by natural ncccflitating force, than a man moveth 
 as a ftone, bccaufe it is irreliftibly moved, and hath no power 
 to forbear any adt which it performcth, or to do it otherwife 
 than it doth. For it thcrcbeno /'oi'^fr, hiihits ox dif^ofitioHSj 
 antecedent to motion, but motion it {cH is all, then there is 
 one and the fame account to be given of all a<ftions, gcod 
 and bad, 1 did it becaufe I was irrefiftibly moved to it, and 
 could no moxe do otherwife than my pen can choofe to 
 write. There is then no virtue or vice, no place for Laws 
 and moral Government, further than they may be tacklings 
 in the engine which neceffitateth : whatfocver is doneamifs, 
 IS as much imputable to God the firft mover, as that which 
 
 is 
 
In defence (fthe SohPx Im^ortalftji^ c^c» 521 
 
 is done well. ^ If you fhoot an arrow which kiilcth your 
 frienJ, the arrow could not hinder it : if you make or (et 
 your watch arrifs, though one morion caufeth another, yet 
 the crrour of all is refolvcd into the dcfc(fl of the firft caufc-. 
 They that killed H^-wry the 3. and R-vjry the 4. Kings of 
 France, may fay, that as the knife could not refift ifae mo- 
 tion of their hanJ, fo neither could they the motion of the 
 fuperiour caufe that movid them, and fo on to the firlh No 
 Traitors or Rebels can refill the po\yer which ad^eth 
 them therein, any more than the dull can rcfi(t the wind 
 which ftirreth it up. And fo you (ce what cometh ofallthe 
 Government of God and Man, and of all Laws and Judg- 
 ments, Juftice and Injuftice, Right and Wrong. And how 
 httle caufe you have to be angry with the Thief that robbeth 
 you, or the man that cudgelkth you, any more than with 
 the (hff. But of this I refer you to the forefaid writing of 
 Bifliop Bromhal againll Mr. Hobs, allowing you to make the 
 moft you can of his Reply. 
 
 We are certain by the operations of things, that there is a 
 difference in their natural -powers and virtues, and not only 
 in their quantity, Hgure and motion. God hath not made 
 only homogcneal undifferenced matter : there are plainly 
 now exceeding di verfities of natural excellencie?, virtues and 
 qualities in the things we fee. And he that will fay that by 
 motion only God made this difference at firlt, doth but 
 prefumptuoully fptak without book, without all proof to 
 make it credible, and taketh on him to know that which 
 he knoweth that he knoweth not. Is not the virtue and 
 geodnefs of things as laudable, as their quantity and motion ? 
 Why then fliould we imagine Co vaft a difproportion in the 
 image of Gad upon his works, as to acknowledge the 
 magnitude and ntotion incomprehenfible, and to think that 
 mvirtue and geodnefs of «<:t«rtf they are all alike, and none 
 IS more noble or more like himfelf than a clod of earth ? Wc 
 lee that the tiatures of all things are fuited to their feveral 
 ufes. pi rari [(quit urejp^ T\Mr]^S2i6k2LS they are. There is 
 fomewhat in the nature of a bird, or beall, or plant, which is 
 their fitnefs to their various motions. It only motion made 
 that hre today, which yeflerday wiS but a Itone, why doth 
 not the Ihongtft wind fo much as warm us !* or why doth 
 
 Uuu it 
 
- 2 J In defence of the Soul's iMMOrtMity^ &c, 
 
 it Co mucli cool us > Why doth not the fnow make us as 
 warm as a fleece of wool ? the wool doth move no more 
 than the fnow, and the matter of it appcarcth to be no 
 more fubti). Indeed nan can give to none of h^ rvorV^ a na- 
 tttre, a life or virtue^ for the operation which he dcfircrh. 
 He cai^but alter the magnitude, and figure, and motion of 
 things, and compound and mix them, and conjoyn them : 
 andthefe £fkurea>is fecm to judge of the works of God by 
 mans. But he w1;d is Bt^iftgj Life and Intelligence^ doth ac- 
 cordingly animate his noble Engines, and give them na- 
 tures and T^frt«f> for their operations , and not only make ufe 
 oi r» alter dxA IV iight where he findeth it, as our Mechanicks 
 themfclvts can do. Debaling all the noblcft of Gods works, 
 IS unbefeeming a true Philoiophcr, who fliould fc^rch out 
 the virtues and goodnefs , as well as the greataefs of them. 
 
 But I have been longer in anfwering this tirll Obj.dion, 
 than! can afford to be about the reft, unlcTs I would make a 
 Book of this, which I call but the Conclufion. I will adde 
 but this one thing more ^ That in cafe it were granted the 
 Epcur&ans^ that the foul is material, it will be no difprovjng 
 of Its immortality, nor invalidate any of my former argu- 
 ments for a life of retribution after this. To which purpofc 
 conlider thefe thmgs. 
 
 I. That where matter is fimple and not compounded, it 
 hath no tendency to corruption. Obje<^. Matter is divifible^ 
 and therefore corri^pible^ how ftntflefoever. Anftv. It is fuch 
 as may be divided, ifOod plea(e, and fo the Ibul is fuch as 
 God can dcftroy. But we fee that all parts of matter have 
 a wonderful tendency to Uitity^ and have a tendency to a 
 wotws^r^grrgjtjvw if you (eparate them. Earth inclineth to 
 earth, and water to water, and air to air, and fife to hre. 
 2. All Philofophers agree to what I fay, who hold, that 
 matter is eternal, either ^ -parte ante, or apartepeji. For if 
 Matter be eternal, the fouCs materiality may coniift with its 
 eternity, 3. Yea all without exception do agree, that there 
 is no annihilation oi matter when there is a dilfolution. There- 
 fore if the foul be a fimple uncompounded being, though 
 material, it will remain the fame. Tnis therefore is to be fet 
 down as granted us, by all the Infidels and Atheifts in the 
 world, that mans fml, what ever it i«, is not annihilated 
 
 when 
 
In defence of the Sokh ImfHortality^ ^c, 525 
 
 when he dieth^ if it be any kjnd of fuhjiartce material er iWMa- 
 terid. And they that call his temperament iiis {()ul, do all 
 acknowledge, thit there is in the compofition fome one pre- 
 dominant principle, more adive or noble than the relt ■-, and 
 of the duration of this it is that wc enquire, which no man 
 dothdeiiy, though fome deny it to he immaterial. But this 
 will be further opened under the reft of the Objedions. The 
 rearonsotmy many words in anfwtring this Oc^j.dtion, I 
 ^,ive you in the words of a late learned Conciliator, Thilo- 
 fovkid Vliitonic£ explicationi diutius unmoratifumus^ quod res 
 jHaximas & cognixione dignifft)vas comfletiatur. Habet id 
 quoquepr£ cceter^^^ quod ad £ter)uis & primitivas rationcs men- 
 tern erigat^ eamquc ufii'xis & periturii reins adiecataw^ ad 
 eas qu£ fola inteUigentiafercipiurttur convert at. ^ua quidem 
 in re injinittmt fr»pe tTtomentunt eft : Nam ohruimur turha Fhi- 
 iofofhorumj qui nimis fidunt fenfibus^ & nihil pra^ter corpora 
 intel'i'zipo^c contendunt. Atqueut miki videtur, nulla pernicio- 
 fior pe'iiii iff vitam humanain poteji invadere, nihil quod magis 
 religlor.iadverfetur. Joh. Bapt. du Hamel. in Confccnf vete- 
 ris 6c novse Philof. Pra?fat. 
 
 OBjECriON II. 
 
 B 
 
 I'.^^fMp, Ifnagination^ Cogitation, Ke a fon, you cannot prove 
 the Soul to le incorporeal., becaufe the Bruits partake of 
 thcfe •, jvfcofe Souls are material and mortal. 
 
 y^/r/iv. i.Itis eaficformen, thatfct themfelves to fay all 
 th^y can, either with Mr. Chamhre to extol the bruits as 
 rational, or with G<'j[Jf«(iw^ to talk of the whifper=: and con- 
 fulta ions of the Ants, or with "telefins and CampaneVa to 
 (ay that every thing hath fcnfc ', or on the other hand with 
 Cartefius^ to deny all to a bruit which belongtth not to an 
 engine. Bat our converfe wich them doth teach all men to 
 j''^j of their natures, as between both thefe extremes, un- 
 Icfs by ftudy and learning they learn to know lefs than they 
 did before, and do but iTudy to corrupt thJr underftand- 
 ing^ and obliterate things that are commonly known. I 
 doubt not but the Minerals have fomething liks life^ and 
 
 U u u 2 the 
 
524 I*i dtfcfict eftkt Scut's iMmortal'rty^ C^r. 
 
 the Vcgctativcs have (omcthing lik^c to fenfe^ and the S.nCi- 
 tiveshave fomaliing //I;? to rt^fo>t: but it doch not follow 
 that therefore it is the fame. But this is Co copioully writ- 
 ten of by very many, that I fupcrftde my further labour 
 about if. 
 
 2. If it were fo, that the af^rekenfmji of a bruit might bs 
 called Keafon or hnrlleUioa^ yet the difference betwixt it and 
 humane Intelledi n is fo great, as may ealily prove to thofc 
 that have their rcafons in free ufc, that they are feveral fpc- 
 cits ofcreaturcs, made for feveral ufes and ends. And none 
 of the twenty Arguments which I ufed, are at all debilitated 
 by this. I^ a bird have reafon to build her neft, and to feed her 
 young, yet (he hath none to build Cities and Cables nor 
 to ufc Navigation, nor any of the Arts* much Ids to fet 
 up Government by Laws, and to write Syftems of Philofo, 
 phy and other Sciences i and Icaft of all to enquire after God 
 the caufeofall things, or to hope for bleiTedncfs 111 another 
 life, or to efcape a future mifery, or to be ruled in this life by 
 the intereft of anothcir. Beafti think not of God, nor ©f lov- 
 ing him, fceking him, pleafinghim or enjoying him, or of 
 being judged by him. I know the pcrverfe wrangler will 
 ask me, How I know this ? And I can anfwer him no bet- 
 ter than thus : As I know that a Stone doth not fee or feel 
 or that my Paper doth not talk , bccaufc they manifejl no 
 fuch thing : And thife are all operations which they that 
 exercife, are apt t-, manifeft i and things that in their na- 
 ture are unapt to be long hid. CampaneHa^ who harh writ- 
 ten de fcnfu reruni, to prove Bruirs Rational, and Plants 
 fenfible, hath yet in his Atbeifwui JnmiphatM written 
 more for the exceHency of humane nature and the 5ouls im- 
 mortality i than any Inridcl can found ly anfwer. 
 o r- «; n , • u 3- ^"^ ^^"^ P'^^^'^ y°"^ ^^^f ^^'^ Souls of Bruits ejiift not 
 mi r ^'li^f '^'" "^'^'^ ' ^^'^''' I"^i^'duation we fiiill fay more anon! 
 mailing it'certai;dy a ^"^ ^^'^^^ '^ no part of their fubltance annihilated as you 
 thing unj^ntren , and Will ccnfcfs : Nor any part of it abafed below the fame na- 
 pr0biblyciaM»mmc' ture which it had in the compofition : Oiily the conftitii- 
 
 t:;,TZ ;J;:f^;;P"^\"^^^Pff-'^' retaining their feveral natures ilill. 
 
 pmpi. ^^^ "^cn that confefs that Bruits are fentible, do confcfs that 
 
 there is fome one predominant part in their compolrtion 
 which IS the pnnc.pal caufe of fenfe : whether it be the fine(i 
 
 A tomes. 
 
In defeftce of the Soul'f Immortality, &c. 525 
 
 Atomcs, or the inatiriafuhtilps or globuli cxlejhs^ or Elemen- 
 tary Fire^ ox Arijiotks qu'tntcjjcnce analogous to the coeleftial 
 Starry fubftiiice, or yet an incorporeal foul : whatever it i^, 
 it is not annihilated, nor the nature of the fimpk eflence dc- 
 ftroyed . 
 
 4. And here let mc venture to tell you once for all., that 
 I never found caufe to believe that any mortal man, f is fo 
 well acquainted with the true difference between Si Corpore- 
 al 2nd in /;;ccrponv/fubftancc, as to tell us certainly where- ti^T^ 'p^-/!-'V'^'' 
 in it doth confid :, and to lay the ftrcfs of this Controverfie ^^^cJ. ,•;, fhii''''p(>i!i[[ 
 v.pon thu difference. I krow what is Gid of Molts & whc{bcr any pmper 
 (xtenjWj & \^ dries extra partes ■, o{ d'wifihdity and imfer.e- fn-ittcr h fouHfl m he 
 
 trability; and fo on the contrary fide. But how much of 1°"^ "fj'^'''' Miaae- 
 , . . -i , iitN* -I 1'"* hthnoph. 1. I. c. 
 
 this isfpokenin thcdark ? Are you certain that no true mat- j^.p 22,-. h%-b 
 
 ter is penetrable? (If you fay, that which is fo, \vc call not injlviccdin rZnyilut 
 
 Matter^ and fo make the pontrovcrfie de mntiue only in- ^'^ ("'' fo'ne m'atai- 
 
 telligible, I mufl pafs it by.) And are you furc that no mat- ^J^'>; ^'^"^^ fcnrcr.ti- 
 
 tf r IS miiivif'.hle? And that no fpiritual incorporeal fubftance bavit ap:d" ithcrobU 
 
 is quar.titative, extended, or divifible ? It now goeth for um, HcracIitusPhy- 
 
 currentthat Light isaBo^V- And PtftrrV/w^ that fojudgeth, fici^, o i aninu eft 
 
 doth take it to be indivifiblc in loKgitudirie radiormn^ and to <=^c"f '^r •?tcllai is fon- 
 
 be penetrable-, and that it can penetrate other bodies. And lml!i"piini,Mi!^."- »"r> 
 ■til 1 r ! T^N- I 11- apua 1 iinii.m cui eit 
 
 It s hard to be lurs that Diaphanoiis bodies are not penetra- cceli pars: Er Afri- 
 
 trat(d by Light. I know G<)j[j£';;,<;'Kf and others think that <^a''.u$ apud Ciccro- 
 
 it pafleth but through the pores of the Glafs or Chry/lal ; "^°\' ^ ' . «^"rahit 
 
 But I have heard of no Ergyfcope that hath perceived pores p"c'"rn""tnl'bis' lax 
 
 in Glafs. In Cloth they are certainly difcernable, and large, fyikra ^vocarrm's ; 
 
 and numerous , when yet the Light doth not penetrate it q^eq; jiloborae & 
 
 as It doth the Glafs : Gi-^ndus faith, the reafon is, becaufe ^^t"'^'^* divinis ani- 
 
 the pores of the Glafs and other diaphanous bodies, arc all "Xs 7uos'^oLh?' 
 
 oneway, fo that the Light is not intercepted by their irre- conficirnc cclcrltatc 
 
 gularity : And He givcth us a proof of his opinion, becaufe m»;abili : & Seneca^ 
 
 that if you fet white Papers on each fide the Glafs, there will 'P' ttc^cndiiTc can? 
 
 be umbels on one fule, and light refledcd on the other. I ';, l'T'u!i^f"r'" 
 
 qui alicubi animiaj 
 vocu ivyzn.^ *<^oyvurt raJians 5* fplenflidum vrhiculum : Ec EpidetUf <qui aftta vocat nobis 
 (j-r>* K' (TvY/'^'yi CT'-'*!'*, amlra & cognata Elcrrcnra : ipfeq; euro Peripatcticis Ariflotcl«, 
 r)ui cam qwinca clTcntia confttrc & ctvcUo-yoy ra rrtixvr)a) ffduajii in animabiis incfle dicit. 
 Inter noRratcs f caliper ruoq-, vocat «nimam natr.ram roelcftcm, & quintara cffcmiatn alia 
 qiidem a quar:or ElemcntiJ natura pr.x'dicum, fed non fine omni materia. Eadem opinio 
 arr-dci Roberto dc Fluft bus, &c, 
 
 U u u 3 have 
 
5*6 /« defence of the Souls hMfuortality^ &f. 
 
 have oft tried ,' and fee indeed abundance of fuch umbels : 
 Lege rationcj C«r- But I as plainly fee that they all anfwer theSquiltsor fanded 
 t^crc! 7.'c«n7rrpo- ^^^'^l ^^^^^ ^^^ "^ ^^^ ^'-^'s ( the bigger foit of which arc all 
 rofitaicm diauhano- as vifible as the (hadcsj. And fiircly ail the xd\ of the Glals 
 rum. isnot^rt\>, or nothing ! Ani if the pores lie all one way, 
 
 Dici: Plato iinivcr- j^^^y comcth it to pafs, that a GUfs of water, or a Bill of 
 porrcTa" dVc'a'cr C^rylhl is equally pcrlpicuous every t.ay. Look which 
 no orbis tcrrz . iq-, w^y you Will it is all alike : Therefore. it muft be every way 
 adcxtrcmasoras coe- equally porous. But I would know whether we liavc any 
 1j : Non ut locum atomt-s fmaller than the body of Light, which thus penctra- 
 ifta mnct porrca.o, ^^^j^ ^^^^ ^^^^-^ ^^^ ChrylUl ? I think they all make It the 
 dim modum, q cm "^ofi lubrile matter : And yet Gajpndtis thiiiketh that they 
 Mens & Ratio aiVe- are Bodies ('and fuch as have their /^^mw/i too J which How 
 quatur. Kcmrf. de from the Load-ftonc tothu lion : And if fo, thtn thofc Bo- 
 /i>im.c.2.p^g"^Sj. cj,(.5 rnufi be more penetrating than Light : For they will 
 pafs through a biick wall, ai:c^ operate by their attraction 
 on the other iide, where no Ight can pafs. And wiiether tb.c 
 Air be penitrablc by Light, is fcarce well cleared or undcr- 
 fiood. They that think there is no Vacuum I think fwith 
 Gi'jjhtdus J can never prove th^ there can be any motion, 
 unlefs the Air or feme bodies are penetrable. Let them talk 
 of a Circulation wi h Cartefm as long as they will, fomc 
 body mufl: cedcre before the next cm move : And no one 
 can give way till the motion or cellion begin at the utmofi: 
 part of the coporeal world. My underftanding is paft doubt 
 that there muft be an ifiane or a penetratioit. And yet on 
 the other fide, I am fatisficd thit Entity is the Hrll excellen- 
 cy, and that fonietbiftg is better than nothhig. And therefore 
 if Rarity be only by the mjdtitude^vA greatnefs of intcr- 
 fpcr(ed VacuiiieSj and the rarity and fubtilty of matter be 
 but the fcantncfs or fmallnefs of its quantity in that fpace, 
 then it would be but next kin to annihilation, and the rar i\ 
 and moft fubtile matter would be cxttr^ paribus the btfeft, 
 as being next to nothing. For inft ance, Sir Kcnehic Vigby 
 tdleth G'-Jfendus from two accurate Computers, that Gold 
 in the (ame fpace is feven thoufand lix hundred times hea- 
 vier than Air : fo that Air is in the fame fpace (even thou- 
 fand fix hundred times neercr to nothing than Gold is i and 
 the whole Air betwixt us and the Heavens hath interipaces 
 that arc vacuous, to the fame proportion of 7600 to one : 
 
 And 
 
In deftnceef the Sout s immoYialiiy^^c, ^ 5^17 
 
 And then we may well (ay that daXm inane ! Nay ^t/£re^ 
 whether It be more proper to fay, that all between us and 
 Heaven is a Vacuum or not ? when it is to be denominafed 
 from the fpace which fo far exceedcth all the reli as 7600 
 to one? And then if the £thcrhc fomcthing more fubtik, 
 it mufi be (hll more netr to ".othing, and confequently be 
 moil vile : But 1 am fatisftcd that dmg is not fo mach more 
 excellent than Light as it is moxe grofs. And that thclc tcr- 
 rcftrial bodies are not the moft noble, nor have moft of 
 Entity or Sutjhnce, becaufc they are moregrop : 1 There- ^ j/,,.^^^ ^^^ .^^^ 
 fore though Gajjendus put off Sir K. Vighy by faying only hxve Philofophiltn 
 that the faid difproportion is no itKonvemence^ I (le not how flaticam, aid judie 
 thcfe inconveniences will be anfwered. I am Gtisficd, thit "f ^/<^'"^" '^'^ Ex- 
 mthing, is not fo g.>od as E//tify, and yjt that the mort fub- Jf^';''" ^>' ^^^ ^''^' 
 tile and invilibk fublhnces arc the life of the World , and 
 of greatett excellency and force. But what will hence fol- 
 low about penetrability I know not i But I know that it's 
 little about thefe things which men underlbnd of what they 
 fay. The/ifO' nature fecmeth as Vatricm faith to b.r fome 
 middle thing between corpcral and incorporeal. And I much 
 doubt whether Materia be ^ fumntmn genUi ■, and whether 
 the loweji degree ohhings incorporeal., and the hgheji degree 
 of things cor^oreal^ (Tii^pofe fire, or that which is the mit- 
 tcr of the Sun ) do differ Co much more than Craduah., as 
 that mortals can fay, that one of them is penetrable and indi- 
 vifitlej and the other not. There have been fome Philofb- 
 phers that have thought that fenftliltty was as fit an attri- 
 bute to charadlcri^e Matter or Bodies by, as any other ■■, But 
 then they meant not by \^fe»fjble ] that which Man an per- 
 ceive by fenfe : But that which is a fit object (or foifes of the 
 fame kinde as mans, fuppofing them elevated to the greatefl: 
 petfc^ion that they are capable of in their kinde. And Co 
 aire and atomes being of the fame kinde as other matter , 
 may be vifibk to a tight of the fame \qnde as ours, if it re- 
 ceived but the addition of enow degrees. And for ought 
 I know, this is as wife Philofophy as that which is more 
 common. I am fure it is more intelligible. 
 
 And for Vivifibility they have Dcmonftrations on both 
 (Ides that a PunGum is divifible^ and that it » not. One think- 
 eth, that if three be fct together, it's poffible at leaft for God 
 
 CO 
 
528 In defence of the Sohts Imtf:ortjltty^ ^V. 
 
 to divide juft in the rnidft : Another with Gi^erjus think- 
 cth, that it's unhkc to be true, that every part (hould be 
 a'? much or rDo:'e than the whole, and a point as much as 
 alt the Univerfc: And that if a point may be divided into 
 infinite parts it is niiinitc in magnitude, and th-jidbre bigger 
 than the Wocld : And is it any marvel), if hidivifibility then 
 be an unfit property to know a Spirit by, when they are 
 not agreed about it as to Bodies ? Certain it is, that there is 
 a true Jndwidnatkn of Souls , and To a numeral divifion of 
 them. That which is your Soul^ is not your Neighhours. 
 And It is certain, that created Spirits are not infinite as to 
 extent. And what Vivifmi God can mike upon them, is 
 more than I can tell. 
 
 Scotus thinkcth, that the fubjecfl of Phyficks is not Corpus 
 naturde but fuljiantia naturalii j and fo that Angels are 
 moved wotu fkyjico. Scaliger , Schihlcr^ &:c. fay, that An- 
 gels have extenftOH and figure , that is, extenfisn CHtitative 
 difiind from fxtfMJiow quantitative, vid. Scalig. Exercit. 359. 
 p". 4. The terynmi ejj'tndi^ faith Sehihler, being no other than 
 are llgnihed per i}iceftioHent, feu depntderttium ah alii & de- 
 fitionnn : and that no Creature is immenfe^ but hathyi«if»» 
 tidejfendi according to which it is determinate to a certain 
 fpace. He faith, that Angels are finite, i. Ejpntia^ i.Nu- 
 wero^ 7^ Vottjiate^ 4. ^antitate^ h. e, mrtejjeimmenfos. And 
 that they are i« ^dtio intelligibiH. He faith alfo Exerc. 307. 
 Vmm-pYDVum tli : alia dependent igitur, 'Ergo [u a natura 
 Q»fnia frdter unum funt corrvpibiiia, T'ametfi funt Entia ab- 
 foluta a fubj.'So & terwino^ nonfunt abfoluta a Caufa. 
 
 Vamnfcene fairh, de Orthod. fid. 1. 2. Ibat God only ii a. 
 Sprit ly nature^ hut other things may be Sprits by indulgence 
 
 hil.o/tiy \.h. dc dx- Tne dodtrine ol f/Viw t is too grols, and largely delivered 
 uioiub. by hjmfclf. 
 
 E"gihinus^ Nij'huf^ and Vorlhw^ were of ihe fame minde, 
 that Angels were Corporeal. 
 
 At'gujiinehiV[\it\iiii:h^ xhit Aninta rejpeciu incorporei Vei 
 corpjrcaefh d':^pu.bc2min.c.S. 
 
 Cjefiiriui inViabg. \.p. 573. B..P, f^ith, 'Mct>fj.ctroi tj.ii) It 
 ci;> >•/-<;' y-v-u^ iiiJi.a.( od-jxct J'i na-^, 5etv7s> , ui .ui'ifjioSy « vvp ^ u 
 y.d.i'fTK) II ei'if. Gu^oLiA ytp C'Tra.^'Xj^ai AS^1« Kit dvK'X i^v 7»i 
 
Jn defence of the Souh Immortality^ ^c, 52^ 
 
 r,iJ.i7ifAi vax^imoi. And he applyeth to them the Apoftles 
 words, There are Bodies celeftial^ and bodies tcrreftri^l, 
 
 Armhm is a little too grofs herein, and almoft all the 
 Ancients, efpecially the Greehs^'ihzi fpeak of that fubjcdljtakc 
 Angels for more fubtile purer Bodi.s. 
 
 1 know not what Athenegoras meanethfo call the Devil, 
 
 i 7i)< vAHJ )Ci rav kv avTii uS'm d^x^v MaterU ejufq-y for- 
 
 viarum Princefs^ & alii ex iliif qui circa frinwm viuHdifun- 
 danientum erant feccarpnt, &c. pag. 7 1 . And hence he and 
 others talk of their falling in love with Virgins, &c. 
 
 And when Favjhs l\hcgie}ifis wrote a Book to prove that 
 Angels and Souls were but a purer fubtile fort of bodies or 
 matter , Clavdianus Mammertw largely and learnedly con- 
 futeth him (who pretended that all the Ancients were on his 
 fide ) : Yet doth the fame Marnwerm think, that though 
 Angels quoad formam be nicorporcal, they had Bodies alfo 
 which were Fire, or of the nature of the Starrs. Which Ca- 
 farius alfo feemeth to mean, when he faith that [^ Not only 
 that which i^ here with us below U fixe \ hut alfo thofe higher 
 Towers feem to be Fire, and l^itt to that which is with w, as 
 our Souls are k^n ts Angels.'] Dialog, i. 0:^58, 59'.pag. 584. 
 And Q£. 60. he faith [That the Shepherds when they will boil 
 flej}} (m the Fields where they have no FireJ do ufe to fill a 
 glafs Fejfel with water, and hold it direCily offoftte to the Sun, 
 and then touch dryed dung with it, and it will kindle Fire.'j 
 And having thus proved the Sun to be Fire, he faith, Dial. 
 2. Qa. 195. that Omnibus creaxU levior eji ignis natura : 
 ideoqi Angeli etiam hanc fcrtiti funt : ^i facit Angelas fu6s 
 Jpiritm, & Minijhos fuos ignis jiamm am. And Q^. 107. he 
 faith, that the Starre which led the Magi to Chriji, was an 
 Angel. 1 It would be tedious to cite all out ofTertulliany 
 LaGanttus, and all the Ancients that was written to alTcrt 
 that Angels quoad (ormam were corpora tenuiora ; and out of 
 thofe that came after them, and confuted them, who yet 
 wrote that they were the Sovls o^ fiery bodies. 
 
 And abundance of our writers of PhyHcks, Metaphyficks 
 and Logick, do tell u?, that Angels have Materiam meta- 
 fhyficam, and in a certain fenfe maybe called corporeal. And 
 the fumm of all is, when they determine the queftions about 
 their locality, extcnfion. Or ^w/r«t;ry,that they have their uhi; 
 
 X X X their 
 
In deftftee of the Souts Immortahty^ &c. 
 
 their quantity and exXenfim ( which arc the properties 13^ 
 ho^ei ) fuo nwdo^ vel niodo metafhyfico^ as bodies have them 
 nt^dojuofhyfico , being not immcnfeor infinite no more than 
 bodies. ( How far the name ot" Nature belongcth to them, 
 fee Fcrtimius Licttus ie nature frmo-wbvente. ) And 
 Schihler vrith otheis , maketh the difference of cxtenlion 
 to be this, that Angels can contrad their rvbole fubfiance 
 mto one fart of ^ace , and therefore have net -partes ex- 
 tra fartes. W'herei.pon it is that the Schoolmen have 
 quelUoned how many Aiigels may fit upon the point of a 
 Needle > 
 
 For my parti profcfs, tlut as my undei landing is fully 
 fati'.tied by the operations a;id crfedt^ that tiieie are fuehin- 
 vjfible potent fubiianaes, whiciiwecall Angels and SpintSy 
 fo It is utterly unfatished in the common propeiti.s yA Pe- 
 netrability and Jnife>ietralilit}\, Extcufion, or difcerftilility^ 
 and indifcerpibility or indivisibility , as the Charadcis to 
 know thtm by. And as I thii-^ that Materia had been as 
 ht a name as another, for that part or HOticn of fpiritnal fub- 
 ftanccs which is diftinguifhed from their /orw, ifCurtom had 
 fo pleafed toufeiti (b I think that fuch SujftunciS as we 
 call Spirits or iy»material^ may be well faid to be compoun- 
 ded ot Metafhyficalot ^iritual matter and forw, and this in 
 confiftency with fuch firaplicity as bclongeth to a Creature. 
 And I remember not what apt word we have inltead of 
 matter to fupply its place in Latine, which taketh not in 
 the notion of the Fort?i : For the word Matter lignirieth no 
 real Being, but only a partial inadequate Conception ot Real 
 Beings quoad hoc^ which have all ibmcthing more which is 
 c0eniial to them. There is no fuch thing exiltent as matter 
 without form or peculiar nature. And the matter and fcrm 
 a^e inch partes i^teVigibiles as can neither of them exill alowe. 
 Therefore as it is not fit to make too eager a Controverfic 
 de nomine rmrteri^^ vel materials i fo I think that it is little 
 that we know of Auy fubjiances at all, but what their acci- 
 dents and effc(Ss reveal. Matter we know by the quantity, 
 figure, colour, heat or cold, denfity or rarity, hardnefs or 
 foftnefs, levity or weight, &c. And/orwj, or differertcing na- 
 tures we know by their operations : But that eithe* matter 
 or forru is known to us immediately by it fcli, and is the ob- 
 
 jeGutk 
 
In defence of the Soul's ImmortAlity^ ^c, 551 
 
 )eduYn fe»fus per fe & immediate^ I cannot fay by any ob- 
 {Irvcd experience ot mine own. 
 
 Would you have mc to go further yet > I fhall then ad- 
 venture to Gy, That as Ifcelno latisfymg notion to diffe- 
 rence the higheft fimple Being called Mwerial, from the 
 lowclt next It called Immaterul^ but what is in and from 
 thtformi \ fo I think that it is too llippery a ground for any 
 man to fatishe himfcU or others by, to fay only that one is 
 material and the other immaterial. Matter as I faid being 
 but a ftirs inteVigililri or inadc^quatc coiKcption cfa thing, 
 is not to be a Genus in any predicament. And '\i fub\Unce 
 exprefs the adequate cmcepion^ it mufl comprehend fomc- 
 thing anfwerable to Matter , with that dfferencmg nature 
 called the form. And what name btfides matter to give to 
 that part of the conception of a fublhnce, which is contra- 
 dilhnd from the form, Philof ^phcrs are yet but little agreed 
 in : fome name there muft be when we fp^ak of any crea- 
 ted fuHiay.ces : For the name of fubftaHce muft not confound 
 thefc difliudt Conceptions: Therefore materia metafkyfica 
 ■vel jpirituali* is the term , that hitherto men are fain to 
 ufe. 
 
 M'jreover, it is the form that doth difference and denomi- 
 ndte. How then can you fufficiently difference corporeal and 
 incorporeal from the material Caufc, by calling one Phyfical 
 and the other Hyperphyftcal ^ or Metaphyfical} Doth any 
 mans underftanding perceive the true polltive difference by 
 thefe words ? Is Matter as oppofcd to Nihil reale., and is 
 Ens cfeatwn^ ("or as it expreffeth our half- conception both 
 of corporeal and incorporeal fuhfianccs ) ditfrenced fo difcern- 
 ablv or toto gcnere^ veltota jpecie , without a form to mal^ 
 the difference : Doth yvole immuni^ & mole pr<edita (p:ak a 
 formal difference or not ? If not, what place hath it in ar~ 
 lore Porpbyrii vel Gaffendi? And if it do not, you make th^ 
 matter of fubjlotces ab origin-' differenced in fe without any 
 forms [0 diilcrcnce them \ that is the Phyfical and the Me- 
 taphyseal matter. But it thofc words do eXpreft a formal 
 difference, you fho.ild finde fome other to expound them 
 by : For furc mole fr^dita^ exprcflcth no form inteligihly : 
 And mole immimi^ is but a mcer negation of quantity. 
 Differences therefore that arc fetcht from matter here Cor 
 X X X 2 the 
 
• ^ 2 In defence of the Soul's Immortdtty^ d^c» 
 
 the wateriAl part of fublUnceJ are hardly made intelhgible : 
 And wc liavc lo httL acquaintance with fpiricual fubftanccs 
 in their n.iktd JWJ'f'^ (torunlefs you will take »'i* which 
 is b.'ttcr than fublhncc ; I know not how die to call it ) 
 that wc fp ak but by rote when we talk of lndivifjbility\ 
 and unextenfwenefs , and otipeHetrability as the notifying 
 di.fcrciiccsi becaufe they are things beyond our undcr- 
 fiandings. 
 
 Is there a difference between Itfff"//fc7w^/ and ^^ir/tw^/ Be- 
 ings among themfclves or not > Doubtlefs there is, as the 
 caie of Angt!s, Devils, and the Souls of men declare : Is this 
 difference among any of them jpeci fie a I and formal ? Ic is 
 commonly fo concluded, as between Angels and men. Is 
 there then any agreement m fubjiance^ or in another cjfential 
 fart, where there is a formal difference ? I know none that 
 notifie the other effential difference of the fubjiance of mens 
 Souls and Angels i but thty commonly confefs that both are 
 Spirits, not differenced materially otherwife than in degrees 
 of purity and dignity ( which kow far it belongeth to the 
 form I pretermit J. But there can be no j^cci/ictf/ difference 
 in the matter confidercd without thatforw which fpecifieth. 
 At leaft fame agreement there is i and of Spirits which are 
 of different forms or jpecies, there muft be Come one name for 
 that in which they flill agree. If you fay that it is in \^fub- 
 fiance ~] you mult then take fubjlance as we do matter for 
 an inadequate conception^ or only the pars inteligiltln of a 
 being as without the /orwi But that is not the common 
 acception of it i nor is it then fit for the place afligned it 
 in ordine fradicamentali. 
 
 From all this I am not about to injure any mans under- 
 ftanding, by building my Conclufions upon any quefhonable 
 grounds : I do but right your undt^rflandings fo far, as to 
 remove all uncertain foundations, though they be fuch as 
 (ccm to be moft for the advantage of my Caufe, and are by 
 moft made the great reafons of the Souls Immortality. And 
 it IS not my purpofe to deny, that as Angels arc compoun- 
 ded ex genere & differentia, fo the generic al nature of An- 
 gels greatly diifercth from the nature o( Corporeal things : As 
 God can make multitudes of corporeal Creatures, formally 
 ox J^ecifically different, of the matter of one fimple Element 
 
 only 
 
iH defence of the Sout / Immortality^ &c, 535 
 
 only fas Air, orFircJ without material mixture^ fo Hccan' 
 cither make an Element of Souls, either cxiftcnt oj it fclf, 
 of which he Will make Individuals, yea jffcifi formally di- 
 vers, or elfe cxijfent only in the j^'fciw ^j^d individuals^ as 
 he pkafe. But tiien we muft fay, that as Hre, and air, and 
 water, dodiif>:r (erwaliy^ as fcvcral Elements, fo i\\^ f^iritunl 
 'Elnnent or general Nature hath a fon»al diffirence from the 
 Corporeal (cdlcd the Material \ But hence it will follow, ^orhl^^pcc^Cxon, 
 ~Xx A 1 J u r 1 1 ] Li i /• perFiCn. hcldi that 
 
 I. That Angels and humane Souls iuve a double torm f as [Ammj. ntid m Mc- 
 
 {(ime ufe to call it) that is, G€?imcal as Sprits^ which is dium qjiJdam eft 
 prefuppofed as the aptitude of their Metaphylical matter, i''ccr Eflenrijm inil- 
 bv which they dffjrfiom bodies ; znd Jpecifical by which ''}^''*^h atq^ eflen- 
 
 I .\\ ^ J L ^L J j£f .1 tiani vera coipora di- 
 
 they are conttituted.what they arc, and differ among them- v.fibikm. inJellcaus 
 
 felves : ( unkfs you deny all fuch formal difference among autcm elVcntia eft in- 
 
 thtm, and diff rence them only by individuation and acci- dividna foUim : fed 
 
 d3nts\ asftveral drops or bottles of water taken out of the 'l'?!'"^^" materia- 
 
 n ^ \ A J '11 r 1 • -.1 ^ J JT • ic'qi forms iccun- 
 
 fame Sea.) 2. And it will feem plain, that our dferemmg j„,;\„ ^ra funt dl- 
 charaUeYs or pro^^frrifs between Sprits znd Bodies^ mi\^ be vlfibiles. 
 fought for in their ^;jffrf»r forms ^ which mult be found in 
 the noble of (rations which flow from the/orw;^, and not from 
 uncertain Accidents. Therefore my defigu in all this is but 
 to intimate to you, how lubricow and Uftcertaia-, and beyond 
 the reach of mars underllanding, the ordinary characters 
 from [uch Accidents are, and that its better fetch the diffe- 
 rence from the Operations. 
 
 Saith Georg. K?t/e^f/Contempl. Metap. c. 6. pag. 40, oc 
 43. V'fficile eji rebus niaterialibwinimerfisfubjiantiamimma- 
 
 terjalcm concipere Ef licet fro certo mn conjht an Menti 
 
 Angelica omnis fimflkiter Miterialitasr?fugnet\ certumta- 
 fnen eji element arem noiham ah iVm abejje\ atq\, Vivinam 
 EJpntiant ah ovnni cjje materia fecreta>n ^eterna ejus & im- 
 wutabili't babiti/do convincit , nifi per materialitatem forte 
 
 fubjiantiant inteUigof, ^. 15. Vubium qutdem nullum ejl 
 
 itntnaterialeM Mundum effnitiurum vjrietate IntelligihiUum 
 aque adntirahilem & augulbmt ejp^ atq't Mundwn cerporeunt' 
 videmui : fed in quo iVa confjflat diverfiXas^ bortit indicia certo 
 ron percipitur. Nimirum ft pr<eter te & luwbricum atq\ 
 fcarabaum animal altud nullum vidtjfcs , audires autem ejfe 
 alia innumera genera^ diverfjtate ratur£ & forma penitw 
 difcrepantta, turn vagas qutdem confufafcp de diverfitate vol- 
 
 X X X 2 verg 
 
^2 A ^« defence of the Souts Immortality^ ^c, 
 
 vere cogitationti fo£h ; mn p^a autent iUat tot bejhurut*} , 
 pfcimyt^ rspilium^ aviu^n^ jpccies fto vuhu ^ coloniuf fii- 
 nure : ha quid jfintM fit immaierialH ex te capere^ qui 
 Mentem imm^tcnulnn kabes^ qualemcunq-, nctitia>n potes^non 
 potes nutem in te perjpicere m quo prectfg lUa varictof cor- 
 
 To come nccrcr to the application ot what is faid (o 
 tke prcfent Objtdion* i. The Souls ot Men and Bruits, 
 we ice do not dirfer in genen entif^ nor iw gemre fuhiian" 
 tijt^ nor in genere pYincipH vitd^^ nor in genf re f.ndern if -y 
 
 2. The waiter of both, whether it differ as Maaphylical 
 and Phyfical, or how , is much beyond oar knowledge. 
 
 3. The great 6[vcrCny oi Oprations, doth fhcw the great 
 divertity of their Povpers and brms , and inclination?. 
 
 4. Tnis (heweth the d>verfity of their ufes and ends for 
 which they were created. 5. It is certain, that no fub- 
 Ihntial Principle in either of them is annihilated at death. 
 The Souls ot Bruits have the fame nature after death as 
 they had before, and the Souls of m.n have the [ante 
 nature as before. They are not transformed into other 
 things. 6. Therefore about both of them , there is no- 
 thing left of doubt or controvcrfie , but only i. About 
 the perpetuated Individuation , 2. The future Operations 
 fand fo the habits )\ viz. i. IVbttker tht Souls o( wen 
 or bruits^ or both, do lofe their tndividuatieft^ and fall in- 
 to fome Vniverfitl Element of their k^nde '^ 2. Whether 
 they operate after death as now > Tnere is nothing clfe 
 about their Immortality that common Reafbn can make 
 a quef^ion of. And for the Souls of Bruits^ whether they 
 remain Individuate ^ or return to a common EUment of 
 their kinde, is a thing unk^ovpn to us, becau(e unrcvealcd > 
 and unrtvealed, becai^fe it is of no ufe and concernment 
 to us. Our ovpri cafe concernech us more, and th refore 
 is more made known to us by God. As will further ap- 
 pear in that which foUoweth. 
 
 OBJECT. 
 
In defence of the Soul's Immortality^ &c. 535 
 
 OBJECTION III. 
 
 HVntan-fouh are hut forms: and forms are hut the qua- 
 lities br modes cffutjhnces^ and thenfore accidents : 
 and tberefere prijh when fefaratedjrovt the bodies. 
 ^«/«f. The world of learned men do hnd thcm(*lvcs too Lege Plotinum dc 
 much work, and trouble others wjth controverties about Amm. Fr. 4, 1. 3. 
 names d^nd words, and erpccially by ci)nfoundn-ig words and ^'i9^Aia.i6. 
 things, and not difccrning when a controverlie is only de 
 nowinc^ and when it is de re. And they have done fo about 
 iorms as much as any thing. The word /i>r>« is ufually lijble 
 to this ambigujty : In compounded beings ^n is fometime taken 
 tor the aCtive fredowinant part or principle \ and fometim&s 
 (or thcjliite which relulteth from the contemperation of all 
 the parts. Which is the htteft to be called the for w, is but 
 a Q^\n.\\\on de nomine, G^JJ^w^wf himf.lf confelTeth this am- 
 biguity of the word, and having pleaded that dWforms^ a- 
 cept man's /«tfLVflwW foul, arc but >y<j(^fior qualities oiho- 
 dics, and «cci^A^/;rj. He addcth, ^. i.i. 6. c. i. Si\orm£nc- 
 wine jpirituvt quendam & quafi florem ma.teri£ intellex-r^, cu~ 
 Tufmodifere concipinius animam in equo, turn forma dicipoteji 
 fubjiatitia^inime & corpus tenin^mum^ qmdcraffm pervadat^ 
 perjiciat& regat — Atfjfernne nomine inteUigatur dijfofiiio 
 ac moduf quo tarn fuhjiantia ilia Jpiritucfior quam crafftJr reli- 
 quafe kabet^ & adquam facultates aViionelque naturales confe- 
 quuntur turn pojje ^htalitatem anfri ac did. Whether the 
 foulsof ^rz/iti be only thej^ir/fi, or the flos materia, or not, 
 it is granted by him, ajid by almoft all men, that in mixG 
 bodies there is one part more fubtil than the reft, which is 
 the molt adive, powerful, predominant part, and which 
 doth corpus pervadere, perjicere^ regere. He thinketh that 
 this is but that fubtil matter which others call fire; but 
 others think upon the reafbns before given, that it is afupe- 
 riour nature, and that the joints ^ or fiery nature, is but its 
 ncareft inftrumcnt : Becaufe no fubtilty will make atoms 
 fenfible or appetitive, which in their proper nature have no 
 fuch thing. Butwhatevcr becomes of the eontroverfie, whe- 
 ther the animal principle in bruits be material or inimaterUl^ 
 
 it 
 
53^ ^'^ ^^fc^cc of the Soul's Immortality^ o^(. 
 
 it is granted us, and is certain, that in all r^uxedheings^ there 
 IS a dirterence of theconlhtutivc p.irts : as i\\q fiery nature 
 (fuchasthe Sun is oi) is diive incomparifon ot the other 
 three Elements, which to it are /'/rj/?:? i lb the vital -^rin- 
 c If le in truits \s aciive^ foTfer Jul znd regent^ astothg relt of 
 the conipounding puts. And it's certain, that the name of a 
 []for>w j IS by contenders taken, fometime for that regent 
 active frincfl'le or fu I jhnce^ ( be it what it will ) and fome- 
 time for the tohferawent rcfulnng from all the parts. In 
 Engines where there is no principle or part which is notably 
 predominant, thenameof the Q/orwJ is given to the or^s/^-rf^ 
 conjunGiott of all the pirts. So in a IVatch^ the fpring^ though 
 the beginning of motion, is not Co fitly called the form of 
 the watch, as the order of the whole frame. But in hving 
 things, there is more room for a competition between the 
 regent -part and the temprament^ which of them fhould be 
 called the forw. Now it is undeniable with all men, that both 
 in men and bruits, that regent p-incifle is a fubjiance^ and 
 that the eontepiprntion or order of the -farts is but their 
 inode^ and maketh no other kind of being than Or do Civitatis 
 vel KeipubliC£ is^ which ceafcth upon the dilTolution. And 
 xhcform oflimple beings, corporeal orincorporcal, elements 
 or fpirits, IS neither <?«otkr/}//jf»i«c^, diAind from the Phy- 
 fical and Mttaphyiical matter, nor yet an accident or mode : 
 but that peculiar nature, confllUng in certain powers or 
 virtues, by which, as elTential to it, that being is rp:cifically 
 diiftrcnced from others : which fome call an elfential qua- 
 lity, and fome afubfbntial quality, andlbme a fubllantial 
 form, bccaufc it is the perfection and eficntial nature of the 
 fubltance inf^ecie^ and not another fubfhnce befidcs it. 
 
 Thus Burgerfdicm ( however in his Phyficks he faith as 
 others ) in his Metaphyficks,/. i.e. 25. 5^. 6, 7, 9. faith, that 
 [_Forma fuhjhiitialii cji qu£ materiarii cowplet eaniqae ittfor- 
 wat, atque itacnujiitujt fuljla'titiam corf ore /tm : Forma acci- 
 dent alii el} additnmentuw complete fhlfantia inhdrcns, &cunt 
 illacojiftituens. Ei:s concretum atque vnum.per accidenT.~\ And 
 he addcth that [_ Vormafubfiantialis mn per fe eji fuljiantia : 
 fhlfiavtia emm perfe fulfijiit, d^r.— ^id ergo erit fubjiantialif 
 
 iurY'ia? Nihil iiliud qunm fubjiantialii wodus ^Jl^'t formts de- 
 
 bttur^quod resCdrpargUs t^hivesfmt., Hi etiam ex fartede- i 
 
 betur ' 
 
Iff dcfeffce of the Souts ImmoridUty^ &c\ 
 
 letur q'^todfirit : ^i'l fjf' fvn potejf concipi abfque taliaut tali 
 rjp-.)& UiU (Jfe; ejT ipfiitf ejTe corvpliniintuw.'] And yet tne 
 lifne man iairh, i id.i. 2.c. ij. ^ 13.^.304. Kej^ AnmM 
 iK'get(^tiva< &feKfi:haf 'nitifs q"idf»t tjj! corperi ex eLnnentit 
 ConU^to^ftd iiudiunte jj)ir\tu vittdi & auimulj : Ileoque facul- 
 tfit i eariiW attwiMruw uOn tjfe tempcrationts prm.irimi q- ali~ 
 Xatn\ f:^d ip'^am fuljifinUani jmmarum^ quaienus Jpintkum ope 
 ele^i. nJari Ci.rp.ri ali^uniur. 
 
 If then you tike the w;>rl [form] for the order oi t\\t 
 pir.s, I '. y that wan'i f-jd is noc hi^ forr>t in thit fcnfe, nor 
 lb Ms cm: a fuLji^tice : b t if the r,c^'nt^ pr dvnt'ant, adive^ 
 vtt,d^intel!^,nt principlebc Cill d th. [foimj fo ihe/«» w ii a 
 fu.jTH?iC€^ and ihLpw/is ihat ^orryi. 
 
 Htrc vv£ mi ft not coi.foui d (orvnatnarporli^ ftrmarft ani^ 
 >ii£, 6^ form, m hominii. i. The firrM u( Aduy»''5 body, bctors 
 it had received a foul^ w.sbut the conXtwp ration or ord^r 
 of -til the parrs by vhich i: was apt to reci ive a Ibul, and to 
 be ..Ct a red by n as Corp' i pAy/if'/w or^x-icnt. l. llMiform 
 of the f^ul li L\,,( e g. i.i its f ^urarcd lute J is hit vi^ tutu- 
 rJii inte tgerdi^ voL-kdi & exeqjendi^ bv whi.h it is cir.n- 
 tially d if.iene^d from all other ki.ids ot b.'iii^, C Lonimo ily 
 con p' eh- nd d under the name <t realon <ilo:ie. ) 3. Tiic 
 for^hi b minhi., taken f )i ihcjt.xe ofihe p.ntj corit.wp rute and 
 ordered^ istut laid ff/if- or ^r.^/cr, an 1 not thcfyw/. Buttakni 
 for the vita\ :Ht Ligent^ re^^^nt pun orprniciple,!t h the foi I U 
 fclf. So cliar the foul is not thi^formu corporis, nor th- (orrn/t 
 honinif \n theoMflenLv but it is the tonfti hoitiin.s n\ d\c 
 Othrr : ar.d us own diftr. ttcirg nature is its own fornt. 
 
 The li.xe ariibig li'y thLte is in the word ^'^liiy^ i fee! in 
 the objcdion. A-. I was never d i>HeJ witn t.K- order or 
 number o( Arijiotlc^s ten prcdicam nts, fo c'p cully I never 
 und.rliood himin the p eihcament ot (Valicy it LU. As it 
 is a very hard thm^ to ivnow whit th' i.. are that arc by hirn, 
 andc. 'nimoiily, ealled Gf'/.'liue:, \ (o I think that «jmr too 
 £,eiicral and defective totigihe the nature ot ih.m aught. 
 And I fnppofed vVcr thai his for»i.i & fig' ra differ much 
 w/yrf froiTj the o;haj?'ct/fi if ^'-/ry, than nioft o the pre-, 
 dieanientsdo from o.ie asiouur, ( ot w.ii h lee B rg^rfdicius 
 Meta^b. I. 2. cap. rlt. & Gafjtttdus in Logic. ) Judi.ioas 
 Mr. i^emJeydeorigme^ormurutH^ pi.adethnard mat pnncipia 
 
 Y y y conjtithtiva 
 
 537 
 
52S ^ dtfcftcc ef the Scuh Imwortahtj^ cv. 
 
 coMJf/t^tJi'tf are vt^aterta (v(lfvl):r'im)& accidentia-^ & j>rhi- 
 cifivni trarfnivtutiOMis is cumrari.rum qualitdtum 'nqra : 
 thatfcr>M/i, excefta huMJtih^ aoncjifuhjhntia^ ncc tViUe^itilif 
 7iec huuattri^lif^ pd accidoii vel accident ium fnixtir.t d,^ium 
 tcviferiTmentuw & qvod nccident'ttL fcr f. e^ itnwediate azuy-t 
 & jionin v'.rtvtc U'lnvdfuiihintuih'. That is, ^odqualitutes 
 iwrnediate hirtnt in ■nuitiria^ & a ^alitutitvs itJiwedutc 
 fnfliunt oferiitionci & cprandi rires. 6^od ^alitates ontnes 
 frini/e^ f which he mikcth five, li<x^ Cilor^frigus^ htmiiditas 
 ficcJT^s ) & ,iiiqi tcfcunc'^ytenPitas^ cr^JJides^ gruvitas^ lerj- 
 tas.,ji"0)\ coy.(ii\:nXia^ cre^'t'oms die yri-vo cx.'liitert>nt : ^/od 
 ^alitateioynnei clHidi ^etur^nt fiUfiwilf^ & ita f'-ndiffvinx 
 & fmilium gen(ratir<e f: iit^ it nrc^Jfurir, v!.ner'it:>vfi'ri protor- 
 tionataw efficwut. ^od anmd Vigetativ£ tjt fl^nti^ d-^f^fjn 
 tiv£ in hrntis[unttanthw temjicr amenta noh'ilicra quaUtatum 
 admfwruyn in wat( riafuhtili^ p'-yn^ jpintucfwre. 
 
 lekfius inakcth the fame principles ( materia^ cdor & 
 frigw J ds to the chief-, but he makcih c.ilor & (riom to be 
 fubjiances, vcl jomia f^Ljhntiiilcs^ & non tuntum accidentia. 
 So that they that agree that it is ^nlities that arc the artive 
 fonvs^ are never the more agreed what they arc, nor what 
 the w^ord ^^i/it/t-i dothii^niHr. And what if by the word 
 ^a-lity^ Fcmhle do mean the very fame thing as many others 
 do I hat call them/orwi, (when they fpeak of vegrtatives. ) 
 And what if by futjitnces^Jrl.fur mean the fame that Pe»ilL' 
 <3( thby accidents. Is not the world then troubled with am- 
 biguitie of word.'? He that will conlidcr them well may 
 fufpcd, that they meaii asl conjjduic. An active power or 
 pi nciplc being the cl.i.fcaule otop.rarions, alterations and 
 difcnmmation, is thi. thing that they all mean by all thcfc 
 iV:mes. And the followers of Pf w()cr?tw, efpecii!]yC<j/7>«- 
 dui and Cflrtf/Jw^, do not improbably argue that it is iome 
 fmjiantial kurg which maketh that change or (ff.d upon 
 ovxfen[es,vi\\K\\zsthere received hz quality Soihat unk{s 
 Mr. Vemble can better tell us what lux^ & calor, are, than by 
 calUngthLm^^//fi£'5, he haih given the underlhndmg no 
 (atisfadion ar all. Much Icfs when he nakedly aflTcrteth with- 
 out cny pioof, th2t f^nfatjon doth not ft^perare naturamtri^ 
 wurum quditatunf, that are none of them feniible thcm- 
 fclves. And when he hath no other anfwer to this argu- 
 ment. 
 
In defence of the SohVj iMMortality^ ^c* 529 
 
 rr.ent, but that mn minus nfirajidj fi> at hi inanimate which 
 hcgivcthnot one uUUnce or word to prove. Wnen Ari^ 
 jhrk^&cc. Scaligsr^ Semertus, auJ «b mUnce more, have 
 Cdid much to the contrary. 
 
 1 conclude, that iorali that is h.rcfajd, and whether you 
 call them Q.'TJornts or liot, ( ss yo-. way or may not ^ \u Itve- 
 ral (ci-fcs j him tiuf folds arc ticfc p.ns of man which are 
 jhh'pie^l'urc.hrj^fible^aCfive, forv.ri}! Cuijhnces; and there- 
 to le being not annihilaied, UiUit needs lubull in their fipa- 
 ra:ed lUtc, 
 
 OBJECTION IV. ^ganli ihe foul's dt- 
 
 p( fid Dice upot matter^ 
 
 -J-H. S.ul. nut.n.l, .nd c.nfecjuer.tly mrtal, hcauf. it ^^...'T'^Ln! 
 
 •* d:yeme:h upon matter in as oferatrom, and cenfequently Ce'f, Hdi\oz,.u,,a.,d 
 
 in its ({fnce. Ja.r.bl.cus, Iroclus, 
 
 Arftp. I. I have -proved already, that if you did prove the ^^' 
 foil niattrial, you had not thereby at all proved it mortal: 
 ( unlfs you mc^n only, that it hath a prfl wori vd mAh-i Anim, n.r .^n,-,n. 
 Uri; whic, m^y b. iaid ot .every creature ; for hmple w^r- eft no il,. e^fc.fa ^ 
 ft/-, which hath no r.pjgnant parts or prini^its, hath njt ^^■^ '^^' 1 '"'^» corpori 
 on!v a fcfj't r,6n wori^ bat x\\ cpiiude in its n,.ture^ pd noyi vio- 'l"^'^^"'' ° ° *-V3fic 
 ruiidKni. Retrxiiiber your hi.nds that make th-. ti^orU or 7'="" "^'^" *■ *'""" 
 ?;;.7frfr, at kaft, to b< eternil. Ih.y ihojght net thit w^- f.a p.xftMtia deliit 
 tfr//?/ifj was a proot uf ci her anuihibtujn or corrupti. n. foipori u'tmim ex 
 
 Oh]c6i. I hie Material^ ttmnji tec^n'.youKdidof WMtcr at.d ^"^ m-. vcn-ii vcfligi- 
 
 forw, and thtrefcri' is corrupt ti if. " ' " ^ > ^ & ipfM^n-Pter 
 
 ar^, -rex. I r r~ - corpureu-' cortaicr« 
 
 y^;;/n\ True, it that w if ttr and /crm were fw-? fvcral/'.-i-- ni.r. co-.d.t.on s re- 
 J?</«ca, and were one rff7/^>7j;/r to th- o her. T.ic p//and f" f bii- mo'^:ls 
 io</V are d.if.rent /?^^jtu«Cfi i but them. [ phyhcal •;;<*; r.r an i ^1 • nde I'fc-ut de 
 fomof thw fx:l, b-nig b. it the genus & differentia^ are m* '^"''" «^^'*'"''"' 
 tn^ifiLjiances, muchkis repngnrnt ■> and therctv^r. luvcnJ- 
 vcr the more a tendency to corruption 
 
 i.Thefouh'fAh iMatter, ani d.p-; d;'th no othcrwife on 
 it than us inltrumcnt. It doih nut toJ uw tiiat a }>iu?t is k 
 horfe bccaufe he depeiidedi on h^s hoife in the minner of 
 his riding- and his pace : nor that I dimintinmate., b.Ciu(e 
 in willing I depend on my pen, which is- maiuinate. If you 
 Yyy i " put 
 
>^Q Irt difenre of the SomFj Immortality^ d^c, 
 
 put J^/ritj of win:: m:or»ater or vehey^ as its vehicle to tem- 
 per It, for a mvdicinc, it doih not tolloA' that the fpirits arc 
 mccr Witcr, bwcaufc th:y op.rate nor without rhc water, 
 but con) mdt, and as ti mpjrcd by it. If the pre in your Lamp 
 do noty^;i«f or .«r« Without th-- oi/,bit in manner and du- 
 lad )!! d.pcndcth on ir, it doth no. tollow that hre is anni- 
 hilated when the canJk IS oat, or thit it was but oil be- 
 fore : no nor that it ceallth to be fireafcerwards, as Gujfrn- 
 dus nnuft needs conftfs, who holdeth that the Elements are 
 not turned into one aiio her,5J. I. /. 3 c 2. Fire cealeth n)t 
 to be tire, when it goeth out ofo r ob ervati.)n. 
 
 The nobkrt naiura ^/eand rule the inferioar. God him- 
 felfpiioveth <!ni uCth things material, and yet is nor th.-re- 
 lore material hiniftlf. Yea, if morw be in pwf i.^Mtc" & re:i- 
 fitur 4(1 wodum recipentts^ you may conjedure how far 
 God's own operations upon the cr^atyes may b. ca'lcd f/:'- 
 fend nt^ as to thc/jf^, asb-ing adcuptum & modum crea- 
 ture. And tlicS-in doth PiOvt aid qui. ken all pa!five matter 
 here below ad Ynod"m rccijfientif^ with great variety through 
 the vari cy of the matter j and yet it loUuweth not that the 
 Sun is it fJffuch paffive matter. 
 
 3.Tiie foul hath opfr^tioMi, which are not vfonnutter at 
 all, [hough matter may poliib'y be an antecedent occalion 
 or parequilite. Such is the apprchenlion of its own intel- 
 Ittt.on and volitions, and all that it thence gathereth 01 G 'd, 
 and Of her intclleiftual natures and op-'rations, of which I 
 niuft fay more anon. 
 
 OBjEcnON V. 
 
 ^^lO iivntaterial fubjiance wtveth that tphich is material^ 
 J as a principle of its of er at iom : but the foul MJvetbthe 
 I ody as the principle ef its operations : Ergo. 
 Atjfw. 1. 1 have already faid, that if you proved the (bul 
 inaicnaljit would not prove it ntertal, 
 
 2. As the body huh vmous operations^ fo it is moved by 
 various principles or pctvers. As to Ucomotionj and perhaps 
 Vigctation^ the matma fubtilif, or tineft<tf»WJ, as you will 
 
 caU 
 
£***-■ 
 
 In defence of the Soul's Immortality^ C^f , 541 
 
 call it, or the fi ry waiter in the fpirits, as I would call it, is 
 an zfflwt b i ;g, wh ch harh a nitural power to move it 
 fclfand the rdi But whether that motion do fufficc to/f//- 
 ftfriort, is undecided. BLitcertaiii'y there is another inward 
 principle ot motion, which gw/^r^ much of the loeoniotive^ 
 and ovcv-rultth fome ot tUc natural niotmi^ by z ■peculiar 
 gCtion ot Its own, whiuh is called J^tti-Ucdiomnd Volitiotiy as 
 I have proved b fore. When I go to theC hurch, when I 
 wiire, or t'llk, the fpiiirsare the neareft fufRcinit prir.ciplc 
 of the »icthn as ruction : but as it is doiie m this wanner^ to 
 thiSfW, ar this fi^'i", with thtfe reslons^ it is from the in- 
 tclk^-ual principle. 
 
 3 And thu.s Ideny the major Propolition. And I prove 
 th': contrary, i. G )d is the tirii pri ;Ciple t>t all motioii in 
 the world, and the firll cinfe of raaterul motion, and yet is 
 not material. 2. What the lower and bafer nature can do, 
 that I he higher and nobler hath power to do, ( fppofnis 
 fupponendif ) iherefbrcif a body can move a body, a foul can 
 do it much more. 
 
 But, f ith Gujjendus^ Caufis fecundis primum agrndi prin- 
 cipiuni elt Atontorum vurta niolilitas iyigenitj^ non mcorprcit 
 filiqvap'ljhjvtia. ./^»/«r. Angels dire caufx [ecu nd^^ Ibulsaie 
 caif£ fecuud^e^ animated bod i s of men are caufjipcunda: 
 prove It now of any of thcfe (in your excluiionj if you can. 
 But he faith, Capirc tion licet quontodo fi incerporeum ftt^ ita 
 applicari corpori vukat^ ut ilii infpulfHm i>>tprittigt-) qnando 
 n que ipfuin contingere^ carats ipfa tadu feu mole q'>a tiiKgat^ 
 
 tjonpoteji Phyfica aCuon-'S corporc£ no>i firtt^ nifiaprin- 
 
 Cipiopkyfco ccrporevque elici tton p'jjiut ^'"^^ ammA autem 
 
 hum ana ificorpr>rea cum fit, & m ipf m tamen corpus fuum agat^ 
 imtumque tpfi impriynat^ dicimus ammam humanam qua. e^ 
 JnteVtGus feu mens^ ntque adeo incorporea^ nan elicere adionei 
 nifi inteVeduales^ feu mentales & incorporeas. Er quum eji 
 fentiens^vegetans^ pr^ditaque vi corporum motrice atque adeo 
 corporea eji^ c/icere aCiiones corporeas, &c. And of Angels and 
 Devils he faith. Ihat it i^ k»own lyftii:h only that tby are 
 incorporeal^ and perhaps God gave them extraordinary bodies^ 
 pfhen he would have tbent move or ad on bodi-i, 
 
 Tothis I anfwer, i. Who gave thofe atoms their ingenite 
 mobility, and bot9 f You fiy that capum ommm fugit ut 
 
 Yyy 3 qnifjiam 
 
^2 ^« defence of the SouCs Immortality. &c. 
 
 qu'i^^'uxyn aliud wtci'Wt, /t in p/fjl) z-"W5f«»i M,itie,it. If fi, 
 then it fL'.mcth, tlut either God was mov^d when he mov. J 
 atoms, or that he ncvci moved th.m. How theiuamc they 
 ro. be m.ivcd hrft ^ But y>u contll-". that God put into them 
 th'.ir mobility. Yiuifay, P''P<ra <r//^ r,nio cj^^ qi-smani i»ji- 
 tiit£ vlrtutiiC'^MJit, &- viiquc pr£f-ns^ non ullnffii Witu^ fed 
 Kutufolo agcre & mvcre qiidlibet ptcji-. It you think not ?.<> 
 you (peak, it is uuW' rchy ot a Philofopher i it" you do^ then 
 it i^ Urange that you flioald overthrow your own.ica((ir,ing, 
 andcxcLilc it no better thai; thus. Uche rc.ifon why ina^r- 
 portal fpinrs cannot mov.- bodies b;that which you ailcdge, 
 ', bccauie only a body cjn be appl-ed to a body to m.ke im- 
 prcil'onon it ) then God can Icfs move a body than min"'s 
 Irul can •, ; ecaufe his purclt clFence is more dillant fiotTi 
 corporeal grclsncfs than our foulsare. At leali, tlie rtafon 
 would b^ the (imc. And to fay that God is cv.ry where, 
 and ot infinite vtrtucs, ni^keth him ncverthele(s a Spirit: 
 and crratcd fpirits ( if thic be enough J may have power or 
 vertue enough for fuch sn cif^dt. Doubt kfs .f G )d 
 move bodies, the fpirituality ot an agent -hindereih not the 
 motion. 
 
 2. But why fiiould it cafUnn Gwaew fuferare^ that a mllcr 
 and more potent naturecan do that, which a more ignoble 
 can do ? Eecau(c I cannot know how a (pint by conradl can 
 tpply It fch to matter, Onll I drtam that therefore it is un- 
 capablc olmovn-ig bodies ? Clean contrary, ICcthat matter 
 of itfclf isan unaCtivc thing : and were it not that the noble 
 adivc element cf rirc, ( which as a lower foul to the paf- 
 ijve matter, and a thing almolt middle between a fj^ritand 
 a body) did move things here below, I could diiccrn no 
 motion in the world, but that which fpirits caufe, cxc pt 
 only that of the parts tothewhoU^ the aggregative motion 
 which tendcth 'to reft. The difference of undcilrandings i» 
 very ftrange : it is much cailer to me to appichend, that al- 
 moft all motion (houjd come hom the piiri^ft, powaful, 
 adive, vital natures, than that thty fhouid be all unable to 
 iiir a ftraw, or move the air, or any body. 
 
 OBJECT. 
 
In ckfctjce of the Soul's ImtnortAlity^ ^c. 543 
 
 OBJECTION VI. 
 
 '^H.fail ii in our Jluf eith(r unadive^ ( as when wt do not See in Aiiflcas Hlflor. 
 
 fovihch ai (lre,.v!j or adnh irre(ti<larly and irraiionalv^ ac- de 70. p. 8751. ihe 
 
 icrdini to thefortuiioi's motion of the ^irits : Ergo, his m ^''^S' QMi:ft. Jp. 
 
 iKCorforcal immortal fulilance. f'' ? ' ''\^ '*!/'' 
 
 /r . r 1 u r 1 • * . n xi- theAnfrve, how far 
 
 Anfrv. I I iuppolc the loul i> never totally unaaive. d cams are in our 
 
 I ntVcr awaked luice I had tlie vSc if memory, but I pon'er. 
 tound my fclf coiijng out of a dream And 1 fuppofe 
 they that think ihcy dream not, think fo b.caufe they for- 
 get tliLir drcan.s. 
 
 2. Many a t.me my reafon hc^th ad'ed for a time as regu- 
 laily, and much more forcibly, than it doth when 1 am 
 awake: which flieweth what it can do, though it be not 
 ordniiry. 
 
 3. This reafon is no bjtter than that before anfwcrcd ; 
 where I told you, that it argueth not that 1 am a horfe, 
 cr no wifcr than my hoilc, bccaufe I ride but according 
 to hispace, when hehalteth, or is tired. Nordothit prove 
 that when 1 alig'it, 1 cannot go o;> foot. He is hard of 
 ijnderlbnd:ng that btlievcth, that all the glorious parts 
 of the world above us, hive no nobler intelle(ftual na- 
 tures than man. Si.,ppo(c there be Angels, and fuppole 
 one of them fhould be united to a body, as our fouls are : 
 we cannot imagine but that he would adluate it, and ope- 
 rate in it according to its nature ■■> as I write amifs when 
 my pen is bad. The fame I fay of perfons Lcthargick, Apo- 
 pledtick, Ddirant, &c. 
 
 OBjEcriON VII. 
 
 D EtjfoH 14 m poof of the fouVs immateriality^ becaufe ftnfe 
 ^ is A clearer and more excellent way of affrebenfitn than 
 Keafon if , andthe bruits hdvefenfe. 
 
 Anftv. 1. 1 have faid enougli to the cafe of Biuits before. 
 2. The foul undeiftandcth bodily things, by the inlet of 
 
 the 
 
544 ^^ defence of the Scuts iMMortality^ ^^, 
 
 the bodily ftnlls : Tn n„s inco porcal fab I (hall fh.w more 
 aron J itothcrwif; uiidci/tai.d.tn. Wncii ic undedliiideth 
 by th^ hclpc^t f.iifc, It IS not the p;;p that ii idufta dcth 
 any thm^. It Brjifs thLmfclvcs had mt an Im-gin.tion 
 which IS an Iniu^e ot Kc^/.w, their fcr.fc wouU be ot lirrlc 
 ufc toihtm. VVc fee when by bulinc(s or other thoughts 
 the minde i> diverted and alienatv.d, h>)w little (enle it Itlf 
 doth tor us : when we can h.ar as if vvc never heard and 
 /ir, and nor obf.rve what we ke, yet it's true, that tf.c 
 iTiorc (enfe ht pjth u^ in the apprehending of things lenliblc 
 whiJi are tl.tji obj d:s, th. bj>ccr and furJy.r vr perceive 
 than by the und^iltanding. As the fecond and th id Con- 
 c idioii will not hz well imde, if there b.- a faiing jn the 
 fiiiti fo thcfecnnd and third //trc^-pr/ow, Cm the P.ijnt.fie 
 and Inttlled J will be ill made, if the rirfl de.c vj oi fail 
 th,m. Bjt t. ispro\eth not either that the tirll Gi.icodtion 
 or Perec p ion is more noble than the third i or (hit S. nll- 
 tives wjinot.t Kiafon have any true under/fandini> at alii 
 or thit Senfe, PhantJie and Keafon , arc nor bcrter than 
 Stnfc aline. .But thcfe things need not much c'ifpiiting. If 
 Sen^e be nobler than Ke„f.}i , let the Horfc ride the man 
 and let th.- Woman gvc her milk to her Cow, and Lt Er .its 
 labour. men, and feed up^n them, and kt Ee.-.rts beyo.ir Tu- 
 tors, and Kings an-d Judges, commit to them the nobLft 
 vvoiks, and gvcihem the pre.mm.nce, if you thmk thly 
 have the nobLft faculties. 
 
 OBjECtlON VIII. 
 
 ^Enfiitmt j}id Lit-JJ' a'ir>,i ar^ both but Reception : jhettiftve- 
 ncfs there'cre of the Si.ul doth (hew its matcria/iv. 
 «^4«/PrifcianjTheo, /Itjfw. A Oioit anfwer may fatisfie to this O-iedior 
 
 ihewub b:.w fxn t\H ^^"^y ^^- ^"^ '^'^'"g ''^ 'iJ ^" "P ^^^' df enfant on <nd fi b- 
 SenfeuA^ive. ordinate to the fir(l Caufe, they mi ft needs r^cmr his in- 
 
 fluence, as Well as(XtKiie their own powers As the fe- 
 cond wheel m the CI ck, muft r ceive the moving force of 
 the hrit, before it cun move the thud. 
 
 2. It 
 
In defence dfthe SoulU ImmortAhty^ &€. ji. 5 
 
 2. It is an enorriious error about the operitions of the 
 Soul, to chink thit InfelleGiiH yea or Se^fitt ion ekhcr, is mcer 
 RecCpt;or. , and that the fenfitive and inteUedive pxver are ^"f"* Prlnclpluta 
 butPjilIve. Thcadtive Soul otMin f yea of Bruits) re- ":='^'f Si & fi^^m fen, 
 ^cciverlinot us object, as thc-mark^c.xbmt reccivcth the ar- comprthcndic , & 
 ro-.v that is (hot at it. It receivtth it by a fiwi'hude ofna- Adio eft, judiciura- 
 ture^ and by an adive attendance^ and etrtbrac entente yea by q"^ pcife<5ium, & in 
 an a<ilive appetite fjcut fcetnifja nuirtnt, vel ptiusfjcut tfu- F""''"^" "^f^n^^nro fi- 
 r;f«^ abimt : Yea, it moveth towards its objea, and meet- non abfqj paQionc 
 eth-it: Ic adivdy welcomtth and improveth it : As I faid aliq:a inftrumenti 
 even now, a Scholar that in his lUidies fo tar divertech his ^'^"'^'^ cfficitur non 
 thoughts, thit he knoweth not that the Clock hath nruc- feS-'^^o'u^o' ff'^u" 
 ken at his cars, and knoweth not what thofe fay that talk pitinmur & vlg^^lan- 
 by hun, doth fliivv that ibme a(ftive attendance is ntctflary tes & dormentes ncc 
 to almcft all perception. He that feeleth not that his under- "r"«n pcrfcntiamu'. 
 Handing doth agtre as well zsfati ( when he is Itudying , '^''^^^^''^'fi' ^« ^'»'■^• 
 reading or writing) is a Itrangcr to hiinfclF. How oft have 
 I read over many lines when I have thought of fomcthing 
 elle, and not known one word that I have icad ? Is invent- Lejje Marf. ricinurs 
 ing, compounding, div.ding, defining, drr. no ad:ion ?. I de Volupt. g. i. & 2. 
 never f^lt caufe from any experience of my own, to believe ? ^ * ^^; ^^'^^^'^^ 
 
 ,, ■'' III dogma dcfcndcnrcm, 
 
 that I was a mcer patient in any thought that was ever in fdi. i^uUptatm tfe 
 
 my minde. Nay the Epicurean that fi ppofeth thoughts to Ailim vel Motum. 
 be bjt a dar.cc of Atotr.es, called Spirits, doth think that 
 thole aromes or fpu its are notably adtive. Cartefv s his w*.- ^''Z^*-"* '" Tlftophr.'Ji. 
 X(ua fidttlti IS eirment m adivity. Do you thi-nk that eve- [-Aniroa qu idem cum 
 ry dead Ob)td: which I think on with my eyes fliut in the fit forma v:vins & 
 night, and Co much more alive than I, and (o much more [cnfi^al'S agit circa 
 adivc than my minie, that it mtft be accounted the fole ' '^ q'^a: fibicfter.n- 
 I 11 T->' 1 fir tur. Vicahtcr atquc 
 
 agmr, and my mmdc the patient. Tney know httle of a fcnfualitcr: & quia 
 iTiinde that talk in this lirain. eft in cor[x>rc, ufq; 
 
 I know Cart(J:M telltth us, that the eye hath no ^re or ^^ ccrcum fpatiBm 
 light in it, except perhaps the eye of a Cat or Owh But °P"''''"'' 
 it the rtudy of matter and motion had left h'm any room for 
 the confideration of other things which he paii over, he 
 would by a little fearch have found that the eye doth clofe 
 with its primary ubj^d, Light^ by meer connaturality, be- 
 caufe it participateth of L.-g^t it felt, in its own conftitu- 
 tion. It is /ire in the eye^ even in the vifi«c Spirit?, which 
 mectcth the rire or light without , and by union caufeth 
 
 Z zz that 
 
^4^ In defence of the Sonl" s ImntOYtAlHy^ ^c» 
 
 tfiat which we call light. And feeing that experience forced 
 him to confcfs it of Cits and Ovvls, how could he think 
 - that all other tycs or light were quite of another kinde } 
 Some men have b:cii able to fc m the dark, and had fpark- 
 ling eyes almt ft like Cats. The degree here d:lf-r<;th not 
 t\\Lf^ectes. If tins ruateria fultilh or glotvli <etherei be fire, 
 he might have allowed fome of that to the vifivc fpirits in 
 Man as well as in Owls. Saith ¥ici}ius m JheopbrajK de 
 Anim. c. 14. Vrimmluniin'ju>yi cji Ccclejh : Secundum eji 
 Igneum : Jertiurn inter cowj^ojita quod quufi flight vt Ignit, 
 Frirnum lunmale eji Oculus^ pr£cifuc radiofus^ in amm.ili- 
 buSy qu£ mde vident v fed alii qucq-, oculi quantvis mnus^ funt 
 tanien luminal, s. 
 1 Ste Aiclnmis dc ^'""'^f^^' "^ 1- pi-o Immort. Anim. in Bibl. Pat. p. 505. 
 doai-. Plat. cap. i8. ^PP'^oveth P/^to's Judgement, (PUto i}iquit)fer conli<fwnem 
 le the ftme pHrpofe. Jplcudoruni res njpici exi!ii>7tat^ ut id lumen qi:odexocilif -pro- 
 fic.'fcithr aliquo ufque in aeren:^ qiie]ufdeni eli fecuw genus ef' 
 flu.it. G^od ver)) a corporibus vtanat contraferatur^ & q.uod 
 in acre r/f, qui interponitur^ facikq\ (Hff'oiditur & vertitur^ 
 finiul cum eculorum igne extendatur^ Et Gale^us (inquit) 
 de vifone cunt FLitone confetitit m 70 de confnf. And he 
 faith himfclf, that the Sun fnd^th its light by the Air, and 
 the light in the eye ftreaweth nlfo int6it'^ vpbich is to feing 
 M the Nerves are to the Bruin fsrfeeljn^. For^hyry faith, that 
 fight a the Soul it felf difceming it felf in all things. But if 
 there were any doubt in the p Mnt of light ( wnich is per- 
 formed bo[h by ad^ive fpirits, and an attive objed, Light ) 
 yet m.cthinks that when I fed a \\o\^^., much inort whn I 
 meditate on a Mountani , allfli,>uld confefs that my fenfe 
 and intehdion is like to have nior^ adion than that Stone 
 and M junrain. And it you (ay only that Spirits firri moved 
 move others, and fo touch the Inrelleclual Organs, or Spi- 
 rits, I have partly anfwered tha-t before, and fhall anfvcr it 
 more anon. VVc have great reafon to afcribe the molt of 
 adtion to that put which is moft fubtile., vigorous and 
 adtive. 
 
 OBjKCr. 
 
In defence 0f the Souh Immortality ^ &cl ^ - « 
 
 OBJECJION IX. 
 
 THcre it }K\hiyi^ intJte InteVcG n'hich tvm rt'^t frll ift th 
 Sertfr, from winch it recdveth alt its knowledge iy the 
 I/if as of the Fhanti2fie\ jlncfore tht Soul can re:ich m high- 
 er than to corporenl fcnfiJc thiviis : Ihtreftrc it is hut fucb 
 it [IK 
 
 Anfiv. The Antecedent is filfc, and both the Conftqncnts. 
 Had he Imitcd his aflLrtioi-s to coiporciil obj .<fts, I fhould 
 calily acknuwli-dge to Gaffcttrlus , that O^yiuis q"£ in niente 
 haletur Ufa ortifrH dicit aftufuUf. Et Omni^ Id.'a ant pr 
 fnfum tray.fn, aut ex iij qute tranfeunt fer fnfi>nt formatur, 
 Et qu£ Idea pri.priif acquiritur firifdif^ fer-edior eji en qu£ 
 ex fada ab alio defcnpttene fcrwatur. ^alif Idea rei^ talif 
 definitio. But that thcfc things will not hold true as he de- 
 livcreth them i.nivcrfally, I think I (hall make plain, and 
 confute this Objcdion to the fatisfadtion of any one that 
 knoweth hnnfclf. 
 
 Ortmn ducere a fenfu is an ambiguous phra(c' : The (enfe 
 may be tlie O:cajion fine qua ron^ o^ that whereof it never 
 had the lead p trticipation in it felL I cellrc you but to di- 
 ftinguiih between the Inteller^s OtjeG SLud its Act, and thofs 
 Obj-(f^s which it knowerii by the mediition of other extnn- 
 fkk objeds, and thofe which it kn.)wcthby the mediation 
 of Its own /tf^. Thcfe differences arc pilt all doubt. When 
 the eye ft.eth thcfc Lines and this Paper, the Light and Lines 
 and Paper are each one thing, and the fight of them is anv 
 ther. I fee the Light, and thereby the Pap.-r, but I fee 
 not nty fight : My fig^t is not the object of my fght: It may be 
 faid, that the Oh^eil it inwy fght, but not that my fnht is in 
 VT\y f^ht : Yet by fehg I perceive not only rvhut J f e^ but 
 that I fee •, and 1 perceive much more plainly that I fee, than 
 rvhat I fee. I may doubt of a thoufand obj.cffs which I fee, 
 n^hat yrtatter, p-}iipe, cr colour they are of > but I dojbt not 
 at all of the ad cA feeing \ that right or wrong fome fijiht I 
 have, or that I fee the Light : fo is it with the Inteled. Tnis 
 hnok^ is one thing, and the underjiafiding it is another thing. 
 The book ]S the oh](£i of my u)tdcr;hndingi but fat lealt lu 
 
 Z z z 2 primo 
 
5 4^ In defence oftht Soul's Immortaltty^ c^c. 
 
 frim}) injUntt ) my underftanding is not the objcd of my 
 undcrftaiiding i but by underfiattdingl have an iwrnediate 
 pcrccprion thai I Uftd: r}\and. And fas Carte fm truely faith) 
 the att of liucllcdion is more perceived than the objed^ : 
 I am more certain that I think^ and uaderfijud, than I amc^ 
 the nature of that which I thmk^ of and imderjiand. If any 
 fay, that the ad of JuteVedion is the objcdt of another Jn- 
 teVediort^ bccaufe inteligo we inteliigere^ and fo that ihteledio 
 ttoneii tantum acHf inteUeCtUf^ fedetiam tji in intelleGu^ and 
 that the Luellcd doth underhand its own a(fi intuitive as 
 fomefp^ak, oi by re fltxiott as others ^though doubrlefs the 
 firft perception that 1 underjhrtd, is not by rcfiexion, but by 
 that f.mL a(^ of undeiftandnig fomcthing elfe j fas fight 
 doth not rtfledt upon it felf to get a perception that I fee ) 
 I will enter no controvcrfie about any of thcfc notions of 
 the manner of our undcrftanding our own ad of Intelledi- 
 on, which doth not concern the prefcnt bufincfs. But it 
 is moft certain that Adus tntelligendi nutiquam fun ittfffifu : 
 when the o ject of Intelledion did pafs through the /cw/c, 
 the Act of intellection did not : nor the' intellection or per- 
 ception of that Act of Intellection, did not : Nor the Intel- 
 ledion of the comwoh nature of an Intelligence^ which from 
 hence I gather i nor the Intelledion oi ^articulur Liteligen- 
 ces as Angels i nor my Intellcdion of any nuns Intellect or 
 inttUtdual ad, whofe nature I gather from mine own; 
 Nor the conception I have of a Deity as the mo/1 ferfect in- 
 tellect i nor the perception which I have of my cwn Volition 
 of my own tclioty, or of the means thereto as fuc'i, ror of 
 the pleafing of Gvjd, nor of another mans good : Nor my 
 perception of the nature of the will hence gathered i nor 
 my conception of the Ko/»r/vepoB'^r in other per{^)ns •, nor 
 my conceptions of the Vehtiom of God^ oi Angels^ &c. nor 
 my conception oi Intellectual ot moral habits ^ nor of the 
 IVills natural incltnaticm ! None of all thcfe were ever in 
 the Senfev nor pafTcd through the Senfe : fome of them 
 ( which Gafftndm de Idea overlookcth ) are without any 
 Idea at all properly fo called ('as the hi ft p.reeption of the 
 ad of my own underjianding and rviti^ by vndtrjianding and 
 ppilling other things i as wc perceive that we fee mnvtdendo. 
 J^fum vj/«w, fed ulid videndo ) : Aaid that Idea which we 
 
 have 
 
In dtfence tfthe SohIj Imwortality^ C^r. 5 j p 
 
 have of all the reft, is tctcht from this pjrceprion of our ^ 
 even acts, and not from any thing which ever was in the 
 fenfe : The Soul by knowing it fclf, doth garKcr the know- 
 ledge of all higher inttlkdual beings, which ii its molt con- 
 liderable worthy knowledge.. I hope I have given you in- 
 ftmces enow i and plain enongh , and you fee now what 
 truth there is oi nihil eji in inteHectv quod mn fuit pius in 
 fenfu. 
 
 P' Orhelli* diftinguifhcth Knowledge Clargcly taken) into 
 fefifitive & intelh ctnc : and both of them into Ahjh active & 
 Inpntiie. KmvoUdge Intiitive \s ci zx\ Object as it fe If pe^ 
 frut^ when a thmg in its prcfcnt exiiiencc, is the moving 
 ob'cA of knowledge. KnortrUdge Abjiractive is when the 
 j^i.ciei of the thing doth move us to know the thing it fclf : 
 and that whether the thmg it (elf be prefent or ablent, and 
 have exilkiice or nor. The example of Intuitive fenfttne 
 knowledge or perception which he giveth, is the Eye feeing 
 Cclours. The wihnceoi Abjiractive fnfitivc kjicn-ledge \<i as 
 the Pbantafe iniagineth colours : The inllance vi Intuitive . 
 Intellective Knowledge is, the Saints feeing ihc glory o( Gcd 
 in Heaven, and he might have inftanctd in many o'hir 
 things: The indance of Abflradivt I. itelledivc Knowledge, 
 IS the unJerlhndings Knowledge of the ^iddity of Colours 
 by means cf the fpccits. To wh;ch may b: added, that 
 Aijiractive Knowledge is athcr per jpeciem propriavf^ orfer 
 fieciem alienani : In this life the Soul knowcth its own ads 
 either Intuit ivily or by an adl, ii polllble, yet neerer to its 
 effisntial fewer, that hath no ufual diHinguilhing name. It 
 knoweth its own powers, inclinaiicns , and kaluts , neither 
 by a knowledge, in proper and ftrict fenfe, intuitive or ab- 
 jiractive : For It is not by a proper jpecies, but it is its na- 
 tural innate power of difcerningthis Principle, that quicq'Jd 
 figitpoteji cgtre quod agit ; by arguing ^^ actu ad potent lam 
 &naturam. But in the large fenfe as Cartefm ufeth the 
 word, this may be called, an Id^-a. Tne minde knoweth 
 God and Angels, and other mens Souls, in this large fenfe 
 alfo by an Idea, but not per jpeciempropriani, fed alienam, 
 that is, not by a jpecies of G )d and Angels, but by an Idea 
 borrowed from our own Intellcjf^ions and Volitions. But 
 this IS not an Idea that ever parted through the fcnfcs : and 
 
 Z z 2 3 CaffendM 
 
fi.^-j in defence of the Souts Immortality^ f^. 
 
 Ga^cnA'A< mignt have thought on ir, wlicthcr it be not an 
 Idea iH the Intellect, i(no: iv it bout the pb ant a fie ^ at lead ever 
 and Aiove the Idea in the I 'Paginations when he deniexh tlut 
 there is any fuch InttlUdiv. liLaY 
 
 2. But whit if there Isidbeen r.othmg in the jntcllcd-, but 
 what pified through the fenft ? it would no more thciicc 
 follow that the iiitelkd: is no more nolle^ ^iritual or immor- 
 tal ihm thefcrifc, than it will tullow that the Kii>g i>no 
 bLtter than his Porter, becaufe none cometh to iiim till he 
 let them in i or that the animal j^irits are no more noble 
 than the tc-ft^, or than rhe natural heat \ or the third con- 
 codion is no more excellent than the firil, b.ciufe nothing 
 Cometh to the third concodjon, but what was ma/ucatcd, 
 fwallowtd, and palled the hrll and fccond concocftion. Oi 
 which, before. 
 
 3. And cvjn by the help of things fcnfibb, Epicinm cm 
 reach tiic knowledge of inlenlible atoms ^ and Cartefuf of his 
 ftibtil matter^ 2nd globuli cxhjhs : why tlien by things fen- 
 tlblemay we not reach the knowledge of j!J'/r/ii//r/fubltances 
 and powers ? 
 
 Yet after all this, I am much of their mind, who think 
 that It is not acflual knowledge that is born with us s nor is 
 there any true Idea or pidture of any thing innate in our 
 underftandings i and I think that liperpoffilile velimpofjitile^ 
 you fuppofe a man born without any one Tnfc, that he 
 would have had noadtual knowledge at all, ("though that 
 is uncertain. ) Becaufe as if I had not /Jrc";? any thing obje- 
 ctive, I fhould not have perceived that I could fee^ fo jf I 
 hid never known any other objc(ft, I could not have known 
 what it is to know : and other objedls have no way, that I 
 know of, to theintellcd', but through the fenfe : f Though 
 what the active fpirits would have done upon the phanta- 
 fie, I cannot poflibly undeiHand. J But all this only con- 
 cludeth, that the (enfcs reception is the way to the intelledfion 
 of things fenfible , and that it wis a n'ceffary "CCdfwn, fine 
 quanon^ to the perception of our own inttLcdual ad^ bccaule 
 thusneceffary to the adit f elf : But not that any Uea of our 
 own Intellection, or any of aH the things fore-inftaHwed, was 
 received through the fenfcSi. 
 
 OBJECT 
 
In defence of the Souls Immortality^ &c, - r - - 
 
 OBJECTION X. 
 
 nr Hat which things corporeal work^upon^ ^ corporeal : fer it 
 cannot he conceived hoxv bodies can rvork^vpon that rvhich 
 kath no hody : But things corporeal work^upon the foul : Ergo, 
 it-ii it felf corporeal. 
 
 Anfw. 1. 1 largely before fhcvved, that our uncertainty of 
 the jiUl confiltcuce of Mctaphyfical matter^ or incorporeal 
 [uhjiance^ doth make all fuch arguings to {()und like dreams. 
 2.1 have ftif-Wtd, that jpir it ual powers rcaive not iw- 
 prejfions is dull wtff tfr doth, by a mtcr pa fiv: power : but 
 by an afliviry and outgoing, it work^th indeed upon that 
 which it rcccivcth, much more than any fuch matter can be 
 faid to work^on it : nay, wrttttr doth not properly work 
 upon It at all, but only alford it matter to work upon, and 
 occalion toexcrcife its active power. As thertoneor tree 
 doth not work upon the light, but the fight by the help of 
 hght doth work upon it. As.thefve can fee a dunghill, and 
 yet be of a nobler kind, and God and Angels can know 
 bcalts and worms, and yet be incorporeal. Soman can/^«cjv 
 things i;/<z«iw^te, and yet be animate i and things infcnlible, 
 and yet befcnllble-, and things irrational, and yet be ra- 
 tional-, and things corporeal, and yet be incorporeal. And 
 this by the aftivity and extent of its power, and not by any 
 pallive dcbaling defcdtivcnefs at all. 
 
 Y^at 14 mt incorporeal^ which neither kpovPeth it f If to U ^;^.pai,i Cartcfium 
 
 incorporeal^ ner hath any notion but r.egative of an incor- jn bcRt. i. Dif. ii^ 
 
 oreal being : But fuch n wan s foul. p. 7. & Dil. 2. p. 8. 
 
 OBjECtlON X\ 
 
 T 
 
 Anfw. I. It the ioul know not it felf to be an innnortal "^^"^ fpiniu»l things 
 
 ^irit, what makith almoft all the world to judge fo of "'"' ^''''■^ ^"7%'*-^ 
 ins/- L L J r I I ^^ corportati and of thf 
 
 themiclves? miomuch that thole men that under pretence hiQwledfe of G<ni> 
 of Philofophy deny it, are fain to liudy very hard, and take 
 many years pains to blot out this light of nature from their 
 
 minds. 
 
^ 5 ^ ^^ defence of the Soul's Immortalrty^ t^c, 
 
 .minds > bccaufc tfuy cannot be ignorant of it at calie rates : 
 The undcrlhnJing will not lofe its natural liglif, nor fuffcr 
 luch verities to b- obliterated, but by a great deal of indu- 
 Ihy, and by the engines oLbundance of falfc notions', which 
 are fought tfrcr to thatufc. ksCkcro faith of the E;'/c7/' 
 reani^ Jhcy If am thofe things^ qu£ cum frdcUre didiclrunt 
 mkilfciant, ( PUo dc hn. 5. p. 204. ) They U-arn diiitjcntly 
 to unlearn the truth, that when ih.y hare learned much 
 they may know lictlc. 
 
 2. Hath man uo notion but Negative^ of an inccrporeul 
 .betrg. I (liewed you before why the notion o( rH.:t,ri..lity 
 Ihould not b= hcic uCd for a ehcat or blind. But io-'k buck 
 " on what I laid even now, and you will fee th-C as Cartes 
 truly faith, we have not only pofit he conceptions of a wW] 
 but thc/irif, the clcarcll, and the fan ft coi:ct prions of ir, m 
 the meafure chat is tit for our prefent ditc. 
 
 Qj: ft- I- Have you not a pofnive conception af InteDurion 
 and V'dh'ion? If not, you are unht for any controverfies 
 about (hem, and cannot own your own hununity. 
 
 Qu.elh 2. Hdve y9u nst a clearer perception, that you think, 
 and know or reafon ( cither right or wrong ) than you have 
 what that thing Pi r/;/.-r)'6W think or rea(bn about ? 
 
 Queft. i.Hnveyou not a. fure and pulitive conception, t^i/r 
 omnis acitus clt aliiujus acuf^ ^ quod nihil^ nihil agit ? and 
 therefore that you are an inttlligcnt volitive being. 
 
 Queft. 4. Have you not a politive fure conception, that 
 quicquidagit agere poreft, and that nothing doth that which 
 it cannot do •, and therefore that your fouls are beings poten- 
 tiated for Intelleftion, Volition and Execution ? 
 Porphyr. dc occaf. Q}id\. '). Have you not 4 politive (urc conception, f/^^r)'ff« 
 int^. AnimA efi E{]eH' have a natural inclination to thele adfs, and /z plcafure in 
 114 ineMcnfa, imma- them, andthat they ^zr? natural aWpcrfedive to you? and 
 teritlij, immoitali^, conCtqucntiy th.t )our fouls are beings, that have not only a 
 in Vita habcntc a fc- ' ' , >, r ? , 
 
 ipft vlvcrc atquc etfc powcr, but avxsCk inclinatio naturally or a^ power that is 
 
 fcnaplicitcr poflfulcncc. natural, /?/z^ adtive, <t«^ inclined to thefe particular actiings. 
 
 Queft. 6. Have you not a pofitive fure conception, that the 
 end attd higheft objects of thefe adts and inclinations, are 
 things aiove fnfe^ viz. your fclvcs or mind* tntbefirji place^ 
 and then the things above you, the rtrft Being, Caufe, and 
 Mover of d\ t^f infinite Power, Wifdom andGoodnds^ who 
 
 is 
 
 I 
 
In defefice of the Souts ImtHortality^ ^e, 
 
 if your Maker atidyour End? Ifyovjiyid nofuch thing The 
 Lord have iiurv-y on you^ for every korcji man may find it. 
 
 Q_li\ 7. Havcyou Not a polirivefure conception, th,itfnch 
 as tke Operations are which flsw f-or.: the efTcnrial powers 
 or faculties, fuch in nobility, and excellency, <r«^ nature it 
 tbs lubftancc thm fotcntiated and adiug. 
 
 All thcfe are clear, undeniable, politive concep;iors of 
 the [evl\ which fet together are tiius much, that [ Jhe Mind 
 cr Soul of man ii a nolle Hjfence, (i^ove the reach and nature of 
 fenfe^ ntituraly fctentiatid and inclined^ as an adive being 
 to inteleCiion, volition^ and feeking after things celefhal and 
 eve)hfiing^ tjpecially God hwifrlf^ his ultimate end. ~\ All this 
 isl'cfitive, ch'tir and fure. And you would think this enough, 
 I. It you did conliJcr what Lud.Vives hnh^ thit God hath 
 givenmanaf'Mlto hfe., rutherthamccKxxaittXy to k^iotv ^ or to 
 k^ow (b far as is necelfary to ufe. As your child may have 
 the ufc of his knife, or clock, or watch, or cloaths, without 
 knowing what mctall they are made ot, or how to compofe 
 and make the like, as long as he can but do that with them 
 which is nccefTary to their ufe. Often faith Seneca^ Necef- 
 [aria ignoramus^ quia fuperflua didtcimus, 2, It" your mmds 
 were not by fenfe deluded and captivated to fuch fixed idea's 
 of things corporeal and grofs, as to over-look all other be- 
 ings "^"^ meafurea!l///^/ftf«Cc' by fuch grofs idea's. 3. It'you 
 Well conlidered, that you knaw in any rcfp.d: little more 
 of things corporeal, and in fome refpeds much Icfs. Let 
 us fee wh.crein it is that you know more : either as to the 
 fcnlible or infenfible parts of fuch beings. A^ for the fuh- 
 _/f4«a'i as fuch, you confefs they arebut J?er /reez^Oi/, the ob- 
 jects of f:nfe, and that as Itripptd cf their accidents you 
 have no pofitive true conception of them. And as for the 
 accidents, you are no whit agreed cither what they are^ or 
 kow many. Of all things you arc mort unanimous in that 
 Q^ Quantity ^ moles., ot extenfi9Hs\ but what a poor kind of 
 knowledge is it, to know that this or that is quantum^ and 
 not to know rvhat it ii that is quantum. What light, colour, 
 fapor, odor are, and what all the fenfes that pzrccivc them, 
 you are as mudi difagrced as if this age had been the Hrft 
 that had debated it. The fame I may fay^ both of^alities 
 in general, and of all other in particular, except /igwr^, which 
 
 A a a a properly 
 
 55? 
 
c; e^ In defence of the Soul's iMmortality^ f^c. 
 
 properly belongeth not to the predicament. Of all the reft 
 there i> the like difagrecment \ even time and -^lace^ which 
 truly arc nothing hut entiA ration>s^ are debafcd by you in the 
 firft place, and are two of Gaffendus his four predicaments. 
 About the number either oH princi^Us or elements, there is no 
 agreement i no nor what any one of the elements are : 
 Who hath told us what is the form ofearth, ot water or 
 air, or dcfcribtd them otherwife than by their qualities ? 
 And then dirftryou as much about thofc; qualities. Who 
 hath told us any thing ot the naked w after or form of fire 
 (fuch as the Sun and Luminaries are ) ? any othcrwid- than 
 by its <:d?i, and f owf rs or vcrtues o( Motion, Light and Heat 
 as we dcfcribe to you the /b/v/of man. And if you ge to the 
 invifible part of matter, it would make a man rather //c/' 
 than wi/f, to read men frovincias dare atomic, as Cicerg 
 fpeakethi and to think with what bold unreafonable fid-i- 
 on they number them, as fliaped and hgured i and figure and 
 (hape them to the ufts which they have feigned for them 
 and then u(e them and conduct them, and vary their moti- 
 ons, as confidently and ferioufly, as if they had given us any 
 proof of any of this, and indeed expecfed to be believed. 
 Nay, we mult know how the corners of atoms ( pardon the 
 contradidion) came to be filed or worn offby motion and 
 fo reduced to greater fubtilty. And Cajfendm, after all the 
 fabrick which he buildeth upon atoms, faith, [ That atoms 
 have not of themselves a. moving force, but from God's firj} mo- 
 tion. ^. I. c. 8. p. 280. Non quod Veo necejje fuerit create fe~ 
 trfmatomos, quas deincefsin -partes grandtores, grandiorejque 
 fx hif,mundus coHJiaret,compingerit ; fed quod creans materia 
 majjam, in corpufcula exoluhilem, atque adeo ex corpufculii tan- 
 qnam minim i* extremifque particulif compfitam, concreaffe 
 m ipfa corpufcula cenfntur. ib. So that they know not in- 
 deed whether God created matter firft in atoms disjundi or 
 in rriorc large and bulky parts : and fo whether motion did 
 divide grojfer ^nd greater parts into atoms, or whether it 
 coagulated atoms into greater bodies. But the fum is, that 
 they only affirm, that what ever bodies God made, they are 
 divifiblcinto^tew;, thatis, intopartsby magindivifibic A 
 great ^myftery furc, that the whole is divifible mto fmaller 
 parts . And what the neater 15 any man by this, for the 
 
 difcerning 
 
In defence of the Soutj^ Imvtortaliiy^ ^c^ 5 ^ ^ 
 
 difcerningofanycf their wild hypothefcs ? In a wdrd God 
 hath givtn man knowledge for his benefit and iile to the 
 ends of his being andhfc: anJ fo far £S we have u(e for it 
 we may know all things about us s but to humour our wan- 
 ton fancies he is not obliged. And bccaufe we have more 
 ufe for the faculties of our fouls, than for fire and water or 
 any outward thing, he hath given us the firji and fi^reji: 
 knowledge of them, whatfocver fclf-contradiding .VowMti/fi 
 fay, to dcprcfs this knowledge, and advance that knowledge 
 of Bodies, which their own difagrcements do confute. Sure I 
 am, if that be a probable opinion which hath divers learned 
 men for it, almoll all things arc probable in Philofophy : 
 and if that hcimf rob able which hath multitudes of learned 
 men agairfl it, almolt all things are improbable. 
 
 OBJECTION XII. 
 
 'T'Hat Vfhkh it generated U corruptible: but the foul iigene- 
 . r^rf</ : Ergo, e^c— . 
 
 Anfrv. I. If by [ corruptible'] you mean that which hath 
 [^if^Jfeperire'] or a certi^iwry of perifhing, if God uphold it 
 not, I grant it of the whole Creation. But if you mean 
 that which in its natures (6 fitted to dijfclutiotr, ferijhing 
 or decay ^ as that God fecmeth to intend it to fuch an end i 
 GxV[\\xi\rMiraculovjlyp-eferve\t^ or elfe it will perifh i or that 
 which eventually tviU periflj^ then we muft not fo eafily dif- 
 mifs you. 
 
 2. The word [^geHerated"] is of fo great ambiguity, aud 
 generati0n it felfa thing fo little underftood by mortals, that 
 this reajon doth but carry the controverlie into the dark, and 
 argue ab obfcuriore & minks noto \ which is the way of a 
 wrangler, and not of one that would reveal the truth. 
 Either s,fneration is the produdtion of (bme new fulfiance, 
 not exiftent before fo much as in its ntatter > or it is only the 
 cewpo/jffou of pre-exiftent fubftances. If it be the later, then 
 you may prove the poffibvlity and probability of the dillb- 
 lution of the frame, and feparation of thofe feveral fub- 
 (lanccs. But you will confcfs your felvcs, that €ach part rc- 
 Aaaa 2 tainctd 
 
^56 •'^ defence of the Soul's ImmoriAhty^ Q^c» 
 
 ta,incth Its proper nature ftiU •, and that if one were a more 
 noble and adtivc element than the reli, it is not annihilated, 
 but iLii.ajncth lo Itill wjthout dtbafcintnt. Tiicrcfore if 
 then opii'.ion Wert true, who hold the pre-exilkncc of that 
 p.u\ftpart of man which we call his (bul, ( cither in a com- 
 mon clem. tit, or individuate) norcdon can rhink that the 
 diHiilution doth anymore thanfeparate the parts of man, 
 and rettrn thatf>Lilto its pre-exirtcni Itate •, where itill ic 
 wjU be as noble a creature as it was lu re. 
 
 But it Ctn'raiion do produce a p ijlunCt' de novo^ which 
 did no way pre-txilt, then it is either a corforealfinjiance^ or 
 z jpiritual or inc'jr pore ill : which (bever it bj, can you give 
 any rcal'on wh\ thiijhould-perijh at the diflblution, any more 
 than 'fit had pre-exjIKd ? It the «^t«re of it be tlie fame, 
 why fliould not the ^/^rjt/o;; be the fame? one of the two 
 you will confefs it, either a corporeal fdjl^nce or an incorporeal^ 
 ifit be at all a fublhnce : and you confefs that no fubfldJice 
 isanninilated, or penlhcth, otherwjfc than by diflblution of 
 parts. If the re^fon of your wajor be, bccaufe the thing 
 generated harh a beginning, and did oriri ^e «oi£),fo did all 
 waiter 2ind futji a nee s that be created. Or if you fi:ppofc 
 them all from eternity, yet do but fuppofe them to be crea- 
 ted and have had a beginning, and yet to be the fjmc as 
 if they hadbeen eternal^ and you will fee that there will be 
 thefamt realon to piove their continuance, as long as their 
 nature ^nd thai dependattce on Godirc both the fame. 
 
 But it may be you will form your obj.ctJon better, and 
 fay, that Gener/itiotfproducttb tt) tjetv [nLjiance^ tut only a 
 cempcjitioH^ order and teinpera^^^ nt ofpre-ixifiet^t p<blia>tces : 
 "But fovli aregemraied: Ergo, T'^'.j/ are no pubj\ances,but the 
 ^rder or leynperament of pre-exvunt fubfiances. 
 
 Anfvf. 1 never ftw any th-ng like a cogei i pioofof the 
 wa]or : and moft Chriltians tliink you can never prove the 
 wJni^r. 
 
 Afubjiance may be called «fw, either bccaufe it is made of 
 nothings as m creation^ ■ x becaufe it arifeth to its natural ftate 
 of perfection exfemine vel naturafacunda, where it was only 
 virtually ^nd fenihially hdore. 
 
 Before you can prove your wajor even in the firft fenfe, 
 you muft be better acquainted With the nature of God, and 
 
 of 
 
In dcfefice of the Souls IrftMortality^ d^c. ^ c f 
 
 of Spirits, and of Generation, than you are: I cannot ima- 
 gine whit fliew of proof you can brii,g to prove, that uni-' 
 veifally no generation cauLth a fubiiance totally new, unlcfs 
 you will go to S-rip'.ure, ( which you believe not ) and 
 plead from Gen.f. i. chat Cod thenendcd aU kU workj, and 
 therefore dothcreatt-no more. Bat, i . He may caufc them to- 
 tally ^^«n'0, without fuch a creation as is there fpoken of: 
 for he may by a itablillicd Law otNiture adj.tyn his pro- 
 ducing influx to the a<!:i oFa creature, ( ordiiurily ; and Co 
 diffv-rence it from that proper creation. 2. No man can prove 
 that God hath there faid one word to allure us. that he w.ll 
 never create any thing hereafter. Cannot a workman loi.>k 
 on his houfe, and iee that it is well done, and fay, I have 
 hninud it, without obliging him never to build another, nor 
 to make any repirations of that as there is caufc ? M.iy not 
 God create a ikw H.avtn and Earth .'* may he not create a 
 new Star, or a new Plant or Animal, if he pleafe, without 
 the breaking of any word that h.e hath fpoken ? For my part, 
 I never fawaword which I could difcern to have any fuch 
 lignificatiou or importance. The argument f.om Gcnef. i, 
 is no better than theirs, who from Chrifl's co}ifn»matnm efi 
 do gather, that his death and biirial which follow^'d that 
 word, were no part of his fatisfadory meritorious humi- 
 hation. 
 
 On the contrary, there have been both Philo(bphers and 
 Divines, who have thought, that Goi doth in 6m >iiinjhnti.^ 
 properly create all thmgs which he is faid to confervc : of 
 whom the one part do iriCin only, that the being of the crea- 
 tures is as dependant on his continual caufation, as the life 
 of the branches is on the tree : but that the fame fubjlauce «• 
 continued.^ and not another daily ni.:de. But there are ot!iers 
 who think, that all creatures who are infl xu centinuo^ not 
 ferloconjotuw^ but ab entitate adnihilum^ and that they arc 
 all but a continual emanation from God, which as it palleth 
 from him rendeth to nothing, and new emanations do tiill 
 make fuch afupply, as that the things may be called the 
 famei as a River, whofc waters pafs in the fame Channel. 
 As they th'nk the beams or light of the Sun doth in owni 
 wjianti oriri & fejiinare ad nikilutn, the llream being 11 ill 
 fupplicd with new emanations. Were it not for the over- 
 A aa a 3 throw 
 
> -^ In defence of the SouPs Immortdity^ c^cl 
 
 throw of ir.dividuation, p^rfonality, rewards and punifh- 
 mciits that hence feL-mcth to follow, this opinion would 
 icem more plaullblc than tluirs, who groundlcfly prohibit 
 God from caafing any more new b-ings. 
 
 B.:t though, no doubt, there \simto iWbeiMgs^ a continual 
 emanation or influx from God, which is a continued ciufa- 
 tion, it may be cither cotifervativeo^ the bemg Hrft caufcd, 
 or tiCcrefiorathe of a being continually in decay, as he pleafe: 
 tor both ways are pollible to him, as implying no contradi- 
 ction', though both cannot be about cue and thef.wie be- 
 ing, in the fame refpcd, and at the fame time. And our 
 fc-ftfe and reafon tell us, that the conservative influx is his 
 ufual way. 
 
 2. But it is commonly, and not without reafon, fuppofed, 
 that generation produccth th.ngs de novo in another (enfe ; 
 not aifolutelyj as creation dothi bi\t fecundum quid^ by ex- 
 alting thi: feminal virtue into ad^ and intop^rfec^ion. New 
 individuals are not made of /;fw matter now created ■■, but the 
 corporeal part is only pre-exiftcnt matter, ordered^ com- 
 punded Siud contenifered : and ihc i)icorj>oreal part \s^ both 
 auoad wateriam fuam mettiphyficant^ & jormam vel nuturam 
 fpecificam^ the exaltation and cxpurgency of tliat into fuU 
 attdprjeS exijience^ which did betore exilt infetnine virtuofo. 
 
 When God had newly created the firrt man and woman, 
 he created in them a propagating virtue and fecundity : this 
 was, as it were, femenfemnii : by this they do Hrlt gennare 
 femenfeparabile : which fuppofittf fupponendif^ hath a fecundity 
 fit to produce a new fuppefitiwt vel perfonam; and may be 
 called SLperfonfentinaUy or virtually, but not adu ally, formally 
 and properly : and fo this perfon hath power to produce 
 another, and that another in the fame way. And note, that 
 the fame crf<irz«g jvor^, which faid, Lettherehe light'; and. 
 Let m wake man \ did fayalfb toman, as well as to other 
 creatures, Increafe and multiply : not, [_ create neiv fouls or 
 bodies 3 but by generation, |^ Increafe and "multiply ~\ which is 
 the bringing of many perfons out of two,and fo on, as out of a 
 feminalprC'e^ijienceois'iitVidX, into adualforntal exijhnce. 
 
 He knoweth not the myllerioufneft of this wonderful 
 work of God, nor the ignorance of mankind, who knoweth 
 not that all generation of mgn^ bruits or flants, hath much 
 
 ;hat 
 
In defence of the Sonfs Immortality^ &c, 5 5i^' 
 
 that is to us unftarchable. And they that think it a diftio- 
 nourto a Philoiophcr, not to undertake or pretend to ren- 
 der the juft caufes of this and all other the Phsenomena in 
 nature, do but fay, 1 wtU hide the dijhmour of my ignorance by 
 denying it •> that is, by telling naen that I am ignorant of niy 
 ignorance, and by aggravating it by this nicreafe, and the 
 addition ofj^ride^freftwiption iudfalfity. 
 
 This much is certain, i.That whatlbcver diftind parts 
 do conftitute individuals, which are themfelves of feveral 
 fjatures^ fo many feveral natures in the world we may con- 
 fidently aflcrt, though we undeiftand not whether they all 
 exift fepiratedly^ or are found only in conjundtion with 
 o:hcrs. 
 
 2. We certainly find in the world, * i.An intelligent * The rUtonifts me- 
 natures 2. A fcnlicive nature i 3. A fiery, adivc, vegetative ^'-'"^ of progrcjfiefi is 
 nature-, 4- A pallive matter, which receiveth the influx of '/ff* .•^"'"f*^ "? "* 
 
 - u u ■ J n I 1 • I Hocinus tnncad 4. 
 
 active natures-, which is diltiibutcd into air, and water, 1^ p. 584 andeZc 
 and earth. tf him by Fic.nus, 
 
 [ Sicuc acris fum- 
 mum prrmuin omnium ignitur, ab iiifimo ignis, fie ca-lum fummurti corpus primo animaturab 
 anima quze(\ ulcimum Divinorum : Ipfum Bonum c(l quafi Centrum : Mcn<;, lumen indc 
 emicans j & pcrmanens : AninUj Luinen dc Luminc fc n:;ovcn : Coipus, per fe opacum illu- 
 minatur ab animij fed Anlnix incoelo^fccur* illuminautj fdbcalonon fine ciira. 
 
 Eft utiquc alicuid vclut centrum j Penes hoc aiicem cii cuius ab ipfo /«;V«ui ; Prattcr hate & 
 alius circulu , Lumen de luraine : ultra hxc inf ipcr non ainplius Lumini^ circ.ilus, fed jam Lu- 
 minis indigus alicni, propriz lucis inopia. Inqn.Plol.ibid, 
 
 3. The moft a(flive nature is moft communicative of it 
 felt, in the way of its proper operations. 
 
 4. We certainly perceive that the Sun and fiery nature arc 
 adtive upon the air, water and earth, which are the paf- 
 fivc Elements. And by this a<fiivity in a threefold influx, 
 MotioHy Light and Heat, do caufe the fenfibk alterations 
 which arc made below ■■> and fo that it is as a kind of life, or 
 general form, or foul to the paflive matter. 
 
 5. We alfo find that Motion^ Light audHf/if, asfuch, are 
 all different tota Jpecie {torn fenfation ^ and therefore as fucb 
 are not the adequate caules of it. And alfo that thers is a (en- 
 fuive nature in every animal, befides the vegetative. 
 
 6. Whether the vegetative nature beany other than the 
 fiery or folar, is to man uncertain. But it is moft probable 
 
 that 
 
-5c5i In defence of the Souls Immortality^ (^c. 
 
 that It IS the fame nature, though it always woik not fo 
 adual vegetation, torwant of prepared matter. But that 
 the Sun and hery nature js cwinenter vegetative, and there- 
 fore that vegetation is not tfioi/f the nature ot/irf, for the 
 Sun; and fo may be an erf".(ftof it. 
 
 7. In the production ot veg< tat ives by generation it is 
 evident, that as the f:ry adivenati;re is the rieare[i cavfe 
 efficient^ and th. f> five is the matter and recipient. So that 
 this igH:ous nature ^cnerateth as in r/^rcf diihnguilhcd fub- 
 jedts, [hr.cf.vcral ways. i. ks\u?urcntihus & [ewDie^ into 
 whiuh GA iib origine m the creation, hatli put not oniy a 
 Jpurk^ot the eaive virtuous fiivy nature in general, bjt al(o a 
 ccitimj}eci J nature, diftcrencing one ertacure ironi ano- 
 ther. 2 The S.nand fupcnour globes of the fiery natijre, 
 which caft a paternal, thoi:gh but univerfal niriux, upon the 
 forefaid/tWf«. 3 . The c^lor natiralif telluris, which may b- 
 called, as Dr. Gilbert and othcrsdo, mfuulotfonn ; vvhi^h js 
 
 , to the feed as the anima nunrU is [o the intant. And all thefe 
 three, the fiery nature o( the famn, oi the Sun, and of the 
 calornatura'ti telurif^ ar^ gineraiy the fame: and by their 
 agrceablentfs do meet m co-opiratio;] for generation. 
 
 8. Herein all three as con juntt are the cauie of Life as 
 Lite-, the Suti, the feed, and the calor telurpt, commun'c^tng 
 conjundfly what in their natures they all contain: that is 
 an acftive nature, having a power by motion light and heat^ 
 to caufe vegetation and itsconjundt cif.ds. But the culor& 
 tMotus foils, and the c alor t etum , are but umverful caufes of 
 life as life: but the vhtus femKalls is both a caufe ot lite /« 
 genere, and a fPecHymg caufe of this or that iort of Plants in 
 jPecie: the rcafon why e.g. an Oak, an Elm, a RoOr-trec, 
 and every plant is what it is injpecie, king to be fetchM 
 from the feed alone, and the Creator's will. 
 
 p. Though the feed be the chief or or^ly jpecifvinz caufc 
 r why this IS Adeantum, 2iX^dthztBetomca, and 'that Calen- 
 dula, occ. ) yet the Sun and Earth, the univerfal can fes, do 
 contiibute much more to the life as life, than the feed it ftif 
 u'?\T, ^ Msor/o/«r^r/;r^«^r«rf, ,sfo pure, and above 
 the full knowledge ofrr.ortals, that we have no certainty 
 at all, whetherniall this ^^ ;?. r4t;i.e influx, it communicate 
 to vegetatives iiomxtk\izpe-exijieiitmatteT,zud£o dxav^ 
 
 It 
 
In defence of the Soul's iMmortalitj, &c, ^S\ 
 
 it back to it fclf again by circulation ) or whether it do only 
 by the fublhntial contad otits adive llreams, cherifli, and 
 adtaate, and pcrfccflthc j*wt/b«ce-which it rindeth z«/fw/»e 
 & viateria faffivn^ or whether fer influxum virtitttf^ it 
 operate only by that which is commonly called ^ijdlity^ with- 
 out any communication or confadl ot fubftancc. 
 
 11. In all this operation of the Solar ox fifry nature in 
 generation, \t is quid medium, between the }>a^ve matter ^nd 
 the animal ttaturi.\ and is plainly an iw<r^f of the ammal na- 
 ture and Its operations : fo like it, that it hath tempted 
 many to alcribe all animal operations only to the SoUr or 
 f.cry nature^ and harh caufed wife men to doubt whether 
 this nature be to bw^ numbred with things corporeal or in- 
 corporeal \ and to place it between both, as participating in 
 (everal refpeds of both. 
 
 12. 'f the ftnfnive nature be really above, or (pccirically 
 different from the fiery^ wc may, in what is fiid, conjecture 
 much at the order ot the generation of things (cniitive, viz. 
 by a three-fold caufe co-operating, one Jpecifying^ and two 
 vniverfal andcherijhing. The Jpecifying is the virtus [eminalis 
 warit &fxmin£ conjund, and of neither alone, ("the fame 
 God which blefs'd the fingle feed of a plant with the gift 
 of multiplication, blefs'd only the conjund: feeds of male 
 and female tf«iwtf/i with that gift : ) Thefuperiouruniverfal 
 caufe is cither (bme anima universalis e'-jufdem natur£^ or 
 God immediately. By an Anima univerfalii I mean not an 
 animatotius mundi^ but ofthztfuperiour vortex or part which 
 this earth belongs to. Either this is the Sun^ or fome in- 
 vififflefouL If it be the 5«tf, itis not by its/iMJ/^/f^ery «^fwre 
 before mentioned^ bccaufe/Vw/jtiow fcemeth to be fomewhat 
 tDtajpecit\ different from motion j light md beat: and then 
 it mult prove that the 5w« is compound, and hath a fuperi- 
 our/orw and WfltKrf, which either form a liter or eminenter is 
 fenfitive i and that hy this it is that it ani}tiateth inferiour 
 (cnlitives. But of this we mortals have no certainty : It 
 (eemeth very improbable, that a worm or flie fhould have 
 a nature (lipcriour to any that the Suu hath ; but proba- 
 bilities are not certainties : there are things higheli and 
 things loweft in their fcveral kinds. But remember, that if 
 it (hould be the Sun^ it is by that nature ftiperiour to fire^ 
 
 Bbbb by 
 
, In defence oj the Souls Immortality^ C^r. 
 
 by which it doth it: The w atonal vmverfalCai<[e of the 
 ffH/jfix'^ /j/f IS the Mother. Whether the fpriti oiifcnfitive 
 Creature hdi'fC more m them ihan ihefpirjts ota Pbnt^ and 
 do moie by nutrition, th^n caufc V. gctation s wlictlitr they 
 nourifti /f»i/irivc Li^e as Inch, is do. bthill : But if they do fo, 
 they b. but an Jo?irf »p/ and not 2l f^ecifying Ca'ifei that is, 
 the Caulc of Life as Life, but not of the vita, hovif, equi^ 
 canii^ fdify aqv^l^- qua ti^lif. And therefore it the latc-difco- 
 vered trick of palfiig all the blood oi one animal \nio ano- 
 ther, be profecutcd to the utmolt tryal, poflibly it may do 
 much to the advantage of Life and SenJc as fucli -•> but never 
 to the alteration ot the jptc'us., to turn a Dog into a Swine, 
 or any o:hcr fort ot Ai.iitial. 
 
 13. Whether the /"fw/it/ve nature be moft rcfincd-coipo- 
 real, or totally incorporeal , is pjlt the reach of man to be 
 affured of. 
 
 14. The forefaid difficulty is greater here than in the Vc- 
 getacive Generation, v/z. Whc:her in the multiplication of 
 fenfitivefouls^ tncrc be an addition ot fubfl-ance communica- 
 ted from the Univerfal Caufes ? or a greater quantity or de- 
 gree of matter Cphydcal or metaphyfical; piopagated and 
 produced into exiftence by generation, than there was be- 
 fore ? It feemeth hard to fay, that a pair oiAKtynah in Noahs 
 Ark, had as much matter or fubftance in their fouls as the 
 millions iincc proceeding from them : But whether fuch 
 fouU have quanticive degrees ? or by what terms of grada- 
 tion the fouls of miUions are diftin(ftfrom one? betldeS the 
 number ? or whether God in the bletling of multiplication, 
 hath enabled them to increafe the quantity of matter which 
 (hall fcrve tor (b many more forms ? are things which we 
 cannot fully underftand. 
 
 15. In the like manner we may rife up, and cone- ivc of 
 the Generation of Mankind. We arc fure that he hath an 
 iMtfl/igfwf «rtt«rf, much nobler than the /c«^r/i/f. And we 
 know that homo generat htminem : And we know that in 
 his Generation there is an Vniverfal Caup, and a fpecifying 
 Caufc: (for though there be but one j^fiifi of men, yet there 
 are more oiInteJ}igences\ and that one may have an Vniver- 
 fal Caufe^ producing that and other effects, and an Umvocal 
 fpecial CaufeO We know that bccaufe he is Generated, the 
 
 ^ecifyi},g 
 
In defence of the Souts Immortality^ &c, 5 6i 
 
 Jpecifying Caufe^ is the fecundity or propigating power of 
 the Parent, generating a /V/>/rr«t/f pe^, whichpf^ (in con- 
 junction as afbrefaid, & fupfofitri fufponendif) is femenhc^ 
 vitms , aKd is man faynnaUy and virtually^ but not arwaVy ; 
 that is, Hath both Pafiive and Active Power, and virtue, by 
 reception of the influx of the imverfal C^tvje^ to become a 
 man. The univerfal inferior or feminine Caufe, is the Mo- 
 thers Body , and Soul, or the whole Mother, in whom 
 the Infant is generated and cherifhed. I call it Vmvcr[d: 
 For It is only the /fm.''« that fp:cifieth : And therefore by a 
 falfe or briitiOi [emen a woman may produce a Monlter 
 rhc T/'w/ifj-p/ F-'ttTwr/ Ciufc is certainly GOT) vt pritna^ 
 and It is proBablc alfo ut fola : For he made Mans Soul 
 at hift by that immediate communication, which is called 
 Breaiking it into him: And the r«tfrf(5w(7/ nature ('though 
 ipcchcd into Angels and Mcm) is the neertftto GOD that 
 we have any knowledge of: And therefore Reafon will not 
 reach us to look to any intermediate univerfal or fuperiour 
 Ciu(e i becaiifc there is no created fuperiour Nature to the 
 JnteUMud : And it's abfurd to goc to the Inferior to be the 
 Cauleot' thefuperior. If any will ueeds think, that under 
 Go-^, there is Ibme Viiiverfal TntdkCt f not of the whole 
 Univerfe, for that's plainly improbable, but of our Syflemc 
 or Vortex, ) they muft take it to be fome Angelical Inteli- 
 g^nce, as Arijhtle, or the ^««, No man can prove ei:her of 
 thcfe to h.ive any fuch office. And for the Sun, it is certain 
 that it is not po'illble, unlefs it (elf be an Intelligence: And 
 though to humane Reafon it fcem very likely, that fo glo- 
 rious a corporeal Nature as the Sun, (hould not be deftitutc 
 of as noblea/orw, as a lump ot Clay, a humane body doth 
 pofltls, that fo there maybe a proportion in Gods works 
 between the nobility of matter and form •, yet all this to man 
 is utterly uncertain i nor doth any man know whether the 
 Luminaries arc animated with cither fcntient or inteUigent 
 Souls, or not. He that moft confidently alferteth either, and 
 fcorneth the Contradicter, doth but tell you, that he is ig- 
 norant of his ignorance. But if it fhould prove true, as ma- 
 ny of the Fathers thought, and Mumniatus i^ifupra aCrt- 
 eth, that Angels' have fiery Bodies which they animate, .and 
 fo that the 5nn is animated with an Intelligence, it would 
 
 £ b b b 2 not 
 
564 ^^ defence efthe Souts Irft mortality^ ^c. 
 
 not follow that as fiery or as fenfitive, but only as iMtelUctive, 
 it were a fubordinate univcrfal Cau{e of compleat kuvtanc 
 Generations^ and that Sol & Homo generant hominem \ ( five 
 only quoad Cor f Its ^vfhiQhxshwifecunduYH quid.) But that 
 God is the Vnivcrfal CAv.[e is unqueftionable, whether there 
 be 2iny fubordinate or not. 
 
 16. And here it is no wonder if the doubts arifc which 
 were in the cafes of the forcmentioned Generations. Whe- 
 ther Cod as the universal caufe produce ncw-mctaphyfical 
 matter for new forms'? Whether millions of Souls fi nee ge- 
 nerated, have not more fuch metaphyfical matter, than the 
 foul of Adam and Eve alone ? How Souls may be faid to 
 have more or lefs fuch matter or fubjiance ? Whether he 
 educe all Souls e virtute & fcecundit ate f rim arum ^ by giving 
 them a power without any divifion or diminution of them- 
 felves, to bring forth others by multiplication? and fo caule 
 his Creature to participate of his own foccundity^ or power 
 of caufing Entities, &c. But fuch difficulties as thefe, which 
 arife not ^rom uncertainties in Theology, but are the mccr 
 confequents of the imperfcdion of humane Intellects and 
 the rcmotenefs, depth, and unrevealednefs of theft myfte- 
 rious works of God, (hould turn no man from the holding 
 of other plain revealed truths. As that man generatethman \ 
 that God is the c\\\d jpecijying Caufe by his firft making of 
 man, and giving him the power and bleffi'ng of propagation, 
 which he ftill maintaineth,and with which he doth concurrc: 
 That Man is the fccond fpecifying Caufe in the cxercifeof 
 that power of Generation which God gave him. That God 
 is the chid univerfal Caufe-, and to the production ot An In- 
 tellectual nature as fuch, doth unfpeakabjy more than man. 
 That the mother as chcrifhmg the femen utriufq\ Parent k^ is 
 the maternal univerful Caufe, 8cc. Wc know not fully how 
 it is that one Light caufcth athoufind, without divifionot 
 diminution of itfclf: and what it is that is auCtd de novo. 
 It is cafic to fay, that it is but the motion of one part of the 
 atomes or materia, fubtilia moving another, which was all 
 pre-cxiftent : But few men that can fee through a fmoke or 
 duft of atomes, will bel-eve, that the Sun and other ficiy 
 bodies, which (hew themfelvcs (b wonderfully to us by Mo- 
 tion^ Light and Heat , have no peculiar Nature^ fotver or 
 
 Virtues 
 
In defence dfthe Soul's Immortality^ d^c 56^. 
 
 Virtues to caufc all this, but meer magnitude, and figure ; 
 And that thofe Corpufclcs which have ib many hundred de- 
 grees of magnitude, and figures, (hould not fall into as many 
 hundred fuch Bodies as we call Element*, rather than into 
 tvpo ox four. 
 
 Suppofe ( which we may ad verum exquirendum ) that 
 there were no more Fire in the Univerle than one Candle : 
 It having the fame nature as now it hath , that Candle 
 would turn Cities and all combuliible matter into Fire. 
 But of the Generation of man quoad an'mam^ I referre 
 the Reader to Scnnntus his Hypmnemata. C to omit all 
 others.^ 
 
 And now I would know what there is in Generation 
 
 that (hould be againll the Immortality of the Soul > will you 
 
 fay, it is btcauie the Soul hath a Beginning > I have anfwe- ^^"^^{''^ <Jc ^nima 
 
 I 1 f 1 /■ I 11/-- . T •►L r ■ I K'^'^ich g-acth Under 
 
 red bctorc, that lo have all Creatures : is it becaulc it proveth the name' of Grer 
 
 the Soul material? i . U it did, I hive fhewed that you your NylTcn. ) rvhile he 
 felvcs hold a perpetuity of matter ; 2. But it dotk not fo. endeavou^e^h to ^■$ve 
 If YOU fay, that Incorporeal Suriis zefJerate not : I anfwer, '^^rp^e cxijlence of 
 That is but a naked, unproved aflcrtion. It you fay, that p^,^^/^ conclude [ Si 
 Angels do not : I anfwer, that i . that is not becaufe they are animx ex oitu fijnc 
 unable or unaft if God thought it hctelt tor them : nor 2. can mutuo, racione pro- 
 any man prove de (ado whether they do or nor. Chrill vidcnt, ar fiunt, & o- 
 faith, Jkey marry not : but he faith not, whether they at all ^ ,^ „ p.opajatione 
 propagate their j^fcifs or not : 1 know the negative is taken frcneris oriuntur : fi 
 for certain ;, and I fay not that it is not true, bat thu it is funcexnhilo, Crea- 
 
 not eertc'v^uoT at all known, and therefore an unht fuppo- ^'° ^^i eft, neqj ve- 
 ,- ■ . c n-UT \- rioi rum elt, ccUavit Deus 
 
 fition to argue from, againft the Immortality of the Sou), abomnbus opciibus 
 
 And I muft confefs, that for my part, as I have ott read, fuis : Non ergo nunc 
 Formd fe multiflicant^ and that the Fire can more multiply *n'imz dum: But there 
 or cncrcafe it felf than Earth, and as I know that the more '* *" ''FP^''^''^^ ^fa 
 noble any Nature is, the more like it is to God, and there- llf^t^he falthT^again^ 
 fore morefore«r, more active, more fecund and productive i cither of the Opmont 
 fo I (hould farr rather think that the Angelical Nature can >»'fe'C^/«o/i'<'/f/fe. 
 propagate it felf than the Humane, if God had not told me 
 the later, and faid nothing ^ro or contra of the former. And 
 therefore make no doubt, but if it do not, ( which no man 
 knowcth; it is not becaufe things material are more able, 
 but for other reafons unknown to us. Whether • becaufe 
 
 Bbbb 3 God . 
 
hZ^ In defena of the Sonfs Immdrtality.^ d^c, 
 
 God will have this lower World, to be the Nidus vel Matrix 
 Calornvt, and the Seminary of Heaven, and all multiplication 
 to b: here, or what it is, wc know not. 
 
 But if ic be on the other file concluded, that the whole 
 fubluncc of a So.il doth proceed directly and immcdutely 
 liom God, it do:h make no great alteration in this cafe, or 
 any of the coincident cafes about humane propagation : \i 
 you confide-, i.Tnat it is irr.po'.lible thjt there fliould bt 
 any fuijuwce wlrch is nor totally honi G()d, ciiher immL- 
 diattly,or mediately : And that what isfaid to b'c rnrdiate'ly 
 from Him, ha;h m it as much of his Caufation asif tiicic 
 were no medium : For God is not a partial Cai.f , but a tocal 
 in fuo gencre-y and he is as neer to the eftcct as if there were 
 no (econd Caufe. 2. That the Sontatijis thcmfdvcs fiy , 
 that in the Generation of Plants and Aiiimals C which they 
 luppofe to be totally Corporeal) there is not the leal! degree 
 of fidjhnce produced rle mvo^ and therefore there is none, 
 but what was totally v{ God, and the Parents do but caufe 
 inlhumentally the unitirg of matter prae-exiftcn(. There- 
 fore if in the Generating ot M.m, the Parent's do bit inllru- 
 mentally caufe the uniting ct //'/'jf/7>/Cf which is totally fom 
 God, though not prs-cxiftent, it little diif-renceth the Cafe 
 as to the confequents. 3. Kfpeciilly conlldering that what 
 God doth, he doth by an tftabiilht Law of Nature : As in 
 his making cf the World he mideihe Sun a Caiifa. Vniver- 
 ^alU confhntly to fend forth the emanation of Li^ht, Heat, 
 and moving force upon paflive matter, and thereby to pro- 
 duce eifeds diverfifyed by the prcpirations and reception of 
 that mattery as to foften Wax, to harden Clay, to make a 
 Dunghill flink, and a Rofe fmell fweet, to produce a poy- 
 (bnous and a wholfom Plant, a Nightingale and a Toad, &c. 
 and this without any diftionour to the Sun : So if'Ge^the 
 Father of Spirits, the Central efficient of Souls, have rn'ade 
 it the original Law ofNatuie, that he will accoidmgly afford 
 his communicative InHux , and that in' Humane Generati- 
 ons, fuch and fuch Prcpirations of matter, fliall be as Re- 
 ceptive of his emanations tor fuch and iueh Form«, or fpiri- 
 tual fubftances, and that he will be herein but an Vtiiverfal 
 Caufe of Souls a$ Souls, and not of Souls as clean or unclean ; 
 
 and 
 
In defence of ike Soul's ImMortdlity^ C^c, 5^7 
 
 and that this (hall depend upon the preparation of the Re- 
 cipiviit ( wiicthcr it be the Body, or a llnlltive foregoing 
 PriiicipltJ (i\\\\ kccp ng at his plca(urc,asa Voluntary Agent, 
 the ii.ifptnlioi-1 or difpolc of rhi. cffld:^, this would make no 
 great alteration, neither as to the point of original iln, nor 
 any other weighty confcquent. 
 
 OBJECTION XIII. 
 
 O 
 
 \Mne quod oritur inttrit : Jhat which is not eternal di to 
 piji duratiof^ ii not eternal M to future dur At io?j : But the 
 Soul is not eternal as to jfoji duration : Ergo. 
 
 Anfrv. I contefs this argument will prove that the Soul is 
 not mortal ex neceffitate fu£ «<irwr^, without dependance on 
 a Voluntary prcferver. And tluretore Cicero after molt other 
 Philofopheis, wno ufeth the M-^jor for a contrary Conclu- 
 fion, miltook in this, that he thought the Soul was as mtu- 
 ral an Emanation from G>")d as the beams or light is from 
 the Sun : and therefore that it was naturally cternall both 
 a parte ante & u pnrte pofi : which rn de ArnohiU'i ^nd other 
 Ancients argae as much ag^inli ih^.- Ylatouijis Immortalicy of 
 the Soul, as againft the Epicureans M )rta1ity, Co that fas I 
 faid before^ one would thi ik that they were heretical in this 
 point that doth not mark them well. But it is only this 
 natural Eternity which they confute : And when the Phi- 
 lofophcrs fay, that Onine quod oritur iwtfrit, thty can mean, 
 or at lealt prove no more but this, that it is not Evsrlajiing 
 ex necejlirate nature. But yet i.It maybe in its nature 
 fitted to be peipeual. 2. And by the will of the Creator 
 }n(ide perpetual. Every Creature did oriri de novo : and yet 
 every oae doth not interire. 
 
 0BJEC% 
 
558 In defence of the Soul's ImntoYUUty^ c^c. 
 
 ObJECT'ION XIV. 
 
 utuld you fee Vh)f.- A ^'^ong aU your Argumej^Xi fcr the Sculs Inwiortaltxy^ there 
 eal Arguments for the jlX are none bi-t Morall cnes. 
 
 SeuLi iftcorfercity and J„frv. Morality is grown fo contemptible a thing, wi:h 
 
 Immortality f^mo^g fome 'debauched pcrlons, that a very argument is invali- 
 
 d multitude ilut have , , , , ^ . j ■l.\ i n • ., . 
 
 done i:,ld(Cireyou to °^^^<^ °Y tn<^ni Or contemned, it they can but call it Moral. 
 
 read l^lotinus, En. 4. But wb.at is hbrality b.;t the wodalhy oiNatttrah ? And the 
 
 1. 7. of the Immo-it, fame argument may he Natural 3iiid Moral. Indeed we call 
 
 •/■ the Soul ; whofe ^^^^ ^ ^^j^j-^ Mornlii ofc-times which doth nor necellitate the 
 
 IT^nfeiiZTnTb^^^^^^ And yet fometimes even moral Caufe? do ;;;/^t'i.^/y 
 
 tedious in tranfcubing and ccrtahly produce the tffLO:. But caufition and argu- 
 
 ibat wb':ch is already vifntittion are different things, and fo is an efeG and a Lo- 
 
 feweU mitten (abate- g-^.^| confequence. Wjll you call the conlequents of" Gods 
 
 ^"f^jT ^"''^'''^'^' own AVildom, Jufticc, Veracity, <}cJodners, &c. uncertain as 
 
 Vid. & Savonarol. coming from a Morail C/i/.p .'' The Soul is an Intelletftual 
 
 1. I. c. ulc. free agent, and adipted to Moral operations > And this is its 
 
 excellency and pcrtcdlion, and no difparagemcnt to it at all. 
 
 And if you will better read them over, you will finde that 
 
 my Arguments are both Phyiical and Moral : For I argue 
 
 from the Adts or eperations of the Soul to its Formers and 
 
 Nature-^ And from its ^^i and N'^fr/rf to its ends, with 
 
 many fuch like, which are as truly Phyiical jnedia, as if I 
 
 argued from the nature of Fjr^ and Earth., that one if not 
 
 hindered will afcend, and the other dtfcend. And other 
 
 men have given you other Argumcntsiii their Phyficks and 
 
 Metaphyficks. 
 
 OBjEC'TION XV. 
 
 VOu feemto cdnfefs that you cannot prove the endlefs dura- 
 tion of the Soul by any Argument from J:^ature alone ■-, But 
 inly that it jhall live another Life rvhich you call a Life &f Re- 
 tribution. 
 
 . Anfxv. I told you, that a great probability of it, I thus 
 prove ; God hath made the Soul of a Naturcnot corruptible, 
 
 but 
 
In defence of the Sours Immortality^ ^c, 5 6^ 
 
 but ape to perpetual duration : Ergo^ he thereby dcclareth 
 his wjH, that he intendeth it tor perpetual duration : bccaufe 
 he maketh nothing in vain, either tor lubltancc or quality. 
 If may be foaie other will think that this argument will in- 
 terre not only ifrobahility bat a artjinty. 
 
 And if you go back to youtobjedion oi Materiality^ I 
 now only adde, ihjit Arijioi h and his tollowcrs, who think 
 that the Heavens are corporeal, yet think that tiicy are a 
 qinntAcjj'iHt'a and limple, and incorruptible, and therefore 
 that tlKyihall certainly be cverlaUing : And hetakith the 
 the louis ot Bruits to be anai'gons' to the matter of the Starrs i 
 and Co to be of that cverlaltmg quintejpricc: And can you 
 m iCiCon fay Lfs ot Rational Souls f 
 
 2. It IS liatHcient, that I prove by natural evidence a Life 
 of Retribution attcr this, which iTiill fully make the miUia- 
 ble ungodly ones repent tormentniijiy ot their tin, aiid fill 
 the riglKcoas wuhfuch Joycs as ihall fully rccoinpe;-le all 
 ih^ii: labjur and furtering in a holy life : And that I a, ore- 
 over prove that duration ot this life, and all the relt, by fu^er- 
 tiatural eviden:^. 
 
 OBJECTION XVI. 
 
 D Of /b SquI and Body are like a Candle in fluxu continuo > and 
 vci have not the fmie fuhjiance tha Ji^eek^or Tear oi we had 
 the iiji^ there beifig a continual consumption or tr an fit ion and 
 ficcretion : Ergo, being not the fame^ tee are uneatable of a 
 Life of future Ketrihution. If^iHyou reward and pump the man 
 that J^, tr the man that TVJf ? 
 
 Anfw. It is a foolith tinng to carry great and certain 
 Truths into the dark, and to argue againlt them a minus 
 notify from meer uncertainties. As to your limile, I contefs 
 that the Oyl of your Candle is ihll waiting, fo is the wick i 
 but not that new is added to make it another thing, unlets 
 it be a Lamp. I confcfs, that the lucid \ume which we call 
 the flame is liill palling away. But whether the fiery Prin- 
 ctple ( in iti efjence not vifible^ but only in its Eight) be not 
 ftill the /itwtf till all thepaflivc matter bcconfumcd, is more 
 
 Cccc than 
 
f|7^ In defence of the Souls iMmoridlity^ ^c, 
 
 than you know. So alfo if you argue from the Vegetative 
 life of a Tree : Whether the fame PriMCij>U of Vegetation 
 ( enlarging it fclf ) contmue not to the end to individuate 
 the Tree, though all the palVive Elements ( Earth, Water, 
 and Air) may be influxu^nd a tranfient ftate ? It is certain, 
 that fome fixed Principle of Individuation there is, from 
 whence it mull be denominated the fame. The water of the 
 hafty River would not be called the fame River ^ if the Chan- 
 nel which it runs in were not the fame ; Ncr your Candle 
 be called the fame Candle, if fome of the hrft Wick or Oyl 
 at leaft did not remain, or the fame fire continue it, or the 
 fame Candleftick hold it. And what is it in the Tree which 
 is ftill the fame ? or what in the Bird that tlycth about , 
 which is ftill the fame ? when you have fearchcd all, you 
 will finde nothing fo likely as the vital Principle, and yet 
 ihsit fomethifig there rauft be. 
 
 2. But doth not the light of Nature, and the concurrent 
 (cnfe and pradice of all the World confute you ? and tell you 
 that if you cannot underlland what the Individuating Prin- 
 ciple is, yet that certainly fome fuch there is and doth con- 
 tinue. Why clfe will you love and provide for your own 
 Children, if thiy be not at all the i^mx that you begat, nor 
 the fame this year as you had the lalt ? Why vvill yuu be re- 
 venged on the Man that did beat you, or hang the Thief 
 that robbed you, or do Juftice on any Murderer or Male- 
 factor, feeing that it is not the fame man that did the deed > 
 If he tranfpire as much as Sandoriut faith, and his fubftaiice 
 diminifti as much in a day as Opiciuf iaich, certainly a few 
 daycs leave him not the fame as to thofe traiifiroiy parts. 
 Surely therefore there is Something which is Ihll the fame. 
 Elfe you would deny the King his title, and difoblige your 
 felvcs from your fubjedion, by faying that he is not at all 
 I The fumm »f their the fame man that you fwore Allegiance to, or that was 
 fha[7J}u7^Jt the'^' ^°^"^^^'' ^^^^^ Crown. And you would by the fame reafon 
 fk-indilonan Idem- forfeit your own Inheritance. Why (hould uncertain Philo- 
 fied only by the S$uls Ibphical whimfies befool men into thofe fpeculations, which 
 identity , ytit may fee the light and pradice of all the world doisi condemn as mad- 
 TVJleK!lnftimi''To! ^^^' But arguing /r/^ jg«or*f will have no better fuccefs. Of 
 a.li!* 3. Ua. 4. pi ^^^ individuation of Bodies in the Rcfurredlion I fpake be* 
 639.340, foref* 
 
 OBJECT. 
 
In defence of the Soul J ImmotUlHy^ c^cl j 7 1 
 
 OBJECTION xvir. 
 
 IF the Soul le iifubj}a.nct% rve ^riyj} confefs it «fit annihilated: Ktai Plotlous In En- 
 But it is wQi\ like to prfceedfromftnte Element of Souls, or "ead. 4. fjg, 574, 
 Viiiverfal Soul, (ither the Amim Mundi, or rather the Am- ^^''- ^'^'O <1« ^n- 
 m^Solis, vel hujus lylkmatis ; And fo to be reduced to tt a- t2^''*'}°''Jr^f'^*r 
 gaiif, and hfe its individuation, and ccnfequently to he unca- lowing if.igc^\ proving 
 fahltoj Ketrihiiticn. tlm our Sods mnet 
 
 Anfw. 1. Tiiat the 5w// which we fpeak of is a [uljlaHce, P^^'^ "f '^^ ^'nima 
 IS pA all controvcrl/e : For though, as I have fiiewed, there ^^"''^'' %['JJ^; ^^ 
 is truely an order or tettiferament of the parts, which he that ai^irx^d;ifjran['7& 
 lirteth may call the fcrm^ the life, the foul, or what he pleafe ; quomodo fine im- 
 yet no man denyeth but that there if alfo lomc one part '^^^^i^*'cs in form* 
 \,hich IS more fubt lie, -pure, aVnve, fetcnt, and remnant than P^°P^'* "^^^^ntct ? 
 th_ rciV, and this is it (whatever it is J which I call the 
 Soul. We are agreed of the Thing ; let them wrangle de no- 
 tnine who have nothuig elfc to doe. 
 
 2. That this fubfiance ( no fubftance elfe J is not «n- 
 nihilau d, :^- I have fa id, is paft difpute. 
 
 3. Thi.*ei0rw thtre is norhing indeed in all this bufinels 
 which is liable to Controverlie, but this point of //j^ix-icJ?/- 
 atioH, which th^ Ou|-(^ion mentioneth •, f and that of adion 
 and ofraxian fol'owu:g. ) And I mult confefs that this is 
 the Oily pariic^lai. ii which hereabouts I have found the 
 t\niptatior) to error to be much conliderablc. They that 
 ll'. how all waters come from the Sea, and how Earth, Wa- 
 ter, Air, and Fire^ have a potent inclination of union, and 
 when the parts art Separated, have a motw aggr^getivuf, may 
 be tempted to think it a piobable thing, tlut all Souls come 
 from, and return unto a U ivcrfal Soul or Element of which 
 they are but panicles. But concerning this, I recommend to 
 the fobcr Reader ihc(e following Conliderations. 
 
 I. Th.re i> in Nature more than a probability that the j^gid thtfiote in. the 
 Vnivcrfe hath no Vniverful Soul ( whatever particular Sy- ^Urgm </" the U{t 
 ftems or Globes may havcj. For we finde that Perfedion ^^^f' 
 lyeth Co much in V^tity, and as all things are from One, fo as 
 they go out /row One, they go into Multiplicity, that we 
 have great caufe to think, that it is the Divine Prerogative 
 Cccc 2 to 
 
571 ^« defence of the Souts ImMortality^ &c\ 
 
 to be Vnicm Vniierfalit. He is the Vtiicus Vnivtrfalif \n 
 Entity, Life, lutelligencc, &c. As he hath made no one Mo- 
 narch of all the Univerfc (\-\o nor of all the Earth ) nor no 
 one Head of all the Church, that is not God f whatever the 
 Komdn Vice-god fay ) nor hath given any one a fu^ciency 
 hereto i fwhatever a £clf-Idolizcr may imagine of himftlt •, ) 
 fo he hath not given away or communicated that Preroga- 
 tive, which fcemeth proper to the Deity, to be an Vniverjal 
 Minde^ and confcqaently an Vniverfal Parent , and King , 
 yea more, to be Ortima. in Vno. Having no fort of proof 
 that there is any fuch thing, finding it fo high and Divine 
 a Pjrerogativc, we have little reafon to beli-eve that there is 
 any fuch thing at all in being. 
 
 2. If you mean therefore no more than an Vniverfal Scd 
 to a particular Syftcme, or Vortex in. the World, that Vni- 
 verfal will be it felt a p:rticuUr Soul^ Indviduated , and 
 dillindl from other IndividuaU. And indeed thofe very 
 Elements that tempt you, might do much to undeceive you. 
 There is of Fire a jjfci]?c^/ Unity, by which it d fF.rcth 
 from other Elements ■•> but there is no univeifal aggregation 
 of all the parts of Fire. The Sun which fcemeth molt likely 
 to contend for it, will yet acknowledge, individual Starrs 
 and other parts of Fire, which fhcw that it is not the whole. 
 The Water is not all in the Sea : we know that there is 
 much in the Clouds , whatever there is tlfcwhere ( above 
 the Clouds). We have no great caufe to think^ that this 
 Earth is 'terra. Vftiverfalif : I contcft, lince 1 have looked 
 upon the Moon through a Tube, and fince I have read 
 what GaliUw faith of it, and of Venw^ and other Planets, 
 I finde little reafon to thmk that ©ther Globes arc not fomc 
 of them like our Earth. And if you can believe an Indivi- 
 duation of Greater Souls , why not of Lejfer ? The fame 
 reafons that tempt you to think that the Individuation of 
 our Souls will ccafe, by returning into the Anima Syjiema- 
 tU velSolii, may tempt you to think that the anini£ fyfie- 
 Tftatum may all ceafc their Individuation by returning into 
 God Cand their exijhnce too. ) 
 
 5. If this were left as an unrevealed thing, you might 
 take fome liberty for your Conjectures. But when all the 
 Twenty Arguments which I have given, do prove a con- 
 tinued 
 
In defence of the Souls ImMortdhty^ d^c, ^y% 
 
 tinued Individuation and Retribution, itis deccittul and ab- 
 furd to comr in with an unproved dream again/t it, and to 
 argLvc, fli> igttote, againlt Co many cogent arguments. 
 
 4. And we have proved luptrnatural revelation to (e- 
 cond this, which is evidence more than fufficient to bear 
 down your unprovtd conjectures. 
 
 5. If it had been doubtful whether the fouls m/iividuation 
 ceafe, ( and nothing ot all the rtft is doubtful ) yet this 
 would not make fo great a difference in the ca(c as fome 
 imagine i for it would conftTs the -perpetuity of fouls ^ and it 
 would not overthrow the proof oi a Retribution, ifyou con- 
 fider thefefour things. 
 
 I. That the parts are the fame in union with the whole, 
 as when they are all feparated. Their nature is the fame, and 
 as Epicurus and D.'JMoer/fw* fay of their atoms, they are fill 
 diftinguifhable, and are truly p^rrt;, and may be httel'edualy 
 feparated: the fame individual water which you caltout of 
 your bottle into the fca, is fomewhcre in the Tea ihW •, and 
 though contiguous to other parts, isdifcernible from tliem 
 all by God. The H-^rcfir y, as they fay, re inaineth. 
 
 2. That the love of individuatic^n, and the fear of the 
 ccaling of our individuation, is partly but pat into the • 
 creature from God fro tempore^ for the prefcrvacion of indi- 
 viduals in this prefcnt life. And partly It is inordinate, and 
 is in man the fruit of hiS fall, which conllfleth ni turning to 
 SELFISHNESS from GOD. And we know not how much 
 of our recovery confifleth in the cure of th'\sfeljijh}iefi i 'and 
 how much of our perfection in the ceflation of our indivi- 
 duate a fFcdtions, cares and labours. Nature tcacheth many 
 men by Societies, to unite as much as pciffible, as the means 
 cf their common fafety, bcneht,and comfoit : and earth, 
 water, air, and all things, would be aggregate. Birds of a 
 feather will flock together. And love, which is the uniting 
 affection, efpecially to a friend who is fit for union with us 
 in other refpcds, is the delight of life And if our fouls were 
 fwallowed up of one common foul, ( as water cart into the 
 (ea IS flill moiil and cold, and hath all its former proper- 
 ties, fo) wc fhould be (till the fame •, and no man can give a 
 jufl: reafon why our furrows or joys fhould be altered evei 
 the more by this. ' lij^v v f!i . 
 
 Ccc c 3 3. And 
 
'55^4 ^« defence of the Soul's Imtnoriality^ (^c. 
 
 3. And God can either keep the ungodly from this//w^, 
 for a puniflimcnt, or let them unite with the internal fpints 
 which they have contracted a connaturah:y 'with ^ or la 
 them, where ever they are, retain the venom of their im 
 and mifcry. 
 
 4. And he can make the Refurred^ion to be a return of all 
 thek fouls, from the Ocean of the univcrfal nature, into a 
 more f.pirated individuation again. I only fay, that if it had 
 been true, that departing fou!s had fallen into a common 
 element, yet on all tiufc reafons, it would not have over- 
 thrown our arguments for a hie of full retribution. God 
 that can fiy at anytime, [This drop of water in the Ocean 
 is the fame, that was once in fuch a bottle] can fay This 
 particle ot the univerfal loul, was once in fuch a body and 
 thither can again return it. But the truth is, no man cun'lliew 
 any proof otiuch a future aggregation. 
 
 And to conclude, the Scripture here clearcth up all the 
 matter to us, and affureth us of a continued IndiviJuation 
 yet more than Nature doih, though the nam dl evidences 
 before produced arcunanfwerablc. 
 
 And as for the iimilitudc oi Light returning to the Sun it 
 is ftill an arguing a minus mto : we know not wdl what ir 'is • 
 weknownothowitreturneth: and we kt:ownothow the 
 particles are diftinguifhable there. They that curf.fs fouls to 
 bem^wjj^/^r though the individuals are all numerically di- 
 f^indtj mutton the fame ground think that two or many 
 canmt by union be turned into one, as they hold that one can- 
 not be turned into tw*, or into fevcral parts of that one 
 divided. 
 
 OBJECTION XVIII. 
 
 ^He Platonifts, andfonte Platonick Divines^ b^ve fo many 
 dreams and fopperies about tbefoufs future jiate^ in atrial 
 and dthereal vehicles^ and their durations^ as muk^th that 
 dbGrinethe tueretobe fufieHed, 
 
 Anftv. I. Whether all fouls hereafter be incorporate in 
 fomc kind of bodies, which they call vehicles, a a point 
 
 which 
 
In defence of the Souts Immortality^ ^c, 5 75 
 
 which is not witiiout difficulty. A fobcr Chrilhan may pof- 
 fibly doubt, whether th^rc be any incorporeal fimple cflence 
 in a Icparated exiltcnce befides God alone. Thofe that 
 doubt of It, do it on thele grounds. i.They think, that ab- 
 (blute fimplicity is a divme incommunicable perfection. 
 2. They think th^it Chrift is the nobleft of all creatures ■•> and 
 that feeing he (hall be compound of a humane Soul and 
 B(?^)', ("though glorified and fpiritual ) to eternity, therefore 
 no Angel fliall exctll him in natural fimplicity and pi-'rfe- pj^^ . , ,- p 
 (^ion. 3.Bceaufc it is faid th^twe Jfjall be equal f»itb the ^^ dc Anima fa"" i 
 Angels: and yet we (hall, ( at the Refurredion 3 be QOm- grm dt»l ofdoRrlne 
 pounded of a foul and body. 4. Becaufe it is fafd, that He '^^ ihmncb rvifer and 
 TMade his Angels ^trit 5, and his minifiers aflame of fire. 5. Be- ^^^oUfomt thanihxt of 
 caufe the ancient Fathers, who firfi thought Angels to be toSs? '^' ^* 
 fubtil bodies, were confuted by thofe f as A/tfwwfrf«5 fore- 
 mentioned ) who aflcrted them to be fiery bodies^ animated 
 with incorporeal (bul?. 6.Becaufe thty read of the Devils 
 dwelling in the air^ as one cafi down : therefore they think 
 that he hath an aery body, inllcad of an etkered 01 fiery. 
 7. Bccaufe they (ee the Sun (o glorious a creature, in com- 
 parifon of a body of flefli: therefore they think that the 
 (ymmetry and proportion among God's works rcquircth, 
 x\ut bodies and/orw5, or (buls, beluUc^.blc. 8. Becaufethcy 
 know not what elfe becometh of the fenfitive foul of man, 
 when he dieth ^ which they take to be but a fubtil tody : and 
 therefore think it goeth as a body or vehicle with the 
 rational foul. 9. Bccaufe they mitUke that difficult Text, 
 2 Cor. 5. 1, 2, 8. think by the 7 and 8 verfo, that it fpeak- 
 cthofthe inlUnt after death-, and thinking by the firit and 
 fecond vcrfcs,that (as Beza and molt think ) it fpeaketh of a 
 celtftial body as ourcloathing, and not of a meer ftate of glory 
 to the foul. 
 
 I name their reafons, that you may be charitable in yOur 
 cenfures i but the truth is, they talk of unrevealcd or un- 
 certain thnigs, which do but trouble the heads of Chriftians 
 to no purpofc, who may live better, and fpced better, by 
 following the naked precepts of Chriftianity, and hoping 
 for fuch a glory as Chrift hath plainly defcribcd, without 
 prying into that which doth Icfs concern them to be ac* 
 quaintcd with. 
 
 2. And 
 
57^^ 
 
 In defence oj the Softies Immortality^ ^c, 
 
 2; And Saian knoweth \\\i\(ivir -doing is one way of //«- 
 <*t//,g. Thus men on all extremes do hardcn'onc ano:hcr. 
 Asm thc{e times among ns it isnocorioiis, that the mcnot 
 one extreme in Church alfius do harden the other, and the 
 other harden them. And as Kana:ieifm li'cth from the 
 dillikin^ of fenfuihty and p ophancnefs-, incautelous, ar-d 
 i.nfual and prop!iane men run into hell to avoid tanaticifm \ 
 Lvcn fo the bruitifli grofsnels ot the i'oWi2r//fi diivah foi^.c 
 rhiU.i^phers into ?/<7r«n/c^^d reams, and the ?UX()Wic\x.(X\- 
 onsharJcii tlie Epictirf^/Mi ma far wo/fer way. LudantiM, 
 de'iY^Vii^caf. 13. thirk?, that Ep/f/<n-5 w^s moved to his 
 upuiion -agiuilt Providence, by Iccmg rhe hurt that good 
 njen at d lUligious endure from the woifer fort here in this 
 world. Bjt why fhould you run out on one fide the way, 
 bccaiile other nien run out on thcodier ? why,doyounot 
 rather srgue fiom the dodrine in the jfr^cr wf<m, that it « 
 true\ than from the extrenytis that the truth is falihood ? 
 When rcafoii will allow you to conclude no more than that 
 tl"!ofe extremes are falfhooc]. Butfurely I had rather hold 
 Vlutus Ariirna mundi^ or Aiijrotlc\ Intelledus agens^ ar-d his 
 wnhtg Intelligences^ than Eficurus his Atoms and WQtion 
 only. Andl had rather think with Alexayidir Arfhad. that 
 oninis adio corprU cji ah incorjoreo pincipic '•> yea, or the 
 Stokkj do(^rmc of IntelleSualFire doing all j than Cpjftiduf 
 hii doctrine, that no incorporeal thiig can move a corpo- 
 real, or that Atoms and their miOtion only do all that vvc 
 find doncm nature. 
 
 When I look over and about mc, I hnd [t x thing quite 
 paft my power to thuik, that the glorious p^rti above us 
 are not replcnifhtd with much i.oblei creai-ures than we. 
 And thcretoreif the FUtoHtjis^ and the ancient Flatonick^i-.x- 
 thers of the Church, did all think that they lived in com- 
 munion with Angcl«, and had much to do with them, ^nd 
 that the fuperiour intelligences were a nobler part (^f their 
 ftudies than meer bodies, they fhall have the full approba- 
 tion of my reafon in this, though I would not run with 
 them into any of their prefumptions, and uncertain or un- 
 found conceits. 
 
 Smh MfieasGaz£us^fag.yyS. when he had told us that 
 fiatOy fythagorat^ flotmm and Nummuf were foi the pafling 
 
 of 
 
In defence ef the Souls Immortality^ (^c1 ryy 
 
 of men*s fouls into bruits, but Torpbyry and Jamhlicbus were 
 agair.fi: it, and thought thic they palRd only into men, Ego 
 qvidem hac jpfa de ciufafiliHtn aut faniulum ob id quod com- 
 wi^cr'mt peccntuynpmiens^ antequatH de ipfts fi^ppliciumjumant^ 
 pnenioneo^ iit inemifieriHt ne pojihac imquatn m eadem mala 
 rcjurrant. Veus autnn quando ultima fupplicia decemit^ non 
 edocet ecs qui pccriarum caufas^ ftd fcelcrum memoriam omncm 
 tolict ? vide p.ig. ^22. For tliis rcalbn and many others, we 
 alTurrie not their conceit ot the (buTs pre-cx)ftence, and think 
 all fuch ui.provcd fancies to be but fnarcs to trouble the 
 world with. We think not that God punillieth men for 
 tin in another world, while he totally obliterateth the me- 
 rr;ory of the other work! and of their (in ; When he hath 
 told us that In Adam al die, and By one wan disobedience ma- 
 ny Are tttade fmners, and [o condeynnation pajfed upon alS^ 
 Koyn. 5. Nor will we with Origen thus tempt men to look 
 for more fuch changes hereafter, whuh we can give thtm 
 110 proof of. Norwill wediltributethe Angelical Hierarchy 
 into all the degrees, which the pfeudo-Viovyftus doth i nor 
 witli the GHCjHr}{s^ Baplidians^ Saturmnians^ Vulcntinians, and 
 abundance of thofc antient Hereticks, corrupt ChrilUanity 
 with the mixture of fanatick dreams, about the unrevealcd 
 Powers and worlds above us, cither pf ^rjhipping Angels, or 
 pryi^ig into thofe things vohicb he hatk not fee n, ( an 1 are not 
 revealed J vainly puft vp iyhiifl:'})ly>n':nd^(orTvithout caufe 
 piffed up by the imagination o\hii own fiejh, as Dr. Hamwend 
 rranflatcthit) Cc/. 2. 18. Nor will we make a Religion with 
 ^aracelfw, Behwen^ the Koficrucians, or the rell, defcribed 
 by Chriji. Beckrnan, Exacit. of the Philofophical whimfics 
 of an ovtr-lhetch'd imagination. And yet we wi!lnot re- 
 je(ft the faying of Athen^g-ras^ Apvl. p^g.'^J- Magnum nu- 
 merum Angelorum & Mntilhorutn Deujp fatetnury quos opifex 
 & architertta mundi Vcm Verho fuo tanquam in ch-fffs ordi- 
 Ttavit centuriavitque, i.t element a, ccelos^ mutidim^ & qu£ in 
 mnndo funt, vicefque & ordinevn omnium moderarem. Though 
 we may adde with jHrnlim Africanus^ that [ fHoethir the 
 . Angels meddle mth the government of the world of fiablijfjed 
 creatures, if a difficult quejUon. ] 
 
 D d d d OnjECT^ 
 
578 ^ defence of the SohN iMwortaltty^ €^ 
 
 OBjI>CTION XIX. 
 
 SfC?lonnFnnM3.4. T^^*^/"^"^ ^0 continue hidhiduatc, yet its aCthtgs tviU not be 
 1 2^0 185 ''fwi'-.e;) /wc^ tfi ttry are now in the body^ becaufe they have not 
 th/itinfep*r,ited foUi jpirits to ad by: And as G^i^iindus tkinketh, that the reafon 
 Reafo)tisfo fiovfcfu:-, of obbvton in old >HfM, is the wearing out of the vejiigia of the 
 that it ex tempore i-^^^gy. fpirits^ by the continual fii^x or tranfitionof matter; Co 
 propounded by 'he In- »'f '"^J* conceive that al vtcmry rviU ce.ife to feyarated fouls^ 
 telleCl •, and thAi fouls on thefavie account : and therefore they rviB be unfit for Re- 
 in Heaven converfe xvards or Vunifhments^ as notrememlringthe caufe. 
 without voice y but A^j'to, 1. UGaffendus his opinion were true, men fhcild 
 demons mdfous tjt {q^.^^ ^\\[]^^^^oc^^(^^ a year, ifnotoncca month, conlidcr- 
 are inthe air converje . d d ,^ r r 1 
 
 ^y^QKt, ing how many pounds ot matter arclpent every 24 hours. 
 
 And why then do we better, when we are old, remember 
 
 the things which we did between nine or ten years old, 
 
 Vid. Porphyr. de oc- ^^j twenty, than moft of the later palfaces ot our lives, C as I 
 
 u Irs-r^^ fb rnr^, do for my part very lenlibly.) 
 
 bus Anjiajc Si corp. / r ^ r • 1 ) • 1 u x 
 
 2. vvhatisw<z«5wemt)ry(torwithbruitswe meddle not) 
 
 but fcicntia yrxteritorum ? Is not rememhriHg a \qtotvmg of 
 things jp^jf '(' furcly we may perceive that it is •, and that it is 
 of the lame kind of adion with the kitowbig of things pe- 
 fent. And therefore we may make not vneniory a third fa- 
 culty ,becaufe it IS the fame with the underjbanding. 
 
 3. We have little reafon to think, that the furviving foul 
 will lofoanyofits ejpntialporvers^ and grow by its change , 
 not only impotent^ h\it another thing. Therefore it wilt be^ 
 ftill an intelligent prver. And though remote actions and 
 effedts ( fuch as writing, fighting, 6cc. j are done by in/tru- 
 mcnts, which being removed we cannot do them wifliout i 
 yet effential tf^s are nothing fo, C which flow immediately 
 from the cfTence of the agent, as Ught-^ heat and motion of 
 the fire :) If there be but dueobjeds^ thefe will be performed 
 witnout fuch inrtruments : Nor will the Creator, who con- 
 tinueth it an a(ftive intelligent power, continue it fo in 
 vain, by denying it necelTarics for its operations. There is 
 like to be much difference in many rcfpe(fts, between the 
 (bursadtings here and hereafter : but the a<Ss flowing from 
 its eflcnce immediately, as k^towUdge^ volition^ complacency^ 
 
 (called 
 
In defence of the Soul's ImMortality, &c. 579 
 
 fcalkd Lct'O and r)^j^/'.'C?>?cff,&:c. willbethe fame. How Plotln. ubl fupr. p. 
 tar the foul here doth aft wuhout .ry ,dea or jnarument, Z'^f/;J;^^^^^^^^ 
 I havefpoken before. And the manner ot our acting here- f^crtinm to the foul 
 atttr no man doth now fully underftand : Bat that which tbvi ih.My^end efc 
 IS cflcntially an inieHiChuUvdiUveprvir^ will not be idle in yvubsHt :hcborly. tc 
 i;s aCt.ve clTcn.-c, for want of a body to be its inilrument. [f-l;;%^'J;X' 
 If we mayfo far afaibe to God himfclf fuch Aifeaions or twccnihe [cafiuvc and. 
 Pdilicns, as the ingenious Mr. Sumuel Parker^ in his Jeutavt. risienal mtmay. he 
 Vhq I - c 8. f. 3 3 3, &<;• hath notably opened, we have no \. 2. he (heive'.h, tkit 
 r.'afon to think ih.zfctcntufr^tentorun, is not to be afcribcd '^1^1^ '^^^J^^^t; 
 to a foul, when It is k pirated horn the corporeal fpints.^ mt ihroufrb igmJnccl 
 
 Or if the foul cut ot the body were ^s liable, as it is bittio^tempt, 
 by difeafcs of the body while it is in it, to the lofs of oiemo, 
 ry, yet all thofe arguments which prove the Life of Retri- 
 bution hereafter, do fully prove that God will provide it a 
 w^y of exercife, and prevent all thofe hinderanccs of me- 
 mory, which may make hi§ judgment and Retribution 
 void. Again, therefore 1 fay. To argue /zi> rgnotii againfl dear 
 evidcn-T^in matters that our own evcrlafting joy or fotrow 
 is concerned in fo deeply, is a folly, that no tongue can cx- 
 prtfs w i:h its due aggravations. 
 
 0BJECT:I0N XX. 
 
 THe belief cf the inmiortality cf foids doth fiH men n'ith ^\c\\\c (Str/ito) Dc- 
 fegrs arJ rkarv tbcm to ful'crltitmt., and trouble the um opere magno li- 
 feace of kins,dovis iy u»i,voidah[e fecis, in the profccriticn °f o'''/ ^^nir'Teft 
 thofe thingi which arc of fi^ch Xranfcendent wdght , n^hev ^f^\^-^^,'Zi .n'^Deo 
 ctherxfiife^men might live inqfictnefi to thewflves and others^ fccurari, ron &die$ 
 a}idiHt>ro}mtins,oithep'Mick^good, & node, divnum 
 
 Atj[n\ This is the maddcft obiedion of all the rcrt , but in "-'^cn ho.rerc ? & 
 our days there are men tound that are no wifer than to ^^^..^^ (cpodcuinon 
 make it. I haveanfwered it tully in divers popular Trea- accidit; cxclncRcie 
 tifes, as that called, A Saint, or a Bruit, &c. ne id juic evcncrir, 
 
 I. The greatelt and beli things arc liable to the worft cic Acad, qn^ji, I. 4, 
 abufes. Thus you may argue againll Reafon, that it doth but ^- '^'^' 
 fill mens brains with knavifh craft, and enable them to do 
 mifchitf, and to trouble the world, and to live thcmfelves 
 
 Dddd 2 in 
 
^Sa in defence of the Souls Imwortality^ c^r. 
 
 jn cares and fears, &c. Upon many fuch rcafons, Cotta^in Cic 
 de Nat.Veor. dothchiJc God for making man a rational 
 creature, and faith, he had been happier without it. And 
 were it not for this wit and reafon, we (hould have none 
 ofthvfe evils which you liavc here now mentioned. Why 
 then is not reafon as weli as Rehgion on that account to 
 be rej.Cted ? 
 
 On t!.elamcrea(bn, Philofophy and Learning may be ac- 
 cufed, ( as it is With the Turh^ and Mofcovites.) What abun- 
 dance ot feds, and voluminous contentidns, and tired con- 
 fummg rtudies have they caufed > witne(s all the volumes 
 of Philofophers and School-men. 
 
 Oil the fame account you miy cry down Kings, and Ci- 
 vil Government, and Riclies, and all that is valjtd in the 
 world : for what wars and bloudflied hath there been in 
 the world for Crowns and Kingdoms ? what hatred and 
 contention for honour and wealth ? li you could make 
 all men fwine, they would not llir for gold or pjar'si or if 
 they weredogs^ they would not fight for Kingdoms : and if 
 they bt blind and impious worldlings, they wjll not be zea- 
 lous about Religion, unlets to dis-Jpirit it, and to reduce it 
 tothefervice of their fleflily interelt, C whi.h iuhe hypo- 
 crites zeal. ) No man will contend for that whKh he va- 
 lueth nor. 
 
 But, 2. Confider, that though dogs will not fight frr 
 Crowns, they will fight for bones, and fome times n-ced 
 men ot reafon to ftave them off And'rhough iwmc fight 
 not for gold, they will fi^ht for drafi, and burlt their b:IlRS 
 if they be not governed. And though unbelievers and Athciirs 
 trouble not the world to promote RehgTcn, they fet Fam- 
 ines, Towns, and Countries, and Kiiiguoms together by 
 the ears for their worldly pelf, and ficflily interctl. Enquire 
 whether the wars of the world be not moil for carnal m- 
 tcreji^ Ceven where Religion hath been pretended; ) and, 
 hearken in Wejiminjier-haU^ and at the Aflizes, whether moft 
 of the contendings there are fuch as are caufed by Religion, 
 or by the love ot the world and f f the flefti. And where Re- 
 ligion feemeth to be a part ot the caufe, h is the Atheifis 
 and ungodly that are commonly the chief contenders ■■> who 
 think It not enough to hope for no life to come thcmfdvcs, 
 
 but 
 
In defence of the Sout s Immortaliiy^ d^c, <; g i 
 
 but they cannot endure other men that do it, becaa(c they 
 feeiri wifcr, and better, and happier than they, and by their 
 hohnel^gall their confciences and condemn them. 
 
 3. Tile cxtremiry of this objections inipudency appearcth 
 in this above all i that it is molt notorious, that there is no 
 tftlAual cure for ail the villames of the vvoilJ but true Re- 
 ligion i and fhill the cure be made the caufe of that difirafc ? 
 i.Read and judge in Nature and Scripture, whither the 
 whUe matter ot Religion be not perfedly contrary to the 
 vices of the world. VVillit trouble Kingdoms, ordifquiet 
 fouls, to love God above all, and to honour and obey him, 
 and be thankful for his mercies, and to trult his proniifes, 
 and to rejoice in hope of cndlcfs glory : and to love our 
 neighbours as our (elves, and to do no injullicc or wrong 
 to any ; to foibcar wrath and malice, lurt, adultery, thett 
 and lying, and all the rdl cxprelTed in this treatifc. 2. Is it 
 not for rvant of Religion that all the vices and contentions 
 of the world are? Would not men be better fubjeds, and 
 better fervdnts, and better neiglibours, if they had more 
 Religion ? Would not they lie, and deceive, and Ileal, and 
 wrong others lefs ? Do you think lie that bdieveth a lite to 
 come, or he that believeth it not, is hker to cut your purfe, 
 or lob you by the high way, or bear falfc witness againlr 
 you, or be perjured, or take that which is not h:s own, or 
 any fuch unrighteous thing > h he liker to live as a good 
 llibjedl or fcrvant, wholooketh for a reward in heaven for 
 it, or he that looketh to die as a bealf doth ? Is he liker to 
 do well and avoid evil, who is moved by the t.ff.(ftual hopes 
 and tears of another life, or he that hath no fuch hopes 
 and fear?, but thinketh that if he can cfc;^pe the Gallows 
 there IS no further danger? Had you rather your fervant, 
 that is trulkd with your clhtc, did believe that there is a 
 life to come, or that there is nonr ? Nay, why doth not your 
 objtdion militate as ftrongly againft the thief 's believing, 
 that there will be an A!l;ze ? For if the belief of an Afiize did 
 not trouble him, he might quietly take that which he hath 
 a mind to, and do what he lili : but this rills his heart with 
 fears and troubles. 3. Compare thofe parts of the world 
 (Brafdiiud Soldania^ bcc.) which believe not a life to come, 
 ( if any fuch there be J with thofe that do, and (ee which 
 
 Dddd :: belief 
 
582 In defence of the Scuh iMwortality^ c^r. 
 
 belief hath the better c.feds. 4. VVhat is there of^ny cf- 
 fedual power, to rtftrain that man from any villany wni:h 
 he hath power to carry out, or policy to cover, who doth 
 not bclicYc a life to come. 5, And if you believe it not, wlut 
 will you do with Rca(on, or any ot your faculrics, or your 
 time ? How wi.l you live in the world, to any better pur- 
 pofe, than if you had llept out all your hfc ? What talk 
 you o{ the fuhlick^^c^od^ when the denying of our Hnal (rue 
 fdjcity, denyeth all that is trucly GooJ, both p.iblick an J 
 private. 
 
 Bur fo r-jttifli and malignant an objcd-ion dcfcrveih pity 
 more than confutation. Whatever Religious p.rlons did 
 ever offend thefe men with any rcall Crimes, 1 can affure 
 them, rhat the Cure had been to have made them wore Ke- 
 lighas ar.d rot kfs^ And that the true Belief of a Life ti» 
 come, is the end, the motive, the poile ot all wife and re- 
 gular actions, 3.nd of Love and Peace, of right Government 
 and obedience, and of jufiice, mercy, and all that islovtly 
 in the world. 
 
 W« OBJECTION about the Worlds Etcnijiy, 
 
 H 
 
 "Aving faid thus much about the point which I 
 thought molt conliderable , I fliill anfwer an Ob- 
 jetflion about the Worlds Eternity , bccaufe I per- 
 ceive that it fticks with fome. 
 
 Obj. We finds it the karrier to believe the Scri^ture^ ar.d 
 the ChrijliiVfi VMrine^ because it (^jjn'teth a tkiug vchich Ari- 
 ftotle hath evimedto be fo i^tprobjile, itf is the CreatioH of 
 the IVcrld vciihin lefs than 6coo years. When m natural rea~ 
 foH can be brought to prove that the World is not ctcrnall. 
 
 Aiifrv. I. It is you that are the alHrmers, and therefore 
 on whom the natural proof is incumbent. Prove if you can 
 that the World is eternal. Were it not tedious, I fliould by 
 examining your reafons (hew that they have no convincing 
 force at all. 
 yid ViuK Camr- h ^' '^^^''^ '^ ^^ "^^^^ written of it, that I am loth to 
 a/i^i^.i.p.jopSi', tjowble the Reader with more, I now only again leterre 
 
 the 
 
In defence (ft he Soul's Immortality^ &c> 5^3 
 
 the Reader to ^nynimidw Lulim^ defiring him not to rcje<fl 
 his arguments if fotne of them ilcm not cogent, feeing if 
 any one of all his multitude prove fuch, it is enough. 
 
 3. 1 now only dtllre that the ControvcrHe between the 
 
 Chriliian and the Intidel may be but rightly liated. And to Some tblnlf, bceakfe 
 
 that end do not charge Chrilhanity with any School-mans or "^9 read much in Pla- 
 
 other confident pevfons private opinions, nor fuppofe ChriA [°/^ J,J^ /"X''/ //^ 
 
 or Scripture to determine any thing, which they do not de- epmionn^asnet fonts 
 
 tcrmine. 1. Chriftianity and Scripture do not at all deter- etemuy, but l dauU 
 
 mine, whether the whole llnivcrle was created at the fame they are quite mifUken. 
 
 time 'when this our Heaven and Earth was ; But only that puJ^T^jIS rJ^ m^/7,* 
 
 the Syrtemc or World, which we belong to, the Sun, and [Cum vcro mun- 
 
 Moon and Starrs, and Earth were then created. Nay , a dum P'.jto gcnitum 
 
 great part of the ancient Dodors, andofthemoft learned inquir,haudquac,uam 
 
 late ExpoHtors on Gen. i. do expound the Heavens which ll^H"^ ^^^^^ 'J,f;; 
 
 God is faid to create as being only the vifible Heavens, and q^ed oi;m' tcmpns 
 
 not including the Angels at all. And others fay, that by ante mundu:ii prat- 
 
 \ Inthehcammm'] is meant db hiiio reriwr, and that the ccffcrkj Vcrum qul- 
 
 Heavens there meant being the Angelical Habitations, and Jj^^^^P^^^'^^^^X 
 
 the Earth as without form, were both ab mitio rcrum hz- catti; Ubftantiz fuse 
 
 fore the iix dayts Creation, which began with the making caufam prafQanclo- 
 
 cfLightout ofthe pre-exiiknt Heavens or Chaos. I think lem. Animam prx- 
 
 not this opinion true i but this liberty Chriftian Dodorshave p^^;," ";';"j^;,; hTud 
 
 taken of differing from one another in this difficult point, cffi^it Densj led or- 
 
 But they utterly differ about the time ofthe creation of An- nat : c3q; ratlonc 
 
 eels Con Gfw. i. andon 7o^i-) and confequently whether c^m faccrc nounun- 
 
 fhercwere not a World exiftenr, v^hcn thssJForld was ere- Stream? &"ad 
 
 at^d. fcipfum tjiibracntcm 
 
 2. Or if any that feeth more than I, cm prove the con- vdut ex piofundo 
 trary,yet it is certainly a thing undetermined by Scripture f]»iodam fomno ccn- 
 and in the Chriftian Faith, whether there were any Worlds ^*""' ^^' 
 that had begun and ended before this was made : TharGod 
 is the maker of Heaven and Earth, and of all things vilible 
 and invifible, is molt certain : But whether this Heaven ancf' 
 Earth,whichnow is, was the hift which he hath made, is a 
 thing that owr Religion doth not at all meddle with. They 
 that with Otigen affirm, that there were antecedent worlds, 
 are juftly blamed on one fide, not tor fpeaking things falfe, 
 but thw£^s uncertain and unrevealed , and for corrupting 
 Chriftianity by a mixture of things alien and doubtfuU. And 
 
 thole 
 
^^ ^« ^'fi^re of the Soil's Iw^ortalit^ ^^ 
 
 cJlcnt than his B<-,„g„,,v as Krtof<i to ..;« f It^hl/^ 
 Property m God ,s to be Ikid more cxcdla t ,h,^ t 
 ". u fdt, but that <,u.aE,Uuon.., Z^lslul,^^^' 
 
 «^:^»l^^';],^trsf;'S 
 
 inh,sow„G.,,,.p,,„,;;\f^'^;,-i!«^^^^^^^^^ 
 .sco,ram,n,cat,ve-, and that he doth Good ° „TcSi'" 
 Imtaua, ex nature c,r/,S„„, wiihonr rn,^ "'"'I"'"'' ."'• 
 inofi neccdary that he do that wCrL?!^ ' " ^""S 
 faith is bcfi • f which rn.A.il rJ-l J '"'"""' "'(^otp. 
 
 >4Swp„r«,ofInri„,tePowc7\Zdo^^ and r / r''° '! 
 who now taketh pleafurrfn ,ll • , ^°°'i"'^(i, and 
 
 revealed , which thev nnX ! ^ ' ^'^ "^^^f*^" "n- 
 Frying into, or contending about : And they 
 
In defence of the Sml's ImmortAUty, &c. 585 
 
 findc that they are unfruitfall fpjculations, which do but I umlnc natun non 
 overw'itlme the minde of him that (larchcth after them \ ^^"f^^t qioj Angeli 
 when GDd hath provided for .s in the Chriitian Fa.th, ^tJ^iZ^^m 
 more plain, and fare, and fohd, ani wholfom food to hve tcrno; Nam impri- 
 
 upon. """* P^^ li:mcn natu- 
 
 2 And if it be unreveakd in S:riptnre, whether before ""^ fognofciinu<, ex- 
 th.s'there was any oth.r World, we mult conf.fs ,t unrc- '^'i^.SUVpot 
 V'.aled whether there were any emanant or crcatjd Entity, coaevuR efTc Tux 
 which God did produce from tfU Ertr«/ty conlidcrcd qHoad caufe : undc nulla 
 durationeryi only. For the Scripture fauh no more of one repi:p,namia eft , ex 
 than of the other. And if there were one womo/t .dividing [^C^eatunvl "t^hi'c 
 Eternity only imagmarily ) m which there had been mthmg tkVcocoxva. schtb- 
 but God, we mull equally confcfs an Eternity m which tiiere Icr Met. de Avgtl. 
 was nothing but God: becaufe Etcinity luth no begin- -^f^ aifo L)urandus 
 
 AriminciifisjAquinas, 
 
 "'"8' .,-,-,■• rr \ c \ r . .t ■ T-L l^cicrius,i,uaicrjdr-c. 
 
 4. But Chriftunity afiureth us ot theie two things, i.That 
 
 certainly there is no Being befides God but what was crea- 
 ted, produced or totally caudd by Him : And that if any 
 Creature were eternal as to duration, yet it is after God \\\ 
 ordt^r of being as caufed ly H;»w, as the (hadew is after the 
 fubjiance^ and as the beams and light are after the .Sun \ or 
 rather as the leaves would be after the life of the Tree,if they 
 were conceived to be both eternal : One would be an eter- 
 nal Caufe, and the other but an eternal Effed. 2. It is cer- 
 tain, that thisprefent World containing the Sun, and Moon, 
 and Heavens, and Earth, which are mentioned Gf«fj". 1. is 
 not /row Eternity. And indeed Reafon it fclf doth make that 
 at leaft very probable, as Revelation makes it certain. Which 
 will appear when 1 have opened the Philofophers opinions 
 on the other fide. 
 
 2. Among your felves there are all thefe differences, (and 
 fo we have fevcral Cafes to rtate with you J. i. Some think 
 that thisprefent Syfteme o( comfonndedbetngs is from Eter- 
 nity. 2. Others think, that only the Elements and Hea- 
 ven?, and all limpk Beings are from Eternity. ^, Others 
 think that Fire, or ^Ether only as the Adivc Element is 
 from Eternity, or the mcorruptible matter of the Heavens. 
 4. Others thmk that matter and- motion only were from 
 Eternity. 5. Others think, that only fpiritual purer beings. 
 Intelligences or Mindes were from Etcrsity, and other things ^ 
 
 E e e e pro- 
 
586 In defence of the Souls iMmortahty^ C^r. 
 
 produced immediarely by them. 6. And there hive been 
 thofc Heathen Piiilofophcrs, who held that only God was 
 from Eternity. 
 
 Among all this variety of opinions, why fiiould any one 
 think the more doubtfully of Chnftianity, lor denying fome 
 of them, which all the other deny themfelves ? Is it a likely 
 thing that any individual mixt body (hould be eternall, 
 when we know that mixt bodies incline to diflfolution ? and 
 when wc fee many of them oriri & interire daily before our 
 eyes? And if Man and Bcall as to each individual have a 
 beginning and end, it mult be fo as to the he^innJHg of the 
 fpccicsi lor the fp.ciL^s exifteth not out of the Individuals, 
 and fome individual mull be firrt •, f And as Ep. JFard ar- 
 gueth agamft Mr. Hobs, If the Wqrld be eternal, th.re have 
 infinite dayes gone before, e.^. the b rth ofChriR : and then 
 the whole js no greater than the pans, or infinity mult con- 
 fill of finite parts. ) The Heavens and the Earth therefore 
 which are compounded beings, by the fame reafon are lyable 
 to dilTolution, as man isi and therefore had a beginning. 
 S/' .f ZaclJry ^^ ^^^^ the truth IS, there is no rational probability many 
 Micilenc mth Am- ^f your own opinions , but tho(e which afllrt the Eter- 
 roonius and a Vhyfi- nity of fomc Simple Beings, as Matter or Intelligences^ or 
 e\aA about thenoddi an Anitna Vniverfalkf. Now confider further, that if ever 
 ^^^^^'^y- there was a moment when there were no Individuals, or 
 
 H«w neerly the Ma- ^^^^ Beings, fbut only fomc univcrfal Soul or Matter ) 
 nichecb eptnion fgreed then there was an Eternity when there was nothing elfe : 
 9fiiih the Platoiiifts, ("For Eternity hath no beginning): And then WiHitnot 
 
 ^^ 'P g.4 7A J 2I1 Eternity delight himfelt in Matter unformed ( if that be 
 not a contradidiouj or in an Anintafimplcx & imica, with- 
 out any ofall the variegated matter, and beings which we 
 Bowfinde bcfides in Nature, as that he fhould eternally con- 
 tent himfelf with Himfelf alone > If all individuals of com- 
 pound beings were not from Eternity, what was ? Either 
 the Egge or the Hen mult be firfi . (as the old inftance is.) 
 If you will come to it, that either Ani}»a unica^ or Atoms 
 unformed were eternal , why fliould not God as well be 
 without thefe, as bt without the formed Worlds ? 
 
 What ftiall a prefumptuous mwde now fay to all the(e 
 difficulties > why return to modcfty : Remember that as the 
 
 Bird 
 
In defence of the Soul' s Immortality^ f^c^ 5 ^'j 
 
 Bird hath wit given her to build herneft, and breed her 
 young as well as man could do it, and better, but hath no 
 Wit tor things which do not concLrn \\:x •, {^o man harh rea- 
 fon tor the en^^and/'/ei ot rcafon, and not for things that 
 are not profitable to him ■, and that fuch looks into Eternity 
 about things unrcvtaLd, do butovcr-whelm us, and tell us 
 thjt Xbey are unreveded^ and that we have nox. one r^afon 
 for fiich employments. 
 
 And what is the tnd of all that I have faid ? Why to tell 
 yo'J that orr Religion doth not only fay nothing ot former 
 worlds, bur, 3 that it alfo foibiddeth us to fay, Yea or Nay, 
 to fuch qutftons, and to corrupt our minds wich fuch pre- 
 fumptuous fearches of unrevtaled things. And therefore 
 that you h-ve no rtial^^n to be againfl the Scripture on this 
 account i tor it doth not determine any thing againft your 
 own opinion, if you allert not the eteniity of this prefciit 
 world or fyitem •, but it dcterniineth againft your pre- 
 fumption, in mcdling with things which are beyond your 
 reach. 
 
 And withall itgiveth usa certainty, that as in one Sun 
 there is the Li-x^ Kndii & Lumen i fo in one GoJ there is 
 Father^ Sot, ^nd k 6 ly Spy it ., eter^ialy txijient af:d felj-fuffi- 
 cient-, which quicteththe mind more than to think of an 
 eterniiy of an Ammo, or Materia^ which is not God. 
 
 All this I have h. re annexed, b'caufr thcfe Philofophicai 
 (elf-decciversare to be pitied, and to have their proper help : 
 And I thought itunmett to interrupt the difcojrte with 
 fuch debates, vvhich are not necclTaiy to moie (ober Rea- 
 ders, b'..tonly for them who labour ot this diieafe ; and I 
 know that when they read thenrll Icafe of the book, which 
 provcth th.'.t man hath a Soul or Mind, they will rife up 
 againft it withall the objcd:)ons which GtijJhndm^Mt.Hcbs^ 
 &c. affiuK thelik? inGart.fm with, and lay, Jou f rove not 
 tkti Mind ii .•hV thi}jg but the fubt Her -part of Matter, andthe 
 temperament of the rvhole : To whom I now anfwer, i. That 
 it IS not m that place incumbent on me, nor feafonable to 
 prove any more than I there aflert. 2. But I have here done 
 it for their fakes, more (calbnably, though my difcourfe is 
 entire and hrm without it. 
 
 And I delirc the unbelieving Reader to obftrfe, that I 
 
 Eeee 2 am 
 
588 In defence of the Sonh Im Mortality^ C^r . 
 
 am fofar from an unnecclTary incroiching upoa his liberty, 
 and making him believe that ChrirtiaPiity condcmneth all 
 thofc conjcdturcs ot Philofophcrs which it afTcrteth not it 
 fclf, that I have taken the liberty of free conjcdturing in 
 ^ f. ch cifes my fclf, not going beyond the cvidcnct of pro- 
 p'Hwah \hT!u'.hm'y bability, or the bounds of modcfty: and that I think them 
 of a Hermcj, Zoro- betrayers of the Chnftian caufe, or very injurious to it, who 
 after, 0/ Orpheuj, <t* would intcrefs it in matters with what it medleth not i 
 linofving bow iitlc ^^^j corrupt it, by pretending that it condemneth all the 
 f^r^ wSei'^'wi"' °P"^'°''^^ '" Philolbphy which themfelvcs areagainft. Nor 
 tht.rs yvh'ich are f*- am I one that believe that Chr:ftianity will allow me that 
 thcred on them : and zeal, which too hartily and peremptorily condemneth all, 
 livinr fome credit to ^j^^^ m fuch points do hold what I diflike. I do not anathe- 
 LT^/i/ctrPlSn ^^ti^^ ^5 Hcreticks all thofe, who hold thofe opinions 
 teUcih ui, ihit there which either Ste^h/iuM^ or Guilielm. Epifc. Tarifiettfes eon- 
 rvcrethen [ Hx ami- demned in their Ariicul. Corttra va.rios in jide errores : 
 qua Philorophia c- though I think many of them dangerous, and moft t/f r)/ 4«- 
 grcQihxtci.ci, Adci- ^^^-^^^^ ^ q..^;^ intetmyiUA motr^x cxli fluit in n'mmas 
 phu Acyhniqiic ic- d c<^ ,■ ■ n ■ t ^ . 
 
 aatores, oMi Alexan- ratiOMales^ ficut corfw coca tnfiat corpus humanum : ^od 
 dii 1 y'jici Philocorr.i, fcientia intell-'genti^ nori differt afubjiautia e]nf. ^od tntel- 
 Dcir.oaraci, & LyJi rt^entia fold voluntate movet culum : ^od omne quodnon ha- 
 plr.rimos ^'^^&rcvc- ^^^ ^^t^riam eji dtermnr. ^odintetiutw non eji formj cor- 
 latTon«q«fdam''zo-P''''*'«'^#^^«^- ^od annna f.purata non patititr ab igne ; 
 roaftri?, Zcftriani, ^od aniyva. fparaXii nmnet animal viium, 6cc I can more 
 Nichotci, AUo|cnis, charitably bear fuch opinions than thofe thit Co fevcrely 
 Mcfi, alloj^^^^^^ then condemned them. Though yet I think that in this 
 ftendcmc$,^&*'dccc- ^§-' '^ '^ one of the devils chief dellgns, to airault.Chrirtiaiiity 
 pcrunt m.Uos, & ipfi by lalfc Ph:lofophy. 
 dccepti j::mfueiant : 
 
 — — hgn vcro Por).hyr!'Js aigumcntationib.u multis of cndi, libnim Zoroaftri ab il!Is Irifcrlptum 
 aduUcrinum novumquc cfl'e, & ab cs co fiftum qui ft^rucV<ant hrrcfin : ut ii ftic. tiones fux clFc 
 Zoioaftrii voccris credcrcntur. ^indhe enfm Pl«ninui rvrotchu BO0I1 agaitfl ./j.'Gnofticks. 
 
 Pretend not then your by-opinions to pr. jiidice you 
 againll Chrirtianity in the main : mui.h lefs againit thoie 
 natural verities, which allvv;fe, and lobe r, andhonJl Phi- 
 It 'f>phers are agreed in. When Xenocratei, de ntdrte, ( tran- 
 flated by FicinHf) had in the name o( Socrates^ told Axiochuf 
 what Gobrias told, of an inferiour place whither fouls went 
 at death, and of their judgment, and of the torment, Vbiho- 
 minei intpit onmifertfiilui Juppliciis cmciati per^ettiapunitione 
 
 vexAntur^ 
 
In defence if the Soul's Im Mortality^ ^c> ' 5^^ 
 
 vexantur^ he difchimeth the impolition of the belief of To 
 much, but fckds this certainty, Ego ratione coaCiM hoc fo- 
 lum yUnc firrniterque cogmfco^ animam dmnem mmortalem 
 exifiere,& eant^ qi £ fur a ex its loci^ alierit^fme TrijHtia vivcre-t 
 ^amobrem fivcfurfwnfwe deorfum tendon ^ Axioche, beatunt 
 jore te oportet^ ft )vodo fie fandeque vixerU. N. B. And he 
 holds to this, [_ NoH in wort em ^ fed in iff am immortalitatem wi- 
 grsi : neque bon^ frivaberis^ fed integra bonorum foff^ffione 
 Jrueri; : nee voluftates mortali corpori niixtas percipies ampiim^ 
 fedoynni prorfus trijHtii vacuas : The in qu am prufictfcerii ex 
 hoc carcere liber^ uhi quiet a omni>t^ & a trijiitia feneduteque 
 femota. Vbi exult atiofanda, vitaque malorum ntfcia^ & tran- 
 quiUapacenutrita^ naturam rermnjpeculans, & arcanaThilo- 
 fophi£ contewplanst baud fane adturhd tbeatrivegratiam, fed 
 adperjpicu£ vcritatis oljtduw.'] 
 
 If you are not wife enough to be Chriftians, why will you 
 not be as wife and honeft as the better fort of Heathens ? 
 M.ift we have Co much adoe to rcafon debauched hypocrites 
 and apoft^tes, to that which nature taught fo many, who 
 yet did but in part improve it ? Believe this much which 
 a Xenocrates or Socrates could teach you, anJ live ac- 
 cordingly, and you will not be bhnded and deceived with (b 
 many beaftly lulls, which hinder your belief, and will drown- 
 you in perdition. Or rather come to Chrift, who Will better 
 cure thofe lufls than Socrates oiP/ato^ or any Philofbpher 
 couid do. But alas, Epicurm had more Court and Country 
 difciples than the manly (brt of Philofbphers, however the 
 wife m.n vilihed him in the Schools; And his Apuftlcs, 
 while they contemn the doctrine of incorporeal fpirits, do 
 fo often animate themselves with thofe corporeal fpirits, 
 which the hearers of Chrills difciplcs thought they had^r««i^ 
 ?«, Ad. 2. That they are more foul-hardy and pot-confident 
 than their wifcr adverfariesi and get that with audacity, 
 that I fay not impudency, which others lofe by humble mo- 
 defly : for f faith Cicero^ defin.i. 2. p. lOO. ) E/? tantiFki- 
 lofophi tainque nolilif., audaVter fua decreta defendere.~\ And his 
 dodtrine (b befriendeth lin, that (in will befriend it i and then 
 it is not like to want entertainment. For as Cicero^ ibid. 
 ^ualis eji ijia philofopkia^ qu£ non intcrituna iifferat pravitatis^ 
 
 fed fit content A mediocritate vitioruw ? In WAgnii inter- 
 
 Eeec 3 ^um 
 
5^0 /« dtfence of the Souls Imwortality, ^c\ 
 
 durn verftitur ajigufiiU^ ut hoy>ii)iuy>tco»fcie>itiarentota^HikiltaiH 
 tiivpefn^ f]uod voluptatif CituU -con videatur rjfi faCturm. Vein^e 
 ubi erubuit(iit euiyn eft p'.r)na(i)ui nutuY£)coyifugit iL'i/c vt neget 
 accedere fojp quidquay^i ad voluptjtem nihil doltutif.—L'xuriatu 
 noH reprt-htiidit^ modofit vacuainfnita cupiditatec;' timore. Hoc 
 loco dtfcipulcs qudrerevidetur^ut qui Afoti ejp vdint^ Ph/lofophi 
 fiant. 
 
 I have cited more out oi^Cicero thai) any other in this 
 Treatifc, and yet when I think ho'.v far our Apollates arc b.- 
 low him, (ceing thtydcfp fc the words ot Clirirt, I will on:e 
 • more ufe the words oi CjCcto^ to convince them, fhamc 
 them or condcmiuhem. Tufcul. Qj^. 1. 1. pag. 229. [^^or- - 
 /},»; igiUir h£C j^editt oratio ? ^-"^fi^ '^'^ "f-'^ & if»de fit intt'lH- 
 genduni fiito. Koaeji certenfc cordh\ >tec [nn^fini*^ ncccere- 
 tri^ >iec atovioYimi : Aram a fit amwus^ ignifve nefi'io : ^ He 
 doubted whether the PLtoHJjis or Stoickj were in the right J 
 vcc y»e pud'.t ut ijhs fateri we nc[cire quod uefci-im: Itufi 
 Xj" /' '^^^ "^'li (ic ye ohfcura^ affirniare pofprni^ five aninut^ fivi 
 ignif^ fi.t arimus^ eum jurarcm tffe dninuyyi. N. B. ( Ocen 
 - dare fwcar that the (oul is divine, though he doubt of the 
 immattiiihty ; and our Apclbtcs deny borh.J And recit- 
 ing its operations, he fairh, p. 2^9. Prorftis h£c divinam.hi 
 •viditur vis^ qi £ tot res effici^t iic tantas. —Vigcre, f^pere^ in • 
 venire^ iveniimjfi:, tr^p aWimin^ qiii^ ft ego dico^ MvinW^ ut 
 Euripides nudet dictre, VcUi e}i : & qi idevifj Vus aut aKima 
 aut ignis eft^ iditn efi anmus homir.is. — Si,i uufew f/f quint a 
 qu£dam natura ab Arijiotele induCui primunt^ h£c & Vcormn 
 eji & aninioruw. — Ani^orimt ?2i:}ij in kii ttrris origoinve- 
 niripotiji: r.ihil enim eji in anivnis r>ii\luYii^ at que c^ncretum^ 
 nut quod ex terra. natu»i at que fiaum ejfe videatur : nihil ne aut 
 humidimi qi.idem^ autfiabtle., aut ignetfni : hpi emm in niiturit 
 nihil ineji quodvint ntcwerid^pientify cogitationis haheat •, quod 
 & pr£terita.teneat^ & futura provideat^ & compleUi poffjt 
 fr£fntia', qud [ola divinafiuit : nee mveniitur unqnam unde 
 ad homines venire pcffit^ nifi a Deo. Singular ii eft igitur natura 
 qu£da»i^ atque vh aniniifcjunda ab his ufiitatis notifque naturis : 
 haque qutcqmdeft ilnd quod [entity qvodfapit^ qucdvult^quod 
 viget^ coelefte & divinuni eft^ oh eawque rem seternum fit necejfie 
 efi : nee vero VeUf ipfe qui inteliigitur a nobis, alio mod? intehigi 
 pteft^ nifi Mens foluta quddaWy & libera, fegregata ab omni 
 
 COH' 
 
In defence oft he Sokl's Immortality^ O'c. 5^1 
 
 concret'iom wtrtali^ omma fentiensj & move>iSy ipfaque fradita 
 motujirnpitcrm 't hi>c c gcnere atg/te ejditn c ?utura cfi hnmana 
 mens. ( So that though he fu(pcd-cd it to have Ibme pjre 
 materiality, it was but fuch as he thought God had, and 
 conlilted with its etern'.ty. ) Vbi igitur ant qiuUs jjh mens ? 
 (fcil. Venf) ubi ixa^ lUt quaJif ? potcjhe dicer t ? An fi omnis ad 
 intcliigendmn non haheo^ qux habere vcUem^ne iis quidem qu£ ha- 
 bco^ mihiper tc ut't ticcbit ? Non valet ta?itHm animus ^ut fefe ipje 
 videat : At ut ocuIhs^ fie animus fafi non videns alia cemit.- — 
 
 Pjge 226. he faith of them that plead for the fouls morta- 
 lity, [^ Pr£clarum ncfcio quid ad^ptiJHnt^ qui didiccrunt fe^ cum 
 tcmpus mortis venijjct, totos ejje periturjs. — ^id habct ijla 
 res ant Utabile ant gloriofum ? fed plurimi contra nituntw\ 
 animojque qu.ifi capitc damnatos moric mulStJnt : nsque aliitd 
 eji quidquam cur incredibilis his ammorum videatur £ternitas, 
 7iifi qmd Jiequeunt qitalid animus fit vacans corpore w/el/igerr, 
 & cogitatii.ne comprehendere : ^uafi vera intelligant qualis fit 
 in iff) corpore ! qM£ confirmatio ! qu£ magnitudo ! qui Ikus. — 
 H£c reputcnt ijH qui negant animum fine corpore Je intelligere 
 pojfe : videbunt^ quern in ipfo corpore intelligant ' Mihi quidem 
 naturam ajiimi intuenti, miilCo difficilior occurrit cogitatio, 
 multoque obfcurior^ qualis animus in corpore J?/, t.mquam aliena 
 domi, quam qnalis cum exierit, & in libcrum cxlum^ quifi in 
 domumfitam vencrit. Si enim quod nunquam vidimus, id quale 
 fit intelligere non pnjjumus. Certe &" Deum ipfum^ & divinum 
 animum corpore libcratum, cogitatiom comple&i non pojfumus 
 
 Page il'y. Atque eaprofe^o turn multo puriora, & dilucidiora 
 cernentur^ cum^ quo natura fert, liber animus ptrvenerit — Cum 
 nihil erit pr£ter animum^ nulla res ohjecia^ impedict, quo minus 
 percipiat^ quale quidquefit '-, ^uamvis cnpiofi h£c dicenmus^fi res 
 pojlulant, quam multa, quam varia fpe^facula^ animus in locis 
 cxli(hbus ejfit habiturus 
 
 Page 2 10, 21 J. Ipfi majorum gentium dii qui habentur, hinc 
 a nobis profeCti in caelum reperientur : — multi de diis prava fen- 
 tinnt : id enim vitiojo more effici filet : omnes tamen ejjc vim &" 
 naturam divinam arbitrantur : rjec viro id collocutio hojninum^ 
 aut confenfus efficit : non injiitutis opinio eji confirmata \ non k- 
 gibus \ ymni antem in re confenfio omnium gentium lex natur£ 
 putandaejl.'^ Hxcitafentimuf natura ducey nulla ratione^ nitl' 
 laque dollrina : Maximum vera argumentum eji naturam ipfam 
 
 de 
 
592 /// defence ofihr€oHh ImtHor\Ality^ t^c. 
 
 de Iw-mcrtahtatc amrnorimi tacit am ]udicare , quod cmnibui 
 cur£ ^unt ^ & y»a>:i>r.c quidem^^qu£ p-ji mortetn futura fint. 
 N. B, — Abiit ad decs Hercules : Nunquam ahufi:t nifi cum 
 inttr kom'mti ejjet, earn fdi viam ntunivijjet. ^id in hac Ke- 
 fuhlica tot tatttofq-, vires ad Rempublicam interfe^os cog^tajfe 
 arbitramur <' lusd-.mm ut finibus mmcn fuum quibus vita ter- 
 winaretur ? Nemo jjnquam ftne ntagrta jpe immortalitatis fg 
 propatria cfferrct aim.rtem.—^ Nefcio qiwmodo inh£ret in 
 ntentilus quafi f^iccidorv.m quoddam au^urium futurorum \ idq\ 
 vtaximif ingenii^^ ah ifjimi^q-, anim'n & eoctjht maxime & ap- 
 paret facillinie : G^o quidem dempte quit tarn ejjet amens^ qui 
 femper in labcrihus &periculi4 ixivtrtt ? 
 
 This inaketh me think oi Augujhmi (ly'xw^^ Si animanior. 
 tala f/f, Epicurus in mimo meo palm aw habet. CoiifcfT 1. 6. 
 c. ulr. 
 
 ^od fi cmniitn Cen^enj^ui (inquit Cic. ib. )rtatUY£ vox efi^ 
 Omnefq.) qui uhiq.,fup}t confentiiwt ejje aliquidquod adeosper- 
 tineat qui c vita cijferunt^ mbif quoq-, idem exifiimandum : Er- 
 fu (luoYum aut ingcmo aut virtute animus excellit^ cos arhitra- 
 ivur quia natura optima fwt , cernere naturd vim maxime > 
 verifwtile eji: cum cptimus quifqh maxime pofieritati ferviat^ 
 eJJe filiquid cujus it poji mortem fenfum fit habituruf. Sed, ut 
 deos ejp natura opi>iamur^ qunlefq-> fint rat tone cogmfcimm ; 
 fie permanerc animos arbitramur confenfii omnium tiationmn. 
 N. B. ^ain fede^ quale fq.,fints ratione difcendum efl. 
 
 Pjg. 232. H£C igitur & alia innumerahiiia cum ceruimus 
 pcjjumufne dubitare ^ quin bii profit aliqun vel EfFcdtor, fi 
 h£c nata pint ut Flatonividetur, vel fi femper fuerint ut Ari- 
 fioteli placet, moderator tanti optrit & muneris ? fie meii- 
 tem homini*, quamvif earn mn video*, ut Vcum mn vides, ta- 
 wen ut Veum agnoficii ex operihus ejus, fic ex memoria rerum 
 & inventione & celeritate motw, omniq; pulchritudine virtu- 
 tii vim divinam mentii agnofcito. Jn quo igitur eji loco ? — ybi 
 ubi fit animlts, certe quidem in te elK ^£ efi ei natura ? 
 Propria puto &- fua. Sed fac igneamjac^irabilem! Nihil ad 
 idde quo agimus : lUudmodovideto : ut Veummrif^ etfi e]us 
 ignores & locvm &faciem : fic Anirnum tibi tuum mtum effe 
 oportere, etintnfi ejw ignores & locum &formam: In animi 
 autem cognitione dsbitare non pojfumus, nifi plane in phyficit 
 plumhei fiimuf, quin nihil fit animis admijium, nihil concretum, 
 
 nihil 
 
In defence of the Soul's Immortality, ^c". _ e ^ , 
 
 mhtl copdatutyt^ nihil coagmentatunt^ nihil duplex, ^uod cum ^ 
 
 ita J/r, C€rte nee fecerm, nee dividi, nee dcfeerfi^ nee difirahi 
 fotej} ; nee iiiterire igitur. Efl enim interitus qugft difceJJIu & 
 fccrctio, iJC direptus earunt partiunt, (}V£ ante inter itim'nm- 
 Vfione fiUq^'atenebanttir. HU & talibuf adduC^w Socrites nee 
 patroHum qiuftvif ad judicium capitU^ necjudicilus fupplexfuit 
 adhihuitq-i liheram contwmaciatn^ k niagnitudine animi dudam 
 non a fuperbia : & fuprenw vit£ die de hoc ipfo mdta diffcl 
 rutty & paucii ante diebus, cum facile pcjpt educi c cu(}odia- 
 Holuit : Et cumpenein m ami jam wortiferuni illudteneretpo^ 
 culunt^ locutus ita efl, m non ad mortem trudi^ verum in Caelum 
 videretur afcendere. Ita enimcenfebat, itaqf, differuit i Duos 
 ejfg vias, duplicefq-^ curfui animorum e corpore excedcntium ; 
 Nam qui fe humanif vitiii contaniiHaJJent, & fe totos libidinU 
 bus dedijfent — iii devium quoddam iter ejfe^ feclufum a Concilia 
 deorum. ^i autem fe integros caftofq-^ fervavijfent^ quibufq-^ 
 fuiffet minima enm corpora coutagio^ fefi?q-^ ab hi^ feniper jevo. 
 cajfent^ ejfentq-, in cerporibus hnmanU^ vitam imitati deornm 
 
 his ad iJIos a quibuf effmt profcUi reditum facilem patere .' 
 
 Cato nutem fie abiit e vita, ut caufam morienii nadum fe effe 
 gauderet. Vet at enim VominW itic in nobis T)em wiffu hinc ms 
 fuo demigrare. Cum vero caufitm jufiam Veus ipfe dedcrit ,- 
 vt tunc Socrati, nunc Catoni, f^ipe midtii \ ne ille medi'is> 
 fidius vir fapiens Utus ex his tenebrU in lucem illam ex- 
 cefferit : nee tamen iVa. vincula carceri^ ruperit ; leges enm 
 vetant. 
 
 Pag. 227. Licet concurrant Plebcii omnes phihfdpbi ( fic 
 fnim it qui a Platone & Socrate^ & ab iUa familia diffident, 
 appeVandi videntur) non mode nihil uHquam tarn eleganter ex* 
 flicabunt, fed ne hoc quidem ipfum quam fubtiliter condufum 
 fit , inteUigent. Sentit animus fe tnoveri : quod cum fentit^ 
 illud una fentit , fe vi fua , non aliena nwveri ' nee accidere 
 foffe , ut ipfe unquam a fe defer atur : Ex quo efficitur dter^ 
 nitat. 
 
 I have been tedious, and will therefore only adde his ap- 
 plication, Pag. 253, 234. Iota Philofopborumvita, comment 
 tatio mortit. Nam quid aliud agimus cum a voluptate, id eft a 
 corpore^ cum a re familiari, qu£ eji mimjira & famula corpo- 
 rit, cum a Repub, Cum a negotio omni fevocamttt animum ? 
 
 Ffff ^id 
 
^QM In defence oft he Sonts Immortjlity^ &c. 
 
 &i4id ujquaitt tvm agimus, w/ji a}iii»unt ad[eipfu;»^ advocamvs ? 
 ^ecum (Jfe cogiwm ? waximeq^ ^ corf ore abducwws : feccmne 
 Aidem a. corpore aniivum^ mc quidquani dliud eft quavH emon 
 difcere. ^are hoc conmentrtnur^ t)!ihi crede ^ diijUMgawupi, 
 7iOS a corforilw^ id eji, con^ucfcawui viori. Hoc & dum erimui 
 in Xerris exit iUi ccthjii vit^ fimle. Et cum illuc ex hit vittcu- 
 lis etvilJi ferenJur^ yninus tardalitur cur(us (JHimoruni : G^o 
 cum \'eneri)rW^ turn denic'^ livemui : N>int h£c qvidcm viia^ 
 v.on eji^quam lament nripojpm.fi libcret. 
 
 And how the Somatilts were then cfttcmcd, he addttli, 
 yCaterva veniunt conXXtidicentnon^ mn [ulum Epicurcoriary 
 quos equidem non dejpicio i fed tiefcio quomodo, doajfrmus qinfqy 
 contemniT. And among Chriftians they will never recover 
 their reputation. 
 
 I know that fonne doubting Chiiftiins are ready to fay 
 as Cicero's Auditor, wholaith, that he had often read P/tfto v 
 (id nefcio quomodo dum lego fijpritior i cum j)9fui Hhrum , 
 & mecum iffe de Immortalitate Anii>iorum c£pi cogitare , 
 fijjenfw omnii ilia clalitur. But this is becaufe the truth is 
 not fufficiently conceded , nor the conjoyned Frame of 
 Evidences entirely and deeply printed on the minde •■, and 
 (b diver (ions alienate the minde from the jiirt apprehenfion 
 of fome of tho(e Evidences which it had formerly had a 
 glimpfe of, and leave it open to the contrary fuggeftions. 
 He that is furprifed when his Profpedtive Glaft or Ttkfcope. 
 is not with him,will not fee thofe things which by their help 
 he faw before. And the remembrance of former convictions 
 in the gcncrall, will hardly fatisrie a man againft his picfent 
 different apprehenfion, though he be confcious that he had 
 then more help than now. I have found my felfa far clear- 
 er apprehenlion of the certainty of the Life to come, and of 
 the truth of the Gofpel, when I have come newly from 
 the ferious view of the entire frame of convincing Eviden- 
 ces, than 1 can have at other times, when many particulars 
 ate out of the way,or much worn off my apprehenlions. 
 
 Thefc pafTagcs 1 have cited out of Heathens, to convince 
 or confound thofe thit under the Gofpel, with their hearts, 
 tongues or lives, deny thofe truths which the light of Na- 
 ture hath fo tar made clear. Remembring both thofef Sym- 
 bols 
 
Ih defence of the Spul'^j ImmoriAUiy^ cj^c. 59 5 . 
 
 bols of Yyxha^<iYai^ Ve rdus div'tnii ahfq\, lumine ne loquarif^ 
 & de Vi }' retuffj't divini^\ nihil t am nurabile dicitur^ quodnon 
 deUas credere: and his Vcrfe f tranllated by Ykhius)^ 
 
 Corpcre di'pfite cut7i liher ad £thera perge<:^ 
 Evadts kominent ^ ja^'m dcus Jitherh almi. 
 
 Ahif'cus reciting Vlato\ reafons for the Immortality of 
 the-oul,Crf^. 25. mcntjoneth feven reafons, i. Anma cui- 
 cur.q-, rtdtjij Vitam afiL-rt, rtpote iHi naturaliter infitam : ^od 
 vero vitam pr£'^at^ mortem nii-nime fifcipit : Ergo mmortale 
 exijtit, 2. Annna cum per corporis f^'ufus ad ilia. qu£ ftifihilia 
 fimt dcfccndit^ angitur & turiatur\ nee fwiilis ejpp^otejl illi- 
 us ci,JHi pr£jent'hi turbatur. 3. Amma ipfa natura Ccrporido- 
 whwti.r. ^od autem natura fua regit ^ & infperat^ divini- 
 tsti cognatuM : Ergo anirna Veoprcxirnaiynmortalis f/f, &c. 
 And beciufe it may be objedlcd. that by the Hrft reafbn, the 
 Souls of Bruits would be immortall, he anfwcreth that, but 
 To doubtfully and darkly as is not worth the reciting. But 
 though Alcimm inclin,; to the negative ( of the Immor- 
 tality of the Aninu Irutorunt ) Porphyria is peremptory 
 for the affirmative, upon the fuppoficion of their ratio- 
 nality. 
 
 The Stoick Philofophers bear alfo as full a teftimony 
 fgaiiirt the Athicrt and the denyers of humanity, astheieft; 
 For though Cicero thank them for nothing, and rebuke 
 them for denying the Souls eternity , and giving us but 
 Vfuram ^ ut Gormcilvs ^ a longer and not an evcrlaftjng 
 lite, yet fomc'Ofthem (cem to be of anothLi mindc, and 
 the reft rather think that the Souls of men will participate 
 in tl.e WorHs periodical revolutions, than be at all anni- 
 hilated or deprived ot felicity. The paucity of their wri- 
 tings which have come down to us, and the mal;cc of the 
 Epicureans with whom they were at the greatcft odds, 
 did make tKm rLprcdntcd as if they had held mo.e un- 
 leafonable opinions, and been more fowre and inhumane 
 than indeed they were. And fome who of la.te times con- 
 demn ti. em for that in whieh they agree with the docflrine 
 ofChnlt, do fcem to mean Chrillianity, while they ex- 
 claim againft the ft verities of Stoicifme , aiid mean the 
 
 Ffff2 Church 
 
i^^ In defence of the Sonls Iff^MortAlity ^c. 
 
 Church while they name but the Torch. Certainly, " if Ci- 
 cno himfelf, who is cffcnded v/ith their fchifme , do re- 
 prcfent their opinions aright, and if we may judge of the 
 rdl by his fpeechcs of Cato^ and by the writings of Sentca 
 EpiCretus and Antomne , and if Barlaam hath truely eol- 
 Itdtcd their Ethick^ , there were no men that fpake and 
 lived fo like Chriliiins, who were ftrangers to Chrift. He 
 that would ftethc difference between them and the' Epi- 
 cureans , let him but read the Tr£loquium before hi? An- 
 tomms of Mr. Gataksr ( that map of admirable Lcarniui' 
 Humility, and Piety, not to be named without love and 
 honour , nor i>t tkU Age without tears ) : Of Antoninus 
 himfc-lf he fiith, [Cfrr<? qu£cunq; Vomtnus iffe Cbnjhs in 
 ccncionilus coUationibufq; fim Hijhri£ EvangdtCdi inferti^ I" de 
 i^ali cogitatione etiant abjUnenda, de ^fedibus vitUfn fukri^ 
 wendls , de fnnme otiofo mn infuper habendo^ de animo cum 
 pimii (xcolmdo, & ad intaginem divinam (ffir.gendo^ de bene- 
 ficerJiafnvpUcJfjrve exhihettda^ de injurikr £quanimtttrferendif 
 de admratione & incre^atione cum woderatione cauUonen- 
 accurate exercetidU , de relus qviliflibet , adeoq; tit a ipff 
 uli res raticq; pofcit mkili habendi^ , de aim demq; tlerifn- 
 pietatu^ chAviXatvf^ £quitatii , humanitatis^ cfficiii quani ex- 
 r^uitifmeobeundi^cxcquendifq;^ pr£cepta dedit; dpudnojirum 
 kunc eadcr^, perinde acfi ilia leditcjfct ipfe^ m dijtrtatienum 
 commr.taticmnfq, harum congerie injferfa ppjfjm, nee fine ve~ 
 hemcntia tt vivacitate infigm qi:£ in pr£cordi(i ipfa penitui 
 
 penetret Lelior quivk fedulus adierUt , jnaenvus aa 
 
 Kofcet. ^ ^* 
 
 The fum of their dod^rine, different from The Epicureans, 
 he thus recitcth, ( and by citations copioully proveth ] 
 i Nimen cxlefie rerum huwanarum cur am gerere y nee uni- 
 verfi tantummodc, fed hominum etiam fwgulorum^ ^ rerum 
 qucque [mgularum , rehuf kumanifpr£J}o ejfe, generique huma- 
 no, non ad hcnavere fic dida duvtaxat, fed& advit£ hum 
 conmoda, &- adrninicula fuppetitiasferre. Veum itaque ante 
 omnia colendum ; ad omnia invocanduw, per omnia coz^itandum 
 iiiomnilus agnofcendum &comfrohandum, de omniluf laudan- 
 dum &c(lebrandum •, huic vniin omni 7icgotio fimpliciier obfe- 
 qucndum-.abipfo quicqiid olvenerit ammo prompt o ac lubenti 
 excipiendnm at que amil.xandum, mhilmdius, mkil conveniens 
 
 tiuf^ 
 
In defence of the Souts Immortality^ &cl 5^7 
 
 tJut^ nihil conducibilius, mhilopportuniM, nut tentpeftiviMy quhm 
 id^ quicquid exijUt^ qtwdipfe voluerit^ exijtimandum : quecunq\ 
 ducere vifum (uerit^ citra tergiverfatiOtem aut jiiurmurationenrj 
 j^ontefequendtwi'-, hcutttjiationewquequemcuisque if ofjignave- 
 rit^ Jhemc tuendum^ enixe tenendum, etiafvft mortem ntilHes 
 oppetere oportcret. ] Hac de Numine Stoici & erga numen 
 fifeCw. 
 
 Ve hom'ine & ofjiciis—— [Hiinc &corditm diligere & curare 
 & fufUnere, in'juriaque omni ( ut qv£ impietatis eliam notam 
 inurat) abjiinere\ & benefice nti a proferjui, mcfibifoligenitum 
 cenfi. re jV, aut vivere^ fed in commune tonum ac benejicium, cun- 
 dirS profdcultdtevirihufquefemetexkibere, re ipfa, reique bene 
 geji£ccitfcientia, ( nee hacetiam ipfaquadantenttf reputata ) 
 citra vejiem^ aut viercedii j}em commodive proprii intuitunr^ 
 contentum agerc ^ a beneficio uno pr£fiito ad aliud tranfire, riec 
 unquam benejaciendo defatifci-^ fed vita teUm, tanquam vivendi 
 fruCws hie fit i benefaCfi^fi. i invieem continent er anncxit^ it a to- 
 tum pertexere, ut ni'fquam interveniat hiatus uHw vel minimw •, 
 beneficii loco, quod benefecerit habentem •, fihiqneprofwffe ixijli- 
 mantem\ fx alii cuiquam ufuieffepoterit \ nee extra fe proinde 
 quicquam vel Uudii human£, vellucelli, aut aucupantem aut 
 expetentem : Ad h£c nihil mentis cultuantiquiw, nihil honefii 
 Jiudiopitius autpretiofias habere: ab eo denique quod officii fui 
 iffenorit, nulla vclvit£, nedum altUf rei cujufpiam, cupidine ab^ 
 ^ duccndum, nulla mortis cruciatufve illiuf, ne dmn damni aut 
 detrimentiformidine abigendutn fepermittere.'] H£c Stsico- 
 rum pr£cepta junt.. 
 
 When will the whole tribe of the Epicureans ever give 
 the world fuch a Prince as Antonine-} who taught the 
 world, that a Prince Oiould be a Philofophcr, and that 
 fdf-governmtnt, and a well-ordered mind and life, is the 
 iirft point in the government and wcU-ordcring of the 
 Comnnon-wealth i and that Monarchy rr.ay be fo ufcd, as 
 to conlirt as well with the peoples intcrefi: and liberty, as 
 the molt accurate Venetian D.mpcraty ; The only 
 hurt that ever he was charged to do being this, that he lived 
 fo wel!, that he fceraed fomcwhat to hinder the fuccecding 
 lulhe of Ghriftianity , even in Conjiantins and theodbf.M 
 themG^lves. 
 And as for the Stoicki great dedtrinc oiVirtu^i fel!-fi^fficiency 
 
 Ffff3 ' t9 
 

 5^^ /« citfe/:ce of the Soul's Immortality f^c. 
 
 nfdtaiy, v.y.ch Flat, ,nl Anjhtle alfo own Uina the 
 
 ■c.vc^, Virtue or ^^"^^ ^^^^h I have vindicated in this Trcat.d^ t/;V tA t 
 
 l'Ic3fu,c beih:cfly u ^''^nkatk anidtnnaXe endalove himfelL and that r erf r'fu 
 
 that hcispcrfcdt, andean reeeivi L .^^Ctf^:^f^^:;'l 
 
 ^^lotht.^u^n a.d cr^re.d^ (, hough. .terd.refi,e^^^^^^^^ 
 
 ^ Tpokcn univoealiy of God and man ; W thatb^ Go J a 
 
 ^-■ffe.Men, ifii ,;,;«- ^^^'; 'f our comeptms, wucb hi(rher than hif ienLitxZ 
 mouyf.d, th.t ^e ff.eji, as reUtedto the goodof^.a^. I have read fome lar^ 
 rnuf h.vt more rr- rdf-crtecming Waters, (who love not to be named k^ 
 
 frf ;: ;:^?;"' tT'r\''\''''i '^''^''^^^ ^^^ ScTnl'o^fThe' 
 
 ^nd therefore Ckcto ^P.^'^reanhcrcfie, that P/f</.rMs formaUy both man'/r^ 
 pW,/;,, r/,.r tplcu- licity and his ultimate end : but their reafonin^s for .f.r^ 
 .us'sopraon^s.n:cn. Hct half fo handf^w and adapted to deee.ve a/th ^r 
 fitcnt v.ib true courfe nf 'Tn.-r.^^t, . r- j ^ 7 ^<-'-tJve, aS the dlf- 
 
 Fnenelf.up. Hor^cva r,^'''' ^^ ^br'y/^^r - ,„ Oor., ^.^«;^. ;S ^ whiJi indeed mav 
 
 xh.t w; / .^r.„ l^^"i very Plai.'hbks till Ciotr.'s excellent Anfwcr i rm?^ 
 i, o.;>love CO God, P^J^^d uirh ir. It is a fair p.-etenccto fay Thit ^ / 
 vot muft love him man is pLafed With nothing but that wh-rh ic i^^*^. 
 .../. h:mfc!f ;^.« rhat tree plcafure is to be lurd cfrea^Ilv „?"^^ 
 
 foy^trovninds and »l^^ , '^ , , !; \, <-ifCC!aJly in Virtue aid 
 
 benefit. Therff.rc i< «, ^^^^^ t^Hipcrance and chafliry fhoulj be mor. p'eaQnr rl^l 
 th.t I dfnigujhcd \^^'-^s and luxury s and yet that the bc/l men wl rn rh 
 Love /;fr.-,f, fom GO any great and excellent woik, do therefore Ar!\ u^ 
 ObcdKnce a^ /a,/;, rauf.- ir nl o^nK »l.,,^ p * i '"'-r'-'Ore do it be- 
 
 mre e'cclhnt, and ^ '^' '^^-''I''*' tohfitatii-, good and /rf.^^/^;/, ,re /he 
 ;/,. yf«./ ^enr.P. ^,,^ lame : it ,s UiCt gcod bcciufe ir Jjle.fcth itr but it / le \nl, ^ 
 Pro.his (dc Anim. becaiife it IS cftcemed by us to be ^ood An,l Ih^ V A 
 
 J '^r .1 1 XL /- ■' 1 , ' ^ iMtrcfore to be more 
 
 v-K. fub arum f.ci K, M .;«, & Af.«.;«c:^ ] A.d.fd be ,;ne ofth, Lo^TofmnM ;*^ '^^r 
 ihc Love of God nluch they alfo m.ry do mil ,o ronf^der of, n-ho Ll feTtb afrl' / T' "^ 
 divMauon of fonts, .rhchjo.fiftah in 'he d.pn^c ^hac \crv J'JJj .p^^^^^^^^ 
 tlmervUl connn.c an Indwuluatun, yet Un^on n fo much of ih, flL nrl% '^^'^'-^J/^,"^'^^/^ 
 fou:s,unlon. my, r,:th God, nsr^eirc crablr, Ldrv:thJlh'^\^f^^^ 'f 
 
 or 
 
In cicfefjce of the Souths Immortality^ ^c* 599 
 
 or cfK-ingdorr.s, or cf thoufancs, is better than the pleafure 
 of one individu-il perfon , fo (hould it be letter hved^ 
 and more delighted iv\. For if Good as Good be appifible 
 and dclcdabk, then ihc greateji Good rrwd have the grcatd^ 
 love and pkafure. And nature it ftlttcllcth us, that he that 
 would not rather be annihilated than the world fhould be 
 annihilated, or would not lofe his life and honour, to (ave 
 the life, and honour, and felicity of King aiid Kingdom, is 
 no good member of Civil Society, but a perfon blinded 
 by fclfifhnefs and fenfuality. Therefore man hath fome- 
 thing above himlclf, and his own pleafure, to feek and to 
 take pleafure in. How far you can congru»ufly fay, that you 
 taJ^e flea fure in your pleafure^ and fo make your own plea- 
 fure the objed, yea, the only ultimate objid of it felf, I 
 ftiall not now Iby to enquire. But certain 1 am, that though 
 our love ^ which is our comflaceucy \u the beloved ebjcO, is 
 our acuf finalis, yet is it not the objeGiwi finale to it felfi 
 but Go^himfelf, the infinite Good, is that final Ob]ed\ and 
 the PublkkOood \s 2 more noble and excellent o'^jccft than 
 Gur own. And though It be truly qui felicity to love God^ 
 yet we love him not chiefly becaufe it is our felicity tolovehim^ 
 but becaufe he is chiefly Good and Lovely i and then in the 
 fecond inftant, we love our own love, and delight even in 
 our own delights. Indeed the fenfttive life^ as fuch, can 
 feek nothing h'gher than its own delight : but the rational 
 life is made to intend and profecute that end, which rea(bn. 
 telleth us is beft^ and to prefer that before our fe Ives , which is 
 better than our fe Ives. And therefore the Epcurean opinion, 
 which maketh Pleafure our h'lghcft end, doth (hew that the 
 Se6t is fcnfual and bruitifh, and have brought their reafon 
 into fervitude to their appetites and lifts. And nature it felf 
 doth abhor the notion, when it is brought into the light i 
 and will hear him with feme horrour who (hall fp;fak out 
 and fay, \_ God is not to be chiefly loved for hinifdf, nor as he 
 is beji in himfelf^ ror as myuliinrate oljidive end^ but orily t» 
 he loved next my felf., as a weans to niy felicity or pleafure^ as 
 tneat, drink^ f ^/>, andJPort^ and hfl are. And virtue or ho~ 
 linefs is not to le loved chitflyfor it felf, that is ^ as it is the 
 Image of God., and 'pleafing tohim^ hut as it conduceth to wy 
 -pleafure. '] As Cicero excellently notcth, there is a great deal 
 
 of 
 
^^^ In defence of the Souls ItHmorialiiy^ &c. 
 
 of difference between thcfe twos [ T<? lovevertue at vertu?^ 
 and fo t« take J>leafure in it hecaufc it is virtue i '] and \_ to 
 love virtue for ^leafures [aks^ more than for its own : ] For he 
 that doth fo, muft fay as dcero chargeth Epicum plainly 
 to fay, that Luxury is not to be difcoynr>iended if it be not un- 
 f leaf ant : for the endv^th^ meafare and rule to judge of 
 2Mthe tneans. Ifpkafure aspkafurc be bell, then to him 
 that fo continues it, to live more fleafedly in whoredom, and 
 drunkenntfs, and thcfc, and murder, than in godlinefs and 
 honerty, it will be better fo to do : And virtue^ and /w/f or 
 wickednefs, will lUnd in competition only in the point of 
 pleafure. And then, which thmk you will have the greater 
 party, and what a cafe would mankind be in? I amper- 
 fwaded, that the well ftudying the excellent difcourle of 
 Cicero on this point, and the reafons which the Stoicks and 
 the reft of the Philofophers give againft the Tlebeian Thilo- 
 fo^hen, ( as Cicero calleth them ) may much conduce to help 
 many Divises themfclves to a tighter underftanding of the 
 fame controverfie, as in Theology they have otherwife 
 worded it, Whether God or our orva felicity be woji to be loved? 
 ( And yet without running into the fanadck extreme, of 
 feparating the love of God and our felves^ and caUiytg men to 
 try whether \or his gUry they can be rviHing to be damned. ) 
 Only when you read the Philofopher faymg, that virtue in 
 ^nd for it f elf is to be loved as our felicity, elucidate it by 
 remembring, that this is, becaufe that vertue in it felf is the 
 Image of God, and by our felicity they mean the ferfeGioH 
 of our natures^ in refpc(S of the end for which wc were 
 made. And that as the excellency oi my k^iife or pen ( yea^ 
 or my horfe ) is not to be mealured by their en^nfleafurc 
 i>ut their vfefulnefs to me, becaufe I am their end-, fo is it, 
 as to man's perfecSlion, as he is made for God, and related 
 to him, (for all that he hath no need of us, feeing he can 
 be pleafed in us. ) Thus this Philofophical controverfie 
 is coincident with one of the greateft in Thcologie. 
 
 Though I have difplealed many Readers, by making this 
 Treatife fwell fo big, by anfwering fo many objections as 
 I have done, yet I know that many will expe6t that I (hould 
 have made it much greater, by anfwering, i. Abundance of 
 particular objections from Scripture-difficulties : 2- And 
 
 many 
 
In defeftce of the Soufj Immortalitj/^ €^c, 6oi 
 
 mmy difcouifes of fevcral (brts of perfon>, who contradict 
 feme things which I have faid. But I {lipcrfedc any further 
 labour of that kind, for thcfc following reafons. 
 
 1. It would fill nnany volumes to do it, as the nunnber and 
 quality of the Objedions do require. 2. Thole that require 
 it are yctfo lazie, that they will not read this much which 
 I have already written, as eltceming it too long. 3.Thty 
 may find it done already by Commentators, it th>.y will 
 have but the patience to peruke them. 4. 1 have laid down 
 that evidence for the main caufc oi GO V L IN E S S and 
 CHKIStJANnr, by which he that well digerteth it, 
 will be enabled himfelf to defend it againft abundance of 
 cavils, which I cannot have time to enumerate and anfwer. 
 5. The fcriblcs of felf-conceited men arc fo tedious, and 
 every one fo confident that his reafons are confidcrable, and 
 yet every one fo impatient to be contradi(^td and con- 
 futed, that it is endlefs to write againft them, and it is 
 t'.nprofitahle to fober Readers, as well as tedlouf to me, and 
 iHgrateful to themfelvcs. To inftancc but in the laft that 
 came to my hands, an Inquijitioinfidsm CbrijhanOYurH kujui- 
 feculi, ( the name prefixed I fo much honour, that I will not 
 mention it. J Vage 3. hecallcth confidence in errour by the 
 name off rrf^wty, asifevery man were certain that hath but 
 ignorance enough to over-look allcauft of doubting. Page 
 1 3. He rviU not cent end if you fay ^ that it isby divine faith^ that 
 vpe beljcve the jvords to be true vphkh are C^ds ; and by hu- 
 mane faith by which vfe believe them to be the words of God. 
 He (aith, that Faith hath no degrees : but is dway equal to it 
 felf: to believe is to affent^ and to doubt is to fu^end nffmt v 
 Ergo, tffhere there if the leaji doubt ^ thtre is no faith :, and 
 tvherc there is no doubt, there n the higbeji faith \ Ergo, Faith 
 is alxvays in the higheji^ and is never wore or lef : Arid yet 
 it May be called fr*tall when it is quafi nulla, ( that quafi is to. 
 make up a g^p ' in rejpcdoftbe fuhjic^or at leajl hardly yielded i 
 iindin regard ftbe ol)(ci^vphenui» things arebelievcdVd^c 26. 
 He makerh the: Calvhiijis to be Eiit'jufiajis^(thu is^Fanaticks) 
 lecaufe they fay, that they fywH? the Scripture by the Sprit : 
 Cas '\ifuh)ttfively we had no need of the Spirit, to teach us the 
 things of God •, and obje&ivdy the tpirit of miracles and (an- 
 dtification were not the notifyin.;^ evidence 01 ttltunony of 
 
 Gggg the 
 
6o2 Itt defence of the Soul sint mortality^ ^c, 
 
 the truth of Chr i fr. ) Thefimenamc he vouchfafcth them 
 thathrU, ihatthe Scripture is l^noveu byuniverfal tYaditio:i 
 to he God's vpcrdj and every wans orvn reafm r>iujl tell him ( or 
 discern) the ■meaning of it. And Iieconcludcth, that if every 
 ene way efcpund the Scrifture., even in fundavnentah^ then 
 every wan may plead againjr all M.tgijhateSj in defence ofYnur- 
 der or any other crime .^ at a rational plea \ and fay .^ WhyJh'Add 
 you puniflj me for that ttfhich Gdd hath lid. me do. As if God 
 would have no reafonablc creature, but bruits only to be 
 hisfabjedks. As if a man could knowingly obey a Law 
 which he neither knowcth, nor muft know the meaning ofi 
 and is bound to do he knoweth not what. And as if the 
 Kings fubjeds muftnot underlhnd themeaningof the Hfth 
 Commandment, nor of Kom. 13. Honour thy father and mo- 
 ther t znd^ Let every foul be fuhjed to the higher pcircry, and 
 not refijh Or as if Kings mult govern only dogs and fwinc, 
 or might make murder, adultery, idolatry and perjury, the 
 duty of all their fubjcfts when they pleaied, becaufe none 
 mull judge of the meaning of God's Law by which they are 
 forbidden; eras if it wercthe only way to make men obe- 
 dient to Kings and Parents, to have no i>nderfi;jndmg that 
 God commandeth any man to obey them, nor to know any 
 Law of God that doth require it : or as if all our Pafiors 
 zndT'cachen were not to be fo ufefultous as a iign-polU 
 nor we were not to learn of them or of our Parents any 
 thing, that God either by nature or Scnpture ever taught 
 us: or asifachildorfubjed, who is required to learn the 
 meaning of his Ruler's Laws, to judge of them judic'topri- 
 vat£ difcretionii., were thereby allowed to mis-undcrifand 
 them, and to fay that they command us that which they 
 forbid us i and becaufe the King forbiddcth us to murder, 
 he alloweth us to fay. You propofld it to my undeiflanding, 
 and I underftand it that you bid me murder, and therefore 
 you may not punifh me. As ifhe that is bound to judge by 
 a bare difcerning what is commanded him, and what for- 
 bidden, were allowed to judge, ia partem utramlibet^ that 
 It is or It is not, as pleafe himfelf. As if when the King hath 
 printed his Statutes, he had forfeited all his authority by fo 
 doing, and his fubje(9:s might fay, ff^hy do you puniflj us for 
 difebeyingyour LavPSj When you promulgated them tovs as ra- 
 tional 
 
Jn defence of the Sonh ImmoYtality^ <^e. 602 
 
 tmal cre0tures to difcnn their fcnfe ? Will it profit the world 
 to. write confutations offuch ftulf as this } or muft a man 
 that is not condennned to Stage-playing or Billad-making, 
 thus walte his time? Do the people need to be laved from 
 fuch ftuflfas this? lifo, what remedy, but to pity than, 
 and fay, gjvw ferdtre vult Jupiter hos dententat, &fipopulfu 
 vidt decipj decipaXur. 
 
 And yet to do no more wrong to the Scriptures, than to 
 Councils, and Bulls, and Statutes, and Telhments, and 
 Deeds, and Bonds, he concludeth, Of all xvritings wbatfoever^ 
 that l-y the nteertfords of the writer you caHnot be certain of 
 htf ft'fife t though they be cowmon tvurds^ and you take them in 
 the comrmn fenfe . So that if any doubt arife about my words, 
 if I refoWe It by writing I cannot be under(iood ■■, but if I 
 fpake the fame fyllables by word of mouth , it would 
 <erve the turn. As if no man could be fure of the fen(e of 
 any Law, or Teftament, or Bond, or Covenant, which is 
 committed to writing, nor of any expofition of them, if 
 once it fall under Pen or Prefs. As if God's writing the Ten 
 Commandments had left them unintelligible, incomparifbn 
 of his (peaking them. Then farewell all Hiftorical certainty. 
 Hath every fmgle Prieli himfelf any alfurancc of the fcnfe of 
 the Council, the Canons, the Popes Decreetals and Bulls, but 
 by the way of writing ? And (o the poor people muft, in- 
 ftead of the Church, believe only that Prie(\ that orally 
 fpeakcth to them, though he have no certainty of the matter 
 himfelf. If this dodrine be made good once, it will fpoil the 
 Printers trade, and the Clarks, and Courts of Record, and the 
 Port- Office too. 
 
 But, fAge 5 1 . he makcth the ccnfent of the umverfal Church 
 to be the only fure communicaxion oj ChrijiianVoSritte in the 
 Articles of Faith-, yea^theconfertt efthe prefent age comernm^ 
 the former : ( But how the confcnt of the whole Church fl-iall 
 be certainly known to every man and woman, when ho writ- 
 iytg can certainly make knoffn any mans wind, is hard to tell 
 a man that expe^cth rca(bn. ) And that you may fee how 
 much tlie fubjc6tof this Trcatife is concerned in fuch dif- 
 courfes, he addeth, that If the Church had at any time been 
 ftnaV, its tefiimony had been doultful j but (Taith he^ it tej^ijietb 
 fifitfelfthatChriJiiarts were never fevp, and therefore it is to 
 
 Gggg 2 b« 
 
5o4 '« dtfeftctoftbe Scul't Immmalit}^ ^d 
 
 be believed. But wc will have nofuch prevaricating de^nces 
 of Chriftianity. The major is the Infidels erroneous cavil y 
 the nninor is a falfe defence of the faith. The Church never 
 faidthat Chrirtians were never few. it hath ever confefled 
 the contrary, that once they were few -^ and yet it hath proved 
 againft the Infidel, th^t its tefiimoHy tv a s n»t doubtful ^ having 
 better evidence of their veracity than numbers. 
 
 You may perceive by thefe ftriftures ppon this one dif- 
 courfe, what an endleft task it would be to write confuta- 
 tions, of every man that hath kifure to publifh to the world 
 his opinions, which are injurious to the Chriftian verity. And 
 therefore no fober Reader will exped, that I or he muft be 
 (b tired, before he can be fatisfied and fetled in the Truth. 
 
 F I S\C 1 S' 
 
I 
 
wSi 
 
 ■■Mi 
 
 m 
 
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 m^^ 
 
 i 
 
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