The reasons of the Christian religion the first part, of godliness, proving by natural evidence the being of God ... : the second part, of Christianity, proving by evidence supernatural and natural, the certain truth of the Christian belief ... / by Richard Baxter ... ; also an appendix defending the soul's immortality against the Somatists or Epicureans and other pseudo-philosophers.

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Farewell vain World ! As thou hast been to me Dust & a Shadow ; those I leave with thee : The unseen Vitall Substance I committ To him that 's Substance , Light & Life to it . The Leaves & Fruit here dropt are holy seed , Heaven's heirs to generate ; to heale & feed : Them also thou wilt flatter & molest But shalt not keep from Everlasting Rest .

THE REASONS OF THE Christian Religion .

The FIRST PART , OF GODLINESS : Proving by NATVRAL EVIDENCE the Being of GOD , the Necessity of HOLINESS ▪ and a future Life of Retribution ; the Sinfulness of the World ; the Desert of Hell ; and what hope of Recovery Mercies intimate .

The SECOND PART , OF CHRISTIANITY : Proving by Evidence Supernatural and Natural , the certain Truth of the CHRISTIAN Belief : and answering the Objections of Vnbelievers .

First meditated for the well-setling of his own Belief ; and now published for the benefit of others , By RICHARD BAXTER .

It openeth also the true Resolution of the Christian Faith .

Also an APPENDIX , defending the Soul's Immortality against the Somatists or Epicureans , and other Pseudo-philosophers .

LONDON , Printed by R. White , for Fran. Titon , at the three Daggers in Fleet-street . 1667.

TO THE CHRISTIAN READER .

BEcause there are some , who judging of others by themselves ▪ will say what need this labour among Christians , to prove a God , a Life to come , and the Truth of the Gospel ? Or at least what need is there of it , after so much already written ? I take my self obliged to give you an account of this attempt : For my own Reason is much against over-doing , and wasting our little time in things superfluous ; which is but enough for necessary things : But it hath recorded this among the indubitata ; Boni rarò nimis ; optimi nunquam ; indifferentes saepissimè mali semper .

The true Reasons of this work , are no fewer than these following . 1. Quod cogitamus , loquimur : That which is most and deepest in my thoughts , is aptest to break forth to others . Man is a communicative Creature . Though it be to my shame , I must confesse , that necessity , through perplexed thoughts , hath made this Subject much of my Meditations : It is the Subject which I have found most necessary and most usefull to my self . And I have reason enough to think , that many others may be as weak as I. And I would fain have those partake of my satisfaction , who have partaked of my difficulties .

2. I perceive , that because it is taken for a shame , to doubt of our Christianity and the Life to come , this hindereth many from uttering their doubts , who never get them well resolved , but remain half Infidels within , whilest the Ensigns of Christ are hanged without ; and need much help , though they are ashamed to tell their needs : And prudent Charity will relieve those who are ashamed to beg .

3. As the true knowledge of God , is the beginning and maintainer of all holinesse and honesty of Heart and Life ; so latent Atheisme and Infidelity in the mindes of Hypocrites in the Church , is the root of their prophanenesse , dishonesty and wickednesse . Did they seriously Believe as Christians , they would not live as the Enemies of Christianity ! I take it therefore to be the surest and most expeditious Cure of the security , presumption , pride , perfidiousnesse , sensuality , and wickednesse of these Hypocrites , to convince them that there is a God , and a Life to come , and that the Gospel is true .

4. And this prophaneness and sensuality tendeth to greater Infidelity . They that will not live as they profess to Believe , may most easily be drawn to Believe and profess , as they are willing to live . And therefore this Prognostick commandeth me to endeavour , to prevent mens open profession of Infidelity , lest the present torrent of ungodlinesse , selfishnesse , malice , uncharitablenesse , perjury , treachery , faction , whoredom , and other sensualities , should fall into this gulf , or one that is not much unlike it .

5. The best complain of the imperfection of their Faith : And too many good Christians , especially if Melancholy surprise them , are haunted with such temptations , to Atheisme , blasphemy and unbelief , as make their lives a burden to them ! And one that hath heard so many of their complaints as I have done , is excusable for desiring to relieve them . It hath many a time been matter of wonder to me to observe , that there is scarce one deep melancholy person among ten ( religious or not religious before ) but is followed with violent suggestions to doubt of the God-head , and of the truth of the Gospel , or to utter some word of Blasphemy against God . And he that must pray , [ Lord increase my Faith , and help my Unbelief , ] must use other means as well as pray .

6. The imperfection of our Faith ( even about the Gospel , and the Life to come ) is the secret root of all our faults ; of the weaknesse of every other grace , of our yielding to temptations ; and of the carelesnesse , badnesse , and barrennesse of our Lives . So Transcendent are the Concernments of the Life to come , that a certain , clear , and firm belief of them , would even deride temptations , and bear down all the trifles of this World , by what names or titles soever dignified , as things not worthy of a look or thought ! What manner of person will that man be , in all holy Conversation and Godliness , who believing that all these things must be dissolved , doth look for the coming of Christ , and for the Blessed Consequents ! 2 Pet. 3.11 , 12 , 14. 2 Thess. 1.10 . O what a life would that man live ! what Prayers , what Prayses ! what holy discourse would employ his tongue ! with what abhorrence would he reject the baits of sin ! who did but see , but once see , those unseen and future things , which every Christian professeth to believe ? How contemptibly would he think and speak both of the pleasures and the sufferings of this dreaming life , in comparison of the everlasting things ? What serious desires , and labours , and joyes , and patience , would such a sight procure ? How much more holy and Heavenly would it make even those that by the purblind World are thought to exceed herein already ? And if we took our Belief to be as certain as our sight , Believing would do greater matters than it doth . I oft think what one told me , that an Infidel answered him , when he asked him , How he could quiet his Conscience in such a desperate state ? saith he , [ I rather wonder how you can quiet your Conscience in such a common careless course of life , believing as you do ? If I believed such things as you do , I should think no care , and diligence , and holiness could be enough . ]

7. The Soul in flesh is so much desirous of a sensitive way of apprehension , and sensible things being still before us , do so increase this Malady , and divert the minde from spiritual things , that we have all great need of the clearest evidence , and the most suitable , and frequent , and taking explication of them , that possibly can be given us , not only to make us Believe things unseen , but to make us serious , and practical , and affectionate about the things which in a sort we do believe ; to keep drowsie hearts awaken .

8. The way of taking Religion upon trust , without rising up to make it our own , hath filled the Church so full of Hypocrites who have no better than an humane Faith , that thereby the complexion of it is much changed , from its primitive beauty : And thousands do perish by felf-deceit : And though some of their Gifts be serviceable to the Gospel , others of them do more effectually serve the Devil , against the Cause and Servants of Christ , than they could have done if they were professed Infidels .

9. It makes me blush , and stirrs my Indignation , to read and hear abundance of hot and vehement Disputes , and tedious or Critical discourses about many small lesse needfull things , by those men that never studyed the Foundation , nor can with Sense and Reason defend their Christianity against an Infidel . Such preposterous methods are perverse and nauseous .

10. I am much afraid lest many of those ignorant zealous Christians , who now turn to that Sectary whom they cannot answer , would turn to the Infidel at last , when they finde themselves unable to confute them , through their own insufficiency and ungroundednesse in the Truth .

11. But if they do not Apostatize , what a shame will it be to the Church of God , to have our Religion thus betrayed , by such as are not able to defend it ? And how many others may it tempt to Infidelity , to hear an Ignorant Christian baffled .

12. I am too sure , that too many Teachers , that should be Champions for the Truth , are lamentably unfurnished for such a Conflict , by neglecting the study of the Foundation , and bestowing all their thoughts on the Superstructure .

13. I know that it is Gods method , to cause the growth of Faith at the root , in proportion to its growth in tallnesse and in fruit : It is his mercifull Providence , to keep those whose Faith hath weaker roots , from the strong temptations which others undergoe . As the Plant that is little , doth bear but little of the stroke of the windes ; which else would quickly overturn it : but the root growing downward , as the top groweth upward , the radication and the assaults are still proportioned : So Faith must grow equally in its Roots and Branches while we live . Had I felt as strong assaults against my Faith while I was young , as I have done since , I am not sure it would have scap'd an overthrow .

14. I have in the anatomizing of the Controversies which most hazard the Church of Christ , found so much latent Atheisme and Infidelity , that I think among many ( that do not observe it ) the true root of all the difference is , Whether there be a God , and a Life to come ? And whether the Scriptures be true . And I think that A sound agreement in these , would do more to the ending of such Controversies , and to the healing of our Wounds , than any disputing of the Controverted points .

15. We have had hot and scandalous Disputes among Christians , de Resolutione Fidei ; each Party invalidating the others Foundations , as if it had been our work to perswade the Infidel World , that they are in the right . And I thought it the only way to end that Controversie , to open all the Causes of our Faith . The Roman Party may here perceive our Grounds , and better know into what we resolve our Faith , than if we named only one sort of Cause , and said , I resolve it into this : As if all the Frame had but one Wheel ? Faith hath variety of Causes and Objects , into which respectively it may be said to be resolved : ( by those that will not use an insignificant Word , to make People believe there is a difference , where there is none ; and to keep men from understanding the matter it self . ) Augustine saith of his Friend Nebudius ( Ep. 23. Bonif. ) That he exceedingly hated a short Answer to a great Question , and took it ill where he might be free , of any that did expect it from him : [ Answer me in a word ] is the Command of an ignorant or a slothfull person , or of a Deceiver , when a Word is not capable of the necessary Answer .

16. There is no more desireable work in the World , than the converting of Idolaters and Infidels to God and to the Christian Faith . And it is a work which requireth the greatest judgement and zeal in them that must perform it . It is a dolefull thought , that five parts of the World are still Heathens and Mahometans ; And that Christian Princes and Preachers do no more to their Recovery ; but are taken up with sad Contentions among themselves : And that the few that have attempted it , have hitherto had so small successe . The opening of the true method for such a Work , is the highest part of my design : In which though many others have excellently laboured , [ especially Savonarola , Campanella , Ficinus , Vives , Micraelius , Duplessis , Grotius , and our Stillingfleet , ] my Zeal for the saving of Mens Souls hath provoked me to try , whether I might adde any thing to their more worthy Labours , in point of Method and perspicuity of Proof .

17. Lastly , I have long agoe written much on this Subject , which is dispersed and buryed in the midst of other Subjects , ( except my Book of the Unreasonableness of Infidelity ) : And I thought it more Edifying to set it in order together by it self . If these Reasons justifie not my undertaking , I have no better . The Lord have mercy on this dark , distracted , sensual World . Christians , watch , pray , love , live , hope , rejoyce , and patiently suffer , according to this Holy Faith which you professe , and you shall be blessed in despight of Earth and Hell .

Octob. 31. 1666. Your Brother in this Life of Faith , Richard Baxter . Virtus Fidei in Periculis secura est ; securitate periclitatur . Chrysost. in Mat. 20.

To the Doubting and the Vnbelieving READERS .

THE natural love to knowledge and to my self , 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 discovered in this search , the love of Mankind , and of Truth , and of God , oblige me to communicate . But it was not a cursory glance at Truth , nor a look towards it afar off , in my state of ignorance and diversion , which brought the satisfying light into my mind : nor can you reasonably expect it should do so by you . I saw that in one Savonarola , Campanella , Ficinus , Vives , Mornay , Grotius , Cameron , Micraelius , which I now see might satisfie all the world , if it were duly received . But it was not a bare reading of one or all of these and others , which was a due reception : I found that truth must be so long retained , and faithfully elaborated by a diligent and willing mind , till it be concocted into a clear methodical understanding , and the Scheme or Analysis of it have left upon the soul its proper image , by an orderly and deep impression ; yea , till the Goodness of the matter become as nutriment , bloud and spirits to the Will , before it is truly made our own . It expecteth ( I say not greater courtship , but ) more cordial friendship , than a transient salute , before it will unveil its glory , and illustrate , beautifie and bless the soul . It is food and Physick : it will nourish and heal : but not by a bare look or hear-say , nor by the reading of the prescript . Could I procure the Reader to do his part , I doubt not but this Treatise will suffice on its part , to bring in that light , which the Sagae , the Lemures and Daemones of Atheism , Infidelity and Ungodliness will not be able to endure .

But I am far from expecting universal success ; no not if I brought a Book from Heaven . The far greatest part have unprepared minds , and will not come up to the price of truth . And nothing is more sure than that recipitur ad modum recipientis ; & Pro captu lectoris habent sua fata libelli . These drones imagine , that they are fit to judge of a Scripture-difficulty , or of an argument concerning the mysteries of Religion , before they know what it is to be a Man , or understand the Alphabet of Nature , even those points which supernatural Revelations presuppose : such uncapableness in the Reader is as a great hinderance , as the want of solid proof and evidence in the Writer . Most men are drowned in filthy sensuality , or worldly cares ; and their relish is vitiated by luscious vanities ; their reason is debased by subjection to the flesh , and darkned and debilitated by long alienation from its proper work : and yet they are so constituted of ignorance and pride , that they can neither understand plain truth , nor perceive that it is long of themselves that they understand it not . And ●othfulness and sensuality have so far conquered humanity it self , even the natural love of truth and of themselves , that they will take up with what their play-fellows have taught them , and venture their souls and their everlasting concernments , ●nless they can secure them by an idle , gamesome , ●leshly life , or grow wise by the short superficial studies of an alienated , unwilling , tired mind . Unless the great things of God and Immortality , will ●e savingly known by a few distracted thoughts of a discomposed mind , or the rambling talk of their companions , whose heads are as unfurnished and giddy as their own ; or by the cursory perusal of a few Books , which cross not their carnal interest and humour in the midst of their more beloved employments and delights , they will neither be solid Christians , nor wise and honest men . If God will be conversed with in the midst of their feasting , cups and oaths , in their pride , and revelling , and with their whores ; if he will be found of them that hate his holiness , and all that love it , and seriously obey him , then God shall be their God , and Christ shall be their Saviour , and if this be the way , they may become good Christians : But if retired serious thoughts be necessary , and an honest faithfulness to what they know , they must be excused : They that know that it is not an hours perusal of a book of Astronomy , Geometry , Musick , Physick , &c. which will serve to make them skilful in these Arts , do expect to attain far higher wisdom , by inconsiderable industry and search ; and will not be wise unless they can be taught by vision in their dreams , or in the crowd and noise of worldly business , and of fleshly lusts .

I find that it is a difficult task which I have undertaken , to be the instructer of such men : if I be large and copious , their laziness will not suffer them to read it : if I be concise , I cannot satisfie their expectations ; for they think nothing well proved , if every objection be not answered , which idle cavilling brains can bring : Neither have they sufficient attentiveness for brevity , nor will their ignorance allow them to understand it . The contradicting vices of their minds , do call for impossibilities for the cure . Their Incapacity saith , It must be a full explication , or I cannot apprehend the sense or truth . Their averseness and slothfulness saith , It must be short , or I shall be tired with it , or cannot have while to read it . I cannot answer both these expectations to the full : but though the greatness of the matter have made the Book bigger than I intended , the nauseating stomack of most Readers hath perswaded me to avoid unnecessary words : and as big as the Book is , I must tell the Reader , that the style is so far from redundancies ( though some things be oft repeated ) that if he will not chew the particular words , but swallow them whole , and bestow his labour only on the Sentences , I shall suppose that he hath not read the Book .

Ficinus very truly noteth , that while children and youth are sufficiently conscious of their ignorance , to keep in a learning course , they may do well ; but when they first grow to a confidence of their own understandings , and at ripeness of age imagine , that their wits are ripe , and think that their unfurnished minds ( because they have a natural quickness ) are competent judges of all that they read ; then they are most in danger of infidelity , and of being undone for ever ; ( from 18 to 28 being the most perilous age . ) But if God keep them as humble diligent learners , till they have orderly gone through their course of studies , and sanctifie their greener youthful knowledge ; they then grow up to be confirmed Christians . Ficin. de Verit. Rel. cap. 3. It is therefore the diligence and patience of the Reader which I still intreat , and not his belief : for I will beg nothing of his understanding , but justice to the truth ; but ( supposing God's help ) do trust to the cogencie of evidence .

Yet I must tell you , that I expect the Reader , by the truths which he learneth , should be able himself to answer an hundred trivial objections , which are here passed by : and that in particular textual difficulties , he have recourse to Commentaries and Tractates on those subjects : for this Book is long enough already . He that will diligently consider the connection of the consequent Propositions to the Antecedent , and will understand what he readeth as he goeth along , will see that I give him sufficient proof of all which I desire him to assent to . But I make no doubt but a hasty and half-witted Reader can find objections and words enough against the plainest truth here written ; and such as he thinks do need a particular answer . When an understanding Reader would be offended with me , if I should recite them . I had more compassion on the sober Reader , than for the humouring of every brainsick Sceptick , to stand proving that two and two are four . I write for such as are willing to be wise and happy , and that at dearer rates than jesting : For others , I must leave them , whether I will or no , to be wise too late .

And for those capricious brains who deride our ordinary preaching , as begging and supposing that which we do not prove , when they have here , and in other such writings , found our fundamentals proved , let them hereafter excuse our superstructure , and not think that every Sermon must be spent in proving our Christianity and Creed .

In the first part of this Book , I give you no testimonies from the Christian writings or authorities , because I suppose the Reader to be one that doth not believe them ; and my business is only to prove Natural Verities by their proper evidence : But lest any should think that there is not so much legible in Nature , because the wisest Heathens saw it not , I have cited in the margin their attestations to most particulars , to shew that indeed they did confess the same , though less distinctly and clearly than they might have done , ( as I have plainly proved . ) But , being many years separated from my Books , I was forced to do this part less exactly than I would have done , had I been near my own or any other Library . Again , I seriously profess , that I am so confident of the just proofs and evidences of truth here given , that I fear nothing as to frustrate the success , but the Reader 's Incapacity , ( through half-wittedness or wickedness ) or his Laziness in a cursory and negligent perusal of what is concisely but evidently proposed . It 's true that Seneca saith , [ Magna debet esse eloquentia , quae in vitis placet . ] I may adde , Et Veritatis evidentia quae caecis , malignis vel ignavis prodest . And who feeleth not the truth of Hierom's words , ( ad Paul . ) Nunquam benefit , quod fit praeoccupato animo . Be true and faithful to your selves , and to the Truth , and you shall see its Glory , and feel its Power , and be directed by it to everlasting Blessedness . This is his End , who is

Octob. 31. 1666. An earnest desirer of Mankind's Felicity , RICHARD BAXTER .

TO THE HYPOCRITE READERS ; Who have the Name of Christians , and the Hearts and Lives of andVnbelievers .

IT is the great Mercy of God to you , that you were born of Christian Parents , and in a Land where Christianity is the professed Religion , and under Governours and Laws which countenance it : But this which should have helped you to the intelligent and serious entertainment of Religion , hath been abused by you to detain you from ●t : You have contented your selves to have Religion in your Princes , and your Parents Precepts , in Libraries and Laws , and to say over some of these by ●ote ; whilest you banished it from your Hearts and Lives , if not also from your sober thoughts and understanding ! And having indeed no Religion of your own ( because the labour of understanding and obeying it , seemed too dear a price to purchase it ) you ●ve thought it most serviceable to your quietness and your reputation to seem to be of the Religion of your Parents or your King , be it what it will . This is indeed the common course of the rude and irreligious Rabble , in all Nations of the World . O that I might be your effectual Monitor , to awaken you to consider what you have been doing ? and yet if you are Men , to suffer your Reason to look behinde you , within you , and before you , and seriously think what it is to be in Heaven or Hell for ever , and prudently to manage your own Concernments ! Can you think that that man hath any Religion who hath no God ? Or hath he indeed a God , who preferreth his lust , or wealth , or honour , or any thing in the World before him ? Or that is not devoted to his Obedience and his Love ? Is he a God that is not better than the Pleasures of the Flesh and World ? Or that is not greater than a mortal man ? or is not fully sufficient for you ? Did you know what you did when you owned your Baptismal Vow and Covenant ? which is when you usurp the name of Christians , and joyn in visible communion in the Church ? Do you know what it is to believe that there is a God , and a Life to come , and to renounce the Flesh , the World , and the Devil , and give up your selves to a Saviour and a Sanctifyer ? Or can you think while you are awake and sober , that Perfidiousness will save you , and be taken by God instead of Christianity ? will God accept you for a perjured Profession ? to be that and do that which never came into your hearts ? Is Hypocrisie a Virtue ? And will Lying bring a man to Heaven ? Christianity is such a Believing in Christ , to bring us unto God and everlasting Glory , as maketh the Love of God the very Nature of the Soul , and thankefull obedience its Employment , and a Heavenly Minde and Life to be its Constitution and its Trade ; and the Mercies of this Life to be but our Travelling-helps and Provisions for a better ; and the Interest of fleshly lust to be esteemed but as dross and dung . Is this the Life which you live , or which you hate ? I beseech you Sirs , as you regard the reputation of your Reason , tell us why you will professe a Religion , which you abhorre ? or why will you abhorre a Religion which you professe ? why will you Glory in the part of a Parrot , or an Ape , to say over a few words , or move your Bodies , while you detest the humane part , to know and love and live to God ? Do you live only to treasure up wrath against the day of wrath , and the revelation of the righteous judgement of God , who will render to every one according to his deeds ? Rom. 2.5 , 6. Do you professe your selves Christians only for self-condemnation ; to be Witnesses against your selves in Judgement , that you wilfully lived unchristian lives ? What is there in the World that you are so averse to , as to be seriously that which you professe your selves to be ? Who hate you more than those that are that in heart and life , which you call your selves in customary words ? or that are serious in the Religion which you say your selves you hope to be saved by ? Read Matth. 23.29 , 30 , 31. why do you honour the dead Saints , and abhorre the living ? and would make more Martyrs , while you keep Festivals of Commemoration of those that others made ? Quae est illa Justitia sanctos colere , & sanctitatem contemnere ? Primus gradus Pietatis est Sanctitatem diligere . Chrysost. in Matth. 24. Christ hath not more bitter Enemies in the World , than some of you who wear his Livery : Turks and Heathens are more gentle to true Christians , and have shed lesse of their blood than Hypocrite Christians have done . The Zeal of the Pharisees consumed many , whom the Clemency of the Romans would else have spared . Be it known to all the Infidel World , who detest Christianity because of your wickednesse , that you are none of us ; Christ renounceth you , Matth. 7.22 , 23. and we renounce you . They may as well hate Philosophy because some vagrant Sots have called themselves Philosophers , or have sailed with Aristotle or Plato in the same Ship : They may as well hate Physick , because many ignorant Women and Mountebanks have profess'd it ? They may as well reproach us for Loyalty to our King , because there are secret Traytors , that call themselves his Subjects ? What are you to Christians , that we should be reproached for your Villanies ? O you Turks and Heathens , rather reproach us because there are wicked persons of your selves ; for you are not so cruel Enemies to Christians , as many of these Hypocrites are . Nullus enim Christianus malus est , nisi hanc professionem simulaverit . Athenagor . Leg. pro Christ . pag. 3. Nemo illic ( in Carcere ) Christianus , nisi planè tantùm Christianus : aut si aliud , jam non Christianus . Tertull. Apol. c. 43. sed dicet aliquis etiam de nostris excedere quosdam à regulâ disciplinae . Desunt tum Christiani haberi apud nos : Id. ib. c. 46. Leg. Twiss . Vind. Grat. l. 3 E. 8. §. 6. p. 75. and my 5th Disp. of Sacraments . If any man have not the Spirit of Christ , the same is none of his , Rom. 8.9 . Luk. 14.26 , 33. They are Spies in his Army : They are Absaloms , Chams and Judas's in his Family . Try them by the Character that Christ hath given of his true Disciples : and if they be such , then tell us of their Lives and spare not . They are not of us , while they are among us . 1 John 2.19 . They are more of your party than of ours , If the Minde , Heart , and Life , be more of the Man , than the tongue and knee . What if a Celsus , or Porphiry , or Epicurus had called himself a Christian ? Must Christ be answerable for him ? Is it not enough that they abuse him by their hypocrisie , and living contrary to his Laws , but he must be accused for their Crimes , which he so strictly forbiddeth , and for which he will cast them into Hell for ever ? would you have him do more than this is to disclaim them ? Were they indeed Christian Princes , Barons , Priests and People , of whom Abbas Urspergensis speaketh , Chron. pag. 32. Ut omnis homo jam sit perjurus & praedictis facinoribus implicatus ; ut vix excusari possit , quin sit in his sicut populus , sic & Sacerdos — Et p. 321. Principes terrarum & Barones , arte Diabolicâ edocti , nec curabant Juramenta infringere , nec Fidem violare , & jus omne confundere ? were they Christian Knights that Erasmus speaketh of , Colloqui Pap. 485. Ni sis bonus aleator , probus Chartarius , Scortator improbus , potator strenuus , profusor audax , decoctor & conflator aeris alieni , deinde scabie ornatus Gallicâ , vix quisquam te credet equitem . It was Cotta's proof , that there are Atheists , in Cicer. de natur . Deor. li. 1. [ What shall we say of the Sacrilegious , Perjured , and Ungodly ? If Carbo , &c. had thought , that there are Gods , he had not been so PERJVRED and VNGODLY . ] What more necessary to ungodly men ( whatever they call themselves ) than to convince them that there is a God , and Life to come ? Christ will not care for their Image of Religion , or deceitfull Promises and Professions : All wise men are of Solon's minde [ Probitatem jurejurando certiorem habe ] Laert. in Sol.

Believe it , Hypocrites , your fornications , gluttony , drunkennesse , idlenesse , covetousnesse , selfishnesse , or pride , will finde no Cloak in the day of Judgement , from the Christian name . You might better cheap have been sensual and wicked at a further distance , than in the Family or Church of God . Nihil prodest aestimari , quod non sis : Et duplicis peccati reus es ; non habere quod crederis ; & quod non habueris simulare : Hieron . Ep. ad fil . Maur. Or suppose your Lives are more civilly and smoothly carnall ? To do no harm , is too little to prove you Christians : Much more to do evil with some bounds . Nullum est aliud latronum beneficium , nisi ut commemorare possint , iis se vitam dedisse quibus non ademerint . Cicer. Phil. 2. Non est bonitas pessimis esse meliorem . Senec. My reasonable demand is , that you will be what you call your selves , or call your selves as you are . I am not inviting you to a new Religion , nor to a Sect ; but to be really and seriously what you are nominally , and what you have vowed and professe to be : Jest not with God , and Heaven and Hell . You may mock your selves , but God will not be mocked . At last turn back , and study what that Religion is which you professe : Review your Baptismal Covenant ; and be true to that , and I have done . And cast out of your way the common block of hating those whom you should imitate . Ita comparatum est , ut virtutem non suspiciamus , neque ejus imitandae studio corripimur , nisi eum in quo ea conspicitur , summo honore & amore prosequamur . Plutar ▪ in Cat. Vtic. It was one of the Roman Lawes of the 12 Tables , [ Impius ne audeto placare donis iram Deorum . ] Repent and pray , was Peters Counsel to one of your Predecessors , Act. 8.22 . Judas hath a Kiss for Christ ; but it is hearty love , and a sober , righteous , godly life , which must be your evidence . I have faithfully warned you ; The Lord have mercy on you , and convert you .

R.B. Octob. 31. 1666. Cujus aures clausae Veritati sunt , ut ab amico verum audire nequeat , hujus salus desperanda est . Cic. Rhet. 1. Prov. 28.9 . He that turneth away his ear from hearing the Law , even his Prayer shall be abominaton . Antisthenes civitates tunc interire aiebat , cum bonos discernere nequeunt à malis . Laert. in Antisth . 1 John 3.8 . He that committeth sin , is of the Devil : For the Devil sinneth from the beginning : For this purpose the Son of God was manifested , that he might destroy the works of the Devil .

THE CONTENTS . PART I. Of Natural Religion or GODLINESS . CHAP I. OF the neerest Truths , and 1. Of Humane Nature , or the Knowledge of our selves : ( Where note , that the Question about the Souls Immaterial Substance , is reserved to the Appendix or Conclusion ) , Page 1 CHAP. II. Of Man as Related to the things below him , 4 CHAP. III. Of Men as mutually Related to each other , 6 CHAP. IV. Of MAN and other things as produced by the FIRST CAVSE , 9 CHAP. V. What this CAVSE is in it self : That it is GOD , 16 CHAP VI. Of GOD as RELATED to his Creatures , especially to Man : and I. as his OWNER , 32 CHAP. VII . Of Mans Relation to God his OWNER , 36 CHAP. VIII . II. Of GOD's Relation to Man as his RVLER , where it is proved , that God ruleth Man morally by Laws and Judgement , 38 CHAP. IX . Of Mans SVBJECTION to God , or Relation to him as our RVLER , 65 CHAP. X. Of GOD's particular LAWS as known in NATVRE : What the Law of Nature is , 69 CHAP. XI . III. Of GOD's Relation to Man as his BENEFACTOR and his END : Or as his CHIEF GOOD : Proved that God is Mans END , 80 CHAP. XII . Of MAN's Relation to God as he is our FATHER , BENEFACTOR , and END or CHIEF GOOD : and the Duties of that Relation , 101 CHAP. XIII . Experiments of the Difficulty of all this Duty-before-proved from Nature : And what it must cost him who will live such a Holy Life , 114 CHAP. XIV . That there is a Life of Retribution after this , proved , 119 CHAP. XV. Of the Intrinsecal Evils of SIN : and of the PERPETVAL PVNISHMENT due to the Sinner by the undoubted Law of Nature , 156 CHAP. XVI . Of the present sinfull and miserable state of the World , 176 CHAP. XVII . What Naturall Light declareth of the Mercy of God to Sinners , and of the Hopes and Means of Mans Recovery , 182 PART II. Of CHRISTIANITY , and Supernatural Revelation . CHAP. I. OF the need of a clearer Light , or fuller Revelation of the Will of God , than all that hath been opened before , p. 191 CHAP. II. Of the several RELIGIONS which are in the World , 198 CHAP. III. Of the CHRISTIAN RELIGION : and 1. What it is , 204 CHAP. IV. Of the Nature and PROPERTIES of the Christian Religion , 229 CHAP. V. Of the CONGRVITIES in the Christian Religion , which make it the more easily credible , and are great Preparatives to Faith , 241 CHAP. VI. Of the WITNESS of JESVS CHRIST , or the great demonstrative Evidence of his Verity and Authority , viz. The SPIRIT : In 4. parts : 1. Antecedently , by PROPHECY . 2. Constitutively and Inherently , the Image of God , on his Person , Life and Doctrine . 3. Concomitantly ; by the Miraculous Power and Works of Christ and his Disciples . 4. Subsequently ; in the actual Salvation of men by Renovation : Opened : Notes added , 258 CHAP. VII . Of the subservient Proofs and Means by which the forementioned Evidences are brought to our certain knowledge , 302 How we know the antecedent Prophetical Testimony ; and the Constitutive , Inherent Evidence : How we know the Concomitant Testimony of Miracles : 1. By Humane Testimony . 2. By Evidence of Natural Certainty . 3. By Divine attestation in the Testifyers Miracles . The Proofs of that Divine attestation with the Witnesses : 1. In the holy Constitution of their Souls and Doctrine : 2. In their Miracles and Gifts : 3. In the success of their Doctrine to mens sanctification . How the Churches testimony of the Disciples Miracles and Doctrine is proved . 1. By most credible Humane Testimony : 2. By such as hath Natural Evidence of Certainty : 3. By some further Divine attestation . The way or Means of the Churches attestation and Tradition . The Scriptures proved the same which the Apostles delivered , and the Churches received . How we may know the 4th part of the Spirits Testimony , viz. The Successes of Christian Doctrine to mens sanctification : What Sanctification is , and the acts or parts of it . Consectaries , from p. 302. to 350 CHAP. VIII . Of some other subservient and Collateral Arguments for the Christian Verity , 350 CHAP. IX . Yet Faith hath many Difficulties to overcome : What they are , and what their Causes , 365 CHAP. X. The Intrinsecal Difficulties in the Christian Faith resolved : or 24 Objections against Christianity answered , 371 , to 424 CHAP. XI . The Extrinsecal Difficulties , or 16 more Objections resolved , 424 CHAP. XII . The reasonable Conditions required of them , who will overcome the Difficulties of Believing , and will not undoe themselves by wilfull Infidelity , 444 The summ of all in an Addresse to God , 453 , 457 CHAP. XIII . Consectaries . I. What Party of Christians should we joyn with , or be of , seeing they are divided into so many Sects ? 464 CHAP. XIV . II. Of the true Interest of Christ and his Church , and the Souls of Men , of the means to promote it , and its Enemies and Impediments in the World : ( Which being only named in brief Propositions , should be the more heedfully perused , by those that dare pretend the Interest of Religion and the Church , for the proudest , or the most dividing practices ; and those which most directly hinder the successefull preaching of the Gospel , the pure Worshipping of God , and the saving of Mens Souls . ) 466. The Conclusion , ( or an Appendix ) defending the Souls Immortality , against the Somatists , or Epicureans , and other Pseudo-philosophers . OBJECTION I. MAtter and Motion only may do all that which you ascribe to Souls , p. 495 OBJECT . II. By Sense , Imagination , Cogitation , Reason , you cannot prove the Soul to be incorporeal , and immortal , because the Bruits partake of all these , 523 OBJECT . III. Humane Souls are but Forms : and Forms are but the qualities or modes of Substances ; and therefore perish when seperated from Bodies , 535 OBJECT . IV. The Soul is material , and consequently mortal , because it dependeth upon matter in its Operations , and therefore in its Essence , 539 OBJECT V. No immaterial Substance moveth that which is material , as a principle of its Operations : but the Soul so moveth the Body : Ergo — 540 OBJECT . VI. The Soul in our sleep acteth irrationally , according to the fortuitous motion of the spirits , — Ergo — 543 OBJECT . VII . Reason is no proof of the Souls Immateriality , because Sense ( which the Bruits have ) is the more perfect apprehension , 543 OBJECT . VIII . Sensation and Intellection are both but Reception : The Passivity therefore of the Soul doth shew its Materiality , 544 OBJECT . IX . There is nothing in the Intellect which was not first in the Sense , &c. Ergo , the Soul that can reach but things corporeal , is such it self , 547 OBJECT . X. That which things Corporeal work on , is Corporeal : but , &c. 551 OBJECT . XI . That is not incorporeal which knoweth not it self to be so , nor hath any notion but Negative and Metaphorical of Incorporeal Beings , 551 OBJECT . XII . The Soul is generated : Ergo , corruptible , 555 OBJECT . XIII . Omne quod oritur interit : That which is not eternal as to past duration , is not eternal as to future duration : But , &c. 567 OBJECT . XIV . You have none but Moral Arguments for the Souls Immortality , 568 OBJECT . XV. You seem to confess , that it is not the endless duration of the Soul , but only a future state of Retribution , which you can prove from Nature alone , 568 OBJECT . XVI . Both Soul and Body are like a Candle in fluxu continuo : Ergo , being not long the same , are uncapable of a Life of Retribution , 569 OBJECT . XVII . The Soul returneth to the Anima Mundi or Element of Souls , and so loseth its Individuation , and is uncapable of Retribution , 571 OBJECT . XVIII . The Fictions of the Platonists about their several Vehicles , and such like , do make their Doctrine the more to be suspected , 574 OBJECT . XIX . The Souls actings will not be such as they are now by Corporeal Spirits , and Idea's : Ergo , it will be uncapable of Retribution , 578 OBJECT . XX. The belief of the Souls Immortality doth fill men with fears , and draw them to superstition , and trouble the Peace of Kingdoms , &c. 579 In Objection about the Worlds Eternity : What Christianity saith about it , 582 The Testimony of Socrates and Zenocrates of the Souls Immortality , 589 ●icero's Doctrine , and his redargution of the Somatists at large , 590 The Stoicks neerness to the Doctrine of Christianity , with their particular Moral Tenets , and their Praises , by the Learned and Pious Mr. T. Gataker , 595 The Stoicks , Platonists , and other Philosophers opinion of the sufficiency of Virtue to be Mans Felicity , against the Epicurean Doctrine of Pleasure , Vindicated . It importeth a great Theological Verity , that God is Mans ultimate End ; and to be loved above our own Pleasure ; opened , 598 , &c. Why I answer no more particular Objections , as about Scripture-Texts , &c. 601 An Instance in some Strictures on a late Writing , called , Inquisitio in Fidem Christianorum hujus Seculi , 604

Readers , I intreat you , whatever you do by all the rest following , to correct with your pen these few greater Errata , because they quite pervert the sense , and some of them turn it directly contrary to some of the greatest Truths which I am defending .

PAge 85 l. 30. for no other end r. another end , p. 208. l. 23. for Fire r. Air , p. 173 l. 22. for thousands r. themselves , p. 232. l. 4. for against i● r. of it , p. 373. l. 15. for intelligible r. unintelligible , p. 529. l. 33. blot out quoad formam , p. 460. l. 34. for words r. works , p. 567. l. 12 , 13. for mortal r. immortal , p. 598. l. 27. for it is first good r. it is not first good , p. 53. l. 5. for impudencies r. imprudences , p. 111. l. 32. for or r. our , p. 170. l. 11. for see● r. serve , p. 220. l. 24. for or r. our , p. 350. l. 16. for Accidentally r. Antecedently , p. 558. for expurgency r. exurgency , p. 545. l. 28. for and r. is , p. 600. l. 8. for continues r. contrives , p. 252. l. 19. for superficial r. supernatural , p. 509. l. 16. for anatomized r. atomized , p. 554. l 3. for debased r. disposed , p. 593. l. 21. for missu r. injussu . In the first Epistle p. 1. l. 14. r. indifferentis .

PAge 12. l. 36. for or r. are , p. 49. marg. l. 32. for at r. ut , p. 80. l. 10. r. so full , p. 157. marg. l. antep . r. animi morbi , p. 178. l. 32. for sometimes r. 〈◊〉 minds , p. 199. marg. l. 1. r. Eunapius , p. 201. l. 22. r. Texeira , p. 236. marg. l. 1. r. simulata , and l. 26. r. his Disciples , p. 240. l. 23. dele Telesius , l. 30. r. Behmenists , p. 246. l. 19. for Aristippus r. Aristotle , p. 281. l. 22. for hath r. have , p. 297. marg. l. 40. for speculum r. specimen , p. 346. l. 11. r. in the , p. 349. l. 5. r. the godly , p. 350. l. 36. r. Asellius , p. 367. l. 32. r. These are the , p. 417. l. 30. for since r. sure , p. 418. l. 2. for wean r. turn , p. 437. l. 4. for most r. more , p. 498. marg. l. 11. r. nolint , and l. penult. for Cartes . r. Cortes . p. 503. l. 19. for one r. a● , p. 509. l. 9. for as r. an , p. 514. l. 27. r. contemperatio , p. 527. l. 24. r. Gradually , p. 551. marg. l. 1. r Cortes . p. 553. l. 14. for Lud r. Lod , p. 554. l. 1. for the r. that ; p. 557. l. 32. dele who , p. 560. l. 34. r. Adiant●m , p. 571. l. 17. r. nor no substance , p. 576. l. 22. for Arphad . r. Aphrod . p. 578. l. 21. dele may , p. 582. marg. r. Cortes . p. 587. l 7. for one reason , r. our Reason , p. 588. l. 8. for what r. which .

Take notice also , that many of the marginal Citations , are not put just over against the words which they referr to .

PART I. Of Natural Religion , or GODLINESS .

Non tam authoritatis in disputando , quàm Rationis momenta quaerenda sunt . Cicer. de Nat. Deor. 1. p. 6.

Animo ipso animus videtur , & nimirum , hanc habet vim praeceptum Apollinis , quo monet UT SE quisque NOSCAT : Non enim credo id praecipit ut membra nostra , aut staturam figurámve noscamus : Neque nos corpora sumus 〈◊〉 neque ego tibi dicens hoc CORPORI tuo dico . Cum igitur NOSCE TE , dicit , hoc dicit , NOSCE ANIMUM TUUM . Nam corpus quidem quasi vas est , aut aliquod animi receptaculum : ab ANIMO tuo quicquid agitur id agitur à te . Hunc igitur nosce nisi Divinum esset , non esset hoc acrioris cujusdam animi praeceptum , sic ut tributum Deo sit , hoc est , SEIPSUM posse cognoscere , sed fi qualis sit animus , ipse animus nesciat , dic quaeso , ne esse quidem se sciet ? Cicero Tuscul . Quast . l. 1. pag. ( mihi ) 226 , 227.

Patet aeternum id esse quod seipsum movet : & quis est qui hanc naturam animis tributam neget . Inanimum est enim omne quod pulsu agitatur externo . — Sentit igitur animus se moveri : Quod cum sentit , illud una sentit , se vi suâ , non aliena moveri ; nec accidere posse ut ipse unquam à se deseratur , ex quo efficitur aeternitas . Id. ibid.

CHAP. I. Of the Nearest Truths , viz. of Humane Nature .

RESOLVING on a faithful search into the Nature and certainty of Religion , as being the business which my own and all mens happiness is most concerned in , being conscious of my weakness , and knowing that truths have their certain order , in which they give much light to one another ; I found it meet to begin at the most evident , from whence I ascended in the order following .

Obj. Age ostende mihi Deum tuum . Resp. Age ostende mihi hominem tuum : fac te hominem esse cognoscam , & quis meus sit Deus demonstrare non morabor . Theophil . Antioch . ad Autolycum . lib. 1. initio . § . 1. I am past all doubt that I have sense , cogitation , understanding and will , with executive operation .

Though I could not exactly define what these are , yet I am satisfied that I have them : and I discern , that a simple term doth better express one of these to me , than a definition doth : because they are known so immediately in and of themselves , partly by internal sensation , and partly by intuition . And words are but to make known my mind about them to another , and anothers to me ; but the things themselves are otherwise to be known . What it is to see , to hear , to smell , to taste , Cum despicere coeperimus & sentire , quid simus , & quid ab animantibus caeteris differamus , tum ea insequi incipiemus , ad quae nati sumus . Cicer. 5. de fin . I know better by seeing , hearing , smelling , tasting , than by any definitions of them : and the bare denomination , when I understand the term , is my best expression . And if I could not answer a Sceptick , who denied the certainty of my judgment by sensation and reflexive intuition , yet nature would not suffer me to doubt . Or if any such should really make me doubt , whether I may not possibly live in a continual delusory dream , Qui seipsum cognoverit cognoscet in se omnia : Deum , ad cujus imaginem factus est : Mundum , cujus simulachrum gerit . Creaturas omnes cum quibus symbolum habet . Paulus Dom. de Scala Thess. pag. 722. and all my senses and understanding be deceived ; yet would it satisfie me in the main , that I must judge by such powers as I have , and can do no better , and therefore should be no further sollicitous . If any would perswade me that I feel not when I am sick or wounded , or see not when I see , or taste not when or what I taste ; yet must I be persuaded , that fallible or infallible , this sense must be used , and serve for the ends to which it is given me . And that I have no better faculties to use .

Ut Deum noris , & si ignores & locum & faciem ; sic animum tibi tuum notum esse oportet , etiamsi ignores & locum & formam . Cicer. 1. Tuscul . § . 2. By my actions I know that I am ; and that I am a sentient , intelligent , thinking , willing , and operative being ; or a wight that hath these powers .

For ab operari ad posse & esse , the consequence is undoubted . Nothing is no agent ; and none doth that which he cannot do .

§ . 3. This mind , or foresaid power , is found in , or conjunct with an organized body .

He that doubteth not of his sense and intellection , need not doubt of his body , which is the object of both .

§ . 4. This body is a quantitative or extensive , nutrite , changeable , corruptible matter .

Of which my senses and experience will not suffer me to doubt .

§ . 5. This mind is fitted to the use of KNOWING , and is desirous of it , delighted in it , and the more it knoweth ,

Non ii sumus quibus nihil verum esse videatur , sed ii qui omnibus veris falsa quaedam adjuncta esse dicamus , tanta similitudine , ut , &c. Cicer. de Nat. Deor. 1. p. 7.

Lege Pisonis dicta de mente & corpore , in Cicer. de finib . l. 5. p. 189.

the more it is able and disposed to know .

All this our actions and experience testifie . Knowing is to the mind as seeing is to the eye . One act of knowledge promoteth and facilitateth another .

§ . 6. Being and verity are its direct objects .

As light and colours are the objects of our sight . To these it hath power and inclination .

§ . 7. When I know the effects , I have an inclination to know the cause ; not onely the lower , but the very first .

Though it be possible that some sensual sluggish person , may be so taken up with present earthly things , as to drown these desires , and scarce to think of any first cause , or take any pleasure in the exercise of his higher faculties ; yet , as I feel it otherwise in my self , so I find it otherwise in multitudes of others , and in all that have free minds , and in the worst at certain times ; so that I perceive it is natural to man , to desire to know even the first Cause , and highest excellencie . Omnes ad id quod Bonum videtur , omnes suas actiones referunt . Aristot . de Republ. 1. c. 1.

§ . 8. Yet do I find that my mind is not satisfied in knowing , nor is Entity and Verity the ultimate object which my mind looketh after ; but Goodness .

Entity and Verity may be unwelcome loathed things , if against my good . The thief could wish , that neither Law , In homine optimum quidem Ratio , Haec antecedit animalia , Deos sequitur . Sen. ep. 77. nor Judge , nor Gallows had a being , and that his sentence were not true . Knowledge is but a mediate motion of the Soul , directive to the following volitions and prosecution .

§ . 9. I find I have a Will , inclined to apprehended Good ; that is , both to that which hath a simple excellency in it self , Malitia praemiis exercetur : ubi ea dempseris , nemo omnium gratuito malus est . Salust . and which maketh for the happiness of the world , or for my own .

This maketh it self as well known to me , as my natural appetite . For my apprehensions do but subserve it , and my life is moved or ruled by it .

§ . 10. It is also averse to apprehended evil as such , as contrary to the foresaid good .

Though real evil may possibly be chosen , when it is a seeming good , & also that which appeareth proximately evil , for a higher good to which it seemeth a means , yet ultimately and for it self , no rational will desireth or chooseth Evil.

§ . 11. While sensitive pleasure is apprehended as good by the senses , Reason may discern a further good , which may cross at least the present sense .

To take bitter Physick , to corrode or cut off ulcerated parts , to use hard dyet and Exercise , &c. may be ungratefull in themselves to sense , and yet commended by Reason , and commanded by the will ( I yet forbear all higher instances . )

Animi imperio , corporis servitio magis utimur : Alterum nobis cum Diis , alterum cum belluis commune est . Salust . Cat. § . 12. My sense and bodily faculties , are naturally to be subjected to the guidance of my Reason , and the command of my Will , as the superiour faculties .

For one is common to Bruits , and the other proper to Rational creatures : And rational Agents are more excellent than Bruits : and the most excellent should rule . Reason can see further than Sense : Est homini cum Deo Rationis societas , Cic. 1. de leg . And the wisest is most fit to govern . They that deny this , should claim no government or power over their beasts , their dogs , or sheep . If Reason ruled not Sensuality , most persons would presently destroy their lives : Even as swine would kill themselves with eating , if the reason of man did not restrain them .

Deus animal unum spectabile hominem , in quo omnia animalia continerentur effecit . Cic. de univers . § . 13. The summ is , that Man is A living Wight , having an active and executive POWER , with an UNDERSTANDING to guide it , and a WILL to command it : And that there is a certain difference between Truth and Falshood , Natural Good , and Evil.

All this is quite beyond dispute .

CHAP. II. Of Man as Related to the things below him .

Aliorum causâ omnia generata sunt , ut effruges atque fructus quos terra gignit animantium causâ ; animantes autem hominum ; ut equum vehendi causâ , &c. Ipse autem homo ortus est ad mundum contemplandum , &c. Cicer. 2. de Nat. Deor. § . 1. THere are other things , called Inanimates and Bruits , in being , besides Man .

My understanding by the help of all my senses , telleth me , that there are Beasts and Birds , Trees and Herbs , and that I live among a multitude of Beings , inferiour to Man . Though I may be ignorant of their Principles , and many things in their Natures , yet can I no more doubt of their being than of mine own , nor of the inferiority of their natures , when I see their inferiour operations .

§ . 2. Man hath a certain sub-propriety in them for his use .

They that deny this , will not say their Lands , their Fruits , Bestiis homines uti ad utilitatem suam possint sine injuriâ . their Money , their Goods , and Cattle are their own : nor question any one for stealing them , or depriving them of the Propriety : Nor may they possess and use them as their own .

§ . 3. Man hath the Right of governing the Bruits , so far as they are capable of government .

Which is not by proper moral Government , by Laws and Judgement ; but such an Image of it , as is suitable to their several kinds . This is in order to their own preservation ; but especially for our use and ends : He that denyeth this , must not Rule his Dog , his Horse , or Oxe , or Sheep ; but leave them every one to themselves .

§ . 4. Man is also ( subordinately ) their Benefactor , and their End : and they are more for Him than for themselves .

He is their End as he is better than they , and hath the foresaid Propriety in them ; The cause will further appear anon . The beauty and sweetness of my Flowers , is more for me than for themselves : and I do more enjoy them . My trees and herbs , and fruits , and mettals ; my Horse and Oxe that labour for me ; and all the creatures on whom I feed , I finde are for my use ; even their life and labour : Mankinde accuseth not himself as wronging them , when for his own advantage he maketh use of both . And his care is necessary to their preservation ; planting , dressing , watering , feeding , defending , providing for them : without which the usefullest would perish .

§ . 5. The summ is , that MAN is the OWNER , the GOVERNOVR , and the END and BENEFACTOR of the Inferiour beings ; and so is LORD among them in the World .

CHAP. III. Of Men as mutually Related to each other .

Nullum est unum uni tam simile , tam par , quàm omnes inter nosipsos sumus . Quod si depravatio consuetudinum , si opinionum varietas , non imbecilliratem animorum torqueret , & flecteret . quocunque coepisset , sui nemo ipse tam similis esset , quàm omnes essent omnium . Cic. 1. de leg § . 1. I See that there are more men besides me upon earth .

§ . 2. The natural dignity of man , and their likeness to each other , maketh them all confess that it is their duty to love one another .

He that denyeth this , will not expect to be loved himself by others ; nor will he pretend to any virtue , nor to merit the benefit of humane converse .

§ . 3. Individual persons are commonly conscious of self-insufficiency , and of their need of others , and inclined to a sociable life .

If Birds and Beasts will go together in flights and heards , with those of their own kinde , no wonder if man also have a naturall inclination to society , besides the knowledge of the necessity and benefits of it .

Homines hominum causâ sunt generati , ut ipsi inter se , alii aliis prodesse possint . Cic 1. Offic. § . 4. Each Individual in these societies must contribute his endeavours to the common good .

For this is the end of the Association : He that will be for none but himself , cannot justly expect that any should be for him : And he that would have all the society be helpfull to him , must to his power be helpfull to all .

Sic nos nati videmur , ut inter omnes esset societas quaedam . Cic. de Amicit.

Homo naturaliter est animal politicum & civile . Aristot . 1. Polit.

§ . 5. The distinction of persons , and their interests and actions , foundeth a distinction of Propriety and Rights .

For natural Individuation maketh it necessary that every man have his own food , and his own cloathing , at least for the time : and therefore it is usually needfull to the good of the whole and the parts , that each one have also their provisional Proprieties : And the difference of men in wit and folly , industry and sloth , virtue and vice , good or ill deserts , will also cause a difference of Propriety and Rights : Though these may be in part subjected to the common good .

§ . 6. Parents also may upon the merits of Children ( if not arbitrarily ) make an inequality in propriety : And so may other Donors and Benefactors .

As all Children need not the same proportion , so all deserve not the same : And those Parents that have great Estates , may leave more to their own children than to others : so that many wayes both Propriety and disproportion may certainly come to pass , and be allowed in the World . Inter nos naturâ ad civilem communitatem conjuncti & consociati sumus . Quod ni ita se haberet , nec justitiae ullus esset , nec bonitati locus ; & quomodo hominum inter homines juris esse vincula putant , sic homini nihil juris esse cum bestiis : Chrysippus ait caetera nata esse hominum causâ & Deorum ; eos autem societatis suae , &c. Cato in Cicer . de finib . l. 3. p. 149.

§ . 7. Therefore there is such a thing as Justice due from man to man , for the preservation of these Rights and Order : and it 's injustice to violate them .

This is confessed by all the World , that look for Justice from others : And if it be not maintained , the world will be as in a continual Warre or Robbery : But better grounds and proofs of it , will be mentioned anon .

§ . 8. Therefore there is a difference between good and evil , as respecting the benefit or hurt of others , beside that which respecteth men as to themselves .

Those that think they are bound to avoid hurting no man but themselves or for themselves , nor to do good to any but themselves or for themselves , have so far obliterated the Laws of Humanity , and so openly renounce the benefits of Society , and bid defiance to Mankinde , that I suppose them so few that I need not dispute against them : Nor have I ever met with any defender of so inhumane a Cause , whatever may be in their hearts and practice .

§ . 9. Nature teacheth Parents to educate their children in sobriety , obedience , justice and charity ; and to restrain their contraries .

Did Parents make no difference between their Childrens temperance and gluttony , drunkenness and unchastity , between their obedience and disobedience , and contempt of their own authority ; between actions of Justice and Charity , and actions of falshood , robbery , cruelty , and inhumanity , what a degenerate thing would Mankinde prove ? even Cannibals exercise some government over their Children .

§ . 10. The means which Nature teacheth all the World , to suppress iniquity , and promote well-doing , is by Punishments and Benefits , that it may turn to the hurt of the evil-doer himself , and to the benefit of the Well-doer .

Thus Parents do by Children , yea Men by Beasts , on the account of Prudence , though not of Justice . Without Punishments and Rewards or Benefits , Laws are ridiculous or deceits , and Government is nothing .

§ . 11. For the just and effectual performance of this , Salus Civitatis in legibus est . Arist. 1. Rhet. c. 4. nature teacheth the World to set up Governments , that by setled Laws and righteous Judgement , it may be rightly done .

Quoniam ea natura esset hominis , ut ei cum genere humano quasi civile jus intercederet , qui id conservaret , cum justum , qui migraret injustum fore . Chrysip . in Cato . in Cicer. ubi supra . Though better principles should acquaint men with the nature and necessity of Government , yet these are so obvious to all the world , that for their own preservation , together with some natural sense of justice , the most barbarous Nations , that are nearest unto bruits , are for some Civil Government , ( besides Oeconomical Government , which none but mad-men ever question'd ) .

§ . 12. By this Government , the Liberty , Estates and Lives of offenders are destroyed , for the ends of the Government , viz. for Justice and the common good .

That this is so , de facto , is so undeniable , that even those Heathens ( the supposed relicts of the Pythagoreans ) who will not kill a harmless beast , will yet kill those men who deserve to die . And if Government had not the power over the Liberties , Estates and Lives of offenders , it could not preserve the Liberties , Estates and Lives of the innocent .

Est unum jus quo devincta est hominum societas , & quod lex constituit una : Quae lex recta ratio est imperandi atque prohibendi . Cicer. de leg. 1. p. 225. § . 13. The combination of the Power , Wisdom and Goodness of the Individuals , and the Eminency of these in the Governours , is the cause of the order , strength and safety of these humane societies .

All the parts are in the combination to contribute to the good of the whole , and that according to the nature of the parts : it is not a heap of stones , nor a forest of trees , nor a heard of cattle , which we are speaking of , but an association of men ; which must be promoted and blessed by the worth and duty of the individuals : and this consisteth in the perfections and right exercise of their Power , Intellects and Wills . But as the place of the Governour requireth more of the exercise of these , than is requisite in any individual else , so doth it therefore require , that these be in him in greater eminency and excellency than in others ; viz. that in himself he excel in wisdom and goodness ; and by his interest in the people that he excel in power or strength . Take away power , and Societies are indefensible , exposed to the will of enemies , and unable to execute their Laws upon their own offenders , and so to attain the ends of their association and government . Take away wisdom , and they are a rout of Ideots or mad-men , and government can be none at all . Take away goodness , and they are as a company of Devils , or confederacy of Robbers or pernicious enemies , who can neither trust one another , nor promote the common good , but are fit to destroy and be destroyed .

§ . 14. By all this it is manifest , Si veritatem de anima cognoverimus , valde magnum nobis erit introductorium ad omnem veritatem , & ad omnes partes Philosophiae insignes dat occasiones . Themist . sup. 1. de Anim. that MAN is not only a living Wight , having Power , Intellect , and Will , and Dominion over inferiour things , as their Owner , Ruler and End , but also is a sociable Wight , or fitted for society where Government is exercised , by Power , Wisdom and Goodness , which are his perfections .

I have looked thus long at the things that are seen , as nearest me , and most discernable , before I proceed to the Cause , which is unseen .

CHAP. IV. Of Man , and other things , as produced by their first Cause .

§ . 1. I Was not always what I am .

It is not yet sixty years since I was no man : Read Galen's admirations of the Creator , l. de usu part . praecipue l. 3. cap. 10. I had a late beginning , and though I now enquire not of what duration my soul is , my present composition is not from eternity : the same I see of others , that are born men , who were lately none : and so of all things that are here generated .

§ . 2. I did not make my self , Animorum nulla in terris origo est . Nil enim est in animis nostris mistum & concretum , aut quod ex terra natum , humidum , igneum , &c. His enim naturis nihil inest quod vim memoriae , mentis , cogitationis habeat , &c. Nec invenietur unquam unde ad hominem venire possint , nisi à Deo . Cicero . at least as an independent uncaused being .

I could not as I am , make my self what I am : for so my self as the cause should be before my self as the effect , which is a contradiction , unless the word [ self ] be used equivocally . When I was not I acted not . If it be said by any , that the Soul did fabricate a Body to it self , and so one part of me made the other , I answer , 1. My soul did not make the matter of that Body : for if it did , it made it of something or of nothing ; if of something , either it made that something or not ; if not , then it made not the first matter of the Body . If it made it of nothing , it must be Omnipotent ; but it is conscious of impotency . 2. My soul did not make it self , for then it must be before it self , which is impossible . And if I made neither form nor matter , I did not make my self . If it be said , that my Soul is an eternal uncaused being , and so did fabricate this Body as a dwelling for it self : I answer , 1. As to the supposed fabrication , Quis est tam vecors , qui cum suspexerit in coelum , Deo , esse non sentiat ? & ea quae tantâ mente fiunt , ut vix quisquam arte ullâ , ordinem rerum , atque vicissitudinem persequi possit , casu fieri putet . Cicer. de Resp. Arusp . it is conscious it self of no such thing . And if my Soul made my body , either it was as a causa subministra vel instrumentalis , by the direction and power of a superiour cause , or else of and by it self as the prime cause . If the first , then it is a caused and dependent being it self , and so leadeth us to a higher cause . If the second be affirmed , and so my Soul an eternal , uncaused , independent being ; then , 1. That which is without beginning , cause and dependency , must needs be self-sufficient , and be the highest excellency ; it must have an infiniteness , and need no help from any other : But my Soul is conscious of imperfection in knowledge , its ignorance is its burden and dishonour , Placet Stoicis corruptibilem esse Mundum , quippe genitum eorum ratione quae per sensus intelliguntur . Cujus & partes sunt corruptibiles & totum , partes autem mundi corruptibiles sunt , in se invicem mutantur . Est igitur corruptibilis Mundis . Ae quicquid mutari in deterius potest , corruptibile est . Mundus autem huic mutationi & corruptioni obnoxius est . Laert . in Zenone . it knoweth not so much as is here asserted of it self , it knoweth no such perfections or operations , it knoweth little comparatively of the Universe , or of any particular thing in it . If it were an eternal , uncaused , independent Being , it need not all the helps of evidence and argument in this dispute . Moreover it is conscious of imperfection in Goodness , and defilement of Evil : it is defective in governing this flesh , which could never be able to make me a sinner or culpable , if it were animated with an uncaused independent being . Moreover I am conscious of impotency in every thing that I go about : a thousand difficulties pose and stall me ! a thousand things I would do and cannot , and as many I would have and cannot : whereas an uncaused independent mind , should necessarily have an uncaused independent power , and wisdom , and goodness , and so should at least partake of infiniteness in all .

Mundum autem fieti ( dicunt Stoici ) cum ex igne substantia per aërem versa in humorem fuerit ; deinde erassior ipsius pars effecta fuerit terra : porro subtilior in aërem cesserit , eademque magis ac magis extenuata in ignem evaserit . Id. ibid. And if my Soul did thus fabricate my Body , then what needed it pre-existent Matter to make it of ? And why did it not make it sooner , seeing it hath such an inclination to it ? Can an independent Mind be ignorant what it was , and what it did it self from all eternity , before it entred into this flesh ? And why doth it not amend the infirmities of this Body ? or why did it not make it self a Body more excellent , more comely , more sound , more clean , and more durable ? Could it choose no better ? can it not heal and perfect this ? can it not prevent the dissolution of it ? Seeing I find it so much in love with it , and so unwilling to be separated from it , if it were an independent mind , and caused it at the first , it would not be unwillingly taken from it , and leave it to rottenness and dust ?

And if my Soul did thus independently make my Body , did all other Souls do so by their Bodies , or not ? If they did not , then they had a superiour Cause ; if they did , then it seems that every Worm , and Fly , and Toad hath a Soul , that is an eternal , uncaused , independent being . But why then have they no knowledge , no reason , no speech ? why did they not choose a more honourable dwelling ? why do they all stoop to the service of man , if they are equally excellent ? And then it would follow that there are as many eternal independent beings , as there are Souls or living Wights in all the world . And so instead of one true perfect God , there would be innumerable demi-gods , which all had the perfection of independencies , and none of them had a perfection of being and sufficiency : which would put us upon the further enquiries , whether they do all their business independently , or by a general council and consent , and how they all do to agree , and not fall into perpetual wars ; how the soul of an ideot , or a wicked man , or of a Toad or Serpent , came to be so self-denying as to be contented with that part , when the Soul of Aristotle , and Seneca , and Paul were so much better provided for .

And if all this were so , who made the things inanimate , that have no souls of their own to make them ? For my part I made them not . And my Soul is conscious that it is a dependent being , that cannot illuminate it self , nor know what it would know , nor be what it would be , nor do what it would do , nor can support its body or it self an hour . It looketh dependently to something higher for help , and protection , and supply , and mercy , and is past all doubt that it is no God .

If it be said that all Souls are but one , even parts of the universal Soul of the World , Chrysippus & Possidonius aiunt Mundum regi & administrari secundum mentem & providentiam , Mente per omnes illius partes pertingente ; sicut & in nostra anima contingit , sed per lias magis , per illas minus . Laert. in Zen. and that individuation is by Matter only , and that so though my Soul be not the whole first cause and being , it is a part of it : I answer , 1. I note by the way , that this hypothesis acknowledgeth that which I am searching after , viz. that there is a God : and it asserteth higher things of man than I am proving , viz. That he hath not only an immortal Soul , but a Soul that is part of God himself . 2. And according to this , the Soul of every Heliogabalus , Sardanapalus , Ideot or Toad , should be part of God . 3. And then all souls should be alike , if all be God ; the Soul of a murderer ,

Anaxogoras docuit Mentem , confufis primo rebus accessisse , omniaque compegisse simul & ordinasse . Laert. in ●nax . ex Timone .

Ovid's description of the Creation of the world , is almos as if he had taken it out of Moses , Metaph. l. 1.

and of him that is murdered , of a Nero and a Saint , yea , of Caesar and of his Dog . And how then cometh there so much enmity between them , and so great disparity ? why is one wise , and another foolish or bruitish , and one the Ruler of the other ? The Soul of a Bird or Horse seemeth to be lodged in as good a kind of matter as Mans ; or at least , the Soul of a Nero in as good a matter as the Soul of Paul ; or at least , the Soul of one that turneth to villany from virtue , hath the same matter which it had before . And certainly it is not matter that principally individuateth , but forms . Nor is the difference between good men and bad , and between Men , and Serpents or Beasts , so much in Matter as in the Soul .

Moreover Nature teacheth all men to seek felicity , and fear infelicity and calamity : which they need not do , nor could not do , if they were all parts of God : God cannot be miserable , but Man can , as to his Soul as well as his Body , and the misery of his Body is little to that of the Soul even in this life . God cannot be evil , but the Soul may be vitiated and evil , as experience teacheth . God may not be punished or afflicted , but a wicked man may be punished and afflicted , even in his mind or Soul ; and a Magistrate will not think , when he hangeth a thief , that he either punished bare flesh , or that he punished God .

Moreover God can wrong no man , but one man may wrong another . God need not fear doing any thing amiss , but the Soul of man must fear it . No part of God can be so unhappy as to choose to be a Toad , or a wicked or miserable man . God hath no Body , but so have these Souls ; else when men eat a plant , or bird , or any flesh , they eat part of the Body of God .

Moreover I find , that it is Bodies only that are Quantitative or Extensive , and so divisible into parts : many parts of one Body may be animated by one Soul , but not by many parts of that one Soul , ( except the Soul be material it self . )

But why ( may some object ) may I not hold , that all the Orbs being one world , or one Body of one informing Soul , which is God ; and so that really those which you call individuals , are but parts of this one animated world . Answ. This is confuted by what is said . Whether the world be animated by one * *

The Pythagoreans and Plato .

So Balbus in Cicer. de Nat. Deor. l. 2. and many more .

But Cicero in other places speaketh of God , not as the Soul of the world formally and constitutively , but only efficiently , calling him , The Parent of the Vniverse , the Maker of all things , &c. So that it seems that he took not God , pro formâ mundi , but as we do , for More than the Soul of it , even the first Efficient . And lib. de Univers . he supposeth the Eternal God to have created that God who is the Soul of the world .

universal Soul , we are not now enquiring . But that God is not this informing Soul is before disproved . In point of efficiency we grant that he is as the Soul of Souls , effecting more than Souls do for their Bodies , but not in point of Constitution . He is much more than the Soul of the world , but is not formally its Soul . But , 2. Those men that will think so , must acknowledge , that as they take the Horse and the Rider to be both parts of God , and the Child and the Father , and the Subject and the Prince , and the Malefactor and the Judge , and the flagitious wretch and the best of men ; so it is no other membership than what consisteth with the difference of moral good and evil , of wise and foolish , of Governours and Subjects , of Rewards and Punishments , of Happiness and Misery , which are the things that I am seeking after . But so few lay this claim to Deity , that I need no further mind them .

§ . 3. My Parents were not the first cause of my being what I am .

As each Individual cannot be the first Cause of it self , so neither can their Parents ; for they do not so much as know my frame and nature , nor the order and temperature of my parts ; nor how or when they were set together ; nor their use , or the reason of their location . And certainly he that made me , knew what he did , and why he did it in each particular . My Parents could not choose my sex , nor shape , nor strength , nor qualifications .

§ . 4. The world which I see , and live in , did not make it self .

As Men , and Beasts , and Trees , and Stones did not make themselves , so neither did they joyn as concauses or assistants in the making of the whole ; nor did any one of them make the rest : nor did any of the more simple substances , called Elements , make themselves ; neither the passive Elements , or the active ; the Earth , the Water , the Air or the Fire : For we know , past doubt , that nothing hath no power or action ; God never wrought Miracle to convince Atheism , because his ordinary works convince it . Lord Bacon Essay 16. p. 87. and before they were , they were not , and therefore could not make themselves . Nor can they be the first cause of mixt bodies , because there is that exceeding wisdom most apparent in the generation , production , nature and operations of these Bodies , which these Elements have not .

§ . 5. The visible world is not an uncaused independent Being .

For all the generated parts we see , do oriri & interire ; they have a beginning , progress , decay and end . And the inanimate parts having less of natural excellency than the living , cannot infinitely exceed them , in the excellency of Deity as uncaused and independent . And we see that they are all dependent in their operations . They shew in the order of their beings and action , that incomprehensible wisdom , which is not in themselves : the Earth , the Sea , the Air and Winds , are all ordered exactly by a Wisdom and a Will , which they themselves are void of . Besides , they are many and various ; but their order and agreement sheweth , that it is some One universal Wisdom and Will which ruleth them all : and if they are dependent in operation , they are certainly dependent in being . And had they that excellency to be uncaused and independent , they would have had therewith all other perfections , which we see they want ; and they would not have been many but one in that perfection .

§ . 6. The first universal Matter is not an uncaused independent being .

If such there be , its inactivity and passiveness sheweth it to want the excellency of independency : and the ordination of it into its several beings , and the disposals of it there , is done by a principle of infinite power , activity and wisdom : on which having this dependence in its ordination and use , The Platonists simile is , As the substance and shadow may be at one time , though one be the cause of the other ; so here . it must be dependent also in its being .

§ . 7. If it were doubtful whether the world were eternal , and whether it were the Body of God as the informing Soul , yet it would be past doubt that it is not uncaused or independent , but caused by God .

That the world is not eternal we want not natural evidence : for ,

( Vid. ) Raymond . Lullium Arte magna de tabul . cap. 2 , 3 , 4 , 5. ad sin . 23.

And Alex. Gill on the Creed , pag. 88 , 89 , &c. & pag. 96 , &c. Lege etiam Disputationem Zachariae Scholast. Epise. Mitilen . cum Ammonio contra mundi aeternitatem , in Bib. Pa. Graecolat . To. 1. pag. 330 , &c.

saith Lullius , then there would be two Eternals , the Cause and its Effects ; and then all things would be caused by natural necessity , and not by free will , and consequently always alike : and then there hath been Evil eternally , and both the caused Good and the Evil would in all other aggravations be answerable to Eternity , and the Evil would be as soon , as great , as durable as the good . The same world which is finite in good and evil , and other respects , would be infinite in Eternity ; and the evil would have an infiniteness in point of Eternity , and this necessitated by the eternity of the world : And seeing no individuals are eternal , the supposed eternity of the world must be but of some common matter , or only intentional and not real . The corporeal part having quantity , is finite as to extension , and therefore cannot be infinite in duration . In Eternity then there is no time , no prius & posterius ; but in the world there is . Much more is said by many ; but this is not my present task , I shall say more of it afterward .

But if it were doubtful whether the world were not eternally the Body of God , yet would it be undoubted still that he caused it . And that there were the difference of a cause and an effect , in order of nature , though not in duration . As if a Tree or a mans body were supposed eternal , yet the root and spirits of the Tree , and the principal parts and spirits in mans body would be the causal parts on which the rest depend .

§ . 8. It remaineth therefore most certain , that something is a first Cause to all things else , and that he is the Creator of all things .

For if the world be not uncaused and independent , it hath a Cause ; and if it have a Cause it hath a Creator : For when there was nothing but himself , he must make all things of Himself , or of Nothing : not of Himself , for He is not Material , and they are not parts of God ( who is indivisible : ) He that thinks otherwise , should not kill a Flea or a Toad , nor blame any man that beateth , or robbeth , or wrongeth him , nor eat any creature ; because he doth kill , and blame , and eat a part of God , who is unblameable , and can injure none , and is to be more reverenced .

§ . 9. If there were any doubt whether the Sun , or Fire , Quid enim potest esse tam apertum , tamque perspicuum , cum coelum suspeximus , coelestiaque contemplati sumus , quàm esse aliquod numen , praestantissimae mentis , quo haec regantur . Cicer. l. 2. de Nat Deor. or passive matter had a first Cause , there can be no doubt at all concerning MAN , which is the thing which I am enquiring into at the present .

For every one seeth that Man hath his beginning , and confesseth that it is but as yesterday since he was not ; and therefore hath a Cause which must be uncaused , or have a Cause it self : if the latter , then that Cause again is uncaused , or hath a Cause it self . And so we must needs come at last to some uncaused cause .

§ . 10. If any second Cause had made Man or the World , yet if it did it but as a caused Cause , it self would lead us up to an uncaused Cause , which is the first Cause of all , which we are seeking after .

Esse igitur Deos perspicuum est : ut id qui neget , vix cum sanae mentis existinem . Cicer , de Nat. Deor. 2. For what any Cause doth by a power received from a higher Cause , and consequently ordered by it , that is done principally by that first or highest Cause . And if God had made the world by an Angel or Intelligence , it would have been nevertheless his Creature , nor any thing the less to his honour than if he had made it by himself alone .

§ . 11. The summ of all is , that There is certainly a first uncaused independent Cause of Man , and all things else , besides that Cause .

CHAP. V. What this Cause is , in it self . That it is God .

§ . 1. THe first Cause is known to us imperfectly , and by the effects . Agnoscimus Deum ex operibus ejus . Cic. 1 Tusc.

Man is so conscious of his ignorance herein , and of the perplexities and diversities of opinions which follow thereupon , and of the necessity of beginning downward at the effects , and rising upward in his enquiry , that I need not prove this Proposition to any man .

Commoda quibus utimur , lucem qua fruimur , Spiritum quem ducimus , à Deo no●is dari & impertiri videmus . Cic. pro Rosc . § . 2. Though God ( or the first Cause ) is to be searched after in all his works , yet chiefly in the chiefest of them within our reach ; which is Man himself .

If any shall say , that the Sun and other creatures are more excellent than Man , and therefore God ( or the first Cause ) is to be searched after rather in them , and his Attributes denominated from them : I answer , There is no doubt but secundum quid , Jovem dominatorem rerum & omnia nutu regentem , & praesentem & praepotentem , qui dubitat , haud sanè intelligo cur non idem , Sol sit , an nullus sit dubitare possit , Cicer. de Nat. Deor. l. 2. pag. ( mihi ) 48. the Sun is a nobler Creature than Man . But what it is simpliciter we cannot tell , unless we knew it better . The highest exellencies known to man in the Sun , is the Potentia Motiva , Illuminativa & Calefactiva ; Motion , Light and Heat , with their effects , do tell us , what we know of it . That which we are conscious of in Man is , Posse , Scire , Velle ; Power , Intellection and Will , with their Perfections ; which are an higher excellency than Motion , Light and Heat .

§ . 3. He that giveth Being to all else that is , must needs be the first Being formally or eminently Himself .

Entity must needs be in the noblest sense or sort , Tria sunt invisibilia Dei : h. e. Potentia , Sapientia , Benignitas ; à quibus omnia procedunt , in quibus omnia subsistunt , per quae omnia reguntur : Pater est Potentia , Filius sapientia , Spiritus sanctus Benignitas : Potentia creat , Sapientia Gubernat , Benignitas conservat ( & perficit . ) Potentia per benignitatem sapienter creat : Sapientia per potentiam benigne Gubernat : Benignitas per sapientiam potenter conservat : sicut imago in speculo cernitur , sic in natura animae , &c. Huic similitudini Dei approximat homo : Cui Potentia Dei dat bonum posse ; sapientia tribuit scire , benignitas praestat velle : haec triplex animae rationalis vis est ; scil. Posse , Scire , Velle : quae supra dictis tribus fidei , spei & charitati cooperantur , &c. Poth● Prumensis de statu Domus Dei , lib. 1. in Boblioth . Pat. V. 9. in the Primum Ens , the original of Being , rather than in any derived Being whatsoever . For it cannot give better than it hath : so that Ens , or [ I am ] is his first Name .

§ . 4. He that hath made Substances more noble than Accidents , is Himself a Substance either formally or eminently ; and a Living Substance , yea Life it self .

Once for all , by [ Eminently ] I mean somewhat more excellent , or transcendent , which yet Man hath no better Name for , or fitter Notion of . God is thus a Substance , Life transcendently , if not formally .

§ . 5. He that hath made Intelligences , or Spirits , or Minds , more noble and excellent than Bodies , is himself a Mind , Intelligence or Spirit , either formally , or transcendently and eminently .

We find that corporeal , gross and dense Beings are most dull and passive , and have least of excellency : The Body of it self in comparison of the Mind , is a dull and dirty clod . Though we have no adequate conception of a Spirit , we know not onely Negatively , that it containeth a freedom from the baseness and inconveniences of corporeity , but also we know by its essential acts , that positively it is a pure active Life , Intelligence and Will , and therefore a more excellent sort of Being , than things meerly corporeal which have no such action . So that we have found , as to his Being , that the first Cause is Ens , Substantia , Vita , Spiritus .

§ . 6. There must needs be in the first Cause an Esse , Posse , & Operari .

If there were no Operation , there were no Causation : If there were no Power , there could be no Operation : and if there were no Being , there could be no Power . Not that these are things so various as to make a composition in the first Cause ; but they are transcendently in it without division and imperfection , by a formal or virtual distinction .

§ . 7. Seeing the noblest Creatures known to us are Minds that have a Posse , Scire , Velle , active , executive Power , with an Vnderstanding to guide it , and a Will to command it , God hath either formally , or eminently and transcendently such a Power , Intellect and Will , which is his Essence .

For nothing is more certain , than that no Cause can give more than it had to give : If the first Cause had not Power , Understanding and Will , Deo nihil praestantius , ab coigitur necesse est m●um regi . Nihi igitur est na●●e●ens aut su● 〈◊〉 D●s : Om●g ●git ipse natura● a● tenim si concedlimus intelligentes esse Deos. concedimus et am providentes , & rerum quidem maximarum . Cicer. de Nat. Deur . either formally or eminently in a higher and nobler kind , he could not have endowed all mankind with what he had not .

1. That the first Cause is most powerful is evident by his works : he that gave Man his measure of power , and much more to many other creatures , hath himself much more than any of them : He that made this marvellous frame of all the Orbs , and causeth and continueth their being , and their constant rapid motion , is incomprehensibly potent . Whatsoever Power there is in all the Creatures visible and invisible set together , there must be more or as much in their first Cause alone , because nothing can give more Power than it hath . Dicitis nihil esse quod Deus efficere non possit , & quidem sine ullo labore : ut enim hominum membra sine ulla contentione mente ipsa ut moveantur , sic numine Deorum omnia fingi , moveri mutarique posse . Neque id dicitis superstitiose atque aniliter , sed Physicâ constantique ratione : inquit Cotta de Stoicis in Cicer . de Nat. Doer . 3. p 110.

2. His works also prove that the first Cause is an Vnderstanding : for the admirable composure , order , nature , motions , variety and usefulness of all his Creatures , do declare it . He that hath given Vnderstanding to Man , hath formally or eminently more himself , than all men and all his creatures have . If Intellection were not an excellency above meer natural or bruitish motion , Man were not better than the inanimates or bruites ; but if it be , the Giver of it cannot want it . Not that his Intellection is univocally the same thing with ours . But it is something incomparably more noble , which expresseth it self in humane Intellection as its Image , and is seen by us in this Glass , and can be expressed by us no better than by this name .

3. And as it is a nobler nature which acteth by Volition , or Free-will , than that which hath no Will at all , and so no voluntary choice and complacency ; so the first Cause which hath given this noble faculty to Man , hath certainly himself , though not a Will univocally the same with ours , yet a Will of a transcendent excellency , which expresseth it self in ours as its Image , and must be something better and greater , but cannot be lower or less . And though such Indetermination as proceedeth from imperfection , and consequently such Liberty belongeth not to the first Cause , which hath no defects , yet all that Liberty which belongeth to perfection must undoubtedly belong to Him . He that did what we see , hath done it willingly and freely .

§ . 8. What ever the first Cause is , it must needs be in absolute Perfection .

It must needs have in it more than the whole world besides , because it giveth all that to the whole Creation , which it hath received , and is . An imperfect cause could never have made such a world as we behold , and partly know . And were the first Cause imperfect , there would be no perfection in being .

§ . 9. The perfection of the first Cause in Being requireth that it be Eternal , without Beginning or End of duration .

Nothing in the world can be more evident to reason , than that something must be Eternal , without beginning ; nothing being more evident , than that Nothing hath no power , no action , no effects , and so can make nothing . And therefore if ever there had been a time , when Nothing was , Nothing could ever have been : imagine that there were Nothing now , and it is certain there never would be any thing .

Obj. Something may oriri de novo without any Cause , as well as God be eternally without any Cause .

Answ. It s impossible : For he that is eternally , hath all perfection eternally in himself , and needeth no Cause , being still in being , and being the Cause of Causes . But Nothing hath no perfection or being , and therefore needeth an Omnipotent Cause to give it a being .

Obj. If the world may be created of nothing materially , it may be what it is without any thing efficiently .

Answ. Impossible : Pre-existent matter is not necessary to the first created matter : for Matter may be caused of Nothing by an Omnipotent Efficient , as well as the wonderful frame of all things be made out of Matter . But without an Efficient , no Being can arise de novo .

So that it is most evident , seeing any thing now is , there hath been something eternally . And if something , it must needs be the first Cause , which is chief in excellency , and first in order of production , and therefore of existence .

§ . 10. The first Cause must needs be independent , in being , perfections , and operations ; and so be absolutely self-sufficient .

For it were not the first , if there were any before it : Deus est Mens , soluta , libera & segregata ab omni concretione mortali , omnia sentiens , movens , &c. Cicer. 1. Tuscul . and being caused by nothing else , it was eternally sufficient in and for it self : otherwise that which it were beholden to , would have the place of a Cause to it . And if it caused not all , or needed the help of any other , Velleius in Cicer de Nat. Deor. 1. Reciteth the Opinions of many of the Philosophers , of God , p. 10. Sed Deo ( si Deus est ) longum nihil omnino est , cui punctum terra est , & sub nutu omnia constituta . Arnob. l. 7. p. 63. it is not absolutely the first Cause to all others , nor perfect in it self . That which could be eternally without a cause , and it self cause all things , is self-sufficient and independent .

§ . 11. The first Cause must needs be free from all imperfection of Corporeity ( or Materiality ) Composition , Passibility , corruptibility , Mutability and Mortality , and all other imperfections of defendent beings .

There is such a thing as a Living Principle , and a pure spiritual Nature in the created world : and the Maker of it must be life and Spirit in a higher purer sense than it , and therefore must be free from all its imperfections : and having no cause , hath no defect ; and having no beginning , can have no end . All this Reason doth certainly apprehend .

§ . 12. This perfect first Cause must be Immense or Infinite in Being .

Not by corporeal extension ; as if God , as a Body , were in a place , and being more extensive than all place , were called Immense : But in the perfect Essence of an eternall Life , and Spirit , and Mind , he is every where without Locality , and all things live , and move , and be in him . The thought of space is but a Metaphorical help to our conception of his Immensity .

§ . 13. Therefore he must needs be Omnipresent .

Plato in lib. leg . Quid sit omnino Deus , inquiri oportere non censet . Cicer. 1. de Nat. Deor. Not by extension quantitative , but in a sort transcendent and more excellent , according to the transcendent way of his Existence : For if we must have conceived of him as no better than a Body , and of Magnitude as an Excellency , we might well have concluded , that he hath made nothing greater than himself . Nemo dat quod non habet ; and therefore he must be more extensive than all the world , and consequently absent from no part of it . Much more when his Being , which surpasseth corporeity , directeth us to acknowledge a more noble kind of Omnipresence than Extensive .

§ . 14. Therefore is he Incomprehensible as to humane understanding , or any other created intellect .

Of our own incomprehension experience sufficiently convinceth us here , and Reason evinceth the same of all created Intellects : for the less cannot comprehend the greater ; and between finite and infinite there is no proportion . We know nothing purely-intelligible so easily and certainly as that God is : But there is nothing that we are so far from comprehending : As we see nothing more easily and certainly than the Sun , which yet we see not with a comprehensive , but a partial and defective sight .

§ . 15. This Infinite Being can be but One. The wiser sort of the Heathens believed one only Parent of the Universe , but durst not speak out what they knew , of his unity or perfections . Cicero saith , Illum quasi Parentem hujus Universitatis invenire difficile ; & cum inveneris , indicare in vulgus , nefas . de Vniversit . pag. 2. And the same he saith , lib. 2. de nat. Deor.

For if there were many , they could not be Infinite , and so indeed there would be none : nor would there be any one first Cause of all things : For if one caused one part of the World , and another another part , no one were the first Cause of all : And if they joyned in causing all together , they would all conjunctly make but one first cause , and each one several be but part of the Cause . If there be no one that is sufficient to make and govern all the World , there is no perfect Being , nor no God : but the effect sheweth the sufficiency and the unity of the World ( the Orbs being one frame ) the unity of the first cause . Perfection consisteth more in the unity of one all sufficient Being , Stoici dicunt unum Deum esse : Ipsumque & mentem , & fatum , & Jovem dicunt : Principio illum cum esset apud se , substantiam omnem per aërem in aquam convertisse . Et quemadmodum in faetu semen continetur , ita & hanc serendi rationem in humore talem residisse , materia ad operandum aptissimè parata , ex quâ caetera post haec gignerentur . Tum genuisse primum elementa quatuor , ignem , aquam , aërem , terram . Videntur autem illis duo esse rerum omnia principia , saciens videl. & patiens : Quod patitur fine qualitate esse substantiam materiam : Quod autem faciat VERBUM DEUM esse quod in ipsa sit . Hunc enim quippe sempiternum per ipsum omnem singula creare . Laert. in Zenone , p. ( mihi ) 359 , 360. than in a voluntary concurrence of many Beings . The most learned Heathens , who thought there were many to be named Gods , did mean but subordinate particular Gods , that were under the one universal God , whom the Stoicks and Academicks took to be the universal Soul , and the subordinate Gods the Souls of the particular Orbs and Planets .

§ . 16. The Power of this God must needs be Omnipotency .

He that hath given so great Power to the creatures , as is exercised by them , especially the Sun and fixed Stars in their several Vortices or Orbs ; and he that could make such a World of nothing , and uphold the being , and maintain the order , and cause , and continue the rapid motions of all the Vortices or Orbs , ( which are to us innumerable , and each of incomprehensible excellency and magnitude ) is certainly to be accounted no less than Omnipotent . By his Omnipotency I mean that , by which in it self considered in primo instanti he can do all things possible , that is , which belong not to Impotency , but to Power : And by which in secundo instanti he can do all things , which his Infinite Wisdom judgeth congruous and meet to be done : And in tertio instanti , can do all that he will do , and are pleasing to him .

§ . 17. The understanding of the first Cause must needs be Omniscient , and infinite Wisdom .

1. He that hath given so much wisdom to such a Worm as Man , must have more than all the men in the World ! Whatever knowledge is in the whole Creation , being given by Him , doth prove that formally or eminently he hath more . Were it all contracted into one Intelligence , it must be less than His that caused it . He hath not given more wisdom than he had to give : nor so much as he had ( or is ) himself . For if he should make any thing equal to Himself , there would be two Infinites , and there would be a perfect self-sufficient being , which yet had lately no sufficiency or being , and there would be a being independent in facto esse , which was dependent in fieri : which are Contradictions .

2. The effects in the admirable frame and nature , and motions of the Creation , declare that the Creator is infinitely wise . The smallest insect is so curiously made , and so admirably fitted and instructed to its proper end and uses ; The smallest Plants in wonderfull variety of shapes and colours , and smells and qualities , uses and operations , and beautifull flowers , so marvellously constituted and animated , by an unseen form , and propagated by unsearchable seminal vertue ; The smallest Birds and Beasts and creeping things so adorned in their kinds , and so admirably furnished for their proper ends , especially the propagation of their species , in love , and sagacity , and diligence to their young , by instinct equaling in those particulars the reasonable creature ; The admirable composure of all the parts of the body of Man , and of the vilest Beast and Vermine ; The quality and operation of all the Organs , humours and spirits : The operations of the Minde of man ; and the constitution of Societies , and over-ruling all the matters of the World ; with innumerable instances in the creature ; do all concurr to proclaim that man as mad as madness can possibly make him ( in that particular ) who thinketh that any lower cause than incomprehensible wisdom did principally produce all this ; And that by any bruitish or natural motion , or confluence of Atomes , or any other matter , it could be thus ordered , continued and maintained , without the infinite wisdome and power of a first Cause , superiour to meer natural matter and motion . What then should we say , if we had a sight into the inwards of all the Earth , of the nature and cause of Minerals , and of the forms of all things ; If we saw the reason of the motions of the Seas , and all other appearances of Nature which are now beyond our reach : Yea ,

Nee enim ignorare potest Deus qua mente quisque sit . Cicer. de Div.

At ignoratio rerum aliena est naturae Deorum ; & sustinendi muneris propter imbecillitatem difficultas , minime cadit in majestatem Deorum : ex quo efficitur id quod volumus , Deorum providentia mundum administrari . Cicero ibid.

if we had a sight of all the Orbs , both fixed Starrs and Planets , and of their matter , and form , and order , and relation to each other , and their communications and influences on each other , and the cause of all their wonderous motions : If we saw not only the nature of the Elements , especially the active Element , Fire ; but also the constitution , magnitude , and use , of all those thousand Suns , and lesser Worlds , which constitute the universal World : And , if they be inhabited , if we knew the Inhabitants of each : Did we know all the Intelligences , blessed Angels , and holy Spirits , which possess the nobler parts of Nature ; and the unhappy degenerate Spirits , that have departed from light and joy , into darkness and horrour , by departing from God ; yea , if we could see all these comprehensively , at one view ; what thoughts should we have of the wisdom of the Creator ? And what should we think of the Atheist that denyeth it ? We should think Bedlam too honourable a place for that man , that could believe , or durst say , that any accidental motion of subtile matter , or fortuitous concourse of Atomes , or any thing below a Wisdom and Power infinitely transcending all that with Man is called by that name , was the first Cause , Quod si inest in hominum genere , mens , fides , virtus , concordia , unde haec in terras nisi à superis diffluere potuerunt ? Cumque sit in nobis consilium , ratio , prudentia , necesse est Deos haec ipsa habere majora : Nec habere solum , sed etiam his uti , in optimis & maximis rebus . Cicero de natur . Dorum . lib. 2. pag. 76. and is the chief continuer of such an incomprehensible frame .

§ . 18. The first Cause must needs be infinitely Good .

By Goodness I mean all essential Excellency , which is known to us by its fruits and appearances in the Creature : which as it hath a Goodness natural and moral , so is it the Index of that transcendent Goodness , which is the first cause of both : This goodness is incomparably beyond that which consisteth in a usefulness to the creatures good ; or Goodness of Benignity as relative to Man . And it is known better by the meer name , as expressing that which Nature hath an intrinsick sense and notion of , than by definitions . As sensible qualities , light , colour , sound , odour , sweet , bitter , &c. are known by the name , best , which lead to the sensitive memory , which informeth the Intellect what they are : As the mention of things sensible entereth the definition of sense , and the mention of sense doth enter the definition of things sensible ; and yet the object is in order of nature before the act . And as Truth must enter the definition of Intellection , and Intellection the definition of Truth ; and yet Truth is in order before Intellection , and contemporary with the Intellect : so is it between Goodness and the Will . But if we speak of uncreated Good , and of a created Will , then Good is infinitely antecedent to that Will . But the Will which is created hath a nature suited to it ; and so the notion of Excellency and Goodness is naturally in our estimative faculty , and the relish of it , or complacency in it , is naturally in the Will , so far as it is not corrupted and depraved . As if I knew a man that had the wisdom and virtue of an Angel , my estimation calleth him Excellent and Good , and my Will doth complacentially cleave to him , though I should never look to be the better for him my self : or if I onely heard of him , and never saw him , or were personally beholden to him .

Deus est summum Bonum , supra omnem substantiam , omnemque naturam ; quod cuncta expetunt , cum ipse sit plenae perfectionis , nullius societatis indigus ▪ Plato in Tim. Amor Divinus fuit causa factionis mundi , & originis omnium rerum . Id. ib Bonus quidem Deus , & quidem Deus causa bonorum : Malorum autem omnium non causa . Idem de Leg.

Deus si Vim spectes , valentissimus , si decorem formosissimus , si vitam immortalis , denique si virtutem piaestantissimus est . Aristot de Mun. c. 6.

That God is thus infinitely Excellent and Good , the Goodness of his Creatures proveth : for all the goodness that is in Men and Angels , Earth and Heaven , proceedeth from him . If there be any Natural Goodness in the whole Creation , there must be more in the Creator : If there be any Moral Goodness in Men and Angels , there must be more in eminency in him : For he can make nothing better than himself , nor give to creatures what he hath not .

§ . 19. The Goodness of the first Being consisting in this infinite Perfection or Excellency , containeth his Happiness , his Holiness , and his Love or Benignity .

§ . 20. The HAPPINESS of the first Being consisteth , 1. In his BEING HIMSELF . 2. In his KNOWING HIMSELF . 3. In his LOVING and ENJOYING HIMSELF .

The most perfect Being must needs be the most Happy , and that in Being what he is ; his own Perfection being his Happiness . And as Knowledge in the Creature is both his Perfection and Delight , so the transcendent Omniscience of the Creator must needs be both part of his Perfection , ( as distinguished by our narrow minds ) and such felicity as may be called Eminently his Delight , Deus est Actus illis porro actus qui per se est ; & optimus & aeternus . Atque Deum animal esse & aeternum & praestantissinium dicimus . Vita igitur & aevum continuum & perpetuum Deo suppetit : est enim hoc Deus . Arist. Metaphys . though what God's Delight is we know not formally . And as Love or Complacency is the perfective operation of the Will , and so of the Humane Nature in Man , and is his highest , final , and enjoying acts , of which all Goodness is the object ; so there must be something in the Perfection of the first Cause , though not formally the same with Love in Man , yet eminently so called , as knowable to us by no other name . And this complacency must needs be principally in Himself , because He himself is the Infinite and onely Primitive Good ; and as there was primitively no Good but Himself to Love , so now there is no Good but derived from Him , and dependent on Him . And as his Creature ( of which anon ) is obliged to love Him most , so he must needs be most amiable to Himself . Self-love and self-esteem in the Creature may be inordinate , and therefore called Pride : but it is impossible that infinite Goodness it self can be over-valued or over-loved by Himself or by any creature .

§ . 21. The HOLINESS of the first Being consisteth , 1. In his separation from all creatures ; by that Transcendency , which maketh him their end . 2. In the special Perfection of his WILL , which willeth and hath complacency in that alone ad extra , which is agreeable to his perfect Nature , and infinite Wisdom . 3. And so being the Fountain and Rule of Moral Goodness to the Rational Creature .

The Holiness of Man consisteth , 1. In his separation from common uses unto God . 2. In the Rectitude of his Will , as habitually thus inclined and bent to Moral Good , and hating evil . 3. Whereby it is conform to the governing Will of God . And hence we may learn what Holiness is in God , though not formally the same with that in Man .

§ . 22. The Benignity and Love of the first Being is his Essence or Nature , as inclined to complacency in all created Good ; and to benevolence or doing good to creatures , freely and agreeably to his infinite Wisdom .

The Love of complacency to all created Good , is necessary in God , supposing the continued existence of that created Good , which is the object . But it is not necessary that such created Good do continually exist . The Love of Benevolence is also natural to God in this sense , that it is his natural perfection as respecting the Creature to be used agreeably to his perfect wisdom ; but the exercise of it is not necessary , because the being or felicity of the Creature is not necessary ; but it is acted freely , according as the infinite wisdom seeth it fit , as to those Ends to which all Creatures are but the Means .

§ . 23. The first Being must needs be the onely ultimate end to himself , so far as he may be said to intend an End .

Creatas autem Potentia● , creatrix utique Potentia jare supereminet eo ipso vel maxime quo creavit . Nam & animam animá praestantiorem saepe & experimur & dicimus . Claudian . Mammort . de Anime Statu . l. 1. cap. 15. God doth not intendere finem in defectiveness and imperfection as the Creature doth : He wanteth nothing , nor is he in via as to his felicity . But eminently he may be said to intend an End , as he maketh one thing a means to produce or attain another , and doth nothing disorderly nor in vain , but ordereth all things in infinite wisdom . He is not wanting , but enjoying his end at all times , even in the midst of his use of means . To his essential Goodness and Blessedness , there is no means , nothing is capable of the honour of contributing to it . When I consider , that taking any one sound , if you joyn thereto another , a Third above it , and then place another a third above that also ; these three thus conjoyned and sounding together , do constitute one entire Harmony , which governs and compriseth all the sounds , which by art or imagination can at once be joyned together in Musical con●ordante : This I cannot but think a significant Emblem of that supreme and incomprehensible Three in One , governing , comprising and disposing the whole Machine of the World , with all it s included parts in a perfect Harmony . Christoph . Simpson's The Division Vioist . pag. 17. But his Will is the Beginning of all derived Beings , and his Will is the ultimate End of all . He is pleased to make and order all by his power and wisdom , and he is pleased in all things as so made and ordered . The complacency of his Will then is the ultimate end of all his works , as the Glory of his own Power , Wisdom and Goodness shineth in them . And though Complacency , or Pleasedness , or Will , be not formally the same in God , as in us , yet something eminently there is in him , which under this Notion we must conceive of , and express .

§ . 24. The Posse , Scire , Velle , the operative Power , Vnderstanding and Will of God , according to their Perfection , called , his Omnipotency , Omnisciency and Goodness , by which he is Maximus , Sapientissimus , Optimus , is a wonderful , yet an intelligible and certain Trinity in Vnity , viz. In the Vnity of Essence there is this Trinity of Principles or Faculties , as they may be called from the manner of imperfect man , but deserve a higher name in God .

§ . 25. The Essence of God is not the Genus , and these three the Species ; nor is it the Totum , and these three the Parts ; nor is it a Substance , of which these three are Accidents : but they are like the Essential faculties in Man , which are one with the Soul in Essence , but are not one and the same Faculties , but truly distinct ( whether it be Really , Formally , or Relatively and Denominatively onely ) : Gods Power or Omnipotency is not formally the same ( quoad conceptum objectivum ) with his Understanding and Wisdom , nor this the same with his Will and Goodness ; they are as three essential Principles , and yet but one Essence , and so one God . Nor is it part of God that is Omnipotent , and part that is Omniscient , and part that is Good ; or quae potest intelligit & vult : lut the whole Godhead is Omnipotent , the whole Omniscient , and the whole is Good , or Power , Wisdom and Goodness it self : Yet each of these Notions by it self alone is not a total or full expression of the whole perfection of the Deity .

Therefore we must neither confound the essential Principles in God , nor divide the Essence . The Omnipotency is as one faculty , the Understanding another , and the Will another ; but the Godhead and Essence of them all is one , the Glory equal , the Majesty co-eternal . Such as the Power is , such is the Understanding , and such is the Will . The Power uncreated , the Vnderstanding uncreated , and the Will uncreated . The Power incomprehensible , the Vnderstanding incomprehensible , and the Will incomprehensible . The Power eternal , the Vnderstanding eternal , and the Will eternal . And yet there are not three eternal Gods or Essences , but one Eternal ; nor three Incomprehensibles , nor three Uncreated , but One. The Power is God , the Vnderstanding is God , The Reason why the Heathens made Gods of several Virtues , was , because those Virtues were most eminent in God , and by adoring them , men would learn to love and imitate them . Bene Mens , Pietas , Virtus , Fides consecratur manu : quarum omnium R●mae dedicata publice templ . sunt , ut illa qui habeant ( habent autem omnes boni ) Deos ipsos in animis suis collocatos putent . Cicer. de Leg. 2. p. 240. and the Will is God : and yet there are not three Gods , but one God . So then , there is One Power , not Three Powers ; One Understanding , not Three Understandings ; One Will , not Three Wills . And in this Trinity , none is in duration before or after other , none is greater or less than other ; but the whole three Principles be co-eternal together , and co-equal . So that in all things as aforesaid this Unity in Trinity , and Trinity in Unity is to be acknowledged as undeniable in the light of Nature , and to be adored and worshipped by all .

And because of the Unity of the Essence , these Three may be predicated in the Concrete of each other , but not in the Abstract , because of their formal diversity . And so it may be said , that the Power is an Understanding or wise Power , and the Understanding is an Omnipotent Understanding , and the Will a most Wise and Omnipotent Will , and the Power a Good and Willing Power : but not that the Power is the Understanding , and the Understanding the Will , or the Will is the Power or Understanding .

So as to their Order , the Power , as in it self consider'd , as an Active Vital Power , is first in our conception , and doth as it were act by the Understanding , and the Vnderstanding by the Will , and in execution so go forth with the Will , that the effect is immediately to be ascribed to it .

§ . 26. Though all the Divine Faculties or Principles are adumbrate ( or made manifest ) in the Creation or Frame of the world , yet the Omnipotency is therein to us most eminently apparent .

It is infinite Wisdom and infinite Goodness which shineth to us in this wonderful Frame . But we first and with greatest admiration take notice of the Omnipotency . To consider the innumerable number of the Orbs , the multitude of the Fixed Stars , which may be called so many Suns , and to think of their distances , magnitude , powers , orders , influences , communications , effects , &c. and how many millions of these , for ought we know , there may be , besides those which are within our sight , even though helped by the most perfect Telescopes ; it striketh the Soul with unspeakable admiration at the Power that created and maintaineth all this . When we think of the unconceivable rapid , orderly , perfect , constant motions of all these Orbs , or at least of the Planets and circumjacent bodies in every Vortex : All these thoughts do make the Deity , or first Being , to be just to the mind as the Sun is to the eye , the most Intelligible of Beings , but so Incomprehensible , that we cannot endure to gaze too much or near upon his glory .

§ . 27. Whether the whole world be animated , or inanimate : Whether the whole have one constitutive Soul or not : Whether each Orb have its particular Soul or not , are things unrevealed , and beyond the Certain knowledge of the natural mind . But it is certain that the first Being is not the proper constitutive Form or Soul of the world ▪ but yet that he is much more to it than such a Form or Soul , even the total , perfect first Cause of all that it is , and hath , and doth .

He is not the constitutive Form or Soul of the Universe , ( as it seems Cicero with the Academicks and Stoicks thought ) because then the Creator and the Creature should be the same : or else the Creature should be nothing but dead , passive matter : and then Man himself , who knoweth that he hath a Soul , would either be God , ( which his experience and the conscience of his frailty forbiddeth him to imagin ) or else he should be a Creature more noble than the Universe , of which he is so small a part , ( which his reason forbiddeth him also to believe . )

But yet that God is much more to the world than a constitutive Soul , is undeniable ; because he is the creating Cause , Fas autem nec est , nec unquam fuit , quicquam nisi pulcherrimum facere eum qui essot optimus . Cicer. de Vnivers . p. 269. which is more than a constitutive Cause : and his continued causation in its preservation , is as a continued creation : As in Man , the Soul is a dependent cause , which can give nothing to the Body but what it hath received , nor act but as it is acted or impowered by the first efficient . And therefore though we call not God the Soul of Man , because we would not so dishonour him , nor confound the Creator and the creature ; yet we all know that he is to us much more than the Soul of Souls , for in him we live , and move , and have our being . So also it is as to God's causation of the Being , Motion and Order of all the world . God is incomparably more to it than its Form , as being the total first Cause of Form and Matter . To be the Creator is more than to be the Soul .

§ . 28. The glory of all being , action and order in the creatures , is no less due to God when he worketh by means , than when he worketh by none at all .

For when no Means is a Means , nor hath being , aptitude , See Theophil . Antioch . ad Autol. l. 1. p ▪ in B. p. 128. shewing that by Gods Voice speaking to Adam is meant his Son . force or efficacy , but from himself , he onely communicateth praise to his creatures , when he thus useth them , but giveth not away the least degree of his own interest and honour : for the creature is nothing , hath nothing , and can do nothing but by him : It useth no strength , or skill , or bounty , but what it first received from him ; therefore to use such means can be no dishonour to him , unless it be a dishonour to be a communicative Good . As it is no dishonour to a Watch-maker to make that Engine , which sheweth his skill , instead of performing all the motions without that little frame of means : But yet no similitude will reach the case , because all creatures themselves are but the continued productions of the Creator's will ; and the virtue which they put forth , is nothing but what God putteth into them . And he is as neer to the effect , when he worketh by means , as when without .

Sic Plato , cum de Deo loqui esset animatus , dicere Quid sis , non est ausus : hoc solum de Deo sciens , quod sciri Qualis sit , ab homine non possit ; solem vero ei simillimum de visibilibus solum reperit & per ejus similitudinem viam sermoni suo attollendo se ad comprehensibilia patefecit . Nam Deus qui prima Causa est , unus omnium princeps & origo est . Hic super abundanti foecunditate majestatis de se Mentem creavit . Haec mens quae 〈◊〉 vocatur , qua patrem inspicit , plenam simil tud●nem servat authoris . Macrob. § . 29. Those that call these three faculties , or Principles in the Divine Essence , by the name of three Hypostases , or Persons , do seem to me to speak less unaptly than the Schools , who call [ Deum seipsum intelligentem ] the Father , and [ Deum ut a se intellectum ] the Son , and [ Deum a se amatum ] the Holy Ghost . For that in God which is to be conceived of us , by Analogy to our essential faculties , is with less impropriety called [ an Hypostasis or Person ] than that which is to be conceived by us , in Analogy to our actus secundi , or receptions .

§ . 30. And those that say the first faculty , Omnipotency , as eminently appearing in the frame of Nature , may therefore be said to be specially therein personated , or denominated , the Creating Person , speak nothing which derogateth from the honour of the Deity .

§ . 31. Though we cannot trace the vestigia , the adumbration , or appearances of this Trinity in Vnity , through the whole Body of Nature and Morality ; because of the great debility and narrowness of our Minds ; Yet is it so apparent on the first and most notable parts of both , as may make it exceeding probable that it runneth in perfect method through them all ; if our understandings were but able to follow and comprehend that wonderfull method in the numerous , minute and less discernable particulars .

Nulla gens est tam inmansueta neque tam ferrea , quae non criamsi ignoret qualem Deum habere deceat , tamen habendum sciat . Cicero 1 de leg . I shall now give no other instance , than in two of the most noble Creatures . The Soul of Man , which is made after Gods Image ; from whence we fetch our first knowledge of him , hath in the unity of a living Spirit , the three foresaid faculties , of vital and executive Power , Vnderstanding and Will , which are neither three species , nor three parts , nor three accidents of the Soul : But three faculties certainly so far distinct , as that the Acts from whence they are denominated really differ , and therefore the faculties differ at least in their Virtual Relation to those acts , and so in a well-grounded denomination . Omnibus innatum & quasi insculptum est , esse Deos. Idem de Nat. Deor. To understand is not to will : for I understand that which I have no will to , even against my will ( for the Intellect may be forced : Therefore the same Soul hath in it the virtue or power both of understanding and willing , and so of executing :

Nulla gens tam fera cujus mentem non imbuerit Deorum ●pinio , Idem 1. Tusc.

Dicunt Stoici DEUM esse animal immortale , rationale , perfectum & beatum ; à malo omni remotissimum , providentiâ suâ mundum & quae sunt in mundo administrans omnia : Non tamen inesse illi humanae formae lineamenta : Caeterùm esse opificem immensi hujus operis , sicut & patrem omnium . Laert. in Zenone , pag. ( mihi ) 364.

I had rather believe all the fables in the Legend , Talmud , Alcoran , than that this universal Frame is without a minde . Lord Verulam , Essay 16.

which are denominated from the different acts which they relate to . There is some Reason in the powers , virtues , or faculties of the real difference in the acts .

So in the Sun , and all the superior Luminaries , there is in the unity of their Essence , a Trinity of Faculties or Powers , 1. Motiva , 2 Illuminativa , 3. Calefactiva ; causing motion , light and heat . The doctrine of Motion is much improved by our late Philosophers : when the doctrine of Light and Heat are so also , and vindicated from the rank of common accidents and qualities , the nature of the Luminaries and of Fire will be also better cleared . The Sun is not to these Powers or Acts , either a Genus , a Totum , or a Subjectum . It is not one part of the Sun that moveth , and another which illuminateth , and another which heateth : But the whole Sun ( if it be wholly Fire or aethereal matter ) doth move , the whole illuminateth , and the whole doth heat : And Motion , Light and Heat , are not Qualities inherent in it ; But Motion , Illumination , and Calefaction , are Acts flowing immediately from its Essence as containing the faculties or powers of such acts .

He that could write a perfect method of Physicks and Morality , would shew us Trinity in Unity through all its parts from first to last . But as the Veins , Arteries , and Nerves ,

Multi de Diis prava sentiunt : id enim vitioso more effici solet : Omnes tamen esse vim & naturam divinam arbitrantur . Nec verò id collocutio hominum aut consensus efficit ; non institutis opinio est confirmata ; non legibus : Omni autem in re consensio omnium gentium Lex naturae putanda est . Cicer. Tusculan . Qu: l. 1. p. 220.

Cesarius and some other of the Ancients , make the Image of God on Man to be his Naturall perfections , and his similitude , to be his moral perfections .

the Vessels of the Natural , Vital , and Animal , humours and spirits , are easily discernable in their trunks and greater branches , but not so , when they are minute and multiplied into thousands , so is it in this Method .

But I must desire the Reader to observe , that though I here explain this Trinity of Active Principles in the Divine Essence , which is so evident to Natural Reason it self , as to be past all controversie ; Yet whether indeed the Trinity of Hypostases or Persons , which is part of the Christian Faith , be not somewhat distinct from this , is a question which here I am not to meddle with , till I come to the second part of the Treatise : Nor is it my purpose to deny it , but only to prepare for the better understanding of it . Of which more shall there afterward be said .

§ . 32. And thus all Creatures , and especially our selves , declare that there is a first Being and Cause of them all , who is a Substance , Life , a Spirit , or Minde , an Active Power , Vnderstanding and Will , perfect , eternall , independent and self-sufficient , not compounded , not passible , not mutable , corruptible or mortall , Immense , Omnipresent , Incomprehensible , only One , Omnipotent , Omniscient , and most Good , most Happy in Being Himself , in Knowing himself , and enjoying him ; most Holy , transcending all the Creatures , of a Perfect Will , the Fountain of all Morall Good , Love or Benigne : having a Trinity of essential Transcendent Principles , in unity of Essence , which have made their adumbration or appearance on the World , whereof though he be not the constitutive form or Soul , He is to it much more ; the first Efficient , Dirigent , and ultimate final Cause of all : That is , THERE IS A GOD.

CHAP. VI. Of GOD as RELATED to his Creatures : especially to Man . And I. as his OWNER .

PAssing by all that is doubtfull , and controverted among men truly Rational , and taking before me only that which is certain , undenyable , and clear , and wherein my own Soul is past all doubt , I shall proceed in the same method secundum ordinem cognoscendi , non essendi . The word [ GOD ] doth not only signifie all that I have been proving , viz. Read the proofs of the Deity , and of Providence at large in Cicer. de nat. Deor. lib. 2. by Balbus . The perfect nature of the first Cause , but also his Relations to us his Creatures : And therefore till I have opened and proved those Relations , I have done but part of my work , to prove that THERE IS A GOD.

§ . 1. GOD having produced Man ( and all the World ) by his Power , Vnderstanding and Will , is by immediate resultancy Related to him as his CREATOR .

Though he made his Body of pre-existent Matter , yet was that Matter made of nothing ; and therefore God is properly Mans CREATOR , and not his Fabricator only . And a CREATURE is a Relation , which inferreth the Correlate , a CREATOR , as a Son doth a Father . This therefore is Gods first grand Relation unto Man , which hath no cause to produce it , but his actual Creation , which is its fundamentum .

§ . 2. This Grand prime Relation , inferreth a Trinity of Grand Relations , viz. That God is our OWNER , our RVLER , and our BENEFACTOR , of which we are now to speak in order .

That these Three are justly distinguished from each other , is past doubt to all that understand what is meant by the terms . An Owner as such is not a Ruler or Benefactor , a Ruler as such is not an Owner or a Benefactor . A Benefactor as such is neither an Owner nor a Ruler . And the enumeration is sufficient : All humane affairs , or actions of converse and society , belong to Man in one of these three Relations , or such as are subordinate to them , and meer dependents on them , or compounded of them . They are in some respect the Genera , and in some as it were the Elements of all other Relations . And from the manner of men , they are applyed to God , with as much propriety of speech , as any terms that man can use concerning him . And he that could draw a true scheme or method of the Body of Morality ( or Theology , for all is one with me ) would reduce all the dealings of God with Man , which are subsequent to the fundamental Act of Creation , to these three Relations ; and accordingly distinguish of them all : Yet in the Mixt acts , ( as most are such ) distinguishing only of the compounding Elements ( I mean , the interest of these three Relations , as making up the several acts . )

§ . 3. A full Owner or Proprietor , is called Dominus in the strictest sense , and is one that hath a Jus possidendi , disponendi , & utendi ; a right of having or possessing , disposing and using , without any copartner , or superior Proprietor , to restrain him .

The meaning is better known by the bare terms of denomination , through common use , than by definition . We know what it meaneth , when a man saith of any thing , It is mine own : There are defective half-proprieties , of Co-partners , and subordinate Proprietors , which belong not to our present case . The word Dominus , & Dominuim , is sometime taken laxely , as comprehending both Propriety and Rule ; and sometime improperly , for Government or Command it self : But among Lawyers it is most commonly taken properly and strictly for an OWNER as such : But lest any be contentious about the use of the word , I here put instead of it , the word Owner and Proprietor , as being more free from ambiguity .

Those writers who confound Propriety and Government under the word Dominion , and then bestow long and sharp disputes on the question , what is the fundamentum of Gods dominion , do but delude the ignorant , and exercise the patience or contempt of the intelligent , § . 4. GOD is jure Creationis & Conservationis , the most absolute Owner or Proprietor of Man , and the whole Creation .

It is not possible that there should be a more full and certain title to propriety , than Creation , and total conservation is . He that giveth the World all its Being , and that of nothing , and continueth that being , and was beholden to no pre-existent matter , nor to any co-ordinate concause , nor dependent on any superiour cause in his causation , but is himself the first independent , efficient , total cause of being and well-being , and all the means thereto , must needs be the absolute Owner of all , without the least limitation or exception .

It is not the supereminency of Gods nature , excelling all created beings , that is the foundation of this his Propriety in the creature . For Excellency is no title to Propriety . And yet he that is unicus in capacitate possidendi , that is so transcendently excellent as to have no Copartner in a claim , might by Occupation be sole Proprietor , in that kinde of Propriety secundum quid , which Man is capable of : Because there is no other whom he can be said to wrong . But GOD hath a more plenary title by Creation , to Absolute Propriety .

§ . 5. Therefore it belongeth to GOD to be the Absolute Disposer of all things : To do with them what he please : and to use them to the pleasure of his will .

Every one may do with his own what he list , except the propriety be but limited , and dependent on another , or but secundum quid . Who should interpose and any way hinder God , from the free disposall of his own ? Not any Copartner , for there is none . Nor the Creature it self , because it is absolutely His.

§ . 6. Therefore also ( in hoc instanti , antecedently to any further Relation or Covenant ) it is not possible for God to do wrong to his Creature , howsoever he shall use it : Because it is absolutely his own , and he oweth it nothing : And where there is no Debitum , there is no Jus , and can be no Injuria .

It is to be remembred that I speak not here of God as now related to the Rational creature as a Rector and a Benefactor , and as having declared his own will in his Laws or Promises , to the contrary . But I speak of God only in the Relation of a Proprietor simply in it self considered , and so of his Absolute right , and not his Ordinate will ( as it is commonly called ) . No man need to fear lest God should deal unequally with him , or contrary to that which true Reason calleth Justice . For God having made himself Rector of the World , hath , as it were , obliged himself , that is , declared his will , to deal equally with all men , and judge them according to their works : And so hath created a Debitum , & Jus to man , which inferreth a certain Justice on Gods part . But considering him only in this first Relation , meerly , ut Dominus absolutus , or Proprietor , it is not possible for any thing that he can do , to be an injury : A meer corporal pain ( including no contradiction or error , as consciences accusation of the innocent , doth ) could be no wrong : There being less appearance of reason to call it wrong , than for my burning my Wood , or plucking a Rose to be a wrong : For it is not the Pain of one that can make it an injury , any more than the destruction of the other : where there is no Jus , there can be no Injuria : And where there is no Debitum there is no Jus. My Rose hath possession of its life , but no Right to it : Therefore it is no wrong to destroy it . And yet in this , and in the killing of Birds , and Beasts and Fishes , and labouring my Horse and Oxe in continual weariness and pain , my borrowed half-propriety secundum quid , excuseth me from doing them any wrong : Which Gods Absolute Propriety will do much more unquestionably by him .

§ . 7. Though all Gods Three Essential Principles or Faculties , Power , Wisdom and Goodness , appear in each of his Three grand Relations , Owner , Ruler , and Benefactor ; yet each one of these hath most eminently some one of Gods Essential principles or faculties appearing in it : viz. His Power most appeareth in his Propriety , his Wisdom in his Rule , and his Goodness or Love in his benefits given us .

Therefore Propriety resulteth immediately from Creation , as producing the Creature as a Creature ; but so doth not Government , as we shall see anon . And as Omnipotency is the most eminent Attribute in the Creation , so is it in that Absolute Propriety of the Creator , acquired by it .

CHAP. VII . I. Of Man's Relation to God his OWNER .

Prima pietat's magistra natura est . Cic. § . 1. GOD being our undoubted , absolute OWNER , it followeth undeniably that we are His own .

The Relations are mutual , and the thing needeth no proof .

Omnis est Deorum vita beata , hominem autem quatenus in ea lucet quoddam ejus actionis exemplat . Aristot . Eth. 10. c. 8. § . 2. Therefore Man being an intelligent Creature , that can know this his Relation to his Maker , is bound by Nature to consent to it , and absolutely resign himself to the will , dispose and use of his Creator .

For there is nothing more reasonable , than that every one should have his own : And the Vnderstanding of man should conceive of things as they are , and the Will of man should consent to his Makers Interest and right , or else it were most crooked , irregular and unjust . Therefore it must needs be the duty of every reasonable Creature to bethink him , that GOD is his absolute Owner , and thereupon to make a deliberate resolved RESIGNATION of himself to GOD , without any exceptions or reserves . Agri ne consecrentur Platoni assentior : qui his fere verbis utitur : Terra igitur , ut focus , domicilium sacrum omnium Deorum est : Quocirca nequis iterum idem consecrato . Aurum autem & argentum in urbibus & privatim & in fanis , invidiosa res est : Cicer. de leg . l. 2. p. 245.

§ . 3. Therefore man should labour to know wherein he may be most useful to his Maker's Interest , ( which is his Pleasure in our perfection ) and therein he should willingly and joyfully lay out himself .

For it is undeniable that God should be served with his Own , and that entirely without dividing : for we are not in part , but wholly his .

§ . 4. Therefore no man can have any propriety in himself , but what is derived from his Absolute Lord , and standeth in full subordination to his propriety .

For there can be but one full and absolute Proprietor . I can have no other propriety in my self , but by derivation and trust from my Creator .

§ . 5. Therefore also no creature can have any Propriety in another creature , but onely derivatively , subordinate , & secundum quid .

No Parent hath any propriety in his Children , nor the most absolute and potent Prince in his People , but as God's Stewards under him ; no not in themselves , and therefore not in others . And a Steward hath no propriety in his Master's goods , but derivative , dependent , subordinate and improper , and onely the usum , fructuum , and such possession as is necessary thereto , and such an imperfect propriety as will justifie that possession .

§ . 6. And as I am not my Own , so nothing is properly my own which I possess , but all that I have is God's as well as I.

For no man can have more title to any thing else than to himself . He that is not Owner of himself , is Owner of Nothing . And we have not any thing , nor can have , which is not as much from God as we , and therefore is not as much his .

§ . 7. Therefore no man should repine at God's disposal of him , but all men should acquiesce in the disposing-will of God .

For it is unreasonable and unjust to murmur at God , for doing as he list with his own , and using any thing to his ends .

§ . 8. And therefore all men should avoid all selfish affections , and partiality , and be more affected with God's interest than their own .

For we are not so much our Own as his , and our interest is not considerable in comparison of his .

§ . 9. Therefore no man should do any thing for selfish ends , which is injurious to the will and interest of God , our absolute Owner .

§ . 10. And therefore no man should dispose of his Estate , or any thing he hath , in any way , but for the interest of his absolute Lord .

§ . 11. And therefore all men should make it the very care and labour of their lives , to serve the will and interest of this their absolute Owner .

§ . 12. And therefore no man should prefer the will or interest of the greatest mortal man , or the dearest friend , before the will and interest of God .

§ . 13. Nor should the publick interest of States or Kingdoms be pleaded against his will and interest .

But yet we must take heed how we oppose or neglect this last especially , because the will of God doth take most pleasure in the publick or common benefit of his creatures ; and therefore these two are very seldom separated : nor ever at all as to their real good , though as to carnal , lower good , it may so fall out .

All these are so plain , that to stand to prove or illustrate them , were but to be unnecessarily and unprofitably tedious .

§ . 14. It being a God of infinite Wisdom and Goodness , as well as power , who is our Owner , his Title to us is a great consolation to the upright .

For as he hath taught men ( and bruits too ) to love their Own , it intimateth that he will not despise his Own : and therefore his interest in us is our comfort .

§ . 15. No man is capable of giving any thing properly to God , but onely by obediential reddition of his own : no nor to man , but as God's Steward , and according to our propriety , secundum quid , in respect to other Claimers .

CHAP. VIII . II. Of GOD's Relation to Man as his Governour .

Stoici dicunt Mundum regi & administrari secundum mentem & providentiam . Laert. in Zenone .

Note , that all Cicero's unanswerable reasons for the Law of Nature , lib. de Leg. prove , that God governeth us by Laws : For the Law of Nature is God's Law , who is the Maker of Nature .

sect ; . 1. GOD having made Man a rational free Agent , and sociable , among sensible Objects , and out of sight of his invisible Creator , and so infirm and defectible , it followeth necessarily , that he is a creature which must be governed by moral means , and not only moved by natural necessitation as inanimates and bruits .

The thing that I am first to prove , is , That Man's Creator hath made him such a creature , whose nature requireth a Government ; that he hath a necessity of Government , and an aptitude to it .

By Government I mean , the exercise of the moral means of Laws and Execution , by a Ruler , Omnium quae in hominum doctorum disputatione versantur , nihil est profecto praestabilius , quàm plane intelligi nos ad justitiam esse natos ; neque opinione sed naturâ , constitutum esse jus . Id jam patebit , si hominum inter ipsos societatem conjunctionemque prospexeris , &c. Cicer. de Leg. 1. pag. 221. for the right ordering of the Subjects actions , to the good of the Society , and the honour of the Governour .

I distinguish Laws from all meer natural motions and necessitation : for though analogically the Shepherd is said to rule his Sheep , and the Rider his Horse , yea , and the Pilot his Ship , and the Plow-man his Plow , and the Archer his Arrow : yet this is but equivocally called Government , and is not that which we here mean , which is the proposal of duty , seconded with rewards or punishment for the neglects , by those in authority , for the right governing of those that are committed to their care and trust . So that it is not all moral means neither which is called Government , for the instruction or perswasion of an Equal is not such . Laws , and Judgment , and Execution are the constitutive parts of Government . But by Laws I mean the whole kind , and not only written Laws , nor those only which are made by Sovereign Rulers of Common-wealths , which by excellency are called Laws : but I mean , The signification of the will of a Governour , making the subjects duty , and determining of Rewards to the obedient , and punishments to the disobedient . Or , [ An authoritative constitution de debito officii , praemii & poenae , for the ends of Government . ] So that as Parents , and Tutors , and Masters , do truly govern as well as Kings ; so they have truly Laws , though not in such eminency as the Laws of Republicks . The will of a Parent , a Tutor , or Master , manifested concerning duty , is truly a Law to a Child , a Scholar , or a Servant . If any dislike the use of the word [ Law ] in so large a sense , it sufficeth now for me to tell them in what sense I use it , and so it will serve to the understanding of my mind . I take it for such an Instrument of Government . The parts of it are , 1. The constituting of the debitum officii , or what shall be due from the Subject . 2. The constituting the debitum praemii vel poenae , or what shall be due to the Subject , which is in order to the promoting of obedience , though as to the performances obedience may be in order to the reward . Now that man is a creature made to be governed , by such a proper moral Government , I prove .

1. The several parts of Government are necessary , therefore Government is necessary . From all the parts of Government to the whole , Si leges abregantur & curvis licentia faciendi quicquid voluerit data sit , non solum Respub . pessum ibit , sed nec quicquam intererit inter nostram & ferarum vitam . Demest . Or. 2. cont. Aristog . is an unquestionable consequence . It is necessary that man have Duty prescribed and imposed ; else man shall have nothing which he ought to do : Take away Duty , and we are good for nothing , nor have any employment fit for reason : And take away all Reward and Punishment , and you take away Duty in effect ; experience teacheth us that it will not be done , for a rational agent will have ends and motives for what he doth .

2. From the imbecility of our younger state : so weak is our infant understanding , Bonis legibus , honestorum studiorum aemalatione pia , ●emperans , justa , & re bellica praestans civitas redditur . Dio● . H●l . c. l. 4. and so strong our sensitive inclination , that if Parents should leave all their Children ungoverned , abused Reason would make man worse than beasts .

3. From the common infirmity and badness of all the world . The wise are so few , and the ignorant so many , that if all the ignorant were left ungoverned to do what they list , they would be like an Army of blind men in a fight , Modesliam quandam cognitio re : n● coelest ▪ u●n assert is , qui videant quanta sit etiam apud Deos moderatio , quantas ordo ; & magnitudinem animi , Deorum opera & facta cementibu● . Justitiam etiam , cum cognitum habeas , quid sit fummi RECTORIS & DOMINI numen , ●uod consilium , quae voluntas , cujus ad naturam apta ratio vera illa & summa Lex à Philosophis dicitur . Cicer. de Finib . l. 4 p. 156. or like a world of men bewildred in the dark . What a confused loathsome spectacle would the world be ? and the rather because men are bad as well as foolish . Would all the sensual vitious persons in the world be ordered like men , without any Government , by such as are wiser than themselves ?

4. From the power of sensitive objects : The baits of sense are so numerous , so near and so powerful , that they would bear down reason in the most , without the help of Laws : nay , Laws themselves , even of God and Man , do so little with the most , as tell us what they would be without them .

5. The variety of mens minds and interests and dispositions is such , as that the world ungoverned would be utterly in confusion : as many minds and ways as men . No two men are in all things of the same apprehensions .

6. From the nature of mans powers : He is a noble creature , and therefore hath answerable ends to be attain'd , and therefore must have the conduct of answerable means . He is a rational free Agent , and therefore must have his End and Means proposed to his Reason , and is not to be moved by Sense alone ; his chiefest End as well as his chief Governour , being out of his sight .

7. The experience of all mankind constraineth them to consent to this , that Man is a creature made for Government . Therefore even among Cannibals , Parents govern their Children , and Husbands govern their Wives ; and in all the rational world , there are Rulers and Subjects , Masters and Servants , Tutors and Scholars , which all are Governours or Governed . Few men are to be found alive on earth , who would have all men , or any men save themselves ungoverned . Otherwise Men would be worse to Men , I say not , than Serpents , and Toads , and Tygers are to one another , but than any of them are to men . Every man that had strength and opportunity , would make a prey of the life or welfare of his brother . Mens own necessity forceth them every where to set up Governments , that they may not live as in a continual war , in danger and fear of one another ; nay , a war that is managed by Armies , is also ordered by Government , because many must agree for mutual defence : but else , every man would be against another , and they would be as so many fighting Cocks or Dogs , every one would fight or flie for himself ; for fighting or flying , injuring and being injured would be all their lives .

He that denieth Man to be a Creature made for Government , and consequently denieth God's Government of the world , by Moral proper Government , doth own all these absurdities , ( which else-where I have heretofore enumerated . )

1. He denieth that there is a God : for to be GOD includeeth to be Governour of the Rational world .

2. He denieth that Man Oweth any Duty to God or Man : for where there is no Government , there is no proper Duty .

3. He denieth the Justice of God : for Justice is the attribute of a Governour , that is , distributive Justice , which we speak of : for commutative Justice God cannot exercise towards Man , because of our great inferiority to him .

4. He denieth all the Laws of Nature : for where there is no Government , there are no Laws .

5. He denieth the Virtue of Obedience , and all other Virtues concatenated with it : for where there is no Government , Fundamentum libertatis , fons aequitatis , mens & animus & consilium , sententia civitatis posita in legibus . Cic. there is no Obedience .

6. He denieth that there is any such a thing as sin , or any fault against God or Man : for where there is no Government , there is no transgression . Both the vicious Habits and the Acts , Atqui si natura confirmatum jus non erit , virtutes omnes tollantur : ubi enim liberalitas ? ubi patriae caritas ? ubi pietas ? ubi aut bene merendi de altero , aut referendae gratiae voluntas , poterit existere ? Nam haec nascuntur ex co qued naturà propensi sumus ad diligendos homines , quod fundamentum juris est . Neque solum in homines obsequia , sed etiam in Deos Ceremoniae Religionesque tolluntur , quas non metu , sed eâ conjunctione , quae est homini cum Deo , conservandas puto . Cic. de leg. 1. p. 225. will have no more crime than the poison of a Toad .

7. And then no man should forbear any act as sinful or criminal .

8. Nor should any persons reprove sin in others , nor exhort them from it .

9. Nor should any one confess any sin , or repent of it , ( because it is not . )

10. Nor should any man ask forgiveness of any crime of God or Man .

11. Nor should any man thank God for the pardon of his sin .

12. It will follow that there is no moral difference between men or actions , as Good and bad , but all are alike , what ever they be or do .

13. He denieth all God's Judgments , and all his Rewards and Punishments ; for these are all of them acts of Government .

14. It will follow , that every man should do what his list .

15. And that all Parents may forbear the government of their Children , and all Masters of their Servants , and Governours of their Families .

16. It treasonably subverteth all Kingdoms and Common-wealths , and denieth that there should be any Kings or Subjects .

17. It denieth all humane Justice , because it denieth humane Government .

18. It maketh Man a Beast , who is uncapable of Moral Government .

19. It maketh him far worse than a Beast , as corruptio optimi est pessima : for a Beast hath an analogical improper government by Man , but Man must have such as moveth him rationally , according to his nature , or he must have none at all . And it would banish all Order , Duty and Virtue out of the world , and make Earth somewhat worse than Hell , which is not wholly destitute of Government .

20. But the best of it is , while it nullifieth Right and Wrong , it inferreth , that whosoever shall beat or hang 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 Transgression ; and if they are Bruits , they may be used as Bruits , who are incapable of Titles , Rights , Inheritances , or of any plea as against an injury .

§ . 2. Man being made a Creature to be governed , it thence followeth , that his Creator must needs be his Soveraign Governour , as being only fit , and having in his Propriety , the only Right . Mundus Numine regitur , estque quasi communis urb ▪ & civitas hominum . Cicero 2 de finib .

1. A Governour he must have ; for there is no Government nor governed , without a Governour . 2. If there be never so many Inferiour Governours , there must be some Supream : Or else each one would be absolutely Supream , and none Inferiour . But I will first prove that God is Mans Soveraign , Nec solum jus à natura dijudicatur , sed omnino omnia honesta & turpia : Nam & communis intelligentia nobis nota res edicit ; easque in animis nostris inchoavit , ut ●onesta in virtute ponantur , in vitiis turpia . Haec autem in opinione existimare , non in natura ponere , dementis est . Nam & nec arboris , nec equi virtus , quae dicitur in quo abutimur nomine , in opinione sita est sed in natura . Cicero de leg. 1. p. 225. and then shew the foundation of his right , and of this Relation .

The only objection made against it , consisteth of these two parts : 1. That God moveth man effectually per modum naturae as an Engineer ; and that this is more excellent than Moral Government . 2. And that Moral Government being a less effectual way , is committed to Angels and to Men , viz. Kings , and States , and Magistrates , who are sufficient to perform it .

This Objection confesseth the Government of one man over others , but denyeth the Government of God over Man , and instead of it substituteth his meer Physical motion , or natural Government , such as a Pilot useth to his Ship . I shall therefore against it prove , that not only Man but God , doth exercise this proper Moral Government , by Laws , and Executions , and not a Physical motion only .

§ . 3. I GOD hath de facto made Laws for Mankinde : Therefore he is their Governour by Laws .

The consequence is undenyable : The antecedent I further prove .

§ . 4. He that doth by authoritative constitution of Duty , oblige Man to obedience , doth make Laws for him , and Govern him by Laws : But God doth by authoritative Constitution of duty , oblige man to obedience : Rerum natura malè administrari non vult : & multorum dominatus & principatus non est utilis : unus ergo sit Princeps . Aristot . lib. ● 11. Metaph . c. 10. Therefore he maketh Laws for him , and ruleth him thereby .

The Major is not to be denyed ; for it only asserteth the Name from the Definition : The authoritative appointment of the Debitum Officii , obliging to obedience , is the definition of Legislation , as to its first and principal act ; which the appointment of the debitum praemii vel poenae followeth . And I think that the interest of Mankinde will not suffer him to be so erroneous as to deny the Minor : I think few will believe that there is no such thing as a Law of Nature made by the God of Nature ; Quod in navi Gubernator , quod in curru agitator , quod in Choro praecentor , quod denique lex in Civitate , & dux in exercitu , hoc Deus est in M●ndo . Aristot . de Mund. c. 6. or that there is no such thing as Duty incumbent on Man from God ; and so no such thing as an accusing or excusing Conscience : Few persons will believe , that it is no duty of Parents to nourish their Children , or no crime to murder them : Or that it is no duty for Children to be thankfull to their Parents , and to love them , or no sin to hate , or scorn , or kill them : Few Kings will believe , that it is no duty towards God , for their Subjects to obey them , and no crime to rebell or murder them ; and that Conscience hath nothing to say against him for such things , that can but scape the judgement and revenge of man : And few Subjects will believe , that it is no crime for a Prince to oppress them , in their liberties , estates and lives : And few neighbours will think that he is innocent before God , who beateth them , or setteth fire on their Houses , or murdereth their children or other Relations . If man be under no duty to God , and if nothing that he can do is a sin against God , what a thing will Man be , and what a Hell will Earth be ? Deny the Law of Nature , and you turn men loose to every villany ; and engage the World to destroy it self , and set all as on fire about their ears .

For if God only move us Physically , there is neither virtue nor vice , good nor evil , in a moral sense : But what God moveth a man to , that he will do , and what he doth not move him to , he will not do ; and so there being only motion and no motion , action and no action , there will be no Duty and no obligation , and so no Moral good or evil .

§ . 5. II. If God should Rule us only by Physical motion , and not by Laws , he should not rule man as man , according to his Nature : But God doth rule man according to his Nature : Therefore not only by Physical motion .

Otherwise Man should not differ from Inanimates and Bruits . Est enim virtus perfecta ratio , quod certè in natura est . Cicero de leg. 1. p. 226. A stone is to be moved Physically , and a Bruit by the necessitating objects of sense : But Man hath Reason , which they have not , and he is a free Agent : And therefore though God concurr to his Physical motion as such , yet he must move him as Rational , by such objects , and such proposals , and arguments , and means , as are suited to Reason . By presenting things absent to his understanding , to prevail against the sense of things present ; and by teaching him to preferre greater things before lesser ; and by shewing him the commodity and discommodity , which should move him ; God would not have made him Rational , if he would not have Governed him accordingly .

§ . 6. III. If the way of physical motion alone , is not so excellent and suitable as the way of Moral Government by Laws also , then God doth not only move man physically , and leave it to Magistrates to Rule as Morally : But the antecedent is true : Therefore so is the Consequent .

God doth not omit the more excellent , and choose a lower way of Government , and leave the more excellent way to man . And that the Minor is true appeareth thus . The way which is most suitable to the object or subject of Government is the most excellent way : But such is the Moral way by Laws : The other Beasts are as capable subjects of as men , and Trees as either . Wisdom and Justice are eminently glorified in the Moral way : And Omnipotency it self also appeareth in Gods making of so noble a Creature , as is governable by Reason without Force .

§ . 7. IV. If God were not the Soveraign Ruler of the World , there could be no Government of mens hearts : But there is a government of hearts : Therefore God is the Ruler of the World .

Man knoweth not the Hearts of those whom he governeth : And therefore he can take no cognisance of heart-sins or duties , unless as they appear in words or deeds : And therefore he maketh no Law for the government of hearts . But the Heart is the Man : and a bad heart is the fountain of bad words or acts , and is it self polluted , before it endeavoureth the injury of others . He that thinks all indifferent that is within him , is himself so bad , that it is the less wonder if being so indifferent , yea so vitiated within , he think nothing evil which he hath a minde to do . He that thinketh that the heart is as good and innocent which hateth his God , his King , his Friend , his Parents , as that which loveth them , and that it is no duty to have any good thought or affection , but only for the outward actions sake ; nor any sin to be malicious , covetous , proud , deceitfull , lustfull , impious , and unjust , in his cogitations , contrivances , and desires , unless as they appear in the acts , doth shew that he hath himself a heart , which is too suitable to such a Doctrine . But Nature hath taught all the World , to judge of men by their Hearts , as far as they can know them , and not to take the Will , which is the first seat of Moral Good or Evil , to be capable of neither Good nor Evil. Therefore seeing Hearts must be under Government , it must not be man , but the heart-searching God , that must be their Governour .

§ . 8. V. If God were not the Governour of the World , all earthly Soveraigns would be themselves ungoverned : But they are not ungoverned : Therefore God is their Governour , and so the Governour of the World .

What Cicero de leg. 3. saith , that He must first learn to Obey who will learn to Govern , is true in respect of obedience to God . The Kings and States that have Soveraign power through all the World , are under no humane Government at all . Though some of them are limited by Contracts with their people . But none have so much need to have the benefit of Heart-government ; none have so strong Temptations as they ; And no mens actions are of so great importance , to the welfare or misery of the World . If the Monarchs of the Earth do take themselves to be left free by God to do what they list ; what work will be made among the people ? If they think it no duty to be just , or mercifull , or chaste , or temperate , what wonder if they be unjust and cruel , and filthy , and luxurious , and use the People for their own ends and lusts , and esteem them as men do their Dogs or Horses , that are to be used for their own pleasure or commodity . What is the present calamity of the World , but that the Heathen and Infidel Rulers of the World are so ignorant , and sensual , and have cast off the fear of God , and the sense of his Government , in a great degree ; when yet most of them have some conviction that there is a God , who Ruleth all , and to whom they must be accountable : What then would they be , if they once believed that they are under no Government of God at all . If they should oppress their Subjects , and murder the innocent , it would be no fault : For where there is no Government and Law there is no transgression : No one forbiddeth it to them , and none commandeth them the contrary if God do not : For the people are not the Rulers of their Rulers , nor give them Laws : Quae Lex est recta ratio imperandi atque prohibendi : Quam qui ignorat , is est injustus , sive est illa scripta uspiam , sive nuspiam . Quod si justitia est obtemperatio scriptis legibus , institutisque populorum , etsi , ut iidem dicunt , utilitate omnia metienda sunt , negliget leges , easque perrumpet , si poterit , is qui sibi eam rem fructuosam putabit fore . Cicero de leg. 1. p. 225. And Neighbour Princes and States are but Neighbours : Therefore if they should sacrifice peace and honesty , liberties , lives and Kingdoms to their lusts , no man could say , They do amiss , or violate any sort of Law .

Obj. But the fear of Rebellions , and the peoples vindicating their liberties would restrain them .

Answ. Only so far as they feel themselves unable to do hurt : As a man is restrained from killing Adders lest they sting him : And the advantage of their place doth usually empower them , to make desolations , if they have a minde to it . And great mindes will not easily bear a popular restraint : And indeed the honester and better any people are , the more undisposed are they to rebell : And therefore Tyrants may with smallest danger and fear destroy them .

Obj. But their own interest lieth in the peoples welfare ; and therefore there is no danger of such miseries .

Ans. Did Nero think so , that wished Rome had but one neck ; that set the City on fire , that he might sing over it Homers Poem of the flames of Troy ? that ript up his own Mother , that he might see the place where once he lay ? Did Caligula think so ? Did Commodus , Caracalla , Heliogabalus , think so ? Did the Spaniards think so by the Indians , who are said by their own Writers , to have murdered in forty two years space , no less than fifty millions of them ? Did King Philip think so , who put his own Son and Heir to death , by the Inquisition ? besides so many thousands more in Spain and the Low Countreys , by that and other wayes ? How full of such bloody instances is the World . If it were a Tyrants interest that kept him under some moderation to the people of his own Dominions , it might yet possibly leave him a bloody destroyer of other Nations , in his Conquests . The World hath not wanted men that think the lives of many thousands , a little sacrifice to a proud design , or furious passion ; and are no more troubled at it , than a Pythagorean would be to kill a Bird. It hath had such as Sylla , Messala , Catiline , and the Conquerours of Jerusalem , who as Josephus saith , crucified so many thousands , till they wanted Crosses for men , and place for Crosses , besides the greater numbers famished .

Obj. But if Chief Governours be under no Law , they are under Covenants , by which they are obliged .

Answ. What shall make their Covenants obligatory to their consciences , if they be under no government of God ? The reason why mens Covenants bind them , is , because they are under the government of God , who requireth all men to keep their Covenants , and condemneth Covenant-breakers . But if God had never commanded Covenant-keeping , nor forbad Covenant-breaking , they could never be matter of duty or sin . So that this Doctrin , that God hath made no Laws for man , and is not his Governour , doth leave all Soveraigns from under the least conscientious restraint from any acts of cruelty or injustice , and tendeth to deliver up the world to be a sacrifice to their lusts : when it is the government of the universal Soveraign that is their restraint .

There is scarce any thing that the world needeth so much as good Governours , nor that is a greater blessing to them : Which Diogenes intimated when he was to be sold , and bid the Crier cry , VVho will buy him a Master : and when they ask'd him what he could do , he said , He could tell how to command or rule men . Laert. in Diog.

Dicebatque cum intueretur in vita gubernatores , medicos , & philosophos , animalium omnium sapientissimum , hominem esse : cum autem inspiceret somniotum interpretes , conjectores , vates , vel qui gloriae aut divit●is addicti essent , tunc demum nihil se stultius existimare homine . Id. ibid.

§ . 9. VI. If God have not the Soveraignty over all the world , then no man on earth can have any Governing Power : But Princes and Rulers have a Governing Power : Therefore the Soveraignty is in God .

The reason of the major is , because Kings can have no power but what they receive from some or other : there is no effect without a cause . And if they receive it , it is either from God or Man as the Original . Not from Man , for the people themselves have no governing power to use or give , as to the government of Commonwealths : for their personal power over themselves is of another species , and cometh short of this in many respects , ( as else-where I have proved ) : And if it were otherwise , yet they have nothing themselves but derivatively from God , as is proved before : and therefore they themselves must have their power from him , from whom they are , and have all that they possess : But God cannot give that which he hath not himself , either formally or eminently : Therefore he hath governing power formally or eminently , or else no Prince , or Man , or Angel can have any , no more than they can have being or reason without him . And though his power be transcendent , his exercise of it must be according to the capacity of the subject : and therefore morally by Laws and Executions . So that as all things else in the creature are derived , so is power . And as in beings , aut Deus aut nihil is an undeniable truth , so as to governing power , or Soveraignty , either it is , Primitively , Supremely and Transcendently in God , or there is none in any Prince or Parents : for if they have it not from Him , they can have none at all .

Obj. Governing by Laws is caused by humane impotency ,

Cicero , de Leg. r. proveth , That Right is founded in the Law of Nature , more than in Man's Laws ; because , else ( saith he ) men may make evil good , and good evil ; and make Adultery , Perjury , &c. just , by making a Law for them . ] A cursed consequence , which the Atheist cannot deny upon his Principles .

Quod si populorum jussis , si Principum decretis , si sententiis judicum jura constituerentur , jus esset latrocinari , jus adulterare , jus testamenta falsa supponere , si haec suffragiis , aut scitis multitudinis probarentur . Quae si tanta potentia stultorum sententiis atque jussis , ut eorum suffragiis rerum natura vertatur , cur non sanciunt , at quae mala perniciosaque sunt habeantur pro bonis & salutaribus . Aut cur cum jus ex injuria facere Lex possit , bonum eadem facere non potest ex malo . Atqui nos Legem bonam à malâ , nulla alia nisi naturali norma dividere possumus . Cicer. de Leg. 1. p. 225.

because man is not every where present , nor of power to effect himself in and by others , all the things which he commandeth : But were man Omnipresent and Omnipotent as God is , he would make all men do well , and not command them to do it : Therefore it is so in the Government of God .

Answ. It is granted that man is impotent , and God Omnipotent , and Omnipresent , and therefore that God could indeed do as is here intimated , even make all men do well , and not command it : But , 1. it is apparent , that de facto he doth not so . 2. And his wisdom being more eminently to be manifested in the work of Government than his Omnipotency , doth shew us partly , why he doth not so , even because the sapiential way is more suitable to his ends and to the subject . Creation did most eminently glorifie ( or manifest ) Omnipotency ; Government doth most eminently glorifie God's Omniscience or Wisdom , as our Perfection or Glorification will most eminently manifest , and glorifie his Love and Goodness . Each Attribute shineth most eminently in its proper work : and mans conceits must not confound this perfect order .

Yet let it be here noted , that all this while I meddle not with the controversie of the Liberty of man's will ; and so , whether God's sapiential government by Laws , do operate also by necessitation , and Physical causation , as the natural motions of the Orbs , or the artificial motions of an Engine . I only argue , that whether God thus operate by his Government by secret necessitation or not , yet it is most certain , that he governeth Morally , and useth the Means of Doctrin , Laws and Judgments : which might consist with Physical necessitating efficacy in all that do obey indeed , if God's wisdom , and man's freedom of will did inferr nothing to the contrary . But if it had been granted , that all God's government is by Physical efficacy , it would stand good nevertheless , that Laws and Judgment are part of the means which he maketh so effectual . But yet I shall go further in the next Argument .

§ . 10. VII . Experience satisfieth all the rational world , that there is , de facto , a course of Duty appointed by God for men , which they do not eventually fulfil . Therefore there is not only a Moral Government , which is effectual , but also which is separated from necessitating efficacy .

They that deny this , and plead for Physical Government only , must affirm , that nothing is any man's Duty , but what he actually performeth : and that nothing is any man's sin which he doth , or omitteth to do ; that is , that there is no sin or moral evil in the world : For all that God Physically effecteth is good ; and they suppose him to have no Law which commandeth any thing but what he Physically effecteth , and he will not Physically effect that which he forbiddeth . And if there be no such thing as moral evil or sin in the world , then no man should fear any , or avoid any ! Let but a man leave any thing undone ▪ ( if it be nourishing his children , defending his King , loving God or man ) and he may thence conclude that it 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 sure that it is no sin , because he hath done it ; for if God forbid it not , it is no sin : nay , he may make it an effect of God's government . But this consequence is so false and horrid , that no Nation on earth receiveth it , and Cannibals themselves abhor it , who eat not their friends , but strangers and enemies .

Stoici dicunt , sinceros esse sapientes , observareque & cavere solicitè , ne quid de se melius quàm sit commendare putemur , fuco seu arte aliqua mala occultante , & bona quae insunt apparere faciente , ac circumcidere vocis omnem fictionem . Laert. in Zenone . § . 11. VIII . If God be not the Governour of the world by Laws , then no man need to fear or avoid any thing forbidden by the Laws of Man , who can either keep it secret by Wit , or keep himself from humane revenge by Power . But the consequent is false : therefore so is the Antecedent .

The reason of the consequence is evident ; because , where no humane revenge is to be feared , there no punishment at all is to be feared , if God be no Governour of the world : but those that can hide their actions by craft , or make them good by power , need not fear any humane revenge ; therefore they need to fear none at all , upon the Atheists grounds . And if that be so , 1. How easie is it for cunning malice to burn a * * As London now is . Town , to kill a King , to poison wife or children , and to defraud a neighbour , and never be discovered ? If this be so , then Thieves , Adulterers , Traitors , when they are detected , have failed only in point of wit ,

Tutum aliqua res in mala conscientia praestat , nulla securum . Putat enim etiamsi non deprehenditur posse se deprehendi : & inter somnos movetur , & quoties alicujus scelus loquitur , de suo cogitat Sen. ep. 106.

Prima & maxima peccantium poena est peccasse : Haec & secundae poenae premunt & sequuntur , timere semper & expavescere & securitati diffidere . Id. ep. 47.

Mihi laudabiliora videntur omnia , quae sine venditatione & sine populo teste fiunt . Nullum theatrum virtuti conscientiâ majus est . Cicer. in Tuscul. 2. p. 268.

( that they concealed it not ) and not in point of honesty and duty . 2. And then any Rebel that can get enow to follow him , hath as good a cause as the King that he rebelleth against ; and if he conquer , he need not accuse himself of doing any wrong : And then there will be nothing for conscience to blame any man for , nor for one man to accuse another of , but witlesness or impotency . And then the Thief must suffer only for want of strength or cunning , and not because he did any wrong .

§ . 12. IX . If there be no Government by God , there can be no true Propriety but Strength : and he that is strongest hath right to all that he can lay hold on . But the Consequent is false : therefore so is the Antecedent .

The consequence is undeniable : for if there be no Divine Government , there is no Law but Humane : and no man can have any Right besides Strength to make Laws for any other whomsoever . For if God have no Government and Law , he constituteth no Debitum vel Jus , no Dueness or Right . And man can have no Right to govern others , if he have no Governour to give any . If God do give Right to Govern , he thereby maketh obedience to that Governour a duty : and he that constituteth or instituteth Right and Duty , governeth . And if God give men No Right to Govern , they can have none . And then , if Strength be all their Title , any man that can get as much Strength , doth get as good a Title ; and may seize upon the Lives , the Lands and Estates of Prince or People , and give Laws to the weaker , as others before gave Laws to him . And so there will utter confusion and misery be let in upon the world . As in the Poet's description of the degenerate Age , Vivitur ex raptu , non hospes ab hospite tutus , &c. Reason would have nothing to say against strength : the great Dog would have the best title to the bone . Melior mihi dextera lingua est .

Dummodo pugnando superem , tu vince loquendo , Ovid. Met.

The honest , poor and peaceable would have such a peace with thieves and strong ones , Cum pecore infirmo quae solet esse lupis . Ovid.

§ . 13. If God govern not the world , then meer Communities are uncapable of Right or Wrong , Par & aequum Legibus acceptum ferre debetis . Demosth . and no man is bound in duty to spare his brother's life or state . But the Consequent is false : therefore so is the Antecedent .

Animal hoc providum , sagax , multiplex , acutum , memor , plenum Rationis & consilii quem vocamus hominem , praeclarâ quâdam conditione generatum esse à supremo Deo : solem est enim ex tot animantium generibus & naturis particeps Rationis & cogitationis , cum caetera sint omnia expertia . Quid est autem non dicam in homine , sed in omni coelo , atque terra ratione divinius , quae cum adolevit atque perfecta est , nominatur rite sapientia . Est igitur quoniam nihil est ratione melius , eaque & in homine & in Deo , prima homini cum Deo Rationis societas . Inter quos autem Ratio , inter cosdem recta ratio est communis : Quae cum sit Lex , lege quoque consociati homines cum Diis putandi sumus ; Quibus autem haec sunt inter eos communia & civitatis ejusdem habendi sunt unde universus hic Mundus una civitas communis Deorum atque hominum existimanda . Cic. de Leg. 1. p. 219. By a Community I mean a company of men that have yet set up no Government among them : If God be not their Governour , such have none at all , and so are under no moral obligation : for Covenants themselves cannot bind , if there be no superiour obligation , requiring man to stand to his Covenants .

Obj. Then God's Covenants to man do not bind him .

Answ. Not at all , by proper obligation , as if it were his Duty to keep them , and his Sin to break them ; for God is not capable of duty or sin . But yet improperly they may be called Obligations , because they are the demonstrations of his Will , which the perfection of his Nature will not let him violate . It would be an imperfection , if God should break promise , though not a sin or crime : And therefore it is impossible for God to lie .

Obj. But suppose we say , that Man is under no other obligations than a Beast ; and that among men there is no proper right or wrong , duty or fault : yet men by confederacies , without any other Government , would settle Rules for the safety of cohabitation and converse , and for love of themselves would forbear wronging others . And this is all the Law of Nature that Man hath above Bruits .

Answ. Those Confederacies would no further oblige them , than their Interest required them to observe them . Still by this rule a man is left free to kill wife and children ; if he be weary of them , which no neighbour , being wronged by none , will seem obliged to revenge : still he that is the stronger is left to do his worst , without fault , to seize upon other mens estates , and to depose Kings and destroy them , and all the world would be in a state of war . Or if self-interest keep some quiet for a time , it would be but till they had strength and opportunity to do otherwise . He is not fit for humane society , who would tell all about him [ I take my self free to defraud and murder any of you , as soon as my own safety and interest will allow it me . ] And no man that thus taketh a man for a beast , can expect any better usage than a beast himself , any further than self-love shall restrain others from abusing him : nor can he plead any better title to his estate , nor exemption from the violence of the stronger . And it will also follow , that honesty is nothing but self-preserving policy ; and that blasphemy and impiety against God need not be feared or avoided ; nor any thing as a fault , but only as a folly , exposing the person himself to danger . Incest , Perjury , Lying , might be impudencies , but not any crimes .

Obj. If you supposed them in God , they would be but imperfections , and not crimes , and why should you judge othewise of them in Man .

Answ. Because the absolute perfection of his Nature is instead of a Law to God , who hath no Superiour . But man hath a Superiour , and hath an imperfect nature , which is therefore to be regulated by the wisdom and will of that perfect Superiour .

And moreover , if Man have reason and wisdom above a Beast , which maketh him capable of knowing Right and Wrong , and of being moved by the things that are evident to reason , though not to sense ; and if he be made to be governed by Laws , ( as was proved before ) then he is certainly governed accordingly ; or else his nature and reason were given him in vain , which could not be by the most wise Creator .

Obj. God governeth the world as the Soul governeth the Body , which is rationally ex parte animae ; but not by giving reason or laws to the Body : but despotically by the natural power of the Will .

Answ. The flesh is not capable of Laws , as having no Reason , and therefore no proper Laws can be given to it in it self by the Soul : But the Soul is capable of Reason , and made to be moved by proposed Reasons in a Law , and not only by natural force as the flesh . The Government must be agreeable to the capacity of the Subject . Though the Rider rule the Horse by a bridle and spur , and not by a Law , it followeth not that the King must not rule the Rider so . The Soul and Body constitute one Suppositum or Man ; and therefore the Body is governed by a Law , because the Soul is so , which despotically moveth it : Laws are for distinct individuals , and not for one part of an individual to give to another part .

Obj. If God be the constitutive Soul of the world , then he need not give it Laws .

Answ. Because it is most certain de facto , that he doth give us Laws , therefore it is certain that he is not the constitutive Soul of the world , as is also further proved before : though he be much more to it than a Soul .

§ . 14. XI . If man act , per media propter finem , and loth discerned by reason , then he must be ruled by a Law . But the Antecedent is sure : Ergo , &c.

For the End is ever something apprehended sub ratione boni , ( and the ultimate end , sub ratione optimi possibilis : ) and the Means are chosen and used , sub ratione conducibilis , as apt to attain the End . This Means and End are not to be discerned onely by sense and imagination , as in bruits every object is apprehended , but by reason ; this Reason is defectible and liable to error , and therefore the rational evidences must be proposed to it , and that conveniently : For he that knoweth not Reason , why he should chuse , refuse , or act , cannot do it Rationally . And the Will being as apt to be seduced by the sense , Non potest consistere Respablica , ubi non est honos virtuti , nec poena scelerosis . Demosth . hath need of due motives to determine it . Therefore there is need of the Regulation of a Law , containing the direction of a superiour wisdom , with authority and motives of consequential Good or Evil , proposed by one that can accomplish it .

But the whole world doth so universally consent , that there is a difference between Right and Wrong , Duty and Crimes , Good and Evil , and so a necessity of some Government ( humane at least ) and that man is not like the beasts , where strength is the only title , and good and evil is but natural , called jucundum & utile , with their contraries , that I need not plead that part of the cause any further , universal consent not only making it unnecessary , but also being a valid argument against it , as proving that it is against the common reason of Mankind , and light of Nature .

§ . 15. XII . If God be not the universal Governour of the world , then error , malice , and tyranny , and selfishness will make injustice finally prosperous , and oppressed innocency remediless . But that cannot be , as shall hereafter be fullier made appear .

There must be some infallible Judge to pass the final sentence , and hear all Causes , as it were , over again ; and some perfect righteous Judge to set straight , all that mens unrighteousness made crooked ; or else unrighteousness will finally prevail . And this must be God , who being the fountain of all Government , is also the end of all .

§ . 16. XIII . If God be not the Supreme Vniversal Governour , there can be no unity and harmony in the moral Order and Government of the World .

As all the Corporations in the Kingdom would be in continual discord with one another , if they were not all united in one King ; so would all the Kingdoms of the World ( much worse than they are ) if they were not under the Government of one God .

§ . 17. XIV . The last argument shall be à Jure & aptitudine : If Man be made a Creature to be morally Governed , and the undoubted Right and Aptitude , for supream Government be in God alone , then God is actually the supream Governour of the the World : But the antecedent is true , therefore the consequent .

1. That God only is Able , is undenyable : Men can govern but their particular Provinces or Empires : and none of them is capable of Governing all the World , for want of Omnipresence , Omnipotency , and Omniscience : And therefore the Pope that claimeth the Government of all the World , if all turn Christians , doth thereby pretend to a kinde of Deity . And if Angels were proved able to govern the Earth , it can be but as Officers , and not in absolute supremacy :

Atticus in Cicer. de leg. 1. p. 213. saith , That he cannot but believe that Jus est ortum ex natura , because of these Principles .

1. Quasi muneribus Deorum nos esse instructos & ornatos . 2. Unam esse hominum inter ipsos vivendi parem communemque rationem . 3. Omnes inter se naturali quâdam indulgentiâ & benevolentiâ , tum etiam societate juris contineri .

For who then shall be the Governour of them : Their being is meerly derivative and dependent ; and therefore so must be their power . God only is all sufficient , omnipresent , omnipotent , omniscient , and most good : Sufficient to give perfect Laws to all ; to execute righteous Judgement upon all ; and to protect the World as his Dominion : when Princes cannot protect one Kingdom , nor themselves .

And Gods title and right is as undoubted as his Power : For he is Absolute Owner of the World . And who should claim Soveraignty over him or without him , where he is sole Proprietor . He hath undoubted right to rule his own .

Obj. Propriety among men is no title to Government .

Answ. Absolute Propriety in a Governable creature , is a plenary title . But no man hath absolute Propriety in another . Yet Parents , and the Masters of Slaves , who come neerest it , have an answerable Power of Governing them . But mans fullest Propriety is in Bruits and Inanimates , which are not Creatures capable of Government .

§ . 18. The Relation then of Soveraign King or Rector in God to man , is founded in the forenamed Relation of a Proprietor ; supposing the Aptitude of the Subject and the Owner .

Having proved that God is the Vniversal King , I come to shew his title to his Kingdom ●itulus est fundamentum juris . Soveraignty or summa potestas , is Jus supremi Regiminis . Where this Right is founded , great ignorance hath made a great controversie , the thing to men that are of competent understandings in such subjects , being most easie and past controversie . God having made man , is immediately his Owner , because his maker . Having made him a Rational free Agent , and so to be Governed , he hath the Jus Regendi by Immediate Resultancy from his Absolute Propriety ; supposing the Nature of the Creature , and the Perfection of the Creator alone , which so qualifie one to be a Subject , and the other to be the Governour , that they are as it were the remoter fundamentum Relationis . From the being of Man Hoc aliquid à Deo creatum , resulteth the propriety of God : From the specifick nature of Man , as a Rational , free , sociaile Creature , he is by immediate Resultancy Gubernandus : and being such , his Creator , remotely for his Infinite Perfections and sole aptitude , and proximately , because he is Mans absolute Owner , is by Resultancy his rightfull Governour : And that he neglecteth not this his Right , but actually Governeth him , appeareth in the very making man such , and continuing him such as is made to be Governed ,

See this fullyer proved in my Political Aphoris . p. 52 , &c.

Videtis Magistratus hanc esse Vim , ut praesit , praescribatque recta & utilia , & conjuncta cum legibus : ut enim magistratibus leges , ita populo praesunt magistratus : Veréque dici potest , Magistratum esse legem loquentem , legem autem ●n utum Magistratum . Cicer. de leg. 3. i● .

as also in his actual Laws and Judgements . This is the true and plain resolution of the Question of the Title of God to his Kingdom , or fundamentum of the Relation of Universal King .

§ . 19. Humane Government is an Ordinance of God , and Humane Governours are his Officers as he is supream : And he hath not left it free to the World , whether they will live in governed Societies , or not .

That Humane Government is appointed by God , appeareth thus : 1. In that the light of Nature teacheth it all the World . 2. In that God hath put into mans Nature a necessity of it , and therefore signified his will concerning it : It is , needfull to the very lives of men , and to their highest perfections , order , and attainments . If Parents did not govern Children , and Teachers their Scholars , and Masters their Servants , and Princes their Subjects , the World would be as a Wilderness of wilde beasts , and men would not live like men , according to their natural capacities : I deny not , but some one or few by necessity or some extraordinary circumstances , may be exempted from this obligation , by being uncapable of the benefit : being cast into a Wilderness , or such like place , where the benefit of Government is not to be had . But that 's nothing to the commoner case of Mankinde : As Marriage is indifferent to those individuals that need not the benefits of it ; but it is not lawfull for the World of Mankinde , to forbear procreation , to the extinction of it self .

§ . 20. Therefore as all Rulers receive their Power from him , and hold it in dependance on him , so must they finally use it for him , even for his will and interest , which they must principally intend .

He that is the Original of Power must needs be the End : He that giveth it to man , doth give it for the accomplishment of his own Will . It is held in pure subordination to him , and so it must be used , or it is abused .

§ . 21. Therefore no man can have any Power against God , or his Laws or Interest : For he giveth not Power against Himself .

That is , he giveth no man Right , authority or commission to displease him , by the breaking of his Laws ; for that is a contradiction , or chargeth his Laws with contradiction . Yet must not any Subjects make this a pretence to deny any just obedience to their Rulers , or to rebell against them , on supposition that their Government is against God . For as private men are not made Publick Judges of the interest of God , but only private discerners , in order to their own obedience to him ; so may that Government be for God in the main , which is against him in some few particulars .

§ . 22. The Highest Duty of Man , is to Him who is the Highest : And the greatest Crime is that which is committed against the greatest Authority .

This is suâ luce so evident , that it needs no proof : formally the chief obedience is due to the chief Governour : ( To a King rather than to a Justice of Peace or Constable : ) And consequently the greatest sin is against him . If God be above man , so is duty to God , and sin against God , the greatest in both kinds .

Read what is after cited out of Zeno. Laert. in Zen. saith , that the Stoicks say , Virtutes sibi invicem esse connexas , ut qui unam habuerit , omnes habeat : esse enim illarum communes speculationes , &c. Qui enim probus est , ea despicere & agere quae sint agenda : quae vero facienda sint , ea & eligenda esse , & sustinenda , & distribuenda , & perseveranter tenenda : sequuntur autem prudentiam consiliorum maturitas & intelligentia ; temperantiam vero ordinis dexteritas & ornatus ; Justitiam autem aequitas & gratitudo : fortitudinemque constantia , atque valentia . Placet autem eis , nullum inter Virtutem & Vitium esse medium-Quemadmodum enim lignum aut distortum aut rectum oportere esse aiunt , ita justum vel injustum — At virtutem Chrysippus quidem amitti posse , Cleanthes verò non posse ait . § . 23. Therefore there is Good and Evil , which respecteth God , and are called Holiness and Sin , which are incomparably greater , than Good and Evil so called from respect to any Creatures , whether Individuals or Societies .

Therefore they that know no Good but that which is so called from its respect to mans commodity or benefit , nor no Evil but that which is so called from its respect to the hurt of Creatures , do not know God , nor his Relation to his works ; but make Gods of themselves , and accordingly judge of Good and Evil.

§ . 24. The Consciences of men do secretly accuse them , or excuse them , according to this sort of Good or Evil.

When men have wrangled against Religion never so long , there are very few so blinde and bad , in whom God hath not a resident witness , called Conscience , which secretly telleth a man that he doth well or ill , as he keepeth or breaketh the Laws of Nature , and that with respect to the Soveraign Law-giver , and not only to the good or hurt of man . As Conscience doth not accuse a man for being poor or sick , or wronged by another ( though about these we may have also inward trouble ) so it doth not justifie him for his Prosperity in the World ( though it may be laid asleep and quieted by such means ) . But it is for Morall Good or Evil that Conscience doth accuse or justifie : If I make my self poor wilfully , my Conscience will trouble me for the wilful fault , and breed in me repentance and remorse : And so it will if I hurt or impoverish my neighbour : But if I hurt my self or neighbour unavoidably without any fault of mine , I am sorry for it , but my Conscience will not accuse or condemn me for it .

§ . 25. This power of Conscience causeth all the World , to praise or dispraise men according to this Moral Good or Evil.

Mark but the Infidels themselves , or any whom Vice hath turned into Monsters , and they will commend men upon the account of that inward sincerity , and honesty , which God only can make Laws for : and dispraise men for the contrary . If you say , Quae autem natio non comitatem , non benignitatem , non gratum animum , & beneficii memorem diligit ? Quae superbos , quae maleficos , quae crudeles , quae ingratos non aspernatur , non odit ? Cic. de leg. 1. p. 222. that they do this only because such virtues make men fit for humane converse , and profitable or not hurtfull to one another ; I answer , we are not enquiring of the final cause , but the formal : Though they praise sincere and honest men , and those that are loving , compassionate , kinde , and dispraise dissemblers , malicious , and men of hurtfull dispositions , yet you may observe that they speak not of these only as usefull or hurtfull qualities , but as morall good or evil ; as things that men ought or ought not to do ; which they are bound to do , or not do by some 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 Laws of men . Mark Heathens , and Infidels , and Atheists in their talk , and you shall hear them praise or dispraise men , for some things which intimate a Divine Obligation ; which sheweth that the Conscience of the World beareth witness to the supream universal Government of God .

No man who believeth that there is a God , can believe that the actions of his rational creatures have no relation to him ; or that the good or evil of them , which is the result of their relation to God , can be of less or lower consideration , than their relation to themselves or one another : Therefore if it be laudable to perform duty to Kings , and Parents , and Neighbours , Conscience will tell the World , that it is incomparably more necessary to perform our duty to God : And it cannot be , that the World should stand related to God , as their Creator , Proprietor , Governour and end , and yet owe him no duty .

§ . 26. Gods Government ( as Mans ) consisteth of three parts , Legibus & earum observantiâ exornantur omnia . Demosth . Nihil omnino neque pulchrum neque decorum reperiri potest ; quod non cum lege aliqua communicet : Id. Orat. 1. cont. Arist . Legislation , Judgement , and Execution .

Without Laws , the Subject can neither know his Duty , nor his Rewards and Punishments . Without Judgement , laws will be uneffectual ; and without execution , judgement is a deceitfull ludicrous thing .

§ . 27. By a Law I mean , An Authoritative Institution what shall be due from and to the Subject for the ends of Government ] Or [ A sign of the Rulers Will instituting what shall be Due to and from the Subject , for the ends of Government . ]

The fuller reasons of this Definition of a Law , I have given in another Writing . Signum is the Genus of it ; The will of a Ruler being no otherwise to be known to Subjects , but by signs : The Relations of [ Ruler and Subjects ] is presupposed :

Lex nihil aliud est , quàm recta & à numine Deorum ratio , imperans honesta , prohibensque contraria . Cicero Phil. 1.

Vitiorum emendatricem legem esse oportet , commendatricemque virtutum : Ab ea enim vivendi doctrina ducitur . Cicer. 1. de leg .

It is therefore only an Authoritative sign , or the sign of [ a Rulers ] will , because a Ruler only hath the Power of Government : I say of his [ Will ] as that which is the neerest perfective Efficient , or Imperant faculty , including the understandings conduct . I call it [ an institution ] or [ instituting sign ] to signifie its efficiency de debito , and to distinguish it from [ the judicial decisive determination of the Ruler . ] It is only [ to Subjects ] that this signification is made , he being not a Ruler to any others . The product of the Institution or Statutum , is only Debitum , which is the immediate full effect of Laws : This Debitum is twofold , 1. Officii , what shall be Due from the Subject ( or what shall be the Subjects duty . ) Ad salurem Civium , civitatumque incolumitatem , vitamque hominum & quietam & beatam , conditae sunt Leges . Cicer. 1. de leg . 2. What shall be due to him , 1. If he keep the Law , which is the Debitum praemii : 2. If he break it , which is the Debitum poenae : I say [ to the ends of Government . ] For it is a Relation which must have the end in the definition ; and seeing I only define a Law in genere , I mention but [ the ends of Government ] in genere : A majoribus nostris nulla alia de causa leges sunt inventae , nisi ut suos cives incolumes conservatent . Cicer. in Vatin . Nil est tam aptum ad jus conditionemque naturae sine quo nec domus ulla , nec civitas , nec gens , nec hominum universum genus , stare , nec rerum natura omnis , nec ipse mundus potest . Nam & hic Deo paret , & huic obediunt maria terraeque & hominum vita jussis supremae legis obtemperat . Cicer. de leg. 3. p. 253 , 254. For several Governments have several ends : The Government of single persons only , as of a scholar , a son , a servant , by a Tutor , Parent , Master , intendeth proximately but the good of the individual subject : The mandates of such Rulers , have the true nature of a Law , though it be of the lower sort , as is the Government ; And Custom hath appropriated the word [ Law ] to a nobler species only . The Government of Societies is always immediately for [ the Order of the Society : ] But not always for their good ; much less chiefly : The Government of a society of Slaves ( as the Spaniards over the Peruvians and Mexicans in digging their Mines ) is for the Order of those Slaves , but for the benefit of the Lords . The Government of some Armies , is for the Order of the Armies , but for the good of those they fight for . The Government of a true Common-wealth is for the Bonum publicum , the common good , which includeth the happiness of the Rulers with the Subjects . The universal Government of the World , is proximately for the Order of the World , and for its good , but ultimately and principally for the fulfilling and pleasing the Will of God , in the said Order and good , and in the glory or operations of his own Power , Wisdom , and Goodness therein . ( As shall be further proved afterward . )

§ . 28. Any signification of the will of God , that man shall be benefited on condition of his obedience , is the praemiant part of his Law : And any signification of his will , that man shall be punished if he sin ( or that punishment shall be his due ) is the penal part of his Law .

If it only foretold that in a way of Physical efficiency , obedience will produce good , and disobedience hurt to himself , this were not properly , praemiant or penal ; But when the Good is promised upon the condition of obedience , and the hurt threatned upon condition of sin , as means to move a rational free Agent to obey , this is truly a praemiant and penal act of Law : And this is fulfilled also in a physical way of production ; the Law-giver being also the Creator and Disposer of all the World , doth wisely order it , that Morall good shall be attended with Physical good , and Moral evil with Physical evil ; first or last .

§ . 29. The Immensity ( or Omnipresence ) the Omnipotency , Of this read Cicero's 2. lib. de nat. Deor. Omniscience , and infinite goodness of God , with his total Causation in the support of all his Creatures , do most undoubtedly prove his particular Providence , in observing and regarding all the actions of his Subjects in the World ; and so declare his actual government .

It is the gross ignorance of the Divine perfections , which ever made any one question the particular Providence of God as extending to the smallest things and actions . 1. It is proved by his Immensity ( conceived of as without corporeal extension of parts as before said ) : He that made and upholdeth all the World , did never make that which is greater than himself , and excludeth his presence . Though being a Spirit he hath not Corporeal quantity , yet analogically and in a way of eminency and transcendency , we must say that he is Greater and Immense : And it is his perfection which denyeth extension and dimensions ; and therefore in a nobler kinde he is every where present . And if he be here as certainly as I am , and in a more excellent manner , he cannot but observe all things and actions which are here .

2. He is Omnipotent and All sufficient , and therefore as Able to observe and govern every the smallest Thing and action , as if he had but that one to look after in the world . And I think , if God had but one man at all to mind and govern in all the world , the Adversary himself , that now denieth his particular providence , would confess , that God doth observe and regard that one individual . It is mens Atheistical or Blasphemous diminutive thoughts of God , who conceive of him as finite , though they call him infinite , which is the cause of all such kind of errors .

3. His Omniscience infallibly proveth also his particular observance of all things and actions in the world : for His Knowledge being his natural perfection is necessary : He cannot be ignorant of any thing that is . If I had but one thing just before my eyes to see , in the open light , I must needs see it , if it have the necessaries of a visible object , unless I wink . If the Sun's illumination were an act of vision , ( as its like it is nothing more ignoble ) how easily would it at once discern all that is upon one half of the earth at once ? All things are naked and open before the eye of the Omniscient being : He cannot but behold or know them , and therefore observe them and regard them .

4. His Creation , Causation and Manutetency also prove , that he both knoweth and regardeth all things : For can he be either ignorant , forgetful or mindless of that which he made , and still doth so conserve , as to continue a kind of Creation of it ? His Omnipotent Will which gave it a being , doth still continue it ; should he withdraw his active sustentation , it would turn all , not only to confusion but to nothing . 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 universal Cause of all the agency and motion in the world ; in him we Live , Move and Be : and can he be ignorant or regardless of what he doth ? Why will he make , maintain , and move that which he doth not regard ?

5. His Relation of Owner proveth his regard : all things are his Own .

6. And his Relation of a Governour proveth his regard and his actual government of Man and all his actions . For he taketh not on him a vain Relation ; and he that maketh Laws for every person and action , doth regard and govern every person and action : But so doth God . Ergo.

§ . 30. Those who think God doth nothing to all the rest of the world , but by those noblest creatures which are next him , and that he hath committed the government of all the rest of the world to the Intelligences of the first Order ; cannot without blindness and contradiction deny , that he is still Himself no less the actual Mover and Governour of all , than if he used no Officer or Instrument at all .

For 1. God ceased not himself to be Omnipresent , Omniscient , Omnipotent , or most Benign , when he gave that supposed Power to those Instruments . 2. He made them and ordered them under Him , through plenitude of Goodness , delighting to communicate Power and Dignity as well as Being to his Creatures , and not through impotency or insufficiency , to supply any defect in his own Government , and to help him : He useth them to honour them , and not to dishonour himself . He gave away from himself no degree of Perfection , nor deprived himself of the smallest part of Honour , which he communicateth to them ; but honoureth himself in the appearance of his Perfections by the said Communications . As God can do that by himself without the Creature , which he causeth the Creature to do ; ( as to move , illuminate and beat the lower parts without the Sun as well as with it , or any thing which importeth not impotency or contradiction ) for he ceased not to be omnipotent ; so that which he doth by any Creature is as truly and fully done by Himself , as if there were no created instrument or cause in it . For that Creature which is nothing of it self , and hath not any Being but in full dependance on its Maker , can have no action of it self , but in full dependance upon him ; what ever it doth , it doth by him : though as to the specifying comparison , why this rather than that , God hath given men a power with liberty , yet the Action as an Action , being from the Power which was totally from him , is so it self : There can be no less of God's agency in any action , because he doth it by a Creature , than if he did it without ; though there be more of the Creatures , there is no less of his : His communication of Power is not by discerption , or division and diminution of his own . He that knoweth what a Creator and total first Cause is , needs no other proof of this . Men indeed communicate power to their Officers , through their own insufficiency , to be their helpers , and supply the want of their presence or action ; but so doth not God . Therefore if Angels or Intelligences govern and move all inferiour things , they are all governed and moved no less certainly , proximately , honourably by God himself , than if he had never used such a subordinate Agent ; and that immediatione essentiae & virtutis ; immediately , though not so immediately , as to use no honourary second cause .

Dii , qui quo velint , possint laedere , nec à quodam laedi vicissim , non nocent nisi improbis . Plut. in Lacon . § . 31. Justice is an Attribute of God as GOVERNOVR , by which he maketh equal Laws , and giveth all their due according to them ; ( or judgeth them righteously according to his Laws ) for the ends of Government .

As Justice is conceived of in God according to the image in Man , Hanc video sapientissimorum fuisse sententiam , Legem neque hominum ingeniis excogitatam , neque scitum aliquod esse populorum , sed aeternum quiddam quod universum mundum regeret imperandi prohibendique sapientiâ . Ita principem Legem iilam & ultimam Mentem esse dicebant omnia ratione aut cogentis aut vetantis Dei . Cic. de Leg. 2. p. 234. which we call the Virtue or Habit of Justice , so it is his eternal Nature , being nothing else but the perfection of his infinite Wisdom , and his Will or Goodness , as respecting a Kingdom of Subjects as possible and future . For he may so be called JUST , that hath no Kingdom , because he hath that Virtue which would do Justice if he had a Kingdom . But as JUSTICE is taken either for the exercise of righteous Government , or for the honourable Relation and Title of one that doth so exercise it ; that is , of an actually Just Governour , so formally and denominatively it is an Attribute of God , which is not Eternal , but subsequent to his Relation of a King or Governour . He that is not a Governour , is not a just Governour . A negatione est secundi adjecti ad negationem est tertii valet argumentum .

The Law is Norma Officii & Judicii . He that maketh a Law , thereby telleth his Subjects , that according to this they must live , and according to this they must be judged . Indeed the immediate sense of the words of a Law , as such , is not to be taken as de Eventu , but de Debito : He that saith , Thou shalt not murder , saith not , [ Eventually it shall not come to pass that thou shalt not murder ] but [ It shall be thy Duty not to do it . ] And he that saith , [ If thou murder thou shalt be put to death ] doth primarily , in the sense of the words themselves , mean no more but [ Death shall be thy due . ] But in that he declareth that he will justly govern according to this Law , therefore he meaneth secondarily and consequently , that ordinarily he will give to all their due . In what cases the Letter and nearest sense of a Law may be dispensed with , or the Law-giver reserveth a liberty of dispensation to himself , belongeth not to this place to be disputed .

CHAP. IX . II. Of Man's Subjection to God , or Relation to him as our Governour .

§ . 1. MAn being made thus a Rational free Agent ,

Seneca Epist. ad Luc. 83. p. ( mihi ) 711. saith , Sic certe vivendum est , tanquam in conspectu vivamus . Sic cogitandum , tanquam aliquis in pectus inspicere posset & potest : Quid enim prodest ab homine aliquid esse secretum . Nihil Deo clausum interest animis nostris , & cogitationibus mediis intervenit .

Diogenes ( in Laert. ) said to an immodest woman , Non vereris mulier , ne forte stante post tergum Deo ( cuncta enim plena ipso sunt ) inhoneste te habeas ? Primus est Deorum cultus , Deos credere ; deinde reddere illis Majestatem suam : reddere Bonitatem sine qua nulla Majestas est : scire illo esse qui praesider Mundo , qui universe ut sua , temperanin qui humani genet . tutelam gerunt . Idem . epist. 92.

and sociable to be governed , and God being his Rightful Governour , is immediately related to God as his Subject , as to Right and Obligation .

There is no Soveraign without a Subject : Subjection is our Relation to our Governour , or else our consent to that Relation . In the former sense we take it here . A Subject is one that is bound to obey another as his Ruler . He that is a Subject by Right and Obligation , and yet doth not consent and actually subject himself to his rightful Governour , is a Rebel . There cannot be greater obligations to subjection imagined by a created understanding , than the Rational Creature hath to God .

§ . 2. All men are obliged to consent to this subjection , and to give up themselves absolutely to the government of God .

God's absolute propriety in us as his creatures , giveth him so full a Title to govern us , that our consent is not at all necessary to our obligation and subjection-relative ; but only to our actual obedience , which cannot be performed by one that consenteth not . Therefore God's right and our natural condition are the foundation of our subjection to him , as to Obligation and Duty ; and he that consenteth not , sinneth by high Treason against his Soveraign . As God did not ask our consent whether he should make us men , so neither whether he should be our Governour and we his Subjects as to obligation : nor yet whether he shall punish the rebellious and disobedient . But he asketh our consent to obey him , and to be rewarded by him : for we shall neither be holy nor happy but by our own consent . Those therefore ( whom I have confuted in my Treatise of Policy ) who say , God is not our King till we make him King , nor his Laws obligatory to us till we consent to them , speaking de Debito , do not reason but rave , and are unworthy of a confutation .

§ . 3. All men therefore are obliged to subject their Understandings to the revealed Wisdom of God , and their Wills to his revealed Will ; and to employ all the powers of Soul and Body , and all their possessions , in his most exact obedience .

Subjection is an obligation to obedience . Where the Authority and Subjection are absolute and unlimited , there the obedience must be absolute and most exact . The understanding of our absolute Ruler is the absolute rule of our understandings . No man must set up his conceits against him , nor quarrel with his Government or Laws . If any thing of His revelation or prescription seem questionable , unjust or unnecessary to us , it is through our want of due subjection , through the arrogancy and enmity of our carnal minds . His Will , de Debito ,

Nihil mihi videtur frigidius , nihil ineptius , quàm Lex cum prolegomeno : Dic quid me velis fecisse ; non disco , sed pareo . Senec. ep. 95.

If Mens Laws must have so great authority , much more Gods . Ex quo intelliges par est , eos qui perniciosa & injusta populis jussa descripferint , cum contra fecerint quod polliciti professique sint , quidvis potius tulisse quàm leges . Cic. de leg . l. 2. p. 235.

Multa perniciosa , multa pestifica sciscuntur in populis , quae non magis Legis ●omen attingunt , quam fi latrones , &c. id . ibid.

must be the absolute Rule of all our Wills : so much secret exceptions and reserves as we have in our resignation and subjection , so much hypocrisie and secret rebellion we have . Our subjective obligation is so full and absolute , and our Ruler so infallible , just and perfect , that it is not possible for any mans obedience to God to be too absolute , exact or full . Nothing can be more certain than that a Creature , subject to the government of his Creator , of infinite Power , Wisdom and Goodness , doth owe him the most perfect and exact obedience , according to the utmost of his Powers , without any dissent , exception , resistance , unwillingness or neglect .

§ . 4. All obedience which Rulers require of their Subjects , or Subjects give to any Governours , must be in full subordination to the government and will of God .

For all Powers under the absolute Sovereign of the world , are derivative and dependent , and are no more than he hath given : they are from him , under him , and for him ; and can no more have any authority against him , than a Worm against a King , or than they could have Being and Authority without him . He that contradicteth this Proposition , must take down God , and Deifie Man , and so defie and conquer Heaven , or else he will never make it good . Plutarch de Tranquil . Anim. saith , that it is one of Aristotle's sayings , That he that believed as he ought of the gods , should think as well of himself as Alexander , who commanded so many m. n. p. 155. As for the difficulties that seem to rise by allowing Subjects to prefer God's Authority before their Parents or Princes ; it belongeth no more to the clearing of the present subject that I resolve them , than that I resolve such as arise from our allowing Subjects to disobey a Justice or Constable when he is against the King .

§ . 5. They that are obliged to such absolute and exact obedience , are obliged to use their utmost diligence to understand God's Laws , which they must obey .

For no man can obey a Law which he doth not know of , and understand . Subjection includeth an obligation to study our Maker's Laws , so far as we must do them : Indeed those that concern others , we are not so much bound to know ( as a Subject to know God's Laws for Kings and Pastors of the Church ) ; but for our own duty we cannot do it before we know it . Those that are ignorant of their Maker's Will through unwillingness , contempt or negligence , are so far disobedient to his Government .

§ . 6.

Dicebat Thales , Homines existimare oportere Deos omnia cernere , deorumque omnia esse plena , & tunc fore omnes Castiores . Cic. 2. de Leg.

Anthenodorus dicere prudenter solebat , ita cum hominibus homines vivere debere , acsi Deus Retributor bonorum malorumque ultor , omni loco ac tempore actiones nostras intueretur conspicereturque humanis nostris oculis . Fulgos . l. 7. c. 2.

Sic vive cum hominibus tanquam Deus videat : Sic loquere cum Deo tanquam homines audiant Sen. ep 10.

There are many and great temptations to draw us to disobey our Maker , which every one is bound with greatest vigilancy and constancy to resist .

He that is bound to obey , is certainly bound to resist all temptations to disobedience . For that is far from absolute or true obedience which will fail , if a man be but tempted to disobey . Kings and Parents will not accept of such obedience as this ; they will not say , [ Be true to me , and honour me , and obey me , till you are tempted to betray me , and to reproach me , and rebel . ] He that will be false to God when he is tempted to it , was never true to him . No temptation can bring so much for sin , as God giveth us against it , nor can offer us so much gain , or honour , or pleasure by it , as he offereth us on condition we obey him . And that the world is full of such temptations , experience putteth past dispute , ( of which , more anon . )

§ . 7. No price can be offered by any Creature , which to a Subject of God should seem sufficient to hire him to the smallest sin .

Sin hath such aggravations ( which shall be opened anon ) that no gain or pleasure that cometh by it can counter-ballance . There being no proportion between the Creature and the Infinite Creator , Chilon ( in Laert. p. 43 ) inquit , Damnum potius quàm turpe lucrum eligendum , nam id semel tantum dolori esse : hoc semper . there can nothing by , or of the Creature be proportionable , or considerable to be put into the ballance against the Creator's Authority and Will . The command of Kings , the winning of Kingdoms , the pleasure of the flesh , the applause of all the world , if they are offered as a price or bait to hire or tempt a man to sin , should weigh no more against the command of God , than a feather in the ballance against a Mountain . All this common reason will attest , however sense and appetite reclaim .

Plus apud bonos pietatis jura quàm omnes opes valent . Justin . Hist. l. 3.

Because God hath penalties to promote obedience , all Religion is called , The fear of God . Laertius saith of Cleanthes , Cum aliquando probro illi daretur , quod esset timidus : At ideo , inquit , parum pecco . Fear is a preserving cautelous passion , though it make not a good man of it self , but as joyned with Love .

§ . 8. No man can reasonably fear lest his true obedience to such a Governour should prove his final detriment or hurt : but if it did , it were nevertheless our duty to obey .

1. No man can reasonably think , that God is less able to reward , protect and encourage his subjects in their duty , than any Tempter whatsoever in their disobedience . And no man can think that he is less wise to know how to perform it : nor can any think that Infinite Goodness is less disposed to do good to the good , than any Tempter whosoever can be to do good to the evil . These things being all as clear as light it self to the considerate , it must needs follow , that no reason can allow a man to hope to be finally a gainer or saver by his disobedience to his Maker , or to fear to be a loser by him .

2. But if it were so , obedience would be our duty still : for the authority of God , as his propriety , is absolute ; and he that giveth us power to require the analogical obedience of our Horse or Ox , though it be to our benefit only , and his hurt , yea though it be in going to the slaughter , if he did so by us could do us no wrong , nor give us any just excuse for our disobedience . For as sweet as life is to us , it is not so much Ours in right as His , and therefore should be at his disposal .

§ . 9. The breaking of Gods Laws must needs deserve a greater penalty , than the breaking of any Man's Laws , as such .

The difference of the Rulers and their Authority puts this past all controversie ; of which yet I shall say more anon .

§ . 10. What is said of the subjection of Individuals to God , is true of all just Societies as such ; the Kingdoms of the world being all under God the universal King , as small parcels of his Kingdom , as particular Corporations are under a humane King .

Therefore Kings and Kingdoms owe their absolute obedience to God , and may not intend any ultimate end , but the pleasing of their universal Soveraign ; nor set up any interest against him , or above him , or in coordination with him ; nor manage any way of Government , but in dependance on him , as the Principle and the End of it ; nor make any Laws , but such as stand in due subordination to his Laws ; nor command any duty but what hath in its order , a true subserviency and conducibility to his pleasure .

CHAP. X. Of GOD's particular Laws as known in Nature .

THe true nature of a Law I have opened before . Though Cicero's books de legibus , be usually read by us when we are boyes , they are worthy the perusal of the wisest men , and fit for the edification and pleasure of the learned . It is not necessary that it be written nor spoken ; but that it be in general any apt [ signification of the Will of the Rector to his subjects , instituting what shall be due from them and to them , for the ends of Government . ] Therefore whatsoever is a signification of Gods will to man , appointing us our duty , and telling us what benefit shall be ours upon the performance , and what loss or hurt shall befall us , if we sin , is a Law of God .

§ . 1. A Law being the Rectors Instrument of Governing , there can be no Law where there is no Government : And therefore , that which some call , The eternal Law , is indeed no Law at all ; But it is the Principle of all just Laws .

The Eternal Wisdom and Goodness of God ( that is , the Perfection of his Nature and Will ) as related to a Possible , or future Kingdom , is denominated Justice : And this Justice some call the Eternal Law : But it is truly no Law , because it is the will of God in himself , and not as Rector ; nor is it any signification of that Will , nor doth it suppose any governed subjects in being from Eternity ; nor doth it make any duty to any from Eternity : But all the Laws which God maketh in time , ( and consequently which men make , which are just and good ) are but the Products of this Eternal Will and Justice .

And whereas some say , that there is an eternall truth in such Axiomes as these [ Thou shalt love God above all , and do as thou would'st be done by , and the good should be incouraged , and the bad punished , &c. ] I answer , God formeth not Propositions ; And therefore there were no such Propositions from Eternity : Nor was there any Creature to love God , Quod ( de magistratu loquitur ) cum dico legem , a me dici nihil aliud intelligi volo quàm imperium , sine quo nec domus ulla , nec civitas , &c. Id. de leg. 3. init . or to do Good or Evil , and be the subject of such Propositions : That Proposition therefore which was not from Eternity , was neither true nor false from Eternity ; for non entis non sunt accidentia vel modi . But this is true , that from Eternity there were the grounds of the verity of such Propositions when they should after be : And that if there had been subjects from Eternity for such Propositions , and Intellects to frame them , they would have been of Eternal truth .

§ . 2. At the same time of his Creation that God made Man his subject , he also made him some Laws , to govern him .

For , subjection being a general obligation to obedience , would signifie nothing , if there were no particular duties to be the matter of that obedience . Else Man should owe God no obedience , from the beginning , but be Lawless ; for where there is no Law , there is no Obedience : ( Taking a Law in the true comprehensive sense , as I here do . )

§ . 3. All the objective significations in natura rerum , within us or without us , of the Will of God , concerning our Duty , reward or punishment , are the True Law of Nature , in the primary proper sense .

§ . 4. Therefore it is falsly defined by all Writers , who make it consist in certain axioms ( as some say ) born in us , or written on our hearts from our birth ; ( as others say ) dispositively there .

It is true , that there is in the nature of Mans Soul a certain aptitude to understand certain Truths , as soon as they are revealed , that is , as soon as the very Natura rerum is observed : And it is true , that this disposition is brought to actual knowledge , as soon as the minde comes to actual consideration of the things . But it is not true that there is any actual knowledge of any Principles born in Man : Nor is it true , that the said Disposition to know is truly a Law ; nor yet that the actual knowledge following it , is a Law : But the disposition may be called a Law Metonymically , as being the aptitude of the faculties to receive and obey a Law ; as the Light of the Eye , which is the potentia & dispositio videndi , may be called [ the Light of the Sun ] but unhansomly : And the subsequent actual knowledge of Principles , may be called the Law of Nature metonymically , as being the perception of it , and an effect of it : as actual sight may be called , the Light of the Sun , and as actual knowledge of the Kings Laws , may be called His Laws within us , that is , the effect of them , or the Reception of them : But this is far from propriety of speech .

That the inward axiomes as known are not Laws , is evident , 1. Because a Law is in genere objectivo , and this is in genere actionum : A Law is in genere signorum ; but this is the discerning of the sign : A Law is the will of the Rector signified : this is his will known : A Law is Obligatory : this is the perception of an Obligation . A Law maketh duty : but this is the knowledge of a duty made . 2. The Law is not in our power to change or abrogate : But a mans inward dispositions and perceptions are much in his power , to encrease or diminish , or obliterate : Every man that is wilfully sensual and wicked , may do much to blot out the Law of Nature , which is said to be written on his heart ; But wickedness cannot alter or obliterare the Law of God : If this were Gods Law which is upon the heart , when a sinner hath blotted it out , he is disobliged from duty and punishment : For where there is no Law , there is no duty or transgression . But no sinner can so disoblige himself by altering his Makers Laws : 3. Else there would be as many Laws of Nature , not only as there are men , but as there are diversity of perceptions : But Gods Law is not so uncertain and multiform a thing . 4. And if Mans disposition or actual knowledge be Gods Law , it may be also called Mans Law : And so the Kings Law , should be the Subjects perception of it .

It is therefore most evident , that the true Law of Nature is another thing : ( And is it not then a matter of admiration , that so many sagacious , accurate Schoolmen , Philosophers , Omnis lex inventum sane & donum est Deorum . Decretum vero hominum prudentum — Demost. cont. Aris . or . 1. Lawyers , and Divines , should for so long time go on in such false definitions of it ! ) The whole World belongeth to the Law of Nature , so far as it signifieth to us the will of God , about our duty , and reward , and punishment : The World is as Gods Statute Book : The foresaid natural aptitude , maketh us fit to read and practise it . The Law of Nature is as the external Light of the Sun ; and the said natural disposition , is as the visive faculty to make use of it . Yet much of the Law of Nature is within us too : But it is there only in genere objectivo , & signi : Mans own Nature , his Reason , Free will , and Executive power , are the most notable signs of his duty to God ; To which all Mercies , Judgements , and other signifying means belong .

§ . 5. The way that God doth by Nature oblige us , is by laying such fundamenta from which our duty shall naturally result , as from the signification of his Will .

Communis lex nunquam immutatur , cum secundum naturam sit : jus verò scriptum saepius . Aristot . 1. Rhet. ad Theod. c 4. §. 6. These fundamenta are some of them unalterable ( while we have a being , ) and some of them alterable : And therefore some Laws of Nature are alterable , and some unalterable accordingly .

As for instance , Man is made a Rational free Agent ; and God is unchangeably his Rightfull Governour , of infinite Power , Diogenes ( in Laert. ) congregatis ad se plurimis exprobravit , quod ad inepta studiosè concurrerent ; ad ea vero quae gravia & utilia , negligenter convenirent : Dicebatque de fodiendo & calcitrando certare homines , ut autem boni & probi fierent curare neminem . Musicos in jus vocabat , quod cum lyrae chordas congruè aptarent , animi mores inconcinnos haberent . Mathematicos carpebat , quod Solem & Lunam & sydera intuentes , quae ante pedes erant negligerent . Oratores item , quod studerent justa dicere , non autem & facere . Avaros quoque quod pecuniam vituperarent , ac summè diligerent : & eos qui justos , quod pecunias contemnerent laudabant , pecuniosos verò imitari satagebant . Stomachabatur eis qui pro bona valetudine sacra facerent , inter sacrificia contra sanitatem coenarent . Servos mirabatur , qui cum edaces dominos cernerent , nihil diriperent ciborum . — Dicebat manus ad amicos non complicatis digitis extendi oportere . Wisdom and Goodness : Therefore the nature of God and Man ( in via ) thus compared are the fundamentum from whence constantly resulteth our indispensable duty to love him , trust him , fear him , and obey him : But if our being , or reason , or free-will , which are our essential Capacities cease , our obligations cease cessante fundamento . God hath made Man a sociable Creature ; and while he is in society , the Law of Nature obligeth him to many things , which he hath no obligation to , when the society is dissolved : As when a Parent , Childe , Wife , or Neighbour dieth , all our duties to them cease . Nature by the position of many circumstances , hath made Incest ordinarily a thing producing manifold evils , and a sin against God : And yet Nature so placed the children of Adam , in other circumstances , that the said Nature made that their duty ( to marry one another ) which in others would have been an unnatural thing : Nature forbiddeth Parents to murder their children : But when God the absolute Lord of life , would that way try Abrahams obedience , when he was sure that he had a supernatural command , even Nature obliged him to obey it . Nature forbiddeth men to rob each other of their proper goods . But when the Owner of all things , had given the Israelites the Egyptians goods , and changed the propriety , the fundamentum of their former natural obligation ceased . Changes in natura rerum , which are the foundation of our obligation , may make changes in the obligations , which before were natural . But so far as Nature , that Nature which foundeth duty is the same , the duty remaineth still the same : The contrary would be a plain contradiction .

§ . 7. The Authoritas Imperantis is the formall object of all obedience : and so all our duty is formally duty to God as our Supream , or to Men as his Officers : But as to the Material object , our Natural duties are either , I. Towards God : II. To our selves : III. To others .

§ . 8. I. The prime duties of the Law of Nature are towards God , and are our full consent to the three Relations , ( of which two are mentioned before ) : To be Gods Rational Creatures , and not obliged to take him heartily for our Absolute Owner and Ruler , is a Contradiction in Nature .

§ . 9. Mans Nature being what it is , Laertius saith of the Magi , that they do Deorum cultui vacare ; signa statuasque reprehendere ; & eorum imprimis qui Mares esse Deos & foeminas , dicunt , errores improbare . Signa & statuas ex disciplinae instituto è medio tulisse . Qui & revicturos homines , immortalesque futuros , dicunt , & universa illorum precationibus consistere . Plerique & Judaeos ab his duxisse originem tradunt . Laert. pag. 4 , 5 , 6. and Related thus to God , and Gods Nature and Relations being as afore described , Man is naturally obliged to take God to be what he is in all his Attributes forementioned ( cap. 5. ) and to suit his will , and affections to God accordingly : that is , to take him to be omnipotent , omniscient , and most good , most faithfull , and most just , &c. and to believe him , seek him , trust him , love him , fear him , obey him , meditate on him , to honour him , and preferre him before all the World ; and this with all our Heart and might , and to take our chiefest pleasure in it .

All this so evidently resulteth from the Nature of God and Man compared , that I cannot perceive that it needeth proof or illustration .

§ . 10. It is a contradiction to Nature , that any of this duty proper to God , may be given to any other , and that any Creature or Idol of our Imagination should be esteemed , loved , trusted , obeyed , or honoured as God .

For that were falshood in us , injury to God , and abuse of the Creature .

§ . 11. Nature requireth , that Man having the gift of speech from God , should imploy his Tongue in the Praise and service of his Maker .

This plainly resulteth , from our own Nature , and the use of the Tongue , compared with , or related to Gods Nature and perfections , with his propriety in us , and all that 's ours , and his Government of us .

§ . 12. Seeing Man liveth in totall dependance upon God , and in continual receivings from him , Nature obligeth him to use his heart and tongue in holy desires express'd and exercised in Prayer , and in returning thanks to his great Benefactor , ( of which more anon . )

For though God know all our sins and wants already , yet the Tongue is fitted to confess our sins , and to express our desires : And by confessing and expressing , a twofold capacity for mercy accreweth to us : That is , 1. Our own Humiliation is excited and increased by the said Confessions ; and our Desires , and Love , and Hope , excited and increased by our own Petitions , ( the tongue having a power to reflect back on the heart , and the exercise of all good affections being the means of their increase . ) 2. And a person that is found in the actual exercise of Repentance and holy Desire , and Love , is morally , and in point of Justice , a much fitter recipient for pardon , and acceptance , and other blessings , than another is : And it being proved by Nature , that Prayer , Confession and Thanksgiving , hath so much usefulness to our good , and to our further duty , Nature will tell us , that the tongue and heart should be thus imployed . And therefore Nature teacheth all men in the World , that believe there is a God , to confess their sins to him , and call upon him in their distress , and to give him thanks for their receivings .

§ . 13. Seeing Societies as such are totally dependent upon God , and mens gifts are communicative , and Solemnities are operative : Nature teacheth us , that God ought to be solemnly acknowledged , Pietas est scientia colendi numinis : inquit Aemilius in Plutarch . worshipped , and honoured , both in Families , and in more solemn appointed assemblies .

It greatly affecteth our own hearts to praise God in great and solemn Assemblies : Many Hearts are like many pieces of Wood or Coals , which flame up greatly when set together , Nulla Pietas est erga Deos , nifi honesta de numine Deorum ac Mente opinio sit . Cicer. pro Planc . which none of them alone would do . And it is a fuller signification of Honour to God , when his Creatures do purposely assemble for his solemn and most reverent Praise and Worship . And therefore Nature shewing us the reasons of it , doth make it to be our duty .

§ . 14. Nature telleth us , De Diis ita ut sunt loquere . Bias in Laert. that it is evil to cherish false opinions of God , or to propagate such to others ; to slander or blaspheme him , to forget him , despise him , or neglect him , Equidem is qui de Diis talia commentus est , an Philosophus appellandus sit nescio , ( inquit Laert. de Orpheo , p. 3. ) Videant certè qui ita volunt quo sit censendus nomine , qui Diis cuncta hominum vitia , & quae rarò à turpibus quibusque & flagitiosis geruntur , adscribit — Fulmine interisse cognoscitur . Laert. Proem . to contemn his Judgements , or abuse his Mercies ; to resist his instructions , precepts , or sanctifying motions : And that we should alwayes live as in his sight , and to bend all our powers entirely to please him , and to think and speak no otherwise of him , nor otherwise behave our selves before him , than as beseemeth us to the infinite , most blessed , and holy God .

§ . 15. Nature telleth us , that in Controversies between Man and Man , it is a rational means for ending strife , to appeal to God the Judge of all , by solemn Oaths , where proof is wanting : And that it is a hainous crime to do this falsly , making him the Patron of a lie , or to use his name rashly , unreverently , prophanely , or in vain .

All this being both against the Nature of God , and of our speech , and of humane society , is past all doubt unnatural evil .

§ . 16. Nature telleth us , Lege Laert. de Magis . that God should be worshipped heartily , sincerely , spiritually , and also decently and reverently , Cicero de nat. Deor. lib. 1. p. 46. saith , That Possidonius believed that Epicurus thought that there was no God ; and therefore , not according to his judgement , but in scorn , describeth God like a man careless , idle , &c. which he would not have done , if he had thought that there was a God indeed . both with soul and body , as being the Lord of both .

§ . 17. It telleth us also , that he must not be worshipped with sin or cruelty , or by toyish , childish , ludicrous manner of Worship , which signifie a minde that is not serious , or which tend to breed a low esteem of him ; or which are any way contrary to his Nature , or his will .

§. 18. Nature telleth us , that such as are endued with an eminent degree of holy wisdom , should be Teachers of others , for obedience to God , and their salvation .

As the Soul is more worth than the Body , and its welfare more regardable , so charity to the Soul is as Natural a duty as to the body : which cannot better be exercised , than in communicating holy wisdom , and instructing men in the matters of highest everlasting consequence .

Impellimur naturâ ut prodesse velimus quamplurimis , imprimisque docendo , rationibusque prudentiae tradendis . Itaque non facile est invenire , qui quod sciat , ipse non tradat alteri . Ita non solum ad discendum propensi sumus , verum etiam ad docendum . Cic. 2. de fin . § . 19. Yea , Nature teacheth , that so great a work should not be done slightly and occasionally only , as on the by , but that it should be a work of stated office , which tried men should be regularly called to , for the more sure and universal edification of Mankind .

Nature telleth us , that the greatest works , of greatest consequence , should be done with the greatest skill and care ; and that it is likest to be so done when it is made a set Office , intrusted in the hands of tried men : for it is not many that have such extraordinary endowments : and if unfit persons manage so great a work , they will marr it , and miss the end : and that which a man taketh for his Office , he is liker to take care of , Descriptionem sacerdotum nullum justae Religionis genus praetermittit : Nam sunt ad placandos Deos alii constituti , qui sacris praesint solennibus : ad interpretanda alii praedicta vatum ; neque multorum ne esset infinitum , neque ut ca ipsa quae suscepta publicè essent , quisquam extra collegium nosset . Cic. de leg . l. 2. p. 241. than that which he thinks belongeth no more to him than others : and how necessary Order is in all matters of weight , the experience of all Governments , Societies and Persons may soon convince us .

§ . 20. Nature telleth us also , that it is the duty of such Teachers to be very diligent , serious , and plain , and of Learners to be thankful , willing , studious , respectful , and rationally-obedient , as remembring the great importance of the work .

For in vain is the labour of the Teachers , if the Learners will not do their part : the Receiver hath the chief benefit , and therefore the greatest part of the duty , which must do most to the success .

§ . 21. Nature telleth men , that they should not live loosely and ungoverned , but in the order of governed Societies , for the better attainment of the ends of their Creation , ( as is proved before . )

§ . 22. Nature telleth us , that Governours should be the most wise , and pious , and just , and merciful , and diligent , and exemplary , laying out themselves for the publick good , and the pleasing of the universal Sovereign .

§ . 23. It teacheth us also , that Subjects must be faithful to their Governours , Autoritate nutuque legum docemur domitas habere libidines , coercere omnes cupiditates , nostra tueri , ab alienis mentes , oculos , manus abstinere . Cic. 1. de Or. and must honour and obey them , in subordination to God .

§ . 24. Nature telleth us , that it is the Parents duty , with special love and diligence , to educate their children in the knowledge , fear , and obedience of God ; providing for their bodies , but preferring their souls .

§ . 25. And that children must love , honour and obey their Parents ; willingly and thankfully receiving their instructions and commands .

§ . 26. Nature also telleth us , Nihil interest utrum vir bonus scelestum spoliaverit , an bonum improbus : nec utrum bonus an malus adulteratus sit : sed lex damni solum spectat dissimilitudinem , utiturque pro paribus , si alter violavit , alter violatus est . Aristot . Ethic. 5. c. 4. that thus the Relations of Husband and Wife should be sanctified to the highest ends of life ; and also the Relation of Master and Servant : and that our callings and labours in the world should be managed in pure obedience to God , and to our ultimate end .

§ . 27. Nature teacheth all men to love one another , as servants of the same God , and members of the same universal Kingdom , and creatures of the same specifick nature .

There is somewhat amiable in every man , for there is something of God in every man , and therefore something that it is our duty to love : And that according to the excellency of man's nature , which sheweth more of God than other inferiour creatures do ; Vide Plutarchi Roman . quaest. 65. and also according to their additional virtues . Loveliness commandeth love , and love maketh lovely . This , with all the rest afore-mentioned , Temperantia libidinum inimica est . Cic. are so plain , that to prove them is but to be tedious .

§ . 28. Nature telleth us , that we should deal justly with all , When an Adulterer asked Thales whether he should make a vow ? he answered him , Adultery is as bad as perjury : intimating , that he that made no conscience of adultery , would make none of perjury . Laert. Cyrus is praised by Plutarch , de curiosit . that would not see Panthaea : and they are by him reproved that cast a wanton eye at women in coaches as they pass by , and look out at windows to have a full view of them , and yet think that they commit no fault : suffering a curious eye and a wandering mind to slide and run every way . giving to every one his due , and doing to them as we would be done by .

§ . 29. Particularly it telleth us , that we must do nothing injuriously against the life , or health , or liberty of our neighbour , but do our best for their preservation and comfort .

§ . 30. Man being so noble a creature , and his education so necessary to his welfare , and promiscuous unregulated generation tending so manifestly to confusion , ill education , divisions and corruption of mankind ; and unbridled exercise of lust tending to the abasement of reason , and corruption of body and mind , Nature telleth us , that carnal copulation should be very strictly regulated , and kept within the bounds of lawful marriage ; and that the contract of marriage must be faithfully kept , and no one defile his neighbours bed , nor wrong another's chastity , or their own , in thought , word , or deed .

This proposition , though Boars understand it not , is proved in the annexed reasons : Nothing would tend more to houshold divisions and ill education , and the utter degenerating and undoing of mankind than ungoverned copulation . No one would know his own children , if lust were not bounded by strict and certain Laws ; and then none would love them , nor provide for them ; nor would they have any certain ingenuous education . Women would become most contemptible and miserable , as soon as beauty faded , and lust was satisfied ; and so one halfe of mankind made calamitous , and unfitted to educate their own children : and ruine and depravation of nature could not be avoided . They that think their choicest Plants and Flowers fit for the inclosure of a Garden , and carefullest culture , weeding and defence , should not think their children should be educated or planted in the Wilderness . It is not unobservable , that all flying Fowls do know their Mates , and live by couples , and use copulation with no other : and that the Beasts and more terrestrial Fowl do copulate but only so oft as is necessary to generation . And shall Man be worse than Beasts ?

§ . 31. Nature bindeth us , not to violate the propriety of our neighbour , in any thing that is his , by fraud , theft , or robbery , or any other means , but to preserve and promote his just commodity as our own .

§ . 32. Government and Justice being so necessary to the order and welfare of the world , Nature teacheth us that bribery , fraud ,

Aristotle , Ethic. 4. saith , Every lie is evil , and to be avoided .

The Roman Laws against perjury and false witness and bribery , tell us what nature saith thereabout . Read in Lamprid. how vehement Alexander Severus was against bribery .

Fundamentum justitiae est fides , id est , dictorum conventorumque constantia & veritas . Cicer.

false-witness , and all means that pervert Justice must be avoided , and equity promoted among all .

§ . 33. The Tongue of Man being made to be the Index of his mind , and humane converse being maintained by humane credibility and confidence ; Nature telleth us , that Lying is a crime , which is contrary to the nature and societies of Mankind .

§ . 34. And Nature telleth us , that it is unjust and criminal to slander or injuriously defame our neighbour , by railing , reviling , or malicious reports ; and that we ought to be regardful of his honour as of our own .

§ . 35. Nature telleth us , that , both in obedience to God , the just disposer of all , and for our own quietness and our neighbours peace , we should all be contented with our proper place and due condition and estate , and not to envy the prosperity of our neighbour , nor covetously draw from him to enrich ourselves .

Because God's will and interest is above our own , and the publick welfare to be preferred before any private persons ; and therefore all are to live quietly and contentedly in their proper places , contributing to the common good .

§ . 36. Nature teacheth us , De altero temere affirmare periculosum est , propter occultas hominum voluntates multiplicesque naturas . Cic. that it is our duty to love humane Nature in our enemies , and pity others in their infirmities and miseries , and to forgive all pardonable failings , and not to seek revenge and right our selves by our brothers ruine : but to be charitable to the poor and miserable , and do our best to succour them , and help them out of their distress .

All these are our undeniable duties to GOD and our Neighbours .

§ . 37. Nature also telleth us , that every man , as a rational lover of himself , should have a special care of his own felicity ,

A man that loved his belly , desiring to be admitted into Cato 's family , Cato answered , Non possum cum tali vivere , cujus palatum plus sapit , quàm cerebrum . Erasm .

Nullus mihi per otium dies exit . Partem noctium studiis vendico , non vaco somno sed succumbo . Senec. What mean you to make your prison so strong , said Plato to one that pampered his body . Ficin. in vit. Plat.

Vires corporis sunt vires carceris , inquit Petrarch . l. 1. dial . 5. Cato homo virtuti simillimus-qui nunquam recte fecit ut facere videretur , sed quia aliter facere non poterat : cuique id solum visum est rationem habere ; quod haberet justitiam . Velleius Pater . l. 2.

Magna pars libertatis est , bene moratus venter . Senec.

Plato saith , God is the temperate man's Law , and Pleasure the intemperate man's .

Temperantia voluptatibus imperat : alias odit atque abigit : alias dispensat & ad sanum modum dirigit : nec unquam ad illas propter ipsas venit . Sen.

Scit optimum esse modum cupidorum , non quantum velis , sed quantum debeas sumere . Senec.

Animis tenduntur infidiae — ab ea quae penitus in omni sensu implicata infidit imitatrix boni , voluptas , malorum autem mater omnium : cujus blanditiis corrupti , quae naturâ bona sunt , quia dulcedine hac & scabia carent , non cernimus satis . Cic. de leg. 1. p. 226.

and know wherein it doth consist , and use all prudent diligence to attain it , and make it sure .

§ . 38. Nature telleth us , that it is the duty of all men to keep Reason clear , and their Wills conformable to its right apprehensions , and to keep up a constant Government over their Thoughts , Affections , Passions , Senses , Appetite , Words and Actions , conforming them to our Makers Laws .

§ . 39. Nature telleth us , that all our Time should be spent to the Ends of our Creation , and all our Mercies improved to those Ends , and all things in the world be estimated by them , and used as Means conducing to them .

§ . 40. Nature commandeth us to keep our Bodies in sobriety , temperance and chastity , and not be inordinate or irregular in eating , drinking , lust , sleep , idleness , apparel , recreation , or any lower things .

§ . 41. It commandeth us also watchfully and resolutely to avoid or resist all temptations which would draw us to any of these sins .

§ . 42. And it teacheth us patiently to bear our crosses , and improve our trials to our benefit , and see that they breed not any sinful distempers in our Minds or Lives .

Ampliat aetatis spatium sibi vir bonus ; hoc est , vivere bis , vitâ posse priore frui . Martial . § . 43. And Nature telleth us , that this obedient pleasing of our Maker , and holy , righteous , charitable and sober living , should be our greatest pleasure and delight : and that we should thus spend our lives even to the last ; waiting patiently in peaceful joyful hopes for the blessed end , which our righteous Governour hath allotted for our reward .

As a summary of what the light of Nature may teach man , see the Stoicks Ethicks collected by Barlaam ; ( much of which may be found in Seneca , and is confessed and praised by Cicero , though he chide them for their new words and schism ) where you will see , that the Stoicks were wiser and better men , than the Epicureans would have men believe .

Oculos vigiliâ fatigatos cadentesque in opere detinco — Malè mihi esse malo , quam molliter : si mollis es , paulatim effeminatur animus , atque in similitudinem otii sui & pigritiae , in quâ jacet , solvitur . Dormio minimum , & brevissimo somno utor : satis est mihi vigilare defiisse , Aliquando dormisse scio , aliquando suspicor . Senec.

All this is evidently legible in nature , to any man that hath not lost his reason , or refuseth not considerately to use it . And he that will read but Antonine , Epictetus and Plutarch , ( who are full of such precepts , that I refer you to the whole Books instead of particular citations ) may see , that he who will deny a life of Piety , Justice and Temperance , to be the duty and rectitude of Man , must renounce his reason and natural light , as well as supernatural revelation .

§ . 44. Reason also teacheth us , that when the corruptions , sluggishness , or appetite of the flesh , resisteth or draweth back from any of this duty , or tempteth us to any sin , Reason must rebuke it , and hold the reins , and keep its government , and not suffer the flesh to bear it down , and to prevail .

CHAP. XI . III. Of GOD's Relation to Man as his BENEFACTOR and his END . Or as his CHIEF GOOD .

THE Three Essential Principles in God , do eminently give out themselves to Man in his Three Divine Relations to us . His Power , Intellect and Will ; His Omnipotency , Omniscience and Goodness ; in his being our Owner , our Ruler , and our Chief Good . The two first I have considered already ; our Omnipotent Lord or Owner , and our most wise Governour , and our Counter-relations with the duties thereof . I now come to the third .

For the right understanding whereof , let us a little consider of the Image of God in Man , Porro coeli generationis authorem summe Bonum atque excellentissimum ( asseruit Plato ) : ejus quippe quod sit in rebas conditis pulcherrimum , eum esse conditorem quem intelligibilium omnium constet esse praestantissimum . Itaque quoniam hujusmodi Deus est , coelam vero praestantissimo illi simile est , quoniam pulcherrimum cernitur , nulli creaturae erit similius , quàm Deo soli . Laert. in Plat. in which we must here see him . It is Man's WILL , which is his ultimate , perfective , imperant faculty ; it is the proper subject of Moral habits , and principal agent of Moral acts : And therefore in all Laws and Converse , the WILL is taken for the Man ; and nothing is further morally Good or Evil , Virtuous or culpably Vicious , than it is Voluntary . The INTELLECT is but the Director of the WILL : Its actions are not the perfect actions of the Man : If it apprehend bare Truth without respect to Goodness , its Object is not the highest or felicitating or attractive Object , and therefore the act can be no higher : if it apprehend any Being or Truth as good , it apprehendeth it but as a servant or guide to the WILL , to bring it thither to be received by LOVE . The perfect excellency of the object of humane acts is Goodness , and not meer Entity or Verity . Therefore the excellentest faculty is the Will : It is Good that is the final-Cause in the object of all humane acts : Therefore it is the fruition of Good which is the perfective final Act ; and that fruition of Good as Good , is , though introductorily by Vision , yet finally and proximately by Complacencies , which is nothing else but Love in its most essential act , delighting in its attained object . And for the executive Power , though in the order of its natural being , it be before the Will , yet in its operation ad extra , it is after it , and commanded by it .

Accordingly , while we see God but in this Glass , we must conceive that his Principle of Vnderstanding and Power , stand in the foresaid order as to his WILL : and his Omnipotence and Omniscience , to that eminently-moral Goodness , which is the perfection of his will . ( The natural goodness of his Essence filling all . )

Therefore here note , that this Attribute of God ( his GOODNESS ) doth make Him our Chief Good , in a two-fold respect , both EFFICIENTLY and FINALLY . In some sort it is so with the other Attributes : His Power is Efficiently the spring of our being and actions ; and finally and objectively it terminateth our submission and our trust . His Wisdom is the principle of his Laws , and also the object and end of our enquiries and understandings . But his Goodness is the EFFICIENT of all our good in its perfection of causality , and that END of our Souls , Nihil est Deo similius & gratiis , quàm vir , animo perfecto bonus , qui hominibus caeteris antecellit , quod ipse à Diis immortalibus distat . Luc Apul. de Deo Socr. which is commonly called ULTIMATE ULTIMUS . So that to submit to his Power , and to be ruled by his Wisdom , is , as I may say , initially our end . But to be pleasing to his good-will , and to be pleased in his good-will ; that is to Love Him , and to be beloved by Him , is the absolute perfection and end of man .

Therefore under this his Attribute of Goodness , God is to be spoken of both as our BENEFACTOR and our END ; which is to be indeed our summum bonum .

§ . 1. Man hath his Being , and all the good which he possesseth , from God , as the sole first Efficient by Creation .

§ . 2. Therefore God alone is the Vniversal Grand BENEFACTOR of the world , besides whom they have no other , but meerly subordinate to him .

No creature can give us any thing which is originally its own , having nothing but what it hath received from God : Therefore it is no more to us , but either a gift of God , or a Messenger to bring us his gift ; they have nothing themselves but what they have received : nor have we any sort of Good , either Natural , Moral , of Mind , or Body , or Fortune , or Friends , but what is totally from the Bounty of our Creator , and as totally from him , as if no creature had ever been his instrument .

Quis dubitare potest mi Lucili , quin Deorum immortalium munas sit quod vivimus . Senec.

Prope Deus est , tecum est , intus est : Ita dico Lucili , sacer intra nos spiritus sedet , bonorum malorumque nostrorum observator & custos . Hic prout à nobis tractatur , ita & nos tractat ipse : Bonus verò vir sine Deo nemo est . An potest aliquis supra formam , nisi ab illo , adjatus exurgere . Ille dat consilia , magnifica & erecta in unoquoque bono viro . Senec.

§ . 3. As God's Goodness is that by which he communicateth Being and all Good to all his Creatures , and is his most completive Attribute , in point of Efficiency , so is it that Attribute which is in genere causae finalis , the finis ultimate ultimus of all his works . God can himself have no ultimate end but Himself : and his rational creatures can have no other lawful ultimate End : And in Himself , it is his Goodness , which is completely and ultimately that End .

Here I am to shew , I. That God himself can have no ultimate end but Himself . II. That Man should have no other . III. That God , as in his Goodness , is ultimate ultimus , the End of Man .

I. 1. That which is most Beloved of God is his ultimate End : but God Himself is most beloved of Himself : Therefore he is his own ultimate End .

The reason of the major Proposition is , Because to be the ultimate end , and to be maxime amatum , is all one ▪ Finis quaerentis hath respect to the Means of attainment , and is that cujus amore media eliguntur & applicantur . This God is not capable of , ( speaking in propriety ) because he never wanteth his End . Finis fruitionis is that which amando fruimur ; which we love complacentially in full attainment : And so God doth still enjoy his end : and to have it in Love is to enjoy it .

The Minor is past controversie .

Obj. But if God have not finem quaerentis , then in every instant he enjoyeth his end : and if so , then he useth no means at all : for what need any means be used for that end , which is not sought but still enjoyed . And consequently , where there is no means there is no end .

Answ. As finis signifieth nothing but effectum , viz. perfectionem operis , which is but finis terminativus ; so it is not always at present attained ; and God may be said to use means , that is , subordinate efficients or instruments to accomplish it . But as it signifieth causam finalem , scil. cujus amore res fit , so far as it may ( without all imperfection ) be ascribed to him , he must be said continually to enjoy it : And yet to use means for it , but not as wanting it , but in the same instant using and enjoying : that is , He constantly communicateth himself to his creatures , and constantly loveth himself so communicated . He is the first efficient and ultimate end , without any interposing instant of Time , ( were Eternity divisible ) but in order of Nature , he is the Efficient before he is the End enjoyed , but not before the End intended . He still sendeth forth the beams of his own Glory , and still taketh pleasure in them so sent forth : His works may be increased and attain perfection , ( called finem operis by some ) but his Complacency is not increased or perfected in his works , but is always perfect : As if the Sun took constant pleasure in its own emitted light and heat , though the effects of both on things below were most various . God is still pleased in that which still is , in all his own works , though his works may grow up to more perfection .

Or if any think fit to say , that God doth quaerere finem , and that he may enjoy more of it at one time than another , yet must he confess , that nothing below the complacency of his own will , in his own emitted beams of Glory , shining in his works , is this his ultimate end .

2. That which is the Begining must be the End : But God is the Beginning of all his works : therefore he is the End of all . He himself hath no Beginning or Efficient , and consequently no final cause of himself : but his works have himself for the Efficient , and for their End : that is , He that made them , intended in the making of them , that they should be illustrious with his communicated beams of Glory , and thereby amiable to his will , and should all serve to his complacency .

If the End were lower than the Beginning , there would be no proportion ; and the Agent would sink down below himself .

3. If any thing besides God were his ultimate End , it must thereby be in part Deifi'd , or his actions debased by the lowness of the End : but these are impossibilities . The Actions are no nobler than their End : and the End is more noble than the Means as such .

4. The ultimate End is the most amiable and delectable : The Creature is not to God the most amiable and delectable : Therefore the Creature is not his ultimate end . The first Argument was from the Act , this from the Object .

5. The ultimate end is that in which the Agent doth finally acquiesce : God doth not finally acquiesce in any creature . Therefore no creature is his ultimate end . That the finis cui is properly the ultimate end , and the finis cujus is subordinate to it , Cicero sheweth in Piso 's speech , l. 5. de finib . p. 188. In nobis ipsis ne intelligi quidem , ut propter aliam quampiam rem , verbi gratiâ , propter voluptatem , nos amemus . Propter nos enim illam , non propter eam nosmetipsos diligimus . Quid est quod magis perspicuum est , non modo carum sibi quemque , verum etitiam vehementer carum .

6. That which is God's ultimate End is loved simply for it self , and not as a means to any higher end : The Creature is not loved by him simply for it self , but as a means to a higher end , ( viz. his complacency in his glory shining in it ) : Ergo , it is not his ultimate end . The ultimate end hath no end ; but the creatures have an end , viz. the complacency of God in his glory shining in the creature .

Obj. But you confound the final Object and the final Act : God's complacency of love is his final Act , but our enquiry is of the final Object .

Answ. The finis cui , or personal end is most properly the ultimate , he for whose sake , or for whom the thing is done : But this is God only , and therein he is both the act and object . He that did velle creaturas , did velle eas ad complacentiam propriae voluntatis . The question is not of the actus complacentiae , but of the actus creandi vel volendi creaturarum existentiam : which he doth propter voluntatis impletionem , & inde complacentiam ; which is the final act , and the final object of the creating act ; But for the actus complacentiae it is not actus intentionis but fruitionis ; and therefore hath no end , above it self : And the final object of that Complacency , is not the Creature it self , but the Impletion of the Divine will in the Creature ; yea , the Image of his Omnipotency , Wisdom and Goodness shining in the Creation , is not loved propter se , ultimately ; but for the sake of that Divine Essence and Perfection of which it is the Image : ( as we love the Image of our friend for his sake ; ) so that when all is done , God himself is his own end in all his works , so farr as ( very improperly ) he may be said to intend an end .

Or if you could prove the Creature to be the Objectum finale , that proveth him not to be properly the finis ultimus : 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 Object , who gave the Object it self its being , and made it of nothing , for himself ; and so the Object is for his final Act.

Obj. But God being Perfect needeth nothing , nor can receive any addition of perfection or blessedness ; and therefore it is not any addition of Good to himself which he intendeth in the Creation , and consequently it is his ultimate end to do the Creature good .

Answ. All the antecedent part is granted , and is anon to be further asserted : But the last consequence is denyed ; because there is no other end beside the addition of Good to himself , which God may intend , so farr as he may be said to intend an end . He doth all the Good to the Creature which it receiveth , but not ultimately for the Creatures sake .

II. That man should have no ultimate End but God , ( that is , ultimate ultimus as its called ) is proved in what is said : and the fuller opening of it , belongeth to the next Chapter .

III. It is God in all his Perfections , Omnipotency , Wisdom and Goodness , that is mans ultimate end ; but it is the last which supposeth both the other , and to which mans will , which must perform the most perfect final act , is most fully suited : And therefore is in a special sort , our ultimate end . The Omnipotency of God , is truly the efficient , dirigent and final Cause of all things , but it is most eminent in Efficiency : The Wisdom of God is truly the efficient , dirigent and final cause of all things : but it is most eminent in Direction and Government : The Goodness of God is truly the efficient , dirigent and final cause : But it is most eminent in being the perfective efficient , and final Cause .

§ . 4. Gods ultimate end in Creation and Providence , is not any supply or addition of Perfection or Blessedness in himself ; as being absolutely perfect in himself , and capable of no addition .

But those who think that God doth produce all things ex necessitate naturae from Eternity , say , that as the Tree is not perfect without its fruits , so neither is God without his works : They say with Balbus in Cicero , and other Stoicks , that the World is the most excellent Being ; and that God is but the soul of the World : and though the Soul be a compleat soul if it had no body , yet it is not a compleat Man : and as the Tree is compleat in genere causae without the fruit , yet not as a Totum containing those effects ab essentia which are its Part and End : So say they , God may be perfect without the World , as he is only the Soul and part of the World ; but he is not a compleat world , nor in toto .

Answ. 1. That God is not the soul or constitutive cause of the World , but somewhat much greater , is proved before * * Chap. 4. : And also that it was not from Eternity ; and consequently that he created it not by naturall necessity : The foundation therefore being overthrown , the building falleth . Those that hold the foresaid opinion must hold , that God is in point of duration , an eternall efficient , matter , form and end ; and that in order of Nature , he is first an Efficient principle causing matter , and secondly , he is an efficient with matter , and in the third instant he is the form of the effected matter , and in the fourth instant he is the end of his operations herein . And if you call the efficient Principle only by the name of God , then you grant what I prove and you seemed to deny : But if he be not God as the meer efficient and end , but also as the matter ; then you make every stone , and Serpent , and every thief and murderer , and devil , to be part of God , and make him the subject of all the sin and evil , all the weakness , folly and mutations which be in the World : ( with the other absurdities before mentioned ) . And if you say , that he is God , as efficient , form , and end , and not as matter , then you contradict your self , because the form and matter are parts of the same being : And whether you call him God as the form only ( and so make him but part of Being , and consequently imperfect , and consequently not God ) or as matter and form also , and so make him a compounded being , still you make him imperfect , in denying his simplicity or unity , and as guilty of all the imperfections of matter , and of composition : And you make one part of God more imperfect than the rest , as being but an effect of it . All which are inconsistent with the nature of God , and with the nature of Man and every Creature , who is hereby made a part of God .

2. Quid enim est aliud natura quàm Deus ? & divina ratio ? toti mundo partibusque ejus inserta ? Ergo nihil agis ingratissime mortalium , qui te negas Deo debere , sed naturae ; quia nihil natura fine Deo est , nec Deus sine natura , sed idem est uterque nec distat officio . Senec. de Benefic . If this had been true of the World as consisting of its constitutive causes , that it is God in perfection , and eternal , &c. yet it could not be true of the daily-generated and perishing beings . There are millions of men and other animals , that lately were not , what they are : Therefore as such they were no eternall parts of God , because as such they were not eternall : Therefore if God brought them forth for his own Perfection , it would follow that he was before imperfect , and consequently not God ; and that his Perfections are mutable and perishing . Therefore at least some other cause of these must be found out .

And as for the similitudes in the objection , I answer ; 1. That the fructifying of a Tree is an act of Generation ; Leg. Aenean . Gazeum de Anima 3. P.T. 2 Gr. lat. p. 385 , 386 , &c. and the ends of it are partly the use ( for food ) to superiour sensitive Creatures , especially man ; and partly the propagation of its species , because it is mortall . Fructification is indeed its perfection , but that is because it is not made for it self , but for another . Sic vos non vobis , may be written upon all . But God is neither mortall needing a propagation of the species , nor is he subservient to any other , and finally for its use .

And as for the Soul , it made not the matter of its own body , but found it made , though in the formation of it , it might be so efficient as domicilium sibi fabricare . But God made all matter of nothing , and gave the World whatsoever it is or hath ; And therefore was Perfect himself before : For an imperfect being could never have been the cause of such a frame : Therefore he needed no domicilium for himself , nor as an imperfect Part ( a form ) to concurr to the constitution of a whole . But he is the efficient , dirigent and final cause of the World and all things , but not the constituent or essential ; for then the Creature and Creator were all one , and God debased , and the Creature deified : But he is to them a supra-essential cause ; even more than a form and soul , while he is a total efficient of all .

3. If all that is in the Objection had been proved , it would not at all shake the main design of my present discourse , which is to prove that God is our Grand Benefactor and Chief Good ! and that he is mans ultimate end . For if the World were his Body , and he both its Efficient and its Soul , he would be the cause of all its Good ; and the Cause would be more excellent than the Effect : And if our Souls that never made the matter of our Bodies , are yet the noblest part of us , and far more excellent than the Body ; much more would God that made or caused all the Matter and Order in the World , be more excellent than that World which he effected : And as the Soul is not for the Body as its ultimate end , ( though it be the Life of the Body , and its great Benefactor , ) but the Body is finally more for the Soul , though the Soul need not the Body , so much as the Body needeth the Soul ; and as the Horse is finally for the Rider , and not the Rider for the Horse ; though the Horse needeth his Master more than the Master doth the Horse ; ( for the Horses life is preserved by the Master , when the Master is but accommodated in his Journey by his Horse ; ) Even so , though the World need God , and he needeth not the World , and God giveth being and life to the World , which can give nothing at all to him , yet the World is finally for God , and not God for the World . The noblest and first Being is still the End .

And the generated part of the World , which is not formally eternal , but doth oriri & interire , is it that our dispute doth most concern which the Objection doth no whit invalidate .

§ . 5. The same Will of God which was the free efficient ,

Goodness signifieth more than utility or Pleasure to our selves : As when we call a Man , a good Man , a good Scholar , a good Judge , &c. And so doth evil signifie on the contrary .

Bonum est quod sui ipsius gratiâ expetendum est . Aristot . Rhet. 1.

Bonum omnis originis & ortûs finis est . Id. Metaph. l. ae . c. 3.

is the End of all his Works ad extra .

Gods Essence hath no Efficient or final Cause , but is the efficient and final cause of all things else : They proceeded from his Power , his Wisdom and his good-will ; and they bear the Image of his Power , Wisdom , and Good-will ; and he loveth his own Image in them , and loveth them as they bear his Image ; and loveth his Image for Himself . So that the act of his Love to Himself is necessary , though voluntary ; and so is the act of his Love to his Image , and to all the Goodness of the Creature , while it is such : But he freely and not necessarily made and continueth the Creature in his Image ; and needeth not the Glass or Image , ( being self-sufficient ) so that his Creature is the mediate Object ,

Maximum Bonum maxime semper expetendum . Aristot . 1 ▪ Eth. c. 7. Duplex bonum est : alterum quod absolute & per se bonum sit ; alterum quod alicui bono sit & usui . Arist. Eth. l. 7. c. 12.

Veteres probe summum bonum definierunt , id ad quod omnia referuntur . Arist. Eth. 1. c. 1.

his Image on the Creature is the ultimate created Object ; his own perfections to which that Image relateth , is the objectum simpliciter ultimatum ; his complacency or love is the Actus ultimus ; and that very act is the object of his precedent act of Creation , or volition of the Creatures : But all this is spoken according to the narrow imperfect capacity of man , who conceiveth of God as having a prius & posterius in his acts , which is but respectively and denominatively from the order of the objects . In short , Gods free-will is the Beginning of his works ad extra ; and the complacency of that will in his works as Good in relation to his own perfections , is the END : And therefore he is said to Rest when he saw that all his works were Good .

§ . 6. Whatsoever is the fullest expression , It is a saying of Pliny's , that as Pearls though they lie in the bottom of the Sea , are yet much neerer kin to Heaven , as their splendour and excellency sheweth ; so a godly and generous soul , hath more dependance on Heaven , whence it cometh , than on earth where it abideth . and Glorifying demonstration of God in the Creature , must needs be the chief created excellency .

Because he loveth Himself first , and the Creature for Himself : And seeing the Creature hath all from him which is good and amiable in it , it must needs follow , that those parts are most amiable and best , which have most of the impression of the Creators excellencies on them . Not that he hath greater Perfections to imprint on one Creature than another , but the impression of those Perfections , is much greater on one , than on another .

§ . 7. The Happier therefore God will make any Creature , the more will be communicate to it of the Image and demonstration of his own goodness , and so will both love it the more , for his own Image , and cause it to love him the more , which is the chief part of his Image .

§ . 8. The Goodness of God is conceived of by our narrow mindes , in three notions , as it were in three degrees of altitude : The Highest is , The infinite perfections of his Essence as such : The second is , The infinite perfection of his Will as such , which is called His Holiness , and the Fountain of Morality ; The third is that one part of his Wills perfection , which is his Benignity to his Creatures , which we call his Goodness in a lower notion , as relative to our selves , because he is inclined by it to Do us good : This is his Goodness in condescention .

§ . 9. Though all this is but one in God , yet because our mindes are fain to receive it as in several parts or notions , we may therefore not only distinguish them , but compare them , as the Objects of our Love .

§ . 10. Man usually beginneth at the lowest , and loveth God first , for his Benignity and Love to us , before he riseth to the higher acts .

And this is not an irregular motion of a lapsed Soul , in its return to God , so be it we make haste in our ascent , and make no stay in these lower acts ; otherwise it will be privatively sinfull .

§ . 11. Therefore God multiplyeth Mercies upon Man , that he might facilitate this first act of Love by gratitude .

Not that these Mercies being good to our selves , should lead us to love God ultimately for our selves ; But they should help us first to love him for our selves , as the immediate passage to a higher act of Love , with which we must love Him in and for Himself , and our selves for Him .

§ . 12. Therefore God hath planted into our Natures the Principle of self-love , that it might suit our Natures to the Mercies of God , and make them sweet to us : Not that we should arise to no higher an esteem of them , but that this sweetness in them which respecteth our selves , and is relished by self-love , should lead us to the Fountain of perfect Goodness from which they flow .

Our very senses and appetites are given us to this end , not that we should judge by no higher faculties , but that the delights of the patible or sensible qualities in the Creatures , by affecting the sense , might presently represent to the higher faculties , the sweetnesses of Infinite Goodness to the Soul ; and so we might by all ascend to God .

§ . 13. Those mercies therefore are the greatest ,

Bonum summum est animi operatio secundum virtutom optimam & perfectissimam in vitâ perfectâ . Aristot . Rhet. 1.

Tria sunt genera bonorum ; maxima animi , secunda corporis ; externa tertia : Cicero 3. Tuscul .

Nihil bonum nisi quod honestum ; nihil malum nisi quod turpe . Cicero . Att. l. 10.

which reveal most of God , with the least impediments of our ascent unto him :

§ . 14. Therefore his Love most revealed and communicated , and his perfect Goodness most manifested to the Soul , is the Greatest Mercy ; and all corporal Mercies are to be estimated and desired but as they subserve and conduce to these , and not as they are pleasing to our flesh or senses .

§ . 15. The Perfect Goodness of the Will of God , though it contain Benignity , and Mercy , yet is not to be measured by the good which he doth to us our selves ▪ or to any Creature ; But its highest excellency consisteth in its Essential Perfection , and the Perfect Love that God hath to himself , and in the conformity of his Will to his most perfect Wisdom , which knoweth what is to be willed ad extra ; and in his complacency in all that is good as such .

If a man must love his Countrey better than himself , then God much more : And then self is not to be the highest in our Love .

Respublica nomen universae civitatis est , pro qua mori , & cui nos totos dare , & in qua omnia nostra ponere , & quasi consecrare debemus . Cicer . 2. de leg .

When self-love so far blindeth us , as to make our Interest the Standard to judge of the goodness of God , we do but shew that we are fallen from God unto our selves , and that we are setting up our selves above him , and debasing him below our selves : As if we and our Happiness were that ultimate end , and he and his Goodness were the Means , and had no other Goodness but that of a means to us and our felicity ! If he made us , he must needs have absolute Propriety in us , and made us for himself : To measure his Goodness by our own Interest , is more unwise than to measure the Sea in our hand , or the Sun and all the Orbs by our span . And to measure it by the Interest of the Vniverse , Laudandus est is qui mortem oppetit pro Republica , qui doceat patriam esse chariorem nobis , quam nosmetipsos : Estque illa vox inhumana & scelerata corum , qui negant se recusare , quo minus ipsis mortuis terrarum omnium deflagratio consequatur . Cicer. 3 ▪ de finib . is to judge of that which is infinite , by that which is finite ; betwixt which there is no proportion . As God is infinitely Better than the World , so he is infinitely more Amiable , and therefore must Infinitely more Love himself than all the World ; and therefore so to do , is Infinite excellency and Perfection in his Will . But the out-going of his Will to the Creature , by way of causative volition , is free ; and conducted by that Wisdom , which-knoweth what is fit , and what degrees of Communication are most eligible to God . God is Perfect without his Works : He had wanted nothing if he had never made them . He will not herein do all that he is simply Able to do , but all that his Wisdom seeth fittest to be done . He was as Good before he made the World as since ; And those that think he caused it eternally , must confess him in order of Nature to be first perfect in Himself , and to have more Goodness than all which he communicateth to the World . He was as Good before this present generation of men on Earth had any being ! He is as good before he bringeth us to the Heavenly Glory , as he will be after ; It was the erroneous reasoning of the Philosophers , to prove the World eternall , that Optimum & Pulchrum , God and the World must be inseparable ; and so to conclude the Being of that , which their fancies think best to be ; ( as Ammonius argueth with Zachar. Mytilen . ) : whereby they might as well prove ( as Zach. telleth Ammon ▪ ) that Plato and Aristotle were from eternity , and must never die . It is foolish to reason against sense and experience , or to deny that which is , because we think that it should be otherwise . though before he did not so much good to us . It is no diminution of his Goodness , to say , that he made millions of Toads , and Flies , and Spiders , whom he could have made men if he had pleased ; or to say , that he made millions of Men , whom he could have made Angels ; nor that he made not every Clod or Stone a Starr or Sun : nor that he suffereth men to be tormented by each others cruelty , or by such diseases as the Stone and Strangury , Convulsions , Epilepsies , &c. nor that men at last must die , and their bodies rot and turn to dust . That these things are done , is past dispute : And that God is good is past dispute : And therefore that all this is consistent with this Goodness , is past dispute : and consequently that his goodness is not to be measured by so low a thing as humane or any Creature Interest .

If you say , that all this is hurtfull to the Individuals , but not to the Vniverse ; to which it is better that there be a mixture of evil with good , than that every part had a perfection in it self : I answer :

1. It seemeth then that the good which you measure Gods goodness by , is not the Interest of any individual Creature , at least that is in this lower World . For you confess , that the good which would make it Happy , is given to it limitedly , and with mixtures of permitted or inflicted evil ; and that God could have given them more of that goodness , if he would : God could have freed them from pain and misery ; yea , and have given the ignorant more knowledge , and honesty , and grace . So that it is not our interest that is the measure of his goodness : And if so , what is it that you call the Vniversal interest . Surely , the universality of Rational creatures , hath no being but in the Individuals ; and if it be not the welfare of the Individuals , which is the Measure , then is it not any interest or welfare o the Vniverse , which is of the same kind : and for the insensible creatures , they feel neither good nor hurt ; and therefore by your Measure should be none of the Universe , whose interest is the Measure . Therefore it must be somewhat above the sensible interest of any or all the Individuals , which you call the Bonum Vniversitatis : and that can be nothing else but that state and order of the Vniverse , in which it is conform to the Idea of the Divine Intellect , and to the Volition of the Divine Will , and so is fittest for him to take complacency in , as being the measure and reasons of his own volitions and operations , which he fetcheth not aliunde ; or at least which are unknown to such as we . No doubt but it is more for the happiness of the Individuals , that every Dust , and Stone , and Fly , and Beast , and Man were an Angel : but it is not so .

2. And surely they that believe the evil of sin , and that God could have kept it out of the world , and saved the Individuals from it , will confess , that man's interest is not the Measure of God's goodness : especially considering what consequents also follow sin , both here and hereafter .

3. And as to this lower part of the Vniverse , how many Nations of the Earth are drown'd in woful ignorance and ungodliness : how few are the wise , and good , and peaceable ? When God could have sent them Learning , and Teachers , and Means of Reformation , and have blessed all this Means to their deliverance . So that the far greater part of this lower world hath not so much good as God could give them ; and the infirmities of the best do cause their dolorous complaints .

It is certain that God is infinitely good , and that all his works also are good in their degree : but withall it is certain , that God in himself is the Simple Primitive Good , and that created goodness principally consisteth in a conformity to his Will , which is the standard and measure of it .

§ . 16. God as considered in the Infinite Perfections of his Nature and his Will , is most Amiable , and the object of our highest love .

§ . 17. But he is not known by us in those Perfections , as seen in themselves immediately , Cotta telleth Vell●iu● , That h● , ●y making ●od 〈◊〉 of ●eas●s o● Man , S●●u●it Relig●o● 〈◊〉 : Quidem enim cur De● as humibus ●●do dica● , cum D●i non modo hominibus non cons●iant , sed o●ni●o nihil c●ent . nihil agant ▪ At est corum c●mia quaedam praestanfere natura , ut ea debeat ipsa per se ad●e colendam elicere sapientem . ( This reason is ●o● d●ed , but the goodness of God's Nature p●o●d by his doing good . ) — Quae porro pietas e●debetur , à quo nihil accepe●is ? aut quid o●n no , cujus nullum merit m●t , e● debere potest ? Est enim Pietas Justitia adversus Deos : cum quibus quid potest nobis esse juris , cum homini nulla cum Deo sit communitas , sanctitas est scientia colendorum Deorum : qui q●a ●obrem colendi s●nt non intellige , nullo nec accepto ab us , nec spe●a o bon● . sic . de Nat. Deo . c. 1. p. 32. but as demonstrated and glorified expressively in his works , in which he shineth to us in his goodness .

§ . 18. His works therefore are made for the apt revealing of himself as amiable to the intelligent part of his Creation .

They are the Book in which he hath appointed us to read , and the Glass in which he hath appointed us with admiration to behold the Infinite power , Wisdom and Goodness of the Creator , and in which we may see , that he is not only our Chief Benefactor , but the Vltimate Object of our Love , and so the End of all our Motions .

§ . 19. This third Relation of God to us as our Chief Good , efficiently and finally , is the highest and most perfective to us , but is not separated from the former two , but they are all marvelously conjunct , and concur in the production of most of the subsequent effects of Gods providence .

As the Elements are conjuct , but not confounded in mixed bodies , and in themselves , are easily to be distinguished , where they are not divided , and their effects sometimes also distinct , but usually mix'd as are the causes ; so is it in the case of these three Great Relations : though God's Propriety extend further than his Government ; because Inanimates and Bruites are capable of one , and not of the other ; yet as to the Rational Creatures , they are in reality of the same extent . God is as to Right the Owner and the Ruler of all the world , and also their real Benefactor , and quoad debitum their ultimate end . But as to consent , on their parts , none but the godly give up themselves to him in any one of these Relations . In order of Nature , God is first our Owner , and then our Ruler , and our chief Good or End . His work in the first Relation , is Arbitrary Disposal of us ; his work in the second is to Govern us ; and in the third , Attraction and Felicitating . But he so Disposeth of us , as never to cross his rules of Government ; and so governeth us , as never to cross his absolute Propriety ; and attracteth and felicitateth us in concent with his Premiant act of Government ; and all sweetly and wonderfully conspire the perfection of his works .

§ . 20. All these Relations are oft summed up in one name , which principally importeth the last , which is the persective Relation , but truly includeth both the former : and that is ,

Epicurus verò ex animis hominum extraxit radicitus Religionem , cum Diis immortalibus & Opem & Gratiam sustulerit . Cum enim & praestantissimam naturam Dei dicat esse , negat idem esse in Deo gratiam : toliit id quod maximè proprium est optimae praestantissimaeq , naturae . Id. ibid. p. 33 , 34.

Quae enim potest esse sanctitas , si Dii humanae non curant . Id ibid.

Utinam istam caliditatem homimbus Dii ne dedislent : qua perpauci bene utuntur ; qui tamen ipsi à male utentibus opprimuntur ; innua etabiles autem improbè utuntur : ut donum hoc divinum Rationis & consilii , ad fraudem hominibus non ad bonitatem , impertitum esse videatur : sed urgetis , hominum esse istam culpam , non Deorum — Resp. At , si medicus sciat eum aegrotum , qui jussus est vinum sumere , meracius sumpturum statimque periturum , magna sit in culpa : sic vestra ista providentia reprehendenda , quae rationem dederit iis , quos sciverit ea perverse & improbe usuros . Non intelligo quid intersit , utrum nemo sit sapiens , an nemo esse possit . Debebant Dii quidem omnes bonos efficere , siquidem hominum generi consulebant ; sin id minus , bonis quidem consulere debebant . Cotta in Cic. de Nat. Deor. l. 3. p. 105 , 106.

That GOD is Our FATHER .

As the Rational Soul doth ever include the Sensitive and Vegetative Faculties , so doth God's Fatherly Relation to us include his Dominion and Government . A Father is thus a kind of Image of God in this Relation : For , 1. he hath a certain Propriety in his children . 2. He is by nature their rightful Governour . 3. He is their Benefactor , ( for they are beholden to him for their being and well-being ) Nature causeth him to love them , and bindeth them again to love him . And the Title [ OVR FATHER which art in Heaven ] includeth all these Divine Relations to us , but specially expresseth the Love and Graciousness of God to us .

Obj. But I must go against the sense of most of the world , if I take God to be infinitely or perfectly good : for operari sequitur esse : He that is perfectly good , will perfectly do good . But do we not see and feel what you said before . The world is but as a wilderness , and the life of man a misery ! We come into the world in weakness , and in a case in which we cannot help our selves , but are a pity and trouble to others : we are their trouble that breed us and bring us up : we are vexed with unsatisfied desires , with troubling passions , with tormenting pains , and languishing weakness , and enemies malice ; with poverty and care ; with losses and crosses , and shame and grief ; with hard labour and studies , with the injuries and spectacles of a Bedlam world , and with fears of death , and death at last ! Our enemies are our trouble , our friends are our trouble : our Rulers are our trouble , and our inferiours , children and servants are our trouble : our possessions are our trouble , and so are our wants . And is all this the effect of perfect Goodness ? And the poor Bruits seem more miserable than we ! they labour , and hunger , and die at last to serve our will ! we beat them , use them and abuse them at our pleasure ! And all the Inanimates have no sense of any good ! and which is worst of all , the world is like a Dungeon of ignorance , like an Hospital of mad-men for folly and distractedness ; like a band of Robbers for injury and violence , like Tygers for cruelty , like snarling Dogs for contention , and , in a word , like Hell for wickedness . What else sets the world together by the ears in wars and bloudshed in all generations ! what maketh peace-makers the most neglected men ? what maketh vertue and piety the mark of persecution and of common scorn ? how small a part of the world hath knowledge or piety ? And you tell us of a Hell for most at last . Is all this the fruit of perfect Goodness . These thoughts have seriously troubled some .

Answ. He that will ever come to knowledge , must begin at the first Fundamental Truths , and in his enquiry proceed to lesser Superstructures , and reduce uncertainties and difficulties to those points which are sure and plain , and not cast away the plainest certain truths , because they over-take some difficulties beyond them . The true method of enquiry is , that we first try whether there be a God that is perfectly Good or not : If this be once proved beyond all controversie , then all that followeth is certainly reconcilable to it : for Truth and Truth is not contradictory . Now that God is perfectly Good hath been fully proved before : He that giveth to all the world , both Heaven , and Earth , and all the Orbs , all that Good , whether Natural , Gracious or Glorious , which they possess , is certainly Himself better than all the world : for he cannot give more Goodness than he hath : this is not to be denied by any man of reason : therefore it is proved that God is perfectly Good . Is God's making man a free Agent be not against his Goodness , then the sin which a free Agent committeth is no impeachment of Gods Goodness : At verum prius : Ergo — The reasons why God made man with free-will , the antient VVriters commonly render to the Infidels : itenaeus , Tertullian , Clemens Alexand. Arnobius , Lactantius , Eusebius , Tatianus , Origen , &c. vid. Zachar. Mitylen . Disput. p. 364. B.P. Graeco-lat ●o. 1. Besides , his Perfections must needs be proportionable : we know that he is Eternal , as is unquestionably demonstrated : we see by the wonderful frame of Nature , that he is Omnipotent and Omniscient : and then it must needs be , that his Goodness must be commensurate with the rest .

Therefore to come back again upon every consequent which you understand not , and to deny a fundamental principle , which hath been undeniably demonstrated ; this is but to resolve that you will not know . By this course you may deny any demonstrated truth in Mathematicks , when you meet with difficulties among the superstructed consequents .

Let us therefore methodically proceed : We have proved that God is the cause of all the Goodness in the world , in Heaven and Earth , and therefore must needs be Best himself . And it is certain , that all the sins and calamities which you mention are in the world , and that the creature hath all those imperfections :

Siquidem anima regalem Majestatem ostendit , null us dominio subjecta , & propriae potestatis , tanquam imago Dei communia cum archetypo quaedam habens . Greg. Nyssen . citat . etiam in Caesarii Dial. 3. The Ancients commonly make the Freedom of the will as well as Rationality , to be God's natural Image on the Soul .

See especially the full discourse of Nemesius , de Natur. hom. cap. 39 , 40 , 41. Lege Pennotti propugnacul . libert.

therefore it is certain that these two Verities are consistent , what ever difficulty appeareth to you in the reconciling them . Thus far there is no matter of doubt . And next we are therefore certain , that the Measure of God's Goodness is not to be taken from the Creatures interest . And yet we know that his Goodness inclineth him to communicate goodness and felicity to his creatures : for all the Good in the world is from him . It remaineth therefore , that he is good , necessarily and perfectly : and that he doth all well whatsoever he doth : and that there is in the Creature a higher Goodness than its own felicity , even the Image of God's Power , Wisdom and Goodness , in which his Holiness and Justice have their place . And that this Goodness of the Universe ( which consisteth in the Glorious appearances of God in it , and the suitableness of all to his Will and Wisdom ) includeth all things except sin , which are contained in your objection ; and that punishment of sinners , though it be malum physicum to them , is a moral good , and glorifieth God's Justice and Holiness : and even the permission of sin it self is good , though the sin be bad . And yet that God will also glorifie that part of his Goodness which consisteth in Benignity ; for he hath an amor beneficentiae , of which the creature only is the object ; but of his amor complacentiae he himself is the chief object , and the creature but the secondary , so far as it participateth of Goodness . ( And Complacency is the essential act of Love . ) Think but what a wonderful Fabrick he hath made of all the Orbs , composed into One World ! and can you possibly have narrow thoughts of his Goodness ? He hath placed more Physical Goodness in the nature of one silly Bird , or Fly , or Worm , than humane wit is able to find out ; much more in Plants , in Beasts , in Men , in Sea and Land , in the Sun , and fixed Stars , and Planets : Our understandings are not acquainted with the thousandth thousandth thousandth part of the Physical goodness which he hath put into his creatures : there may be more of the wonderful skill , and power , and goodness of God , laid out on one of those Stars , that seems smallest to our sight , than millions of humane intellects , if united , were able to comprehend . And who knoweth the number any more than the magnitude and excellency of those Stars . What man can once look up towards the Firmament in a Star light night ,

Si quis omnia alia habeat , valetudinem , divitias , &c. sed malus ex confesso sit , improbabis illum . tem siquis nihil habet eorum quae retulit , careat pecuniâ , clientum turba , avorum & proavorum serie , si ex confesso bonus fit , probas illum . Ergo hoc unum bonum hominis , quod qui habet , etiamsi aliis destituitur , laudandus est ; quod qui non habet , in omnium aliorum copia damnatur ac rejicitur . Senec.

Inter fines is qui perfectus est , semper praecellit imperfectum . Perfectus porro est quo admoto , nullo amplius opus est . Arist. Mig . Mor. 1 c. 3. & 1 Rhet. c. 7. Finis est cujus gratiâ omnia comparantur , — Majus bonum est finis , quàm quod finis non est . & Met. 2. c. 2. Quod per se bonum est , suâque vi & naturâ , id omne finis est .

Nothing commoner in Philosophy , than that Publicae saluti privaca incolumitas est postponenda . Therefore self-love must not perswade us , that there is nothing higher than our own good to be intended .

or once read a Treatise of Astronomy , and then compare it with his Geography , and compare those far more excellent Orbs with this narrower and darker world we live in , and not be wrapt up into the astonishing admiration of the Power , Wisdom and Goodness of the Creator ? When the anatomizing of the body of one man or beast might wrap up any considerate man into Galen's admiration and praises of the Maker ! and how many myriades of such bodies hath God created ? and how much more excellent are the forms or souls than any of those bodies ? And how little know we how incomparably more excellent the nature of Angels may be than ours ? and what glorious Beings may inhabit the more glorious Orbs ? and yet can you think meanly of the Creator's Goodness ?

O but you say , that all these lower Creatures have still the forementioned sorrows and imperfections .

I answer you , 1. They were not made Gods , but Creatures , and therefore were not to be perfect . 2. It is the corrupt and blinded sensual mind which crieth out for want of sensible pleasure , and can see no goodness in any thing but this : but true reason telleth any man that hath it , that our sensible pleasure is a thing too low to be the highest excellency of the creature , and to be the ultimate end of God : and that the glory of the whole world , even the inanimate parts as well as the animate , shewing the glory of the Infinite Creator is the excellency of the world . What if the Sun , and Stars , and Earth , and Sea , the Fire and Air have no feeling ; have they therefore no goodness but what is a Means to the sensible delights of lower things ? Hath a Worm more goodness than the Sun , if it have more feeling ? These are the madnesses of sensual men . May not an excellent Limner , Watch-maker , or other Artificer , make a Picture , a Watch , or Musical Instrument , meerly for his own delight ? and may he not delight in the excellency of it , though you imagine him to have no need of it , or of the delight ? And what is the excellency of such a Picture , but to be the full demonstration of the Author's skill , in the most full representation of the thing resembled ? Will you say that he hath done no good , because he made not his Picture sensible , and made not its pleasure his ultimate end ? Those things which in particulars we call Bad , are Good as they are parts of the Universal frame ; as many darknings and shadowings in a Picture may conduce to make it beautiful . The eye is a more excellent part of the body than a finger or a tooth ; and yet it maketh to the perfection of the whole that there be fingers and teeth , as well as eyes : So it doth to the perfection of the world , that there be Men , and Beasts , and Plants , as well as Angels ; and poor men as well as rich , and sick man as well as sound , and pain as well as pleasure . Our narrow sight that looketh but on a spot or parcel of God's work at once , doth judge according to the particular interest of that parcel , ( and so we would have no variety in the world , but every thing of that species which we think best ) ; But God seeth all his works at once , uno intuitu , and therefore seeth what is best in reference to the glory of the Universe ; and seeth what variety is beautiful , and what each part should be according to the office and order of its place .

And 3. doth not your own experience reprehend your own complaint as guilty of contradiction ? You would have all things fitted to your particular interest , or else you think God is not good enough to you : and may not every other creature say the same as justly as you . And then how would you have a Horse 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 flesh to nourish 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 refresh you . Non quoniam mutabiles vires habemus , improbitatis nostrae culpa in Deum conferenda est : Non enim in facultat bus sunt vitia , sed in habitibus : Habitus autem ex electione & voluntate sunt . Itaque nostra ipsorum electione & voluntate improbi evadimus , non naturâ sumu● . Nemesius de Nat. hom. cap. 41. For every one of these might expect to be advanced to be as high in sensual pleasure as you .

He that compareth ( as aforesaid ) the Elements and Orbs which have no sense , with a Worm that hath it , will think that sense hath blinded reason , when it is so overvalued , as to be thought the most excellent thing , or a meet measure of the goodness of the Creator .

4. Most of the calamities of the Rational creature which you mention , are sin , and the fruits of sin : and when Man bringeth in sin , it is good that God should bring in punishment . It is an act of Justice , and declareth his Holiness , and warneth others . Therefore all your complaints against these penal evils , should be turned only against the sinner , and all should be turned to the praise of the righteous Governour of the world .

5. And as for the sin it self , which hath depraved the world as fouly as you describe it , it is none of the work of God at all ; If you say ,

Homo est principium suarum operationum . Aristot . 3. Eth.

Nemo nolens bonus & Beatus est . Sen.

Si divitias velis , rem bonam esse scias , nec omnino in te sitam . Si vero beari , id & bonum est & penes te . Opes enim fortuna ad tempus commodato dat. Beatitudo autem à nostra voluntate procedit . Epictet .

Read Gassendi Phys. sect. 2. l. 1. c. 6. sintne coelum & sydera habitabilia ? And Card. Nic. Cusanus , l. 2. de Doct. ignot . 11. in Coroll . cited also , ibid. by Gassendus .

that he might have prevented it if he had pleased ; I answer , He hath declared his detestation of it : as our Ruler he hath forbidden it : he deterreth men from it by his sorest threatnings : he allureth them from it by his richest promises of reward : he appointeth Kings and Magistrates to suppress it by corporal penalties . This and much more he doth against it , and more he could do , which should prove effectual ; but his wisdom saw it not meet , nor conducible to the glory of the Universe , to make all Moral Agents of one size , any more than all Natural Agents : and therefore he made not man indefectible . Do you think that [ a Rational creature with free-will , being the Lord of its own acts , and a self-determining Principle , to act without force ] is not a thing which God may make and take delight in ? as well as a Watch-maker taketh delight to make a Clock that shall go of it self , without his continued motion , ( and the longer he can make it go without him , and so the liker to himself , the more excellent he thinks his work . ) If God may make such a free-agent , then is it no impeachment to his goodness , if it abuse its freedom unto sin ; especially when he will over-rule even that sin , so far as to bring good out of it by accident .

And lastly , as for all the objections from sin and misery against God's goodness ; I answer you with those Questions . Do you know what number the holy and glorious Angels are , in comparison both of wicked men and Devils ? Whether they may not be ten thousand to one ? Do you know how many thousand fixed Stars there are , besides Planets ? Do you know whether they are all Suns ? and how much bigger they are than the Earth ? and how much more glorious ? Do you know whether they are all inhabited or not ? ( when you see almost no place on Earth uninhabited , not so much as Water and Air ) Do you know whether those thousands of more glorious Orbs have not inhabitants answerable to their greatness and glory , beyond the inhabitants of this darker Orb ? Do you know whether sin and sorrow be not kept out there , and confined to this , and some few such obscurer receptacles ? Do you know the degrees of holiness and Glory which those superiour Inhabitants possess ? And do you know that all these things set together , the demonstration of Gods goodness by the way of Beneficence , is not ten thousand times beyond the demonstrations of it in the way of Justice , and all the other sorrows that you complain of ? Till you know all these , do not think your selves meet , from your sensible troubles , to argue against that Infinite goodness , which demonstrateth it self so unquestionably to all , by all the Goodness of the whole Creation .

I may boldly then conclude , that GOD is OUR FATHER , our CHIEF GOOD , our CHIEF BENEFACTOR , and ULTIMATE END .

And so that in sensu plenissimo , THERE IS A GOD ; that word comprehending both the foresaid Trinity of Principles in the Unity of his Essence , and the Trinity of Relations , in the Unity of the Relation of our CREATOR .

CHAP. XII . III. Of Man's Relation to GOD , as he is our FATHER , or our Chief Good ; and of our Duty in that Relation .

§ . 1. GOD being to Man Efficiently and finally , his Chief , yea , his Total Good , as is declared ; it must needs follow that Man is by immediate resultancy related to Him as his Total Beneficiary , and Recipient of his benefits ; and oweth him all that which Goodness conjunct with Soveraignty and Dominion can oblige him to .

Whether all Obligation , which is truly Moral , to a Duty , do arise from Soveraignty and Rule , and belong to us as Subjects only , in the neerest formal sense ? Or whether Benefits simply without any respect to Government and Subjection , may be said to oblige to Moral Duty as such , is a Question that I am not concerned to determine ; as long as God is both Governour and Benefactor , and his Government may give the formal moral obligation , as his Benefits provide the greatest Materials of the Duty . Though this much I may say to it , that I cannot see but the Duty of a Beneficiary as such , may be called moral , as well as the Duty of a Subject as such : And if it were supposed that two men were absolutely equals as to any subjection , and that one of them should by kindness exceedingly oblige the other , all will acknowledge 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 say , It 's true ; but that is because that both those men are Subjects to God , whose Law obligeth them both to Gratitude , and therefore Ingratitude is a sin only as against the Law of God in Nature . To which I reply , that I grant Gods Law of Nature maketh Ingratitude a sin : and I grant that a Law is properly the instrument of a Governour as such : and so as Ingratitude is the violation of a Law , it is only a sin against Government as such . But I question whether as Love is somewhat different from Wisdom and Power , and as a Benefactor and an attractive good hath the highest and a peculiar kinde of obligation , so there be not something put by God into our Nature , which though it be not formally a Law , yet is as obligatory , and as much if not more than a Law , which maketh it more than the Duty of a Subject , to answer love and goodness with gratitude and love : so that if per impossibile you suppose that we had no other obligation to God but this of love and goodness ( or abstract this from the rest ) I question whether it be not most eminently morall , and whether the performance of it do not morally fit us for the highest benefits , and felicity , and the violation of it merit not , ( morally ) the rejections of our great Benefactor , and the withdrawing of all his favours to our undoing . But this Controversie my Cause is not much concerned in , as I have said , because the same God is our Soveraign also .

§ . 2. The duty which we specially owe to God in this highest Relation is LOVE : which as such is above obedience as such .

The difference of Understandings and Wills requireth Government and obedience , that the understanding and will of the superiour may be a Rule to the subjects : But LOVE is a Concord of Wills ; and so farr as LOVE hath caused a concord , there is no use for Government by Laws and Penalties :

Seneca , Epist. 31. saith . Quaerendum est quod non fiat indies deterius ; cui non possit obstari ; quo nil melius possit optari . Quid hoc est ? Animus sed hic rectus , bonus , magnus . Quid aliud voces hune , quam Deum in humano corpore hospitantem ? Hic animus tam in Equitem Romanum , quàm in servum potest cadere ; Quid est eques Romanus ? aut libertinus ? aut servus ? Nomina ex ambitione , aut ex injuria nata , subsilire in Coelum ex angulo licet : exurge modo , & te dignum finge Deo ; finges autem , non auro , non argento : Non potest ex hac materia Imago Dei exprimi similis .

Plato saith , that Mans End is to be made like God . Laert in Plat.

Socrates said , that God was the Best and most Blessed : and the neerer any one came in likeness to him , so much was he the better and more blessed .

Non potest temperantiam laudare , qui summum bonum ponit in voluptate : Cic.

And therefore the Law is not made for a Righteous man as such , that is , so far as Love hath united his Soul to Virtue , and separated it from sin , he need not to be constrained or restrained by any Penal Laws : no more than men need a Law to command them to eat and drink , and preserve their lives , and forbear self-destruction . But so far as any man is unrighteous or ungodly , that is , hath a will to sin , or cross or averse to Goodness , so far he needeth a penal Law : which therefore all need while they remain imperfect .

Nature hath made Love and Goodness like the Iron and the Load-stone . The Vnderstanding doth not so ponderously incline to Truth , as the Will doth naturally to Good . For this being the perfect act of the Soul , the whole inclination of Nature goeth after it . Therefore Love is the highest duty or noblest act of the Soul of Man ; the end and perfection of all the rest .

§ . 3. The essential act of this LOVE is COMPLACENCIE ; or the Pleasedness of the minde in a suitable Good : But it hath divers effects , concomitants and accidents , from whence it borroweth divers Names .

§ . 4. The LOVE of Benevolence , as it worketh towards the felicity of another , is the Love of God to man , who needeth him ; but not of Man to God , who is above our benefits , and needeth nothing .

§ . 5. Our LOVE to God , respecteth him either , 1. as our Efficient , 2. Dirigent , 3. or final Good : which hath accordingly concomitant duties .

§ . 6. I. Our LOVE to God as our Chief good efficiently , containeth in it , 1. A willing Receiving Love : 2. A Thankfull Love : 3. A Returning devoted serving Love : ( which among men amounts to retribution . )

§. 7. 1. An absolute dependent Beneficiary ought with full dependance on his Totall Benefactor , to Receive all his Benefits with Love and willingness . * * Gratus sum ; non ut alius mihi libentius praester , priori irritatus exemplo ; fed ut rem jucundissimam faciam . Senec. Ep. 28.

An undervaluing of Benefits , and demurring , or rejecting them , is a great abuse and injury to a Benefactor . Thus doth the ungodly World , against all the Grace and greatest mercies of God . They know not the worth of them , and therefore despise them , and will not be intreated to accept them : but take them for intollerable injuries or troubles , as a sick Stomack doth its Physick and Food , Credamus itaque nihil esse grato animo honestius . Omnes hoc urbes , omnes etiam ex barbaris regionibus gentes conclamabunt ; In tanta judiciorum diversitate , referendam benè merentibus gratiam , omnes uno ore affirmabunt ; in hoc discors turba consentiens . Senec . ib. because they are against their fleshly Appetites . An open heart to receive Gods mercies with high esteem , beseemeth such Beneficiaries as we .

§. 8. 2. Thankfulness is that Operation of Love , which the light of Nature hath convinced all the World , to be a duty : and scarce a man is to be found so bruitish as to deny it : And our Love to God should be more thankfull than to all the World , because our Receivings from Him are much greater , than from all .

§. 9. 3. Though we cannot requite God ; true gratitude will devote the whole man to his Service , Will , and Honour , and bring back his Mercies to him for his use , so far as we are able .

§ . 10. II. Our LOVE to our DIRIGENT Benefactor , is , 1. A fiducial Love , 2. A love well-pleased in his conduct ; 3. A following Love .

Though it belongeth to God chiefly as our sapiential Governour to be the Dirigent Cause of our Lives : Yet he doth it also as our Benefactor , by a commixture of the effects of his Relations .

§. 11. 1. So infinite and sure a Friend , is absolutely to be Tristed , with a General Confidence in the Goodness of his Nature , and a particular Confidence in the Promises or significations of his good-will .

Infinite Good cannot be willing to deceive or disappoint us . And if we absolutely Trust him , it will abundantly conduce to our holiness , and peace .

§. 12. 2. We must also love his Conduct , his Precepts and his holy Examples , and the very way it self in which he leadeth us .

All that is from him is good , and must be loved both for it self , and for him that it cometh from , and for that which it leadeth to . All his Instructions , helps , reproofs , and all his conducting Means should be amiable to us .

§. 13. 3. Love must make us cheerfully follow him , in all the wayes which by Precept or Example he is pleased to lead us .

And so to follow him , as to love the tokens of his presence , and footsteps of his will , and all the signs of his approbation : And with an Heroick fortitude of Love , to rejoyce in sufferings , and venture upon dangers , and conquer difficulties for his sake .

§ . 14. III. Our LOVE to GOD as our final Good is , 1. Bene meritos quin colas , nec exorari fas est , neque est excusatio difficultatis : neq , aequum est tempore & die memoriam beneficii definire . Cicer. A Desiring LOVE : 2. A seeking LOVE ; and 3. A full complacential delighting Love ; which is the perfection of us and all the rest : And accidentally it is sometimes a Mourning Love .

§. 15. 1. Man being but in Via under the efficiency and conduct of Love , to final Love and Goodness hath his End to intend , and his means to use , and therefore Love must needs work by Desire . Vos , vos appello , qui Mercurium , qui Platonem , Pythagoramque sectamini : vosque caeteros qui estis unius mentis , & per easdem vias placitorum inceditis unitate . Audetis ridere nos — Quid Plato vester nonne animo surgere suadet e terris , & circa Deum semper ( quantum fieri potest ) cogitatione ac mente versari ? Audetis ridere nos quod animarum nostrarum provideamus saluti ? id est ipsi nobis ? Quid enim sumus homines , nisi animae corporibus clausae ? Vos enim nonne omnes pro illarum geritis incolumitatibus curas ▪ Metus ille vos habet ne velut trabalibus clavis affixi , corporibus haereatis ? Quid illi sibi velint secretarum artium ritus , quibus affamini nescio quas potestates , ut sint vobis placidae , neque ad fedes remeantibus patrias obstacula impeditionis opponant . Arnob. adv. Gentes , lib. 2. p. 14.

§ . 16. So far as a man is short of the thing desired , Love will have some sense of want ; and so far as we are crossed in our seekings , and frustrate in any of our hopes , it will be sorrowfull .

§. 17. 2. Man being appointed to a course and life of Means to his last end , must needs be employed in those Means for the Love of that End : And so the main work of this life is that of a Desiring , seeking Love .

§. 18. 3. The complacential delighting LOVE , hath three degrees : The first in Belief and Hope , The second in foretaste ; and The third in full enflamed exercise .

§. 19. 1. The well-grounded Hope of the foreseen Vision and fruition of the Infinite Good which is our End , must needs possess the considerate minde , with a delight which is somewhat answerable to that Hope .

§. 20. 2. When the Soul doth not only Hope for its future end , but also at present close with God subratione finis , in the exercise of pure complacencial Love , in Prayer , Praise or Contemplation , he hath some measure of fruition even in via , and a sensible foretaste of his future perfection , according to the degree of this his Love .

There is a delight that cometh into the minde by the meer foresight and hope of what we shall be , and have , and do hereafter : And this cometh by the Means of Promise and Evidence : And there is also a Delight which cometh in upon the present exercise of Love it self on God as present ; when the soul in the contemplation of his infinite Goodness , is wrapt up in the pleasures of his Love : And this is a degree of fruition of our end , before the perfect fruition of it . And therefore take notice that there are these two wayes of our comfort in this life : 1. Exploratio juris , the tryall of our title : 2. Exercitium amoris ; the feasting of the Soul in the exercises of Love .

§. 21. 3. The final perfect act of Love will not be in via , but when we have fully reacht our end .

§ . 22. This final act is not well expressed by the common word [ fruition ] because it intimateth that we are the finis cui our selves , and that our own enjoyment of God as our felicity , is the finis ultimatè ultimus , which is not true .

§ . 23. Yet is [ fruition ] one ingredient into our End , because our final act of Love is for our selves , though not principally .

Magistris , Diis & Parentibus , non potest reddi aequivalens . Aristot . 9 Ethic. § . 24. All the difficulties de fine hominis are best resolved by understanding that it is finis amantis , and what that is : The Nature of Love is an inclination or desire of Vnion or Adhaesion : And therefore it includeth the felicity of the Lover , together with the attractive excellency of the Object ; Laus & gratiarumactio debetur danti , non accipienti , Arist. 4. Eth. and is both gratia amantis & amati simul . But when the Lover is infinitely above the Object , the Lover is the chief end ( for his own complacency ) though the Object have the benefit : And when the Object is infinitely better than the Lover , the Object must be incomparably the chief end , cujus gratia potissimum : though the Lover withall intend his felicity in fruition .

§ . 25. But if any soul be so far above self-love , as to be drawn up in the fervours of Holy love , in the meer contemplation of the infinite Object , not thinking of its own felicity herein , its felicity will be never the less , for not intending or remembring it .

Qui sancti ? qui Religionem colentes , nisi qui meritam Diis immortalibus gratiam , justis honoribus , memori mente persolvunt ? Cicer. pro. Planc . § . 26. Therefore the final act of Love , hath no fitter name than Love it self , or delightfull adhaesion to God , the infinite Good , with full complacency in him .

§ . 27. Though God must be loved as our Benefactor , yet the perfect goodness of his Will and Nature , as standing above all our Interest or Benefits , must be the principal reason and Object of our Love .

That we must love God more for Himself , If we must love good men for themselves , much more God . Ubi beneficus , si nemo alterius causa benigne facit . Ubi gratus , fi non eum ipsum cui referunt gratiam , ipsi cernunt grati ? Ubi illa sancta amicitia , si non ipse amicus per se amatur , toto pectore : qui etiam deserendus & abjiciendus est , desperatis emolumentis & fructibus : quo quid potest dici immanius ? Cicero de leg. 1 p. 227. than for our selves , is thus proved : 1. That which is most Amiable must be most Loved : But God is most amiable , and not we our selves : Therefore he must be Loved above our selves , ( and consequently not for our selves , but our selves for him : ) The minor is soon proved : That which is most Good is most Amiable : But God is most good : Ergo. And Goodness is the proper object of Love .

2. That which the Soul most Loveth it doth most devote it self to , and adhere to , and rest in : But we must more devote our selves to God , and adhere to him , and rest in him , than our selves : Ergo , we must Love him more .

3. That which is an Absolute Good , and is dependent on nothing , must be absolutely loved for it self : But such is God : Ergo. And that which is only a derivative , limited , dependent Good , and not made ultimately for it self ; is not to be loved ultimately for it self : But such is man : Ergo.

4. That which is the Fountain of all Goodness and Love , must be the end of all : But that is God and not Man : Ergo.

5. To love God ultimately for our selves , is to deifie our selves , and take down God into the order of a Means , that is , of a Creature .

§ . 28. Having proved , that God must be loved above our selves , we need no other proof , that not we , Justitia nihil expetit praemii , nihil pretii : per se igitur expetitur : eademque omnium virtutum causa atque sententia est : Atque etiam si emolumentis , non suapte natura virtus expetitur , una erit virtus , quae malitia rectissimè dicetur . Ut enim quisque ad suum commodum refert maxime quaecunque agit , ita minime est vir bonus : ut qui virtutem praemio metiuntur , nullam virtutem nisi malitiam putant . Cicero de Leg. 1. p. 227. but God must be our ultimate end .

§ . 29. Because we here see not God intuitively , but in his Works , we are bound with fervent desire to study and contemplate them , and therein to feast our love in beholding and tasting of his Love and Goodness .

As a Man will look on the Picture , the Letters , the works of his absent Friend , and retain the Image of him in his heart ; so God , though not absent , yet unseen , expresseth himself to us in all his works , that we may studiously there behold , admire and love him .

§ . 30. Therefore Gods Works must be more valued and studied , as they are the Glass representing the Image of his perfections , and shewing us his chief essential amiableness , than as they are beneficial and useful to us , and so shew us only his benignity to us .

§ . 31. Yet must self-love , and sense it self , and the sensible sweetness and experience of Mercies be improved to our easier taste of God's essential Goodness , and we must rise up from the lower to the higher object : and this is our chief use of sensible benefits .

Nihil homini metuendum , nisi ne faelicitatem excludat . Solon in Laert. p. 31. Summo Bono constituto in Philosophia , constituta sunt omnia : nam caeteris in rebus sive praetermissum , sive ignoratum est quippiam , non plus incommodi , quam quanti quaeque earum rerum est , in quibus neglectum est aliquid . Summum autem bonum si ignoretur , vivendi rationem ignorari necesse est : ex quo rantus error consequitur , ut quem in portum se recipiant , scire non possunt . Cognitis autem rerum firiibus ( bonorum & malorum ) inventa vitae via est conformatioque omnium officiorum . Piso in Cic. de finib . lib. 5. pag. 182.

Decrescere summum bonum non potest . Mortalia eminent , cadunt , deteruntur , crescunt , exhauriuntur , implentur . Divinorum una natura est . Senec. Epist. 66. p. 644 , 645.

Doubtless as the Soul , while it dwelleth with flesh doth receive its objects by the mediation of sense , so God hath purposely put such variety of sensible delicacies into the creatures , that by every sight , and smell , and hearing , and touch , and taste , our souls might receive a report of the sweetness of God , whose goodness all proceed from . And therefore this is the life which we should labour in continually , to see God's goodness in every lovely sight , and to taste God's goodness in every pleasant taste , and to smell it in every pleasant Odour , and to hear it in every lovely word or sound ; that the motion may pass on clearly without stop , from the senses to the mind and will , and we may never be so blockish as to gaze on the glass , and not see the Image in it ; or to gaze on the Image , and never consider whose it is : or to read the Book of the Creation , and mark nothing but the words and letters , and never mind the sense and meaning . A Philosopher , and yet an Atheist or ungodly , is a monster ; one that most readeth the Book of Nature , and least understandeth or feeleth the meaning of it .

§ . 32. Therefore God daily reneweth his mercies to us , that the variety and freshness of them producing renewed delight , may renew our lively feelings of his love and goodness , and so may carry us on in love , without cessations and declinings .

Our natures are so apt to lose the sense of a Good that is grown ordinary and common , that God by our renewed necessities , and the renewed supplies , and variety of mercies , doth cure this defect .

§ . 33. Those therefore that turn God's mercies to the gratifying of their sensitive appetites and lusts , and forget him , and offend him the more , and love him the less , do forfeit his mercies by their inhumane and irrational ingratitude and abuse .

Which is the sin of all proud , covetous , voluptuous persons ; the ambitious , fornicators , gluttons , drunkards , and lovers of sports , recreations , idleness , or any pleasure , as it turneth them from God .

§ . 34. Above all other sin , Coelestia semper spectato : illa humana contemnito . Cic. Somn. Scipi . we should most take heed of the inordinate love of any creature ( for it self , or for our carnal self alone ) because it is most contrary to our love to God , which is our highest work and duty .

§ . 35. Those mercies of God are most to be valued , desired and sought , which shew us most of God himself , or most help up our love to him .

§ . 36. We must love both our natural selves and neighbours , the bad as well as the good , with a love of benevolence , desiring our own good and theirs : But at the same time we must hate our selves and them , so far as wicked , with the hatred of Displicency : and with the love of Complacency , must only so far love our selves or others , as the Image of Divine Goodness is in us or them .

I speak not of the meer natural passion of the parent to the child , which is common to man and beast : nor of the exercises of love in outward acts , for those may be directed by God's commands to go more to one ( as a wicked child ) that hath less true amiableness in him . But all holy love must be suited to the measures of the truest object .

Templum mentis amo , non marmoris , aurea in illo

Fundamenta : manet fides structura nivali . Consurgit pietate nitens , tegit ardua culmen :

Justitia interius spargit sola picta rubenti Flore , pudicitiae pudor almus , & atria servat .

Haec domus apta mihi est , haec me pulcherrima sedes

Accipit , aeterno coelestique hospite digna , Prudent .

Quicquid boni egeris in Deos refer : Bias in Laert.

§ . 37. The love of God should be with all our soul , and with all our might ; not limited , suppressed or neglected , but be the most serious , predominant action of our souls .

How easie a matter is it to prove Holiness to be naturally mans greatest duty , when love to God , which is the summ of it , is so easily proved to be so . All the reason in the world , that is not corrupted , but is reason indeed , must confess without any tergiversation , that it is the most great and unquestionable duty of man to love God above all ; yea , with all our heart and soul and might . And he that doth so , shall never be numbred by him with the ungodly , for those are inconsistent .

§ . 38. The exercises of love to God in complacency , desire , seeking , &c. should be the chief employment of our thoughts .

For the thoughts are the exercise of a commanded faculty , which must be under the power of our will : and the ultimate end , and the exercises of love to it , should daily govern them . When the Oracle of Delphos adjudged the Tripos to the wisest , it was sent to Th●les , and from him to another , till it came to Solon , who sent it to the Oracle , saying , None is wiser than God . Laert. in Thalet . So should we all send back to God the glory and praise of all good which is ascribed to us . And what a man loveth most , usually he will think of , with his most practical powerful thoughts , if not with the most frequent .

§ . 39. The love of God should employ our tongues in the proclaiming of his praise and benefits , and expressing our own admiration and affection , to kindle the like in the souls of others .

For the same God who is so amiable , hath given us our speech with the rest of his benefits , and given it us purposely to declare his praise . Reason telleth us that we have no higher , worthier , or better employment for our tongues ; and that we should use them to the best . The tongues of men are adorned with language , for charitable and pious communication , that they may be fit to affect the hearts of others , and to kindle in them that sacred fire , which is kindled in themselves . Therefore that tongue which is silent to its Makers praise , and declareth not the Goodness , and Wisdom , and power of the Lord , and doth not divulge the notice of his benefits , Numen divinum omni modo , omni tempore i●e cole , juxta leges patrias , & ut ali● colant effi●e . Dio● . l. 52. condemneth it self , and the heart that should employ it , as neglecting the greatest duty it was made for .

§ . 40. The lives of Gods Beneficiaries should be employed to his praise and pleasure , and should be the streaming effects of inward love . And all his mercies should be improved to his service , from a thankful heart .

All this hath the fullest testimony of reason , according to the rules of proportion and common right . To whom should we live , but to him from whom and by whom we live ? What but our ultimate end should be principally intended , and sought through our whole lives ? A creature that hath all from God , should in love and gratitude bring back all to him ; and thus we make it more our own .

§ . 41. This Life of Love should be the chiefest Delight and Pleasure of our Souls ,

Arist●ppus rogatus alicuando , quid haberent e●imium Philosopi ? Si omnes inquit , leges intereant , equabiliter vivimus . Laert.

Oderunt peccare boni vit●tis amore . Hor.

which all other pleasure should subserve , and all be abhorred which contradicteth it .

Nothing is easilier confessed by all , than the desirableness of Delight and Pleasure : and the most excellent object , which most be most beloved , must be our chief delight : for Love it self is a delighting act , unless some stop do turn it aside into fears and sorrows . Nothing can it self be so delectable as God , the chiefest Good ; and no employment so delectable as loving him . This therefore should be our work and our recreation , our labour and our pleasure , our food and feast . Other delights are lawful and good , so far as they further these delights of holy love , by carrying up our hearts to the original and end of all our mercies and delights . But nothing is so injurious to God and us as that which corrupteth our minds with sensuality , and becometh our Pleasure instead of God .

§ . 42. The sense of the present imperfection of our Love should make us long to know God more , and to love him and delight in him , and praise him in perfection to the utmost extent of our capacities .

If it be so good to love God , then must the highest degree of it be best : and reason teacheth us , Read Seneca , de vita beata , fully proving against the Ep●cureans , that wealth , honour and pleasure are not mans felicity , because they make him not better or best . when we feel how weak our Knowledge and Love is , to long for more ; yea , for perfection .

§ . 43. Thus hath Reason shewed us the end and highest felicity of man , in his highest duty ; To Know God , to Love him and Delight in him in the fullest Perfection , and to be Loved by him , and be fully pleasing to him , as herein bearing his Image , is the felicity , and the ultimate end of man . LOVE is mans final act , excited by the fullest Knowledge , and God so beheld and enjoyed in his Love to us , is the final Object . And here the Soul must seek its Rest .

Obj. But quae supra nos nihil ad nos : God indeed is near to Angels , but he hath made them our Benefactors , and they have committed it to inferiour Causes : there must be suitableness as well as excellency to win love :

Sursum animum vocant initia sua : Erit autem illic , etiam antequam hac custodia exolvatur , si vitia sua deseruit , purusque ac●enis in cogitationes divinas emicuit . Senec. ep. 80.

Tutum iter●est , jucundum est , ad quod natura te instruxit . Dedit tibi illa quae si non deserueris , par Deo consurges . Parem autem Deo to pecunia non facit ▪ &c. Senec. ep. 13.

we find no suitableness between our hearts and God . And therefore we believe not that we were made for any such employment . And we see that the far greatest part of mankind are as averse to this life of Holiness as our selves ; and therefore we cannot think but that it is quite above the nature of man , and not the work and end which he was made for .

Answ. 1. Whether God have made Angels , or Rulers , or Benefactors , or what love or honour we owe them as his Instruments , is nothing to our present business . For if it be granted that he thus useth them , it is most certain that he is nevertheless himself our Benefactor , nor nevertheless near us . What nearness to us they have , we are much uncertain ; but that he himself is our total Benefactor , and always with us , as near to us as we are to our selves , is past all question , and proved before .

2. There neither is nor can be any object so suitable for our LOVE as God ; he hath all Goodness in him , and all in the creature is derived from him , and dependeth on him ; and he hath given us all that ever we our selves received , and must give us all that ever we shall receive hereafter . He is all-sufficient for the supply of all our wants , and granting all our just desires , and making us perfect : all that he doth for us , he doth in Love , as an intellectual free Agent ; and he is still present with us , upholding us , and giving us the very Love which he demandeth : and he created us for Himself to be his Own , and gave us these faculties to know and love him . And can any then be a more suitable object of our love ?

3. Do you not find that your understandings have a suitableness or inclination to Truth and Knowledge , and would you not know the best and greatest things ? and know the cause of all the wonderful effects which you see : and what is this but to know , God ? And do you not find that your Wills have a suitableness to good as such in the general ? and to your own felicity ? And do you not know that it should not be unnatural to any man to love the best , which is best , and especially which is best for him ; and to love him best who is his greatest Benefactor , and most worthy of his love in all respects ? And can you doubt whether God be most worthy of your love ? All this is plain and sure . And will mens averseness to the love of God then disprove it ? It is natural for man to desire knowledge , as that which perfecteth his understanding ; and yet Boys are averse to learn their Books , because they are slothful , and are diverted by the love of play . What if your servants be averse and slothful to your service ? doth it follow that it is not their duty , Quod si poena , si metus supplicii , non ipsa turpitudo , deterret ab injuriosa , facinorosaque vitâ , nemo est injustus : at incauti potius habendi sunt improbi : Callidi , non boni sunt , qui utilitate tantum , non ipso honesto , ut boni viri sint moventur . Cic. de leg . l. 1. p. 289. or that you hired them not for it ? What if your wife and children be averse to love you ? is it therefore none of their duty so to do ? Rebels are averse to obey their Governours , and yet it is their duty to obey them . If your child or any one that is most beholden to you , should be averse to love and gratitude to you , ( as thousands are to their Parents and Benefactors ) will it follow that Nature obliged them not to it ?

4. What can you think is suitable to your love , if God be not ? is it lust , or play , or meat and drink and ease ? A Swine hath a nature as suitable to these as you ? Is it only to deal ingenuously and honourably in providing for the flesh , Complent bona corporis beatissimam vitam ; sed ita ut sine illis possit beata vita exis●ere . Ita enim parvae & exiguae sunt istae accessiones bonorum , ut sicut s●ellae in radio solis , sic istae in virtutum splendere , ne cernantur quidem . Atque haec ut verè dicitur parva esse ad beatè vivendum momenta ista corporis commodorum , sic nimis violentum est , nulla esse dicere . Qui enim sic disputant , obliti mihi videntur quae ipsi egerint principia naturae . Tribuendum est his aliquid , dummodo quantum tribuendum sit intelligas . Piso in Cic. de finib . l. 5. p. 202. and maintaining the fuel of these sensualities , by Buildings , Trading , Manufactures , Ornaments and Arts ? All this is but to have a reason to serve your sense , and so the swinish part still shall be the chief : for that which is the chief and ruling object with you , doth shew which is the chief and regnant faculty . If sensual objects be the chief , than Sense is the chief faculty with you . And if you had the greatest wit in the world , and used it only to serve your guts , and throats , and lusts , in a more effectual and ingenious way than any other men could do , this were but to be an ingenuous beast , or to have an Intellect bound in service to your bellies . And can you think that things so little satisfying , and so quickly perishing , are more suitable objects for your love than God ?

5. What say you to all them that are otherwise minded , and that take the Love of God for their work and happiness ? They find a suitableness in God to their highest esteem and love ; and are they not as fit Judges for the affirmative , as you for the negative ?

Obj. They do but force themselves to some acts of fancy .

Answ. You see that they are such acts as are the more serious and prevalent in their lives , and can make them lay by other pleasures , and spend their days in seeking God , and lay down their lives in the exercise and hopes of Love . And that it is you that follow fancy , and they that follow solid reason , is evident in the reason of your several ways . That world which you set above God is at last called Vanity by all that try it : Reason will not finally justifie your choice : but I have here shewed you undeniable reason for their choice and love ; and therefore it is they that know what they do , and obey the Law of Nature , which you obliterate and contradict .

Obj. But we see the Creature , but God we see not , and we find it not natural to us to love that which we do not see .

Answ. Is not Reason a nobler faculty than sight ? if it be , Unum verò finem Aristotelis declaravit , esse usum virtutis in vita sancta & integrâ . Hesych . Illust. in Aristot . why should it not more rule you , and dispose of you ? Shall no Subjects honour and obey their King but those that see him ? You can love your mony , and land , and friends when they are out of sight .

Obj. But these are things visible in their nature .

Piso ubi sup. in Cic. saith , That all the difference in this between the Stoicks and the Peripateticks and Academicks is but this , Whether corporal things shall be called no Good at all , or only such little Goods as to be next to none , pag 102 , 203. To the shame of those nominal Christians , who know no greater good than they . Answ. They are so much the more vile , and less amiable . Your own Souls are invisible , will you not therefore love them ? You never saw the life or form of any Plant or living Wight ; you see the beauty of your Roses , and many other flowers , but you see not the life and form within , which causeth all that beauty and variety ; which yet must be more excellent than the effect . Can you doubt whether all things which appear here to your sight , have an invisible Cause and Maker ? or can you think him less amiable , because he is invisible , that is , more excellent ?

6. In a word , it is most evident , that all this averseness of mens hearts to the Love of God , is their sin and pravity ; and the unsuitableness of their nature is , because they are vitiated with sensuality , and deceived by sensible things : a disease to be cured and not defended . Their sin will not prove the contrary no duty .

7. And yet while we are in flesh , though God be not visible to us , his works are , and it is in them ( the frame of the world ) that he hath revealed and exposed Himself to our love : It is in this visible Glass that we must see his Image , and in that Image must love him : and if we will love any Goodness , we must love his ; for all is his , and as his should be loved by us . Siquis est hoc robore animi atque hac indole virtutis , ac continentiae , ut respuat omnes voluptates , omnemque vitae suae cursum labore corporis , atque in animi contentione conficiat , quem non quies , non remissio , non aequalium studia , non ludi , non convivia delectant , nihil in vita expetendum putet , nisi quod est cum laude & honore conjunctum ; hunc , meâ sententiâ , Divinis quibusdam bonis instructum atque ornatum puto . Cic. pro Cal.

CHAP. XIII . Experiments of the difficulty of all this Duty , and what it will cost a man that will live this holy life .

HItherto I have proved that there is a GOD , of Infinite Power , Wisdom and Goodness ; the Creator , and consequently the Owner , the Ruler , and the Father or Chief Good of Man ; and that Man as his creature is absolutely his own , and therefore should resign himself as his own to his disposal ; and that he is absolutely his subject , and therefore should most exactly and diligently obey him ; and I have shew'd particularly wherein ; also that Man is his Total Beneficiary , and made to love him as his chief Good and End ; and therefore should totally devote himself to him in gratitude and love , Malè de me l●quuntur , sed mali : Moverer , si de me Marc. Cato , si Laelius sapiens , si duo Scipiones ista loque●entur . Nunc malis displicere , laudare est . Sen. Videturne summâ improbitate usus non sine summa esse ratione . Nec scena solum referta est his sceleribus , sed multo vita communis poene majoribus . Sentit domus uniuscujusque , sentit forum , sentit curia , campus , socii , provincia , ut quemadmodum ratione rectè fiat , sic ratione peccetur : alterum & à paucis & raro alterum & saepe & à pluribus : ut satius fuerit nullam omnino nobis à Diis datam esse rationem , quàm tanta cum pernicie datam . Ita Colta contra Deos in Cic. de Natur. Deor. 3. p. 111. and desire him , seek him and delight in him above all the world , and live in his praises and continual service . All this is fully proved to be Man's duty . And now let us see on what terms he standeth in the world for the performance of it .

§ . 1. There is in the present disposition of Man a great averseness to such a life of Resignation , Obedience and Love to God , as is before described , even when he cannot deny it to be his duty , and to be the best , most honourable , and most felicitating life .

Too sad experience confirmeth this . The bad are so averse , that they will not be perswaded to it : the godly have such a mixture of averseness , as findeth them matter of continual conflict . It is this aversness which serveth instead of arguments against it , or which is a pondus to the very judgment , and maketh it so hard to believe any arguments which go against so strong a contrary inclination .

§ . 2. We find that the senses of men are grown masterly and inordinate , and are too eagerly set upon their objects , and hold down the mind from rising higher , and cause it to adhere to things terrene .

So that man's life now is like that of the bruits : it is things of the same nature that he valueth and adhereth to , and most men live to no higher ends but to enjoy their sensual pleasure while they may .

§ . 3. We find that Reason in most men is so debilitated , that it cannot potently reduce it self into action , nor see that practically which speculatively it confesseth , nor clearly and powerfully observe those Perfections of God in his works , nor those Duties of man , which we are convinced to be true : but by inconsiderateness and dull apprehensions is almost as no reason to them , and falleth down before their sensuality .

§ . 4. Hereupon men grow strangers unto God , and have no thoughts of him but dark , and dull , and ineffectual .

§ . 5. The world is full of allurements to the flesh , and those Mercies which should raise the mind to God , are made the food of this sensuality , and the greatest means to keep it from him .

Sense is irrational , and fastneth on its object : and when Reason faileth in its office , there we are left like Dogs gnawing upon a Carrion , and in greediness fighting for it with each other ; when we have separated the creature from God in our minds , Vir bonus nec cito fieri , nec intelligi potest : Nam ille alter fortasse Phoenix anno quingentesimo nascitur . Nec est mirum , ex intervallo magna generat ; mediocria & in turbam nascentia saepe fortuna producit : sed qui sciret quid esset vir bonus , nondum se esse credere , fortasse etiam fieri posse desperaret . Sen. ep . 42. Diogenes said , He found good children at Lacedaemon , but good men no where in all Graece . and so deprived it of its life and beauty , which fitted it for another use . And when every place and state of life hath such baits as these , which hourly are allureing a mind so weakly fortifi'd against them , no wonder if they do prevail .

§ . 6. Education , custom and ill example confirm these vicious habits with the most , and much encrease them .

§ . 7. The best have some of this inordinate sensuality and weakness of Reason , and are imperfect in virtue , and are tempted by the world as well as others .

§ . 8. Therefore no man can live to God according to his certain duty , who will not deny the desires of his flesh , and bring it into subjection , and live in vigilancy and daily conflict against its lusts .

Obj. But the appetite of meat , and drink , and sleep , and ease , and venery , and sport , and pleasure , and gain , and honour , is natural to us : and that which is natural is no vice , nor to be denied or destroyed .

Answ. It is natural to have the appetite , but it is the disease of nature that this appetite is inordinate , and no otherwise natural than the Leprosie is to those to whom it is propagated by their Parents . But is it natural to you to have lust and appetite , and is it not natural to you to have Reason to 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 essential form ? And whether is Reason or Appetite , think you , naturally made to be the predominant faculty ? Should the Horse rule the Rider , or the Rider the Horse ? The Soul and Body are much like the Rider and the Horse ; bethink you which should naturally rule .

Rari quippe boni : numero vix sunt totidem quot

Thebarum portae , vel divitis ostia Nili . Juven .

Quae ego scio , populus non probat : Quae probat populus ego nescio . Sen. ep. 29.

§ . 9. The inordinacy of the fleshly appetite and phantasie , maketh it a continual pain to the flesh to be restrained and denied .

As it is to a head-strong wilful Horse to be governed , the more inordinate the appetite is , the more it is pained by denial and restraint .

§ . 10. The far greatest part of the world do live an ungodly sensual life , and the interest of the flesh is predominant in them .

Sad Experience puts this quite out of controversie .

§ . 11. Vsually ,

Imperitia in omnibus majori ex parte dominatur , & multitudo verborum . Cleobulus in Laert.

Offendet te superbus contemptu , dives contumeliâ , petulans injuriâ , lividus malignitate , pugnax contentione , ventosus & mendax vanitate ? Non feres à suspicioso timeri , à pertinace vinci , à delicato fastidiri . Senec. de Ira. l. 3. c. 8.

Praestat cum paucis bonis adversus malos omnes , quàm cum multis malis adversus paucos pugnare . Antisthenes in Laert. l. 6. c. 1.

the more Riches and Fullness of all Provisions for the flesh men possess , the more sensual and vicious they are .

It is not alwayes so ; but that its usually so , we need no proof but the knowledge of the World : nor need we take it from Christ only as a point of Faith , That its hard for a Rich man to enter into Heaven : And Reason telleth us , that when the love of the World above God is the mortal sin , those are most in danger of it , to whom the World appeareth most lovely : And they that have most temptations are in the greatest danger to miscarry .

§ . 12. The Rich are commonly the Rulers of the World , who have the liberties , estates , and lives of others , much in their power .

I never yet knew or heard of that place , where the poor long ruled .

§ . 13. Commonly , the more averse men are to Godliness , and the more prone to sensuality ; the less can they endure those that would perswade them to Godliness from their sensual Lives ; or that give them the Example of a holy self-denying life .

For as it seemeth intolerable to them to leave their sensuality , and to betake themselves to a contrary life , which they are so averse to ; so they take him as an enemy to them , that would draw them to it , and are furious against him , as a hungry Dog against him that would take away his Carrion . Experience puts this past all doubt ( of which more anon . )

§ . 14. Hence it cometh to pass , that in all parts of the World , the fore-described life of Godlyness , is the matter of the common hatred , scorn and cruel persecution of the sensual and ungodly .

The more exactly any man shall set himself to obey God , Seneca Epist. 87. scribit , Tam necessarium fuisse Romano populo nasci Catonem quam Scipionem : Alter enim cum hostibus nostris , alter cum moribus , bellum gessit . And if a Cato was at warre with the manners of the World , much more will a true Saint , that is more fully acquainted with Sacred Verity . the more he crosseth the lusts and carnal Interest of the wicked ; and the more he commonly suffereth in the World . So full of malice and prejudice is the World , against such faithfull Subjects of God , that they slander them and make them seem the most odious sort of men : And so unreasonable are they and unjust , that the fullest evidence for their Justification , doth but seem to aggravate their faults ; and nothing is so great a Crime as their highest Virtues ! Or if their Justification be undenyable they rage the more , because they are hindered from making them suffer as deeply in their Names as in their Bodies . These things are no more questionable than the Warrs of Alexander or Caesar , the World having longer proof and fuller evidence of them .

§ . 15. And ordinarily God himself so ordereth it , that his faithfullest Subjects shall be the deepest sufferers in this life .

§ . 16. Therefore self-denyal , mortification , contempt of the World , and patience under manifold sufferings from God and Man , are necessary to all who will be faithfull to God , in the unquestionable duties before described .

It is tryed Friendship and Obedience which is most valuable . And unwholsom pleasures though preferred by the foolish Patient , are forbidden by our wise Physician , that they hinder not our health , and greater Pleasures .

§ . 17. Therefore if Worldly fleshly pleasures were our end and chief Good , the best men would have the smallest measure of them .

Obj. But you restrain man further than God restraineth him , and binde him to more than God bindeth him to , and make superstition to seem his duty , and then raise these consequences from such Premises .

Answ. What I mean by sin and duty I have so fully opened before , and proved to be such by the light of Reason , that this Objection hath no place . Even the sober Heathens , the Greek Philosophers , and Romane Worthies found and confessed all this to be true . If there be any thing in the Life before described , which all sound Reason doth not justifie and command , let him that is able manifest so much : If not , it is no superstition , * *

Qui toto dies precabantur & immolab●nt ▪ ut sui liberi sibi superstites essent , superstitiosi sunt appellati : Quod nomen patuit postea latius : Qui autem omnia quae ad cultum Deorum pertine●ent , diligenter pertractarent , & tanquam relegerent , sunt dicti Religiosi , ex relegendo , ut elegantes ex eligendo , à diligendo diligentes , ex intelligendo intelligentes : superstitiosi & Religiosi , alterum vit●i nomen , alterum l●udis Cicero de nat. Deor. lib. 2. p. 73 , 74.

●rdua●re haec est opib●s non tradere mores . Martial .

Pittaci dictum est , Perdifficile est esse bonum . Bruson . All Cicero's Books de Finib . shew the worthlesness of Pleasure in comparison of Virtue .

, to live as a man that is governed by God , and led by Reason ; and to do that which all our faculties were made for . And for austerities , I have pleaded for none , which are not become needfull to our own preservation and felicity : As a Patient will endure a strict dyet , and exercise , and blood-letting , and bitter Physick for his health : It is not any affected unprofitable austerities , that I plead for ; but those which are for our good , and fit us for our duty , and keep the flesh from rebelling against Reason , and keep Man from living like a Beast : Even less than many of the Philosophers plead for ; and he that useth but thus much which is needfull , will finde it both opposed as unsufferable by the World , and murmured against by his suffering and displeased Flesh ; and that the Soul cannot do its duty , but at a considerable cost and trouble to the Body . Though there may be an evil masked and cunningly moderated , which men call Goodness , which may be had at a cheaper rate . But saith Seneca truly , Non est Bonitas , pessimis esse meliorem .

CHAP. XIV . That there is a Life of Retribution after this .

TO know whether there be a Life after this , Senec. Consol. ad Marciam : Cum tempus advenerit quo se mundus renovaturus , — omni flagrante materia uno igne , quicquid nunc ex disposito lucet , ardebit — Nos quoque faelices animae , & aeterna sortitae , cum Deo visum erit , iterum ista moliri — Foelicem filium tuum Marcia , qui ista ( mortuus ) jam novit . — for men to receive Rewards or Punishments in , is a matter of greatest importance to Mankinde , to be fully resolved in : upon which depend our Comforts , and our Religion , and without which we know not what to expect , to hope for , or to fear ; nor what to intend and seek after through our lives , nor how to order our hearts or actions .

This therefore I shall inquire into by the help of Reason and Natural evidence , as one that would not be deceived nor deceive , in so great a matter . And I shall pass by those arguments which are commonly fetcht from the Souls immateriality , and independence upon matter , and other such like , which are commonly to be found in Physicks and Metaphysicks , as being not such as my present method leadeth me to ; and shall make use of such as are the necessary consectaries of the certain Truths already proved .

D● s●●ae , duplicesque cursus animotum è corpore exeuntium : Nam qui se vitiis humanis contaminarunt ; & libidinibus se tradiderunt , i●s devium quoddam iter est , seclusum à consil o Deorum . Qui autem se integros castos● , servarunt , quibusque suit m●n●a●a cum corporibus contagio suntque in corporibus humanis vitam imitati Deorum , iis ad illo● à quibus sunt profecti , facilè patet reditus . Socrates , in Cicerone Tuscul. 1. Object . But whatever Rationalities may be drawn from the Divine Attributes , to prove a future state , yet it depending wholly on the Divine Will , and the Divine Will being absolutely free , we can have no rational inducements to bring us to any sufficient knowledge of it , but by a clear Revelation of the Divine Will .

Answ. Is the Law of Nature no clear Revelation of Gods will ? or is it a Law without any Rewards or Penalties ? It depended on Gods will , whether man should be his Subject or no , obliged to obey him ! But doth it follow therefore that it cannot be proved ? By making him a Rational free Agent , and sociable , placed among occasions of good and evil , God did reveal that it was his will that Man should be his Subject , and obey him ! One action of God doth oft reveal his will concerning another . Those Attributes of God which signifie his Relation to us , do reveal much of his will , concerning what he will do with us in those Relations . And though his will be free , his perfections consist not with falshood and mutability . If in freedom you include [ indetermination ] then when we prove the determination of it ad unum , you will plead no longer that it is free ; no more than it is yet free whether he will make the World .

Qui rectè & honestè curriculum vivendi à naturâ datum confecerit , ad astra facilè revertetur . Non qui aut immoderatè , aut intemperanter vixerit . Cicero de Vnivers . § . 1. I. He that is the most Righteous Governour of the World , making a just difference by Rewards and Punishments , between the obedient and the wicked , which yet he maketh not in this life , will certainly make it after this life : But God is the most Righteous Governour of the World , making a just difference by Rewards and Punishments , between the obedient and the wicked , which yet he maketh not in this life : Therefore he will make it after this life .

That God is the Governour of the World ( in a proper sense , by Laws and Moral Government ) is proved : And that he is Righteous , is contained in the Perfections of his Nature . To deny either of these is to deny him to be God . That his Laws of Nature have not only Precepts of Duty , but sanctions of Reward and Punishment , is also proved : And further may be thus . 1. If there be no Rewards or Punishments , there is no Judgement or Execution : But there is Judgement and Execution : for they are parts of Government . Ergo — 2. Without Rewards and Punishments , Improbo bene esse non potest . Cicero Par. Impii apud inferos poenas luunt . Cicero Philict. 1. de Legib. Impiis apud inferos sunt poenae praeparatae . Cicer. 1. de invent . Precepts would be vain to such as us , and uneffectual as to their ends . But God hath not made his Laws in vain , — Ergo.

Obj. Governours use not to give men Rewards for their Obedience : subjects must obey without Reward .

Answ. It is not the Name but the Thing that we enquire of : Call it a Benefit if you had rather : All Government is upheld by Rewards and Punishment . Reward is either that which is common to all obedient Subjects , or such as is specially proper to some : All subjects that are faithfull , have title to protection , and approbation , and justification against all false accusations ; and to their share in that peace and felicity of the Common-wealth ,

Sic habeto ; te non esse mortalem , sed corpus hoc . Cicer. som . scip .

Cicero saith , that their worshipping of Hercules , and other Heroes , doth imply , that Animi omnium sunt immortales , sed Bonorum Divini . Cicer . 2. de Legib.

which is the end of the Government : And some Commonwealths having far greater felicities than others , accordingly the Subjects of them have their right and part : And this is the common reward or benefit of obedience and fidelity . Besides which , some great exploits are usually rewarded with some special praemium . In humane Kingdoms as such , the End is no higher than the Beginning : Temporal Governours give but temporal Rewards : The felicities of the Kingdom , which are the ends of Government , as they are from Man are but temporal ; and our share in them is all our Reward from men : But the original and end of the Kingdom of God are higher , and of further prospect : The benefits of fidelity are greater , as shall be further proved .

But let it be noted ,

Bonorum mentes mihi Divinae atque aeternae videntur , & ex hominum vita ad Deorum religionem sanctimoniamque migrare . Idem .

Deorum providentiâ Mundus administratur , iidemque consulunt rebus humanis , neque solum universis , verum etiam fingulis . Cicer. 1. de Divinat .

that this Objection saith nothing against a life of Punishment . Governours never leave their Precepts without this sanction . And he that believeth future Punishment , will easily believe a future Reward .

Let it also be noted , that Paternal Government hath evermore Rewards in the strictest sense ; that is , a special favour and kindness shewed to the Childe that is specially obedient ; and so the rest according to their measures . But the Kingdom of God is A PATERNALL KINGDOM as is proved . That God will make in his Retributions a just difference between the good and bad , is proved from his Justice in Government : If his Laws make no difference , then men are left at liberty to keep or break them , nor can it rationally be expected that they should be kept : Nor could he be said so much as to love or approve , or justifie the obedient more than the rebellious : Persuasum hoc sit à principio hominibus , Dominos esse omnium rerum ac moderatores Deos : eaque quae gerantur , eorum geri ditione atque numine — Et qualis quisque sit , quid agat , quid in se admittat , quâ mente , quâ pietate colat Religionem , intueri , Piorumque & impiorum habere rationem . Cicero de leg. 2. ☝ But so unholy a Nature , and so indifferent between sin and duty , and so unwise and unjust in governing , is not to be called God . Either he justly differenceth , or he doth not Govern. .

That God maketh not a sufficient differencing Retribution in this life , is the complaint of some , and the confession of almost all the World : The bad are commonly the greatest , and the Lords and Oppressors of the Just : The Turks , the Tartarians , the Moscovites , the Persians , the Mogull , and more such brutish Monarchs , who use the people as the slaves of their pride and lust , do take up the far greatest part of the Earth . Few places are so good , where Goodness exposeth not men to sufferings , from the rabble of the vulgar , if not from the Governours ; slanders and abuses are the common lot of those that will differ from the carnal , wilde , rebellious Rout. And poverty , pain , sickness , and death , do come alike to all . The sensual , that have wit enough , so far to bridle their lusts , as to preserve their health , do usually live longer than more obedient men : And they deny themselves none of those fleshly pleasures , which the obedient do continually abstain from .

Obj. But do you not ordinarily say , that Vice bringeth its punishment with it in its natural effects ? and Obedience its Reward ? Is not the life of a Glutton and Drunkard punished by poverty , and shame , and sickness ? And is not Godliness a pleasure in it self ? If it be our highest end and Happiness to love God and please him , then sure the beginnings of it here , must have more good , than all the pleasures of sin ? and so God maketh a sufficient difference here .

Answ. Some Vices that are sottishly managed , do bring poverty , shame and sickness : but that may easily be avoided by a vicious wit : Gluttony and drunkenness may fall short of sicknesses . Fornication and adultery and incest may be managed with greater craft . Pride and ambition may attain dominion and wealth : Theft may be hid , and cheating and fraud may make men rich , and free them from the pinching wants , and cares , and the temptations to discontent and contention , of the poor . Malice may delight it self in secret revenges , in poysonings , murderings , and such like , without any worldly hurt to the transgressour . A Tiberius , a Nero , a Caligula , a Domitian , a Commodus , a Heliogabalus , a Sardanapalus , may be on the Throne , when a Socrates , a Seneca , a Cicero , a Cato , a Demosthenes is put to death ; yea , when a Paul or Peter , an Ignatius , a Cyprian , are sacrificed to their bloody rage .

Yet it is true , that all this while they want the dignity and comfort of the Just : But while they value it not , and feel not the want of it , they take it not for a punishment , but choose it as a felicity .

And as for the present Rewards of Virtue , to speak impartially , I verily think that if there were no life to come , Virtue and Holiness were rationally more eligible : But that is much because God is an End above our selves ! And for our own content , in many , Holiness would give the minde more pleasure , than all fleshly pleasure , and worldly greatness could counterpoise . But with many others , whose afflictions are very heavy , and pains and poverty very great , and who are grievously tormented by cruel persecutors ; and perhaps a Melancholy constitution may forbid them much delight , it is hard to say , that if they durst let loose themselves to all sin , which maketh for their fleshly interest , their Pleasure would not be much greater . While the Soul is in flesh , it unavoidably partaketh of the pain or pleasure of the flesh : 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 those Contemplations which should feed our Joy , and also hinder the Joy of those Contemplations . Most Christians enjoy little comfort in Holiness , through the very cares of this life , and the weakness of Grace , and power of Corruptions , and doubts and fears which do attend them : Much less would they have much comfort , if they were here tormented , and miserable in body , and had no hope of another life . In some sense we may say , that Heaven is begun on Earth , because Holiness is begun : But the Heaven on Earth is the hope and reflection of the Heaven indeed , and is soon gone if that be gone , as the light here ceaseth when the Sun is set . God seen and loved in a glass doth more differ as to us from God as seen and loved in the intuition of his Glory , than the heart of man is now able to conceive . The difference may be well called specifical as to our actions , yea transcendently such . Let any man in torment without any hope of Heaven be Judge .

And though Honesty without the Pleasure and Comforts of it , be still better and more eligible , yet while mans Reason and Virtue is so weak , and his sense and appetite so strong , and his body hath so much power upon his minde , it is very few that the meer 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 Holiness , are incomparably more desireable , as we have them in this life , than Kingdoms and all the pleasures of the flesh : But that is principally because that this life is the passage to a better , and hath relation to so glorious a reward : The least fore-thought of future Blessedness , may weigh down all the riches and pleasures of the World . But take away the respect to the life to come , and weak man would meet with no such comforts .

It is true also , that Virtue and Piety is most desirable even for it self : But that is especially as it will be it self indeed , in a life of fuller perfection than this : For here it is so weak , and clogged with so many corruptions , and infirmities , that the comfort of it is little perceived : But as a Childe in infancy hath less pleasure than a Bruite , for all his Reason ; and as young Scholars for a time , do meet with more trouble than pleasure in their Learning , and half-witted Artists are oft more incommodious than none ; and no one would much seek after Arts or Learning for all its excellency , if they had not hopes to ascend above that troublesome smattering degree : Even so in the present Case , though the least Virtue be in it self more valuable than all sensual pleasure , yet considered as Good to us , we should never be able to preferre it , if we had not hopes of a higher measure , than most of the truly virtuous and obedient , do here attain .

Either it is fleshly , worldly pleasure , or it is the pleasing and enjoying of God in Holiness and Love , which is Mans ultimate end . If it be the former , then certainly the sensual and wicked are in a better condition than the obedient : For they have much more of that kinde of delight ; while the best are oft tormented and persecuted by their cruelty . Animus est ingeneratus à Deo , ex quo verè vel agnatio nobis cum coelestibus vel genus vel stirps appellari potest . Cicero 1. de Legib. But if it be the latter , then it is sure to be enjoyed hereafter , seeing we have here so small a measure , and also finde that all the Virtue and Holiness of this life , consisteth much more in desire , and seeking , than in delightfull enjoying : And our Delights are for the most part , the effects of Hope , of what we shall possess hereafter , more than of the sense of our present happiness .

There is no righteous Governour on Earth , Quum Pompeio res infeliciter cederent , & ad Caesarem inclinaret victoria , Cato dicebat , in rebus Divinis multum esse caliginis ; quod Pompeio praeter jus agenti fuissent omnia prospera ; causam reipublicae tuenti nihil succederet . Plutarch . in Catone . that will suffer ( if he can help it ) his disobedient Subjects to persecute those that most carefully obey him , and to make them a common scorn , and to imprison them , torment them , burn them at Stakes , or banish them , and then say , That their obedience is in its own nature so much better than disobedience , that it is Reward enough of it self . It is not the work of a Ruler only to see that no man be a loser by him or his service in point of commutative Justice ; but to see that by distributive Justice such a difference be made between the obedient and disobedient , as the difference of their actions do require , in order to the ends of Government . Justice giveth every one his due . Mercy it self when it remitteth a penalty , doth it for the same ends , and upon such reasonable considerations of repentance , confession , satisfaction , reparation , ( according to power ) that it may be called a Just Mercy : God is such a Lover of Holiness , that he will in his Government manifest that Love ; and such a hater of sin that he will signifie his hatred of it to the sinner .

Moreover , the Body it self is part of the Man , Plato dicebat , Deum nullo uspiam modo injustum esse sed planè justissimum : Nec ei similius inveniri posse quiequam , quam qui inter nos justissimus est . In. Thaeet . and that part which hath no small interest in the sin : It seemeth therefore unjust that the Bodies and sensitive powers of the disobedient should have all kinde of pleasures , and the Bodies and sense of the obedient have the pain of Fasting , self-denyal , persecutions , cruelties , and no further Judgement to make a more equal Retribution .

In a word , I think there are few that compare the life of an Emperour of Turkie , or Tartary , or any wicked sensual Worldling , with the life of many a thousand persecuted and tormented Saints , but will confess , that no Distributive Justice doth make in this life , so sufficient a difference , as may make men know the Justice of the Governour , the desirableness of a holy state , How like a Christian was that of Anaxagoras , in Laert. p. 8● . Hic non modo generis gloriâ & opibus , verum animi quoque magnitudine clarissimus fuit : Quippe qui universum patrimonium suis sponte concessit . Quo cum ab eis insimularetur negligentiae , Quid ergo , inquit , noune vos ista curatis ? Deinde ab eis profectus , ad speculandum rerum naturam se contulit , rei & publicae & privatae omnino negligens ; adeo ut cuidam se ita compellanti , Nullane tibi Patriae cura est ? dixerit , Mihi vero patriae cura est , & quidem summa ; digitum in coelum intendens . Bene merenti , bene profuerit ; male merenti par erit . Plaut. . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dictum Cleobuli . Phocilidis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Qui indignam honore afficiunt , stultitiae opinionem habent . Cic. or the danger of the contrary : it was the observation of this that made most of the Atheists of the world think , that there was no God , or that he exercised no moral Government over men : and that made even the innocent often to stagger , and tempted them to think their labours and sufferings were all in vain , till they look'd before them to the end .

And if God's Justice make not a sufficient difference here , it is certain that there is another life where he will do it ; because else he should not be just , his Laws would be delusory , and his Government would be defective , and successful only by deceit .

Obj. God is not obliged to do Justice to men any more than to any other creatures : he suffereth the Dog to kill the Hare , the Deer , and innocent Sheep ; the Kite to kill the harmless Doves and Chickens ; the ravenous Birds , and Beasts , and Fishes , to devour and live upon the rest ; and Man upon all : and he is not bound to do them Justice .

Answ. The Bruits are no subjects capable of moral Government , and consequently of Propriety , of Right or of Wrong . God that made them uncapable of Government , thereby declared that he intended them not for it . Let no man here play with ambiguities , and say , that God governeth all the creatures . The word [ Government ] is taken equivocally , when it is applied to a dead or bruitish subject , a Ship , a Coach , a Horse , a Dog ; and meaneth not the same thing which we discourse of . It is Moral Government by Laws and Judgment which we treat of . When God had made Man a Governable Creature , he thereby declared his will to be himself his Governour , which is all the obligation that God is capable of , as to actions ad extra . He therefore that made the rational world his Kingdom , did thereby engage himself to govern them in Justice : there is therefore no comparison between the case of men and bruits , who never were subjects , but utensils in his Kingdom .

§ . 2. II. If there were no retribution in the life to come , the secret sins and duties of the heart and life would be under no sufficient Government . But the secret sins and duties of the heart and life are under a sufficient Government : Therefore there is a Retribution in the life to come .

This Argument is a particular instance ,

Qui largiuntur indignis ea quae dignis conferri debebant , tria committunt absurda , nam & ipsi jacturam faciunt , & in bonos contumeliosi sunt , & malos roborant materiâ vitiorum suppeditatâ . Antonin .

Stultissimum est existimare on nia justa esse quae scita sint in populorum institutis , aut legibus . Etiamne si quae sint Tyrannorum leges , si 30 illi Athenis leges imponere voluissent ? aut si omnes Athenienses delectarentur tyrannicis legibus , num idcirco hae leges justae haberentur ? Nihilo credo magis illa quàm interrex noster tulit , ut Dictator quem vellet civium , indicta causa , impune posset occidere . Est enim unum jus quo devincta est hominum societas , &c. Cic. de leg. 1. p. 225. Idem undique in infernum descensus est ; said Anaxagoras to one that lamented that he must die in a strange Country . Laert. in Anaxag .

to clear the former general Argument . The Major is proved by experience ; the Heart is the Fountain of Good and Evil , man cannot see it , and therefore pretendeth not to govern it , or make Laws for it ; if they did , it would be all in vain . The heart may be guilty of Atheism , Blasphemy , Idolatry , Malice , Contrivements , and desires of Treason , Murder , Incest , Adultery , Fraud , Oppression , and all the Villany in the world , and no man can know or punish it : and God doth not do it ordinarily in this life , with any sufficient act of Justice . So also all those sins which men are but able to hide , as secret Murders , Treasons , Revenge , Slanders , Fraud , &c. do escape all punishment from man . And God hath no observable ordinary course of outward Justice in this world , but what he exerciseth by men , ( though extraordinarily he sometime otherwise interpose . ) And how easie and ordinary it is for subtil men to do much wickedness , and never be discovered , needs no proof . The like we may say in some measure of those secret duties of heart and life , which have neither reward nor notice in this life ; and if observed , are usually turned into matter of reproach .

The Minor needeth no more proof , when we have proved already that God is our Governour : It is certain , that the secret acts of heart and life are as much under his government as the open , and therefore shall have equal retribution .

§ . 3. III. If there were no life of retribution after this , the sins of the Great ones and Rulers of the world , and all others , that by strength could make their part good , would be under no sufficient Justice . But the sins even of the greatest and strongest are under sufficient justice : Therefore there is a life of retribution after this .

The Major is clear by experience : The sins of all the Sovereigns of the earth are rarely under sufficient justice in this life . If there were no punishment hereafter , what justice would be done upon a Tamerlane , a Bajazet , a Mahumed , a Dionysius , an Alexander , a Caesar , a Marius , a Sylla , a Sertorius , and many hundred such , for all the innocent bloud which they have shed , for their pride and self-exalting . What justice would be done on Kings , and Emperours , and States , that have none above them , for all their lusts and filthiness , their intemperance and sensuality ,

Nae illi falsi sunt qui diversissimas res pariter expectant , voluptatem & praemia virtutis . Sa●ust .

Ut ex barba capillos detonsos negligimus , ita ille divinus animus egressurus , quo receptaculum suum conferatur , ignis illud exurat , an ferae distrahant , an terra contegat , non magis putat ad se pertinere , quam secundinas ad editum infantem . Sen. ep. 93.

Maximum est argumentum naturam ipsam de immortalitate animorum tacitè judicare , quod omnibus curae sint , & maxime quidem , quae post mortem futura sunt . Cic.

Cum natura caeteros animantes abjecisset , ad pastum , solum hominem erexit , & ad coeli quasi cognationis domiciliique pristini conspectum excitavit . Tum speciem ita formavit oris , ut in eâ penitus reconditos mores effingeret . Cic. 1. de legib .

their oppression and cruelty ? I know that God doth sometimes punish them by Rebels , or by other Princes , or by sickness in this life : but that is no ordinary course of justice , and therefore not sufficient to its ends : Ordinarily all things here come alike to all . And what justice would be done upon any Rebels or Robbers that are but strong enough to bear it out ? Or upon any that raise unrighteous Wars , and burn , and murder , and destroy Countries and Cities , and are worse than plagues to all places where they come , and worse than mad dogs and bears to others ? If they do but conquer , instead of punishment for all this villany , they go away here with wealth and glory .

The Minor is past question : Therefore certainly there is another life , where conquering , rewarded , prospering , domineering sin shall have its proper punishment .

§ . 4. IV. If God rule not man by the hopes and fears of certain Good and Evil hereafter , he ruleth him not according to his Nature : But God doth rule man according to his Nature : Ergo.

The Minor needeth no proof : The Major is proved by experience : The nature of man is to be most moved with the hopes and fears of Good and Evil after death : Otherwise death it self would comparatively seem nothing to us . No other creature hath such hopes and fears : If you ask , how I can tell that ? I answer , as I can tell that a Tree doth not hear , and a Stone doth not feel or see , because there is no appearance of such a sense , whose nature is to make it self manifest by its evidences where it is : Bruits shew a fear of death , and love of life , but of nothing further ; of which there is evidence enough to quiet a mind that seeketh after truth , though not to silence a prating caviller . This will be further improved under that which followeth .

§ . 5. V. If the world cannot be governed according to its nature , and God's Laws , without the hopes and fears of Good and Evil after death , then the objects of such hopes and fears is certain truth . But the Antecedent is true : Therefore so is the Consequent .

That the nature of man requireth a Moral Government , and not only a Physical motion , is already proved . Physical motion only determineth the agent to act , and produceth the act it self quoad eventum . Piso in Cic. de fin . l. 5. p. 199. Speaking of corporal and sensitive good , saith , Quibus tantum praestat Mentis excellens perfectio , ut vix cogitari poffit quid intersit . So that the perfection of the Mind is the perfection of the Man . Moral Government doth institute for the subject a debitum agendi , & habendi , and judgeth him accordingly . If there were no Government but Physical motion , there were no debitum in the world , neither officii , praemii vel poenae , vel jus possidendi , vel injuria : no right or wrong . For Physical motion doth equally produce the act in perjury , murder , treason , adultery , as in good deeds : and it never produceth an act which eventually never is : Therefore there should be nothing a Duty but what cometh to pass , if Physical motion were all the Government . Government then there must be ; and what God requireth of all by nature I have shewed before . Now that there is a moral impossibility of the performance of this in any sincerity , so as to intimate any laudible Government of the world , I shall further prove .

1. If according to the present temper of man , there be no motives , which would ever prove sufficient to resist all the temptations of this life , to keep us in true obedience and love to God , unto the end , without the hopes and fears of Good and Evil after death ; then cannot the world be governed according to God's Laws , without such hopes and fears of futurity . But the Antecedent is true : Ergo , so is the consequent .

If God had prescribed man a course of duty in his Laws , Ex ipsa vità discedimus tanquam ex hospitio , non tanquam ex domo : Commorandi enim nobis natura diversorium , non habitandi domum dedit . Cic. in Cat. Maj. ( as to obey and love him upon terms of fleshly suffering ) and had not given man such motives as might rationally prevail for the performance ; his Laws had been all in vain . He that hath made Holiness our indispensible duty , hath certainly left us motives and rational helps to perform it . But so many and great are the temptations of this life , and so strong is our sense , and so great are the sufferings of the obedient , that in this our imperfection we could never go through them , without the motives which are fetch'd from another life . 1. It would weaken the hands of the best , as to their duty , it would embolden them to sin , it would give victory to all strong temptations . Let every Reader but consult with his own soul , and ( though it be granted that virtue should be chosen for its own sake , how dear soever it may cost , yet ) let him without lying say , what he thinketh he should be and do in case of temptations , if he knew that he had no life to live but this . I am not sure , Atque haud scio an pietate adversus Deos sublata , fides etiam & societas humani generis & una excellentissima virtus justitia tolletur . Cic. de Nat. Deor. p. 4. but I will freely confess what I think most that now are honest would be and do . First , They would observe how little difference God maketh between the obedient and disobedient in his providence , and how ordinarily his present judgements are not much to be feared . And hence they would think , that he maketh no great matter of it , what they either are or do : and so their very love of Virtue would be much debilitated : Nay , the sufferings of the virtuous would tempt them to think , that it is no very desirable way : Pietas est fundamentum omnium virtutum . Cic. pro Plan. and though still they would have something within them , which would tell them , that honesty , and temperance , and piety are good ; yet the natural love of themselves is so deeply planted in them , Zenophon reporteth Cyrus as saying , If all my san●liars were endued with piety to God , they would do less evil to one another , and to me . l. 8. Pietate adversus , Deos sublatà , fides etiam & societas humani generis , & una excellentissima virtus justitia , tollatur necesse est . Cic. de Nat. Deor. l. 1. and so powerful , that in most great temptations it would prevail . They would venture upon lying and perjury , rather than lose their liberty , or livelihood , or reputation . They would do any thing which the Rulers bid them , or any one that is stronger than they , rather than suffer much for their innocency . I think they would not scramble much for riches , or high places , because a quiet life best pleaseth them ; but if they had a fancy to any delightful seat , or pleasant accommodation , they would stretch their consciences hard to get it : And to escape poverty , and suffering , and death , they would do I know not what . And if their interest required them to do another mischief , in order to the publick good , ( for revenge I suppose them not much enclined to ) they would be as Brutus's and would be confident of the success of subtil and concealed enterprises : Lento gradu ad vindictam sui , Divina procedit ita : tarditatemque supplicii gravitate compensat . Valer. Max. de Dionys. l. 1. c. 2. they would no further resist any great temptation to please their appetites in meats and drinks ; or their flesh , in lust , or ease , and sports , and gaming , and such vain pastimes , than some other carnal interest contradicting did forbid them . And though naturally some men prefer Knowledge before all worldly pleasures , yet considering how short a time they should be the better for it , and how many toilsome hours they must lay out for it , they would rather let it go , and take up with the ease and pleasure of the flesh . This , I fear , would be their life ; for when all the comforts of this life of flesh are laid in the one end of the ballance , what should weigh them down but something greater ? So that if some little restraint of villany might be made by lower motives , I appeal to the conscience of the Reader , whether he thinks , Nam quid faciet is homo in teneoris , qui nihil timet nisi testem vel judicem ? Quid in deserto loco nactus quem multo auro spoliare possit imbecillum atque solum ? &c. Cic. de leg. 1. pag. 224. that the fore-proved duties of Resignation , Obedience , and Love to God above all , would ever be performed ( by any considerable number at least ) if they knew that they had no life to live but this .

2. Yea , no tolerable Government at all could be kept up , ( I speak not of God's Physical motion by Omnipotency . ) For , 1. The Rulers of the world , that have none above them would have little or no restraint ; and their examples would form the people to all abomination . If they feared insurrections , they would oppress them the more to disable them . And what a world must it be , when Lust is the Law to all the Governours ? And the people would have nothing but the hopes and fears of temporal good or evil , to restrain them from any Treason or Rebellion or villany . And all those that Princes cannot please , would plot , A fortnight after the writing of this London was burnt . revenge or play their game another way : and subtil men would think it easie to poison or murder secretly Princes and Nobles , and any enemy that stood in the way of their own designs , Qui nihil alterius causa sacit , & metitur suis commodis omnia , videtis credo quid sit acturus — si negabit illi vitam erepturum , & aurum ablaturum , non quod turpe judicet , sed quod metuat ne emanet , id est , ne malum habeat . Cic. ibid. if once they were out of fear of a life to come .

3. And all secret villany would be committed without fear : ( secret adulteries , theft , lying , perjury ) and common honesty could not be maintained ; for every man's self-interest would be his Law , and prevail against all the principles of honesty . And all that men would strive for , would be either to strengthen themselves in their wickedness , that they might be out of fear of humane Justice ; or else to hide it from the cognisance of man : Thus would the world be turned into a resemblance of Hell , and men be as much worse than wild beast , as their natures were better which are corrupted , and all would be in wickedness and confusion ,

Thaletis dicta in Laert. sunt , Animas esse immortales . Antiquissimum omnium entium Deus : ingenitus enim est : Pulcherrimum mundus : à Deo enim factus : Maximum locus ; capit enim omnia : Veloeissimum Mem ; nam per universa discurrit , &c.

without the hopes and fears of another life .

Obj. But in all this you argue against experience : Hath there not been Government and order kept up among Heathens ? and is there not a Government at this day in all the Kingdoms and Common-wealths throughout the world ?

Answ. In all this I speak according to experience : For , 1. Almost all the world believe a life to come : all the Christians , all the Mahometans , and all the Jews , and almost all or most of the known Idolaters and Heathens : their very Idolatry intimateth this , Stoici dicunt esse Daemones quibus insit hominum miseratio , inspectores rerum humanarum : Heroas quoque solutas corporibus sapientum animas . Laert. in Zenone . when they number their deceased Heroes with their gods . And though the power of this belief is debilitated with the most , ( and therefore piety and virtue proportionably perisheth ) yet that common dull belief of it which they have , being in a business of unspeakable consequence , doth restrain them so far as they are restrained .

2. Those that believe it not , are yet in an uncertainty ; and the possibility of rewards and punishments hereafter , keepeth up much of the order that is left .

3. Those few Countries which believe that there is no life to come , ( or rather those persons in some Countries ) do proportionably increase or excel in wickedness : they give up themselves to sensuality and lusts , to pride , and covetousness , and revenge , and cruelty ; and are usually worse than others , as their belief is worse ; what maketh Cannibals more savage than other people ? What made a Nero , a Heliogabalus , &c. such swine ? what made Rome it self at that pass , that Seneca saith , more died by poison of servants hands , ( and secret murders ) than by Kings : ( even in days of such great and common cruelty . ) All was , because mens consciences were from under the hopes and fears of another life : and if all were so , then all would live accordingly .

But it is another kind of life which the Law of God in Nature doth enjoyn us ; it is another kind of life , which I before proved to be all mens duty : and whether the world have sufficient means and motives to such a life , and could be governed but like men , without the hopes and fears of futurity , let sober and considerate reason judge ?

Qui ea committit quae leges prohibent , & de quibus supplicia sunt , is ea multo magis committet , de quibus nullum supplicium est . Aristot . 1. Rhet.

Obj. At non apud omnes proficiunt leges .

Resp. Nec philosophia quidem ; nec ideo inutilis & formandis animis inefficax est . Sen. ep. 95.

Obj. Can it be any worse then it is already ? what vice or villany doth not every where abound , for all the belief of a life to come ?

Answ. If it be so bad for all that belief , what would it be without ? if the enervating of it by the lusts of the flesh do loose the reins , and leave the world in so much wickedness , what would it be if their hopes and fears of another life were gone ? Now men have a secret witness in their breasts , which checketh and restraineth them : Now they have Kings and Rulers , who having some belief of a life to come , do form their Laws accordingly , and govern the common people with some respect to that belief . Now there are many ( through the mercy of God ) who are serious in that belief , and live accordingly ; who are instructors , restraints and examples to the rest . And from these is that order which is kept up in the world : But if all were as those few , that have overcome this belief , the world would be a Wilderness of savage Beasts , and would be so full of impiety , villany , persidiousness , bloodiness , and all confusion , that we should think it a greater sign of goodness in God to destroy it , than to continue it ; and should think of his Government according to the effects , or should hardly believe he govern'd it at all .

I come now to prove the consequence of the Major Proposition , that the object of those hopes and fears are certain truths , which are so necessary to the government of the world : and this needeth no other proof but this .

If God can govern the world without a course of deceit and lying , then the objects of these necessary hopes and fears are true : But God can govern the world without a course of deceit and lying : Ergo.

The Major is evident , because to govern by the hopes and fears of falshoods , or things that are not , ( when those hopes and fears are not only of God , but made necessary to Government ) is to govern by deceit and lying : or if it had not been by falshood uttered , but falshood permitted ,

Utiles esse has opiniones quis neget , cum intelligat quam musta firmentur jurejurando : quantae salutis fint faedera religionis ; quam multos divini supplicii metus , à scelere revocaret ? quamque sancta fit societas civium , inter ipsos Diis immortalibus interpositis , tum judicibus , tum testibus . ☜

Cic. de leg . l. 2. p. 236 , 237.

Nisi Deus istis te corporis custodiis liberaverit , ad coelum aditus patere non potest . Cic. Somn. Scip.

the Minor is certain .

For if God cannot govern without such a course of deceit , it is either for want of Power , or of Wisdom , or of Goodness ; that is , Holiness , and Benignity of Will . But the Omnipotent wanteth not Power , and the Omniscient wanteth not Wisdom , to find out true and suitable means ; and he that is Optimus , wanteth neither Holiness to love truth and hate falshood , nor Benignity to love his Creature : and therefore needeth no such means .

And he that believeth that God himself doth govern the world by a cheat , even by the hopes and fears of fictions , will sure think it best to imitate his God , and to govern , and trade , and live accordingly .

This argument was à necessitate ad ordinem , the next shall be only from God's actual government .

§ . 6. VI. If God do de facto govern the world by the hopes and fears of Good and Evil in another Life , then the object of those hopes and fears is certain : Laertius saith of Bion Borist . That he had learned of impious Theodorus to deny God , in his health ; but falling into unhealthfulness he repented of his sin against God . Ac siquidem id dogma tueri perstitisset , merito dicendus esset sensuse ut visum fuislet , etsi male visum esset . At nunc tamen longo morbo tabescens , ac mori pertimescens , qui Deos non esse dixe●at , phanum non viderat , mortalibus qui illudebat veris dum diis immolarent — Peccavi dixit , delictis parcite — Stultus qui mercede voluerit Deos esse . Quasi tunc Dii essent quum illos Bion demum esse arbitraretur . But God doth de facto so govern : Ergo.

The Major is proved as before : for that which proved that God can govern without falshood , proved also that he doth govern without it . It belongeth only to the Impotent , the Ignorant , or the Bad to use such means .

Obj. May not a Parent or Physician honestly deceive a Child or Patient for his recovery to health ? why then may not God do so ?

Answ. 1. They do it through insufficiency to attain their end by a better means : but the Omnipotent and Omniscient hath no such insufficiency . 2. They may not lie or utter any untruth to do it , though they may hide some truth by words which he is apt to mistake . But if the world be governed by such hopes and fears of futurity , it is hard to think whence they should fetch the object , but from some divine revelation in nature . 3. A whole course of Government of all the rational world , by so sorry an instrument as deceit and falshood , is more inconsistent with the nature and perfections of God , than a particular act of deceit in a work of necessity and charity is with the nature of imperfect man .

The Minor is proved in the answer to the last objections , and by the common experience of the world .

Obj. How little doth the hopes and fears of another world do with the most ? Do you not see that fleshly interest ruleth them , and therefore they are what the Great ones would have them be , who can help or hurt them ?

Answ. 1. I have proved how much worse it would be , ● that restraint which these hopes and fears make were taken off . 2. That this restraint is general in all Nations almost of the earth , though the prevalency of sin do much enfeeble it . 3. That Rulers themselves are under some of these restraints , in their Law-making and Judgement . Though fleshly interest much prevail against it , there are some remnants of secret hopes or fears in the consciences of sinners , which keep up so much good as is yet left , and keep men from those villanies , in which they might hope to escape all sufferings from men .

§ . 7. VII . If God himself kindle in the best of men desires to know him , love him , and enjoy him perfectly hereafter , then such desires shall attain their end : But God himself doth kindle such desires in the best of men : Ergo — And consequently there is such a Life to come .

Here 1. I must prove that the best men have such desires : 2. That God kindleth them : 3. That therefore he will satisfie them .

1. And for the first , the Consciences of all Good men are my witnesses ; whose desires to know God better , For as the Sun is not seen without the Sun , nor the Aire heard without the Air , but the Eye that is full of the light seeth the light , and the Ear full of air heareth the resounding air ; so God is not known without God ; but a mind full of God only , is lifted up to God , so far as illustrated with the light of God he knoweth God , and inflamed with the heat of God he thirsteth after him . Ficin. c. 2. p. 15. to love him and please him more , and to enjoy his Love , is as the very pulse and breath of their souls . For this they groan , and pray , and seek ; for this they labour , wait and suffer : If you could help them to more of the Knowledge and Love of God , you would satisfie them more than to give them all the wealth and honours of the World . Their Religious lives , their labours , prayers , contemplations , and sufferings , prove all this , and shew for what they long and live .

Obj. But this is caused by the power of a deluded fantasie , which seeketh after that which is not to be had : What if you fall in Love with the Sun ? Will it prove , that you must be loved by it , see it and enjoy it , in the life to come ?

Answ. 1. To the similitude : Either the Sun is a rational free Agent , or not . If it be , it is either the chief Agent , or a dependent Instrument : If it were the first ( as it is not ) I should owe my self totally to it , It is a most improbable thing , that God would give up all the best men in the World to deceit , in so great a matter , and them that are most faithfull to the Truth , and would save all the Epicures , Drunkards , Fornicators , proud and perjured Athiests , from this error , if it were an error , to believe a life to come . in the exercise of all the powers given me , as is aforesaid : And if it gave me such Desires , I might suppose it was not in vain . But if it give me nothing but as an Instrument or dependent Cause , I owe it nothing but in subserviency to the first Cause : But in such subserviency , if God had commanded me to love and honour it , as a Lover of Mankinde , and a Rational Benefactor , and had placed any of my duty or felicity , in seeking perfection in that love and honour ; I should obey him ; and expect an answerable benefit : But if it be no intelligent Agent , or I cannot know that it is so , then I can owe it no other respect but what is due to a natural Instrument of God .

2. To the matter : That these desires are not from a deluded fantasie , but the work of God I prove : 1. In that I have fully proved them already to be our Duty , by the Law of Nature :

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gr. Com.

Supplicii facilius pius a Diis supplicans

Quam qui scelestus est , invenit veniam sibi . Plaut. Rud.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Menand .

To love God with all the heart and might , and consequently to desire to love him , and please him , and enjoy him in perfection , that is in the utmost of our capacity , is a proved duty . 2. In that the Best men are the possessors of it ; And the more all other Virtues and Obedience do abound , the more this aboundeth . And the more any are vicious , impious , sensual , worldly , the less they have of these desires after God . 3. They encrease in the use of holy means appointed by God : and they decay by evil means . All sin is against it , and all obedience doth promote it . 4. It is found most suitable to the tendency of our faculties , as their only perfection : The only true advancement of Reason , and rectitude and felicity of the Will . If it be not by God , Nec unquam Bono quicquam mali evenire potest , nec vivo nec mortuo , nec res ejus a Diis negliguntur . Cicero Tuscul. 1. that the Love and Desires of God are kindled in us , then no good is to be ascribed unto God : For we have here no greater good .

Now that God will satisfie these desires is proved ; In that he maketh nothing in vain , nor kindleth any such desires as shall deceive them , and make all their lives a meer delusion . Yea , and do this by the very best of men . None of this is consistent with the perfections of God .

§ . 8. VIII . If there were no life of Retribution after this , Obedience to God would be finally mens loss and ruine : But Obedience to God shall not be finally mens loss and ruine : Ergo , there is another Life —

The Major is proved before : However it would be best in point of Honesty , it would be worst to thousands in point of personal Vtility . Even to all those that forsaking all the sinfull pleasures of this World , do conflict with their flesh , and keep it under , and suffer the loss of all outward comforts by the cruelty of Persecutors , and it may be through melancholy or weak fears , have little comfort from God instead of them ; and at last perhaps be tormented and put to death by cruelty . Few will think this desirable for it self .

And that our Obedience to God shall not be mens final loss and ruine , needeth no proof but this ; that he hath made our self-love a Principle inseparable from our nature , and maketh use of it in the Government of the World ; and commandeth nothing but what is finally for our good ; Sicut non potest quiequam ignis propinquatione fieri frigidissimum , ita non potest homo quia solus haeret Deo sapientissimo , beatissimoque stultissimus ex hoc , miserrimusque evadere : Neque potest Deus qui summa veritas & bonitas est , humanum genus , prolem suam decipere . Marsil . Ficin. de Rel. Christ . c. 1. p. 13. and so conjoyneth the pleasing of him and our own felicity inseparably in our end : His Regiment is paternal , His Glory which he seeketh by us , is the Glory of his Goodness communicated and accumulated on us . This taken in with the Wisdom and Goodness of his Nature , will tell any man , that to be a loser finally by our Obedience to God , is a thing that no man need to fear : He doth not serve himself upon us to our hurt ; nor command us that which will undo us . He neither wanteth Power , Wisdom , nor Goodness , to make us gainers by our duty . It is the desire of natural Justice in all , ut bonis bene sit , & malis male : If I finde but any duty commanded me by God , my Conscience and my sense of the Divine perfections , will not give me leave to think that I shall ever prove finally a loser by performing it , Aristo hoc unum tenuit , praeter vitia atque virtutes negavit rem esse ullam aut fugiendam aut expetendam . Pis● in Cicer. de fin . l. 5. p. 203. though he had never made me any promise of reward : so far the Law of Nature hath a kinde of Promise in it , that if he do but say , Do this , I will not doubt but the doing of it is for my good ! And if he bid me but use any means to my own happiness , I should blaspheme if I suspected it would tend to my loss and misery , and was made my snare .

§ . 9. IX . The highest Love and Obedience to God , is never a work of imprudence or folly , nor ever to be Repented of : But such they would be to many , if there were no life to come : Ergo —

By imprudence and folly , I mean that course which tendeth to our own undoing as aforesaid : No man shall ever have cause to repent of his fidelity to God , and say , I did foolishly in ruining my self by it . This argument being but a meer consectary of the former , I pass over .

§ . 10. X. If no man living be certain that there is no future life of Retribution ,

Ea paranda viatico , quae cum naufragio simul enatarent : ait Antisthenes in Laert. l. 6. c. 1.

Id ib. dixit , Eos qui cuperent immortales esse , oportere pie vivere & justé .

then it is certain that there is such a life : But no man living is certain that there is no such life : Ergo , its certain that there is .

The Major is proved thus : If all men be in Reason obliged to seek the happiness and escape the punishments of another life , before all the treasures and pleasures of this World , then it is certain that such a Life of happiness and punishments there is : But if no man be certain , that there is no such life , the bare probability or possibility that there is such , doth in reason oblige all men to seek it , above all the World : Ergo , it is certain that such a life there is .

Dii boni ! quid est in hominis vita diu ? Mihi ne diuturnum quidem quicquam videtur , in quo est aliquid extremum . Cum enim id advenit , tum illud praeteriit , effluxit : Tantum remanet quod virtute & rectè factis sit consecutus . Horae quidem cedunt , & dies , & menses , & anni , nec praeteritum tempus unquam revertitur : nec quid sequatur sciri potest . Cicer. Cat. Maj. My argument is from our Obligation to seek it before all , to the certain being of it . 1. That no man is certain that there is no life to come , I need not prove , as long as no man ever proved such an opinion , and the boldest Atheists or Infidels say no more , than that they think there is no other life , but all confess that they have no assurance of it .

2. If so , then that the possibility or probability obligeth us to regard it in our hopes , fears , and endeavours before all this World , is evident from the incomparableness of them , or great disparity of the things . When most of the World think there is another life , and there is so much for it as we here lay down , and a few Atheists say only [ we do not believe it , or it is not likely , though it be not a thing that we are certain of ] now Reason commandeth every man that loveth himself , to preferr it before all earthly things . Because we are fully certain beyond all doubt , that all earthly things are of short duration , and will quickly leave us : and when they are gone , they are to us as if they had never been : They are a shadow , a dream , a something which is next to nothing : To say , It will shortly have an end , doth blot out the praise , and embitter the pleasures of all below . What the better are all generations past , for all the wealth and fleshly pleasures which they ever received in the World ? There is no wise man , Nemini explicatum potest esse , quomodo sese habitu●um sit corpus , non dico ad annum , sed ad vesperum , Cicer. 2. de fin . but would preferre the least probability of attaining full felicity , and escaping death and torments , before the certainty of possessing a pin or a penny for an hour . The disparity is much greater between things temporal and everlasting , than any such similitude can reach . All the Christians , Saith Plutarch , de Tranquil . Anim. Alexander wept because he was not Lord of the World , when Crates having but a Wallet and a thredbare Cloak , spent his whole life in mirth and joy , as if it had been a continual Festival Day . and all the Mahometans , and most of the Heathens of the World do hold the Immortality of the Soul ; and the perpetuity of the Happiness or misery hereafter : The Atheist is not sure of the contrary : and he is sure that a few years or hours will put an end to all his temporal pleasures , and equal those that lived here in pleasure and in pain : And therefore that at the worst his loss or hazard of the pleasures of sin for the hopes of eternal pleasure , is not a thing considerable : If those that dissent from him prove in the right , the sensualist is utterly undone for ever : He must live in endless pain and misery , and must lose an endless unspeakable joy and glory which he might have possest as well as others : But if he himself prove in the right , he gets nothing by it but the pleasing of inordinate concupiscence for a few years ; and will die with as much emptiness of content as if he had lived in continual pain . Now this being the true case , no sober reason can deny , but that wisdom obligeth every man to labour for an uncertain , endless Glory with Angels more than for the certain pleasures of the World , which are of so short continuance ; and to do more to scape uncertain everlasting misery , than a certain trouble to the flesh for so short a time : And thus a life of Godliness spent in seeking future Happiness , and in escaping future Punishment , is naturally made the duty of all men in the World .

Obj. But you seem here to forget that you had before made Godliness to be a Mans loss and undoing , if so be there were no life to come ? when now you make the loss and hurt to be as nothing .

Answ. 1. I spake before especially of those that suffer persecution for their fidelity : Plato dixit finem esse , Deo similem fieri . Vittutem sufficere quidem ad bene beatéque vivendum ; caeterum instrumentis indigere , corporis bonis , robore , fanitate , integritate sensuum & caeteris id genus : Exterioribus item , puta opibus , &c. Laert . in Platone . Arbitratur & Deos humana cernere atque curare — & daemones esse — Porro in Dialogis Justitiam , Divinam legem arbitratus est , ut ad justè agendum potentiùs suaderet , ne post mortem paenas improbi luerent . Id. ibid. I speak here especially of all the multitude of the World , who get nothing but the pleasures of sin by their sensuality . 2. When I speak of all the pleasures , profits and honours of this World , and life it self as next to nothing , I do not say that they are simply nothing . They are nothing compared to everlasting Joy or Misery : But they are something to him that shall have no more : The ease and life of a poor Bird or Beast is naturally desirable to it : One of the best of Christians said , that If in this life only we had hope in Christ , we were of all men most miserable : and yet , that The sufferings of this present time , are not worthy to be compared to the Glory which shall be revealed in us . There is no contradiction between these two ; that these short-lived pleasures are not worth one thought in comparison of the life to come : and yet that they would be considerable , if there were no other to be had and hoped for .

3. And now the consequence is proved in what is said before : If it should by common Reason and Nature be made all mens duty in the World , to seek to attain a happiness which is not to be attained , and to scape a misery which never was or will be unto any , and this with the chiefest care and labour of their lives , then the whole life of Man should be vanity and a lie : Nature should have formed him for meer delusion , to tire him out in following that which is not : The World should not only be totally governed by deceit , but formed principally for such a life : And whereas indeed it is the Worldling that pursueth vanity , and spendeth his life in a dream or shew ; this opinion would make mens wisdom , and honesty , and piety , to be the vanity , dream and shew . But none of this can be imputed to the most wise and gracious God : He need not set up a false deceitfull hope or fear before his Creatures to keep them in obedience ; nor hath he appointed their lives for so vain a work .

Abeunt omnia unde orta sunt . Cicer. Cato Maj.

Boni viri sunt Deorum simulachra . Diogen . in Laert.

Surely if the World was made for Man , then Man was made for more than the world . Du-Plessis Verit. Christ . Relig. Praefar .

§ . 11. XI . If the perfection of mans faculties to which Nature formed him , be not attained in this life , then is there another life where it is to be attained . But the Antecedent is true : Ergo , so is the Consequent .

The reason of the consequence is , because God who maketh nothing in vain , made not man in vain , nor his natural inclination to his own perfection . His will is signified by his works : As a man that makes a knife , or sword , or gun , or ship , doth tell you what he maketh it for , by the usefulness and form of it ; so when God made man with faculties fitted to know him , and love him , he shewed you that he made him for that use , and that therein he would employ him .

Obj. It would perfect the wit of a Bruit if it were raised as high as a Mans ; and yet it followeth not , that so it shall be .

Answ. I deny the antecedent : It would not perfect him in his kinde , but make him another thing of another kinde . Man is more than a perfect Bruit , and a Bruit is not an imperfect man : But I speak of perfecting man in his own kinde , according to his Nature .

Obj. A Chicken hath a desire to live to full maturity , and yet you kill it before : And Grass and Plants may be cut down before they come to perfection .

Answ. I speak in my argument of the species of man , and the objection speaketh only of some individuals : If there be no higher stature for any Chicken or Plant to grow up to , then that is the state of its perfection . It s natural inclination to a perfecter state doth shew that nature formed it for a perfecter state , and that such a state there is to be attained , Seneca E●ist . ●3 . pag. ( mihi ) 673. saith , Miraris hominem ad Deos ire ? Deus ad homines venit : immo ( quod propius est ) in homines venit : nulla sine Deo mens bona est : Semina in corporibus humanis divina dispersa sunt : quae si bonus cultor excipit , similia origini prodeunt ; & paria his ex quibus orta sunt , surgunt : si malus , non aliter quàm humus sterilis ac palustris , necat ; ac deinde creat purgamenta pro frugibus . Beata vita est conveniens naturae suae : Quae non aliter contingere potest , quàm si primum sana mens est , & in perpetua possessione sanitatis suae . Senec. de vita beat . c. 3. however by accident it may be killed or cut down before it do attain it , which never befalleth all the kind , but some individuals . So I confess that by ill accidents ( by sin ) men may fall short of their natural perfection . But natures inclination sheweth that there is such a state .

And the Antecedent is manifest , 1. In our nature . 2. In all mens experience .

1. We feel in our natures a capacity of knowing all that of God which I have before laid down , and that it is improvable by further light to know much more : We feel that our hearts are capable of loving him , and of delighting in the contemplation of the glory of his perfections : And we find all other things so far below the tendancy of our faculties , and the contentment of our minds , that we know that this is it that we were made for , and this is the proper use that our Vnderstandings and Wills were given us for . 2. And we find that we attain not any such perfection in this life as we are capable of and do desire ; but that our encrease of virtue and holiness is an encrease of our desires after more ; and the better any man is , the more he still desireth to be better ; and the more he knoweth , and loveth , and delighteth in God , the more he desireth it in a far higher degree . And even of our knowledge of nature we find , that the more we know , the more we would know ; and that he that knoweth the effect , would naturally fain know the cause ; and that when he knoweth the nearer cause , he would know the cause of that ,

Nullum est animal praeter hominem quod habet ullam notitiam Dei . Cic. 1. de Leg.

Dii immortales sparserunt animos in corpora humana , ut essent qui terras tuerentur , quique coelestem ordinem contemplantes , imitarentur eum , vitaemodo & constantiâ . Cic. Cat. Maj.

and so know the first cause , God himself . And the little that we here attain to of Knowledge , Love and Delight , is far short of the perfection in the same kind which our faculties encline unto .

§ . 12. XII . Another illustration or confirming argument may be gathered from the great disparity which God hath made between Men and Beasts : If God had intended us for no more knowledge and fruition of himself hereafter than the Beasts have , then he would have given us no more Capacity , Desire or Obligation to seek it than the Beasts have : But he hath given us more Capacity , Desire and Obligation to seek it : Ergo. —

A Beast hath no knowledge that there is a God , no thoughts of a Life to come , Ex terra sunt homine● , non ut incolae & habitatores , sed quasi spectatores superarum rerum atque coelestum : quarum spectaculum ad nullum aliud animantium genus pertinet . Cic. de Nat. Deor. l. 2. Non temere , nec fortuitò , sati & creati sumus : sed profectò fait quaedam vis , quae generi consuleret humano : nec id gigneret aut aleret , quod cum omnes labores exantlavisset , tum incideret in mortis malum sempiternum . Cic. 1. Tusc. no desire to know God , or love him , or enjoy him ; no obligation to take care for another life , nor to provide for it , nor once to consider whether there be any such or not : Because he is not made for any life but this . And if God had made Man for no more , he would have disposed and obliged him no further : We have an understanding to know it , and thoughts , and hopes , and fears , and cares about it , which are not all in vain ; and we are plainly in reason obliged to this , and more than we do ; and that Obligation is not vain .

§ . 13. XIII . If there were no Life of Retribution hereafter , Man were more vain and miserable than the Bruits by far , and his Reason would but more delude him , and torment him : But the Consequent is absurd : Ergo , so is the Antecedent .

The Major is easily proved by our great experience : for the world consisteth partly of men that believe another life , and partly of them that do not : and Reason maketh them both the more miserable . For the former sort , which is the most of the world , their Reason telleth them , that it is their duty to labour for a happiness hereafter , and to fear and prevent a future misery : Mors iis ●erribilis est , quorum cum vita omnia extinguuntur . Cic. Parad 1. and so their expectation would be their meer delusion , and their lives would be all spent and ordered in delusion : Like a company of men that should run up and down to prepare for a transplantation into the Moon , and should cut down timber to build there , and provide a stock of cattle to store the grounds there , and buy and sell Lands there ; Read Cic. l. 3. de Nat. Deor. where Cotta would prove , that God did man a mischief by making him rational . such would be the life of man in preparing for another world : and he would be under a double calamity : One , by all this fruitless labour , and another by his fear of future misery , if his labour by temptations should be frustrate , and he should miscarry . To have Reason to lead a man in such a delusory life , and to torment him with the fears of what may befall him after death , is sure to be by reason more unhappy than the beasts , that have none of this .

And for the Atheists , they are more unhappy too , so far as they are rational and considerate . For they have no more happiness than the beasts to comfort them , while they look for none hereafter : and they have in all the way the foresight of their end : they fore-know their great probability of sickness , and painful tormenting diseases : they fore-know the certainty of their death : Thus Man who is the perfectest of Animals should be the most imperfect , and he that is the wisest should be the most deluded . they know how all their sport and pleasure will end , and leave them in dolour , and how their corps must be rotting and turn to dust : they fore-see abundance of crosses in their way : they are troubled with cares for the time to come . A beast hath none of this fore-knowledge , and none of the fore-thoughts of pain or dying , but only fearfully flieth from a present danger . Moreover the poor Atheist , having no certainty of the truth of his own opinion , ( that there is no other life ) is oft haunted with fears of it , and especially when approaching death doth awake both his reason and his fears : he then thinks , O what if there should be another world , where I must live in misery for my sin ! In despight of him , some such fears will haunt him . Judge then whether the use of reason be not to make man a more deluded and tormented creature than the bruits , if so be there were no life after this ?

But this cannot stand with the methods of our Creator : To give us so great an excellency of nature , to make us more vain and unhappy than the beasts . When he maketh a creature capable and fit for higher things , he declareth that he intendeth him for higher things .

Obj. But even here we have a higher kind of work and pleasure than the Bruits : we rule them , and they serve us : we dwell in Cities , and Societies , and make provision for the time to come .

Answ. Those Bruits that dwell in Woods and Desarts serve us not : and our ruling them is a small addition to our felicity : Pride it self can take little pleasure in being the Master of Dogs and Cats . Rule doth but adde to care and trouble : caeteris paribus , it is an easier life to be ruled than to rule . And if we take away their lives , it is no more than we must undergo our selves : and the violent death which we put them too hath usually less pain , than our languishing age , and sickness , and natural death . And it is as pleasant to a Bird to dwell in her nest , as to us to dwell in Cities and Palaces ; and they sing as merrily in their way of converse , as we in our troublesome Kingdoms and Societies : If present pleasure be the highest of our hopes , they seem to have as much as we ; or if there be any difference , it is counter-ballanced by the twenty-fold more cares , and fears , and labours , and mental troubles which we are more liable to . Dicunt Stoici Malum , impium esse & sine Deo : quod duplici ratione accipitur ; sive quod Deo contrarius dicatur , sive quod aspernetur Deum : id tamen malis omnibus non convenire : Pios autem & Religiosos esse sapientes : petitos enim esse Divini juris omnes Porro p●etatem scientiam esse Divini cultus : Diis item eos sacrificia facturos , castosque futuros : Quippe ea quae in Deos admittuntur peccata detestari , Diisque charos ac gratos fore , quod sancti justique in rebus Divinis sint : solos vero Sacerdotes esse sapientes , &c. Laert. in Zenone . ( How christian-like is all this spoken ) Nec enim tantum mali est peccare principes ( quanquam est hoc magnum per seipsum malum ) quantum illud , quod permulti imitatores principum existunt . Nam licet videre , si velis replicare memoriam temporum , qualescunque summi civitatis viri fuerunt talem civitatem fuisse : Quaecunque mutatio morum in principibus extiterit , candem in populo secuturam . Cic. de leg. 3. p. 262. And our knowledge doth but encrease our sorrow , ( of which next . )

§ . 14. XIV . If there were no life of Retribution , the wiser any man were , the more miserable would he be , and knowledge would be their plague , and ignorance the way to their greatest pleasure : But the consequence is absurd : Ergo , so is the antecedent .

The reason of the consequence is manifest in what is said : the Ignorant have nothing to disturb them in their sensual delights . The liker to beasts they can be to eat , and drink , and play , and satisfie every lust , and never think of a reckoning , or of death it self , the more uninterrupted would be their delights ; the fore-thoughts of death or any change would not disturb them : their folly , which maketh them over-value all the matters of the flesh , would encrease their pleasure and felicity : for things delight men as they are esteemed , rather than as indeed they are . But the more wise and knowing men would always see vanity and vexation written upon all the treasures and pleasures of the world ; and in the midst of their delights would fore-see death coming to cut them off , and bring them to a dolorous end . So that undoubtedly the most knowing would be the most miserable ; and though Nature delight in knowing much , it would but let in an inundation of vexatious passions on the mind .

But Knowledge is so great a gift of God , and Ignorance so great a blemish unto Nature , that it is not by sober reason to be believed , that so noble a gift should be given us as a plague , and so great a plague and shame of nature as ignorance is , should be a blessing or felicity .

§ . 15. XV. If the Kings and temporal Governours of the world do extend their Rewards and Punishments as far as to temporal prosperity and adversity , life and death , in respect to the present ends of Government , and this justly ; then is it meet and just that the Universal King extend his benefits and punishments much further , for good or evil , as they have respect unto his own Laws and Honour : But the antecedent is true : Ergo , so is the consequent .

Kings justly take away mens lives for Treason : They that look but to the present temporal good or hurt of the Common-wealth , do think that no temporal punishment or reward can be too great for some crimes , and for some atchievments . Read but the Statute-books , and this will be soon found .

And that the offences which are against the Infinite Majesty deserve incomparably sorer punishments , than any against men as such , is past all question . As also that love , and fidelity , and duty to God , is incomparably more laudable .

§ . 16. XVI . If there were no life of retribution after this , it would follow , that man is more to be feared and obeyed than God , and so hath the far greater and higher hand in the Moral Government of the world : But the consequent is absurd and blasphemous : Ergo , so is the Antecedent .

The argument is clear and past all contradiction . The reason of the Major or consequence , is , Because ( though God can destroy any wicked man at his pleasure , yet ) all the world's experience sheweth us , that ordinarily in this life he doth no such things : If a strange judgment overtake some wicked man , it is an unusual thing , and next to a miracle : And usually all things come alike to all ; the good and the bad die of the same disease :

Laert. in Timon . saith , That Philatchus the Historian reporteth of Praylus the Philosopher , that he was of so constant a mind , that he suffered himself to be unjustly executed as a Traitor , and would not use one word of supplication for his life : But that 's not the common temper of Mankind .

Alta spectare si voles , atque hanc sedem & aeternam domum contueri ; neque sermonibus vulgi te dederis , nec in praemiis humanis spem posueris rerum tuarum : sois re illecebris oportet ipsa virtus tr●hat ad verum decus . Cic. in Somn. Scip.

the deceitful and the wicked prosper in the world as much as others ; if either suffer more , usually it is the best . Videtis quam prospera navigatio à Diis datur sacrilegis , saith Dionysius . Thunder-bolts strike so few , that it is scarce rational much to fear them . If one fall under some extraordinary judgement , many hundred scape .

But on the other side , Kings and States do ordinarily do execution on those that displease them , and break their Laws : The case of a Daniel is so rare , that it would be no rule to direct a rational course by : If the King should forbid me praying as he did Daniel , or command me to worship his Image , as he did the other three witnesses ; reason and self-preservation would require me to obey him : for its ten to one but he would execute his wrath on me , and its an hundred to one God would not deliver me here . God suffered thirty or forty thousand to be murdered at once by the French Massacre under Charls 9. He suffered two hundred thousand to be murdered by the Irish Papists : He suffered many to be burned in Queen Mary's days : He suffered yet greater Havock to be made of the poor Waldenses and Alligenses : He suffered most cruel inhumane torments , and death , upon thousands of innocent persons , to change the new-planted Religion in Japan . He therefore that careth for his life and peace , will think it far safer to venture on the present executions of God , than of his King , or Enemy , or any one that is strong enough to ruine him : If I lived under the Turkish Empire , and were commanded to deny Christ , and to renounce my Baptism , and to subscribe that my Baptismal Vow doth not oblige me , or any way to lie , or be perjur'd , or sin against God ; self-preservation would bid me , [ Venture on the sin , for it is an hundred to one but God will spare thee ;

The very doubting of the life to come maketh multitudes take this course in our age : preferring that which they have in hand , before that which they suppose uncertain .

Rursus vero si animoe lethi adeunt januas ( Epicuri ut sententia definitur ) nec sic causa est competens cur expeti philosophia debeat , etiamsi verum est , purgari has animas , atque ab omni puras vitiositate praestari : Nam si communiter obeunt , non tantum est erroris maximi , verum stolidae caecitatis , fraenare ingenitos appetitus , cohibere in angustiis vitam , nihil indulgere naturae , non quod cupidines jusserint & instigaverint facere , cum nulla te praemia tanti laboris expectent , cum dies mortis advenerit , & corporalibus fueris vinculis exolutus . Arnob. adv. Gentes , l. 2.

and it is an hundred to one but that the Prince will punish and destroy thee if thou obey him not ] How few that knew there were no life to come , would not rather venture to please a Tyrant , or a Robber than God , and more fear to displease them ? and would not by perjury , or any commanded villany , save himself from their fury and cruelty ? and would not study more to flatter and humour them , than to obey their God ? And so Man should have the chief government of the world , while Man's rewards and punishments were so much more notable than God's , Man would be feared and obeyed before God : that is , Man would be taken for our God . These things are clear undeniable truths . If there were no life to come , self-love and reason would make man more obedient to Man than God , and so make Gods of flesh and bloud . But whether this be the tendency of the Government of God , let Reason judge .

§ . 17. XVII . A very probable argument may be fetched from the number and quality of intellectual spirits : He that looketh to the vast , and numerous , and glorious Orbs which are above him , and thinks of the glorious receptacles of a more glorious sort of creatures , and then considereth that we are intellectual agents , made to love and honour God as well as they ; and considers further both the Benignity of God , and the communion which those other Orbs have with us , will think it probable , that we are in progress towards perfection : and that we that are so like them , may be capable of their happiness .

§ . 18. XVIII . If in this life God have little of the praise and glory of his works , from those whom he created for it , but contrarily be much dishonoured by them ; then there is another life in which he will be more honoured by them : But the antecedent is true : Ergo , so is the consequent .

What a glorious fabrick hath God set man to contemplate ? and how little of it is here known ? so that Philosophy is found to be but a searching and wrangling about things which no man reacheth ; and yet an inquisitive desire we have . And therefore sure there is a state in which these works of God shall be better known of us , and God shall have the honour of them more than now . His Laws also prescribe us excellent duties , and his Servants are very excellent persons , according to his own description : But our infirmities , our errors , or divisions , our miscarriages and scandals do so dishonour him and his ways , that the glory of them is much obscured , and blasphemers reproach him to his face , and Godliness ( which the Law of Nature teacheth ) is derided as a foolish thing , and as the meer effect of superstitious fear . Now though all this doth no hurt to God , yet he is capable of wrong who is uncapable of 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 , not never more shew the glory of his Grace , his Image , his Justice and Judgments , than he now doth .

§ . 19. XIX . The constant testimony of conscience in all men ,

Plato oft saith , that the wicked are punished after death .

Antisthenes 7. Tome had a Book , de his quae sunt apud inferos . Laert. l. 6. c. 1.

that have not mastered Reason by Sensuality , and the common consent of all that are worthy to be called Men , in all Ages and Countries upon earth , doth shew that the life to come is a truth which is naturally revealed , and most sure .

§ . 20. XX. The enemy of Souls doth ( against his will ) give man a four-fold reason to judge , that there is a life of Reward and Punishment hereafter : viz. 1. By Compacts with Witches . 2. By Apparitions . 3. By Satanical Possessions . 4. By all kind of subtil importunate temptations , ( which evidence themselves . )

1. Though some are very incredulous about Witches , yet to a full enquiry the evidence is past question , that multitudes of such there be . Though many are wronged , and some may be thought so foolish or melancholy , as not to know what they say against themselves ; yet against such numerous and various instances , these exceptions do but confirm the general truth , that such there are . I have said so much of them in * * Saints Rest ; Part 2. and unreasonableness of Infidelity . two other Writings , that I shall now say no more but this : That those Judges ordinarily condemn them to die , who themselves have been most incredulous of such things : that so great numbers were condemned in Suffolk , By the Doctrine of Idols , false Gods that were sometimes men , and their Sacrifices , the Devil confesseth a Life to come . Norfolk , and Essex , about twenty years ago , that left the business past all doubt to the Judges , Auditors , and Reverend Ministers , ( yet living ) who were purposely sent with them for the fuller inquisition . That the testimonies are so numerous and beyond exception , recorded in the many Volumes written on this subject , by the Malleus Maleficorum , Bodin , Remigius , and other Judges who condemned them , that I owe no man any further proof , than to desire him to read the foresaid Writings : wherein he shall find Men and Women , Gentlemen , Scholars , Doctors of Divinity , of several qualities and tempers , all confessedly guilty , and put to death for this odious sin . And he shall find what compacts they made with the Devil , promising him their Souls or their service , and renouncing their Covenant with God . All which doth more than intimate , that men have Souls to save or lose , and that there is an Enemy of Souls who is most sollicitous to destroy them ; or else to what end would all this be ? When people are in wrath and malice , desirous of revenge or in great discontents , or too eagerly desirous after overhasty knowledge in any needless speculation , the Devil hath the advantage to appear to them , and offer them his help , and draw them into some contract with him ( implicit at least , if not explicit ) I have my self been too incredulous of these things , till cogent evidence constrained my belief . Though it belong not to us to give account , why Satan doth it , or why upon no more , or why God permitteth it , yet that so it is in point of fact , it cannot be rationally denyed . And therefore we have so much sensible evidence , that there is a happiness and misery after this life , which the Devil believeth , though Atheists do not .

2. And though some are as incredulous of Apparitions , yet evidence hath confuted all incredulity . I could make mention of many : but for the notoriety I will name but two ; which it is easie to be satisfied about :

The one is the Apparition in the shape of Collonel Bowen in Glamorganshire , to his Wife and Family , speaking , walking before them , laying hold on them , hurting them in time of Prayer ( the man himself then living from his Wife in Ireland , In Ireland , it was testified by the Oaths of many witnesses , that after the Protestants had been murdered at Portdown-Bridge , a long time together , a Spectrum appeared in the River like a person naked , standing in the water up to the middle , and crying , Revenge , Revenge . See Dr. Jones , and Sir John Temples books . being one that from Sect to Sect had proceeded to Infidelity if not to Atheism , and upon the hearing of it came over ; but durst not goe to the place ) . The thing I have by me described largely and attested by learned godly Ministers , that were at the place ; and is famous , past contradiction .

2. But ( to name no more ) he that will read a small Book called The Devil of Mascon , written by Mr. Perreand , and published by Dr. Peter Moulin , will see an instance past all question : The Devil did there for many months together at certain hours of the day , hold discourse with the inhabitants , and publikely disputed with a Papist that challenged him , and when he had done , turn'd him and cast him down so violently , that he went home distracted : He would sing and jest and talk familiarly with them as they do with one another : He would answer them questions about things done at a distance ; and would carry things up and down before them , and yet never seen in any shape : All this was done in the house of the said Mr. Perreand a Reverend faithfull Minister of the Protestant Church , in the hearing of persons of both Professions , Papists and Protestants that ordinarily came in , for above three months at Mascon a City of France ( And at last upon earnest Prayer it ceased . ) Mr. Perreands piety and honesty was well known ; and attested to me by the Right Honourable the Earl of Orrery , now Lord President of Munster in Ireland , and attested to the World by his most learned , worthy , honourable Brother Mr. Robert Boyl , in an Epistle before the Book ; neither of them persons apt to be over-credulous of such unusual things , yet both fully satisfied of the truth of this story by Mr. Perreands own Narratives , with whom they were very familiar .

See the other Testimonies cited in my Saints Rest , Part 2.

Q. But how doth this signifie that there is any future state for man .

Answ. 1. Commonly , these Apparitions do expresly referr to some sin or duty which are regardable in order to a further Life . Sometimes they come to terrifie Murderers or other great Offenders : and sometimes the Devil hath killed men outright : ( which yet were no more painfull than another death , if it fetcht not their souls into a greater misery ) sometimes they are used to tempt people to sin , to witchcraft , to revenge , to idolatry and superstition ( to which use they are common among many of the Indians ) : And all this intimateth some further hurt which sin doth men after this present life ; which they take not here for their pain , but their pleasure . 2. Many of these Apparitions say , that they are the souls of such and such persons that have lived here : If it be so , then the question is granted . And whether it be so , I suppose is to us uncertain : For why a condemned Soul may not appear as well as Satan , notwithstanding that both of them are in that state of misery which is called Hell , I yet could never hear any sure proof . But ( because this is uncertain ) 3. At least it sheweth us , that these evil Spirits are neer us , and able to molest us , and therefore are ordinarily restrained , and that their natures are not as to any elevation so distant from ours , but that a converse there may be ; and therefore that it is very probable , that when the souls of the Wicked are separated from their bodies , they shall be such as they , or have more converse with them ; and that the good Spirits shall be the companions of the souls of men that here were not far unlike themselves . When we perceive that we live among such invisible Spirits , it is the easier to believe that we shall live with such of them hereafter , as we are most like .

See what I have cited , Saints Rest , Part 2. cap. 7. 3. I may adde to these the instance of satanical Possessions : For though many diseases may have of themselves very terrible and strange effects , yet that the Devil , I mean some evil Spirit , doth operate in many is past all contradiction : some will speak Languages which they never learnt : some will tell things done far off : some will have force and actions which are beyond their proper natural ability : Most great Physicians , how incredulous soever , have been forced to confess these things : and abundance of them have written particular instances .

And the manner of their transportations , their horrid blasphemies against God , with other carriages , do commonly intimate a life to come , and a desire that Satan hath to dishonour God , and destroy the souls of men as well as their bodies .

4. And lastly , the Temptations and suggestions of Satan , yea , and oft his external contrived snares , are such as frequently give men a palpable discovery of his agency , that there is indeed some evil Spirit that doth all this to the hurt of Souls . Were there no such Tempter it were scarce credible that such horrid inhumane Villanies should ever be perpetrated by a rational Nature , as Histories credibly report , and as in this Age our eyes have seen . That men should ever , even against their own apparent interest , be carryed on obstinately to the last , in a wilfull course of such sins as seem to have little or nothing to invite men to them , Polybius often noteth , that many excellent men have attempted great and excellent works ; but very few have ever been so happy as to perform them ; and of those that have gone a little way , but few have finished them . but a delight in doing hurt and mischief in the World . Whence is it that some men feel such violent importunate suggestions to evil in their mindes , that they have no rest from them , but which way soever they goe , they are haunted with them till they have committed it , and then haunted as much to hang themselves in desperation . Whence is it that all opportunities are so strangely fitted to a sinners turn , to accommodate him in his desires and designs ? And that such wonderfull successive trains of impediments are set in the way of almost any man that intendeth any great good work in the World ? I have among men of my own acquaintance observed such admirable frustrations of many designed excellent works , by such strange unexpected means , He that did but well study the plain strife between Christ and Satan , about knowledge and ignorance in the World , and how marvellously Satan keepeth the Gospel from the Infidel World , and locketh up the Scripture in an unknown tongue among the Papists , and hindereth Preachers in all the World , will see that there is certainly a Kingdom of Darkness and a Kingdome of Light , which strive for Souls . and such variety of them , and so powerfully carryed on , as hath of it self convinced me , that there is a most vehement invisible malice permitted by God to resist Mankinde , and to militate against all Good in the World . Let a man have any evil design , and he may carry it on usually with less resistance . Let him have any work of greatest Natural importance which tendeth to no great benefit to Mankinde , and he may go on with it without any extraordinary impedition : But let him have any great design for Common good , in things that tend to destroying sin , to heal divisions , to revive Charity , to increase Virtue , to save mens Souls , yea or to the publick common felicity , and his impediments shall be so multifarious , so far fetcht , so subtile , incessant , and in despight of all his care and resolution , usually so successfull , that he shall seem to himself to be like a man that is held fast hand and foot , while he seeth no one touch him ! or that seeth an hundred blocks brought and cast before him in his way , while he seeth no one do it . Yea , and usually the greatest attempts to do good shall turn to the clean contrary , even to destroy the good which was intended , and drive it much further off . How many Countreys , Cities , Churches , Families , who have set themselves upon some great Reformation , have at first seen no difficulties almost in their way ? And when they have attempted it , they have been like a man that is wrestling with a Spirit ? Though he see not what it is that holdeth him , when he hath long swear , and chafed , and tired himself , he is fain to give over ; yea , leave behind him some odious scandal , 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 sudden deliverance in an hour , from the most strange and terrible Disease , while by Fasting and Prayer men were present begging the deliverance : And presently the Devil hath drawn the persons in such a scandalous sin , that God had none of the honour of the deliverance , nor could any for shame make mention of it , but it turned to the greater dishonour of piety and prayer , though the wonder was past doubt . I have known men wonderfully enlightened and delivered from courses of Error and Schisme , and being men of extraordinary worth and parts , have been very like to have proved the recovery of abundance more : And they have been so unresistibly carryed into some particular Errors on the contrary extream , that all the hopes of their doing good hath turned to the hardening of others in their Schism , while they saw those Errors , and judg'd accordingly of all the reasons of their change . But especially to hinder the successes of godly Magistrates , and Ministers , in their reformings , and their Writings for the winning of Souls , it were endless to shew , the strange unexpected difficulties which occurre , and lamentably frustrate the most laudable attempts . Nay , I have known divers men that have had resolute designs , but to build an Alms-house , or a School-house , or to settle some publick charitable work , that when all things seemed ready , and no difficulty appeared , have been hindered in despight of the best of their endeavours , all their dayes , or many years : Yea men that purposed but to put it in their Wills , to do some considerable work of Charity , have been so delayed , hindered and disappointed , that they were never able to effect their ends . By all which it is very perceivable to an observing minde , that there is a working invisible Enemy still seeking to destroy all Godliness , and to hinder Mens salvation .

Perhaps you will say , that if this be so , you make the Devil to be stronger than God , and to be the Governour of the World , or to be more in hatred to goodness , than God is in love with it .

I answer , No : but it appeareth that his Enmity to it is implacable , and that he militateth against God and mans felicity , and that sin hath so far brought this lower World under Gods displeasure , that he hath in a great measure forsaken it , and left it to the will of Satan : Yet hath he his holy seed and Kingdom here , and the purposes of his Grace shall never be frustrated , nor the Gates of Hell prevail against his Church : And if he may forsake Hell totally as to his felicitating presence , he may also penally forsake Earth as to the greater number , whilest for ought we know , he may have thousands of Orbs of better Inhabitants which have not so forfeited his love , nor are not so forsaken by him .

I have been the larger in proving a Life to come , Virtutis merces ac finis optimum quiddam est , divinum & beatum . Aristot . 1. Eth. c. 9. of Retribution to the good and bad , because all Religion doth depend upon it , and I have my self been more assaulted with Temptations to doubt of this , than of Christianity it self , though this have more of Natural Evidence . And I have set down nothing that I am able rationally to confute my self ( though every Truth is liable to some snarling exceptions of half-witted and contentious men . Virtutum omnium jucundae non sunt actiones , nisi quatenus finis copulatus conjunctusque asciscitur . Id. 3. Eth. c. 9. ) No man that confesseth a Life to come , can question the necessity of a Holy Life : But I have thought meet first to prove , that a Holy Life is our unquestionable duty ( as the prius cognitum ) and thence to prove the certainty of the future state : For indeed , Virtus extollit hominem & super astr● mortales collocat : nec ea quae bona aut mala vocantur , aut cupit nimis , aut expavescit . Senec. Ep. 88. though God hath not hid from us the matter of our Reward and Punishment , Hopes and Fears , yet hath he made our Duty plainer in the main , and proposed it first to our knowledge and consideration . The Eternity of the future state , I have not here gone about to prove ; because I reserve it for a fitter place , and need the help of more than natural light , for such a task . But that it shall be of so much weight and duration , as shall suffice to the full execution of Justice , and to set all streight , that seemed crooked in Gods present Government , this Nature it self doth fully testifie .

Three sorts of men will read what I have written : 1. Some few ( and but very few ) of those whose Consciences are so bloody in the guilt of their debauchery , that they take it for their interest to hope that there is no life but this . 2. Those whose Faith and Holiness , hath made the World to come , to be their interest , happiness , hope , desire , and only joy . 3. Those that only understand in generall , that it is the highest interest of humane Nature , that there be a full felicity hereafter ; and see it a most desireable thing , though they know not whether it be to be expected or not . The first sort , I may fear are under such a Curse of God , as that he may leave their Wills to master their Belief , Tria sunt quae ex animae providentia accipit corpus animalis : ut vivat , ut decore vivat , & ut immortalitas illi successione quaeratur . Macrob. 7. Satur. as their Lusts have mastered their Wills , and lest they be forsaken of God , to think that true which their wicked hearts desire were true ; and that the Haters of God and a holy Life , should be left to dream that there is no God , nor future Happy Life .

The second sort have both Light , Experience and Desire , and therefore will easily believe .

The third sort are they whose Necessities are great , and yet conjunct with hope of some success . Though bare interest should command no mans understanding , because a thing may be desireable , Animarum originem manare de coelo , inter rectè philosophantes indubitatae constat esse sententiae . Et Animae dum corpore utitur haec est perfecta sapientia , ut unde orta sit , de quo fonte venerit , recognoscat . Macrob , sup. somn . scip. l. 1. c. 9. which is neither certain nor possible ; yet I must needs say , that Reason and self-love should make any man , ( that is not resolved in wickedness ) exceeding glad to hear of any hopes , much more of certainty , of a life of Angelical Happiness and Joy , to be possess'd when this is ended . And therefore the enquiry should be exceeding willingly and studiously endeavoured . I shall conclude this point with a few serious Questions , to those that deny a future Life of Retribution .

Qu. 1. Whether he that taketh a man to be but an ingenuous kinde of Beast , can take it ill to be esteemed as a Beast ? May I not expect that he should live like a Beast , who thinketh that he shall die like a Beast ? Is such a man fit to be trusted any further in humane converse , than his present fleshly interest obligeth him ? May I not justly suppose that he liveth in the practice of fornication , adultery , lying , perjury , hypocrisie , murder , treachery , theft , deceit , or any other villany , as oft as his interest tells him he should do it . What is a sufficient or likely motive to restrain that man , or make him just , who believes not any life after this ? It seemeth to me a wrong to him in his own Profession , to call him an Honest man .

2. If you think your selves but ingenuous Beasts , Maximum argumentum est , naturam ipsam de immortalitate animorum tacitum judicare , quod omni●s curae sunt , & maximè quidem , quae post-mortem futura sunt . Cicero Tuscul . Qu. l. 1. p. 220. why should you not be content to be used as Beasts . A Beast is not capable of true Propriety , Right or Wrong : He that can master him , doth him no wrong , if he work him , or fleece him , or take away his life . Why may not they that can master you , use you like Pack-horses , or Slaves , and beat you , and take away your lives .

3. Would you be only your selves of this mind , or would you have all others of it ? If your selves only , why envy you the Truth ( as you suppose ) to others ? If all others , what security shall Kings have of their lives ? or Subjects of their lives of liberties ? What trust can you put in Wife , or Child , or Servant , or any man that you converse with ? Will you not quickly feel the effect 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 Judgement and life of Retribution , than not ?

4. If there be no Life after this , Platonici dicunt , Beatum esse hominem fruentem Deo ; non sicut corpore , vel scipso fruitur animus , aut sicut amicus amico ; sed sicut Luce Oculus . August . de Civ . Dei . what business have you for your Reason ? and all your noble faculties and time , that is worthy of a man ; or that is not like Childrens games or Poppet-playes ? What have you to do in the World , that hath any weight in the tryal , any content or comfort in the review , or will give solid comfort to a dying man ? Were it not better lie down and sleep out our days , than waste them all in dreaming waking ? O what a silly Worm were Man ! what should he find to do with his understanding ? Take off the poise of his ultimate End , and all his Rational Motions must stand still , and only the bruitish motion must go on , and Reason must drudge in the Captivity of its service .

But these Questions , and more such , I put more home in my Book , called A Saint , or a Bruit . If conscience tell you , that you can put no trust in your friend , your wife , your servant , or your neighbour , if they believe that there is no life but this : surely the same conscience may tell you , that then the thing is true , and that the God of infinite Power , Wisdom and Goodness hath better means enough than deceits and lies to rule the world by .

Hear what the conscience of the Epicure saith in Cicero , Academ . Quaest. l. 4. p. ( mihi ) 44. Quis enim potest , cum existimet à Deo se curari , non & dies & noctes divinum numen horrere , &c. it s true of the guilty : But what greater joy to the upright , godly , faithful Soul .

CHAP. XV. Of the intrinsick Evil of Sin , and of the perpetual Punishment due to the Sinner by the undoubted Law of Nature . Ad hoc anima conjuncta corpori est , ut fruatur scientiis & virtutibus : si autem cum fervore magno se invenerit , benigne recipietur à suo creatore ; fin autem secus , relegabitur ad inferna . Plat. in Tim. Animus recte solus liber , nec dominationi cujusquam parent , neque obediens cupiditati . Recte invictus , cujus etiamsi corpus constringatur , animo tamen vincula injici nulla possunt . Cic. 3. de finib . Deus animum ut Dominum & imperantem obedienti praefecit corpori . Cic. de univers .

§ . 1. IT seemed good to the most wise Creator to give Man with Reason a Liberty of Will , by which he is a kind of first cause of its own determination in comparative moral acts ; though he hold the power in full dependance upon God , and perform each act as an act in genere by the influx of his Maker , and do all under his perfect government . And these great Principles in his Nature , his Power , his Reason , and his free self-determining Will , are the Image of God , in which as Man he was created , which advanced by the perfections of Fortitude , Wisdom and Moral Goodness , are also in Holiness the Image of God's Perfections .

When a man deliberateth whether he shall do this sin or not , ( as lie or murder ) he cannot act in general without God , but that he chooseth this act rather than another , may be without any more of God , than his giving and maintaining his free-choosing power , and his universal influx before mentioned , and his setting him among such objects as he acteth upon . Neither do those objects , nor any Physical efficient motion of God , or any creature besides himself , determine his will effectually to choose the evil and refuse the good . It is not true , that nothing undetermined can determine it self to act ; this is but to deny God's natural Image on the Will of Man . The Will cannot determine it self without the conduct of an Intellect , and without an Object in esse cognito , nor without Divine sustentation and universal influx : But it can determine it self to the moral species , which is but the mode of action , to this rather than that in the comparative proposal , without any pre-determining efficient : ( for such none of the former are . )

And God having made such a self-determining creature ,

Casta placent superis ; pura cum mente venite

Et manibus puris sumite fontis aquam . Tibul.

Pone Deos , & quae tangendo sacra profanas ;

Non bene coelestes impia dextra colit . Ovid.

took delight to govern him according to his nature , by the sapiential moral means of Laws ; of what he doth more to cause Good than Evil , and other such incident questions , I must now put them off to a fitter place .

§ . 2. God planted in man's mind a natural inclination to Truth and Goodness , and to his own felicity , and an averseness to falshood , and to evil , and to his own misery and hurt ; that these lying deeper than his liberty of choice , might be a pondus to his motions , and help him the more easily and stedfastly to obey , and to adhere to and prosecute his proposed happiness and end .

§ . 3. Accordingly God formed his holy Law , with a perfect fitness to these faculties and inclinations , furnishing it wholly with truth and goodness , and fitting all things in it to the benefit of man : ( as is proved before . )

§ . 4. This Law had a sufficient promulgation , being legible on the face of the whole Creation , ( within our view ) and specially on the nature of man himself , from whence his duty did result .

§ . 5. And God was pleased to make as legible the most rational powerful motives to love and obedience , that can be imagined by man , that no tempter might possibly bid the ten thousandth part so much for our love and obedience as he had bid , and assured us of himself .

§ . 6. From all this it is most evident , that God made us not sinners , though he made us men ; but that man , Morbi perniciosiores , pluresque quam corporis . Cic. 3. Tusc. being defectible , abused his liberty , and turned from God , and brought corruption and misery upon himself .

§ . 7. He that will understand God's Justice aright , must consider of these forty intrinsick evils that are in sin , which nature it self declareth .

1. In its formal nature , it is the violation of a perfect righteous Law .

2. It is a contempt or denial of God's governing authority over us .

3. It is the usurping of the government of our selves , which we denied to God .

The Athenians punished not only the total violation of a Law , but even of a clause or part of a Law . 4. It is a denial or contempt of the wisdom of God , as if he had erred in the making of his Laws , and knew not so well what is just , and meet , and good for us , as we our selves , and were not wise enough to govern a lump of animated clay .

5. It is an exalting of our folly into the Throne of the Divine Wisdom ; as if we had more wisdom than he that made us , and knew better what is just and meet , and what is fit or good for our selves , and could correct God's Laws , and make our selves a better Rule .

6. It is a denial or contempt of the Goodness of God , as if he had ensnared us by his Law , and envied our happiness , and forbad us that which would do us good , and put us upon that which , will do us hurt , and so would seduce us into calamity , and were an enemy to our welfare .

Piso in Cic. de fin . l. 5. p. 203. saith of the Epicureans , Quin etiam ipsi voluptuarii diverticula quaerant , & virtutes habeant in ore totos dies , &c. which sheweth , that virtue was commended even by the voluptuous . 7. It is a preferring our naughtiness before His Goodness ; as if we could do better in regulating our selves than God , and could make a better choice for our selves than his Laws have made . And as if our wills were fitter than God's to be the Rule of good and evil .

8. It is a denial or contempt of his Holiness and Purity , which is contrary to sin as health to sickness : as if by our deeds we would perswade the world , that God is as Satan , a lover of sin , and an enemy to Himself and Holiness .

9. It is a denial or contempt of God's propriety , as if we were not his own , and he had not power to dispose of us as be list : or it is a robbing him of the use and service of that which is absolutely his own .

10. It is a claiming of propriety in our selves , as if we were at our own disposal , and might do with our selves and our faculties as we list .

11. It is a belying or contempt of the great and gracious Promises of God , and of the wonderfull mercy which he manifesteth in them ; by which he doth binde and allure us to Obedience : As if he did not mean as he speaketh , or would not make good his Word to the Obedient .

12. It is a falsifying or contempt of his dreadfull Threatnings , as if he did not intend any execution of them , but made them only as a deceitfull terror to frighten men from sin , for want of better means .

13. It is a denyal or contempt of the dreadfull future Judgement of God , as if he would never call men to any account , nor judge them according to his Laws .

14. It is a denying the Veracity of God , as if he were a Lyar and Deceiver , and did not intend the things which he speaketh ; As if his Precepts were but a false pretension , and he were indeed indifferent what we did , and were not to be believed in his predictions , promises , or threats .

15. It is a contempt of all the Mercies even of this life , which flesh it self doth overvalue ; As if protection , provision , deliverances , comforts , were not so much to be regarded , as our Concupiscence ; nor were not of weight enough to bind us to obey so mercifull a God ; and as if Ingratitude were no Crime .

16. It is a contempt of those Castigatory Afflictions , by which God driveth men from sin , by giving them a taste of the bitterness of its fruits .

17. It is a contempt of all the examples of his Mercy and his Judgements upon others : by which he hath shewed us how good he is , and how just a punisher of sin .

18. It is a contempt of all the inward motions and strivings of God , which sinners oft feel perswading them to forbear their sin , and to seek after God .

19. It is a contempt of Conscience , which beareth witness for God against their sins .

20. It is a contempt of all the Instructions and advise of wise and good men , who are required by God and Nature to warn men , and perswade them from their sins .

21. It is a contempt of the Example of all Obedient Virtuous Persons , whose Lives instruct them and reprove them .

22. It is a contempt of Virtue it self , which is contrary to sin , and whose proper worth commandeth Love .

23. It is a contempt of Gods Omnipresence , when we will sin in his very presence ; and of his Omniscience , when we will sin when we know that he seeth it .

24. It is a contempt of the Greatness and Almightiness of God , when a silly Worm dare sin against him , who upholdeth the World , and can do Justice on him in a moment ; as if we could make good our part against him .

25. It is a contempt of the attractive Goodness of God , by which he is Mans End and Happiness : As if all the Goodness and Love of God , were not enough to counterpoise the base and bruitish pleasures of sin : and to drive the rational Soul to God ? ( It was his Efficient Goodness which I spake of before . )

26. And thus it declareth , that we are so farr void of Love to God : For Love is desirous to please .

27. It is a setting up the sordid Creature for our End , as if it were more attractive and amiable than God , and fitter to content and delight the Soul .

28. It is a contempt of all that glorious Happiness of the Life to come , which God hath warranted the righteous to expect : As if it were not all so good as the defiling transitory pleasures of sin , and would not recompence us for all that we can do or suffer for God .

29. It is the silencing and laying by our Reason by inconsiderateness , or the perverting and abusing of it by Error , in the greatest matters , for which it was given us ; and so it is a voluntary drunkenness or madness , in the things of God and our felicity .

30. It is a setting up our senses and appetite above our Reason , and making our selves in use , as Beasts , by setting up the lower beastial faculties to rule .

Minus malum est seritas & immanitas quam vitium , etsi terribilior . Aristot . 7. Eth. c. 6. 31. It is the deformity , monstrosity , disorder , sickness and abuse of a Noble Creature , whom God made , in our measure , like himself , and so a contemptuous defacing of his Image .

32. It is a robbing God of that Glory of his Holiness , which should shine forth in our hearts and lives , and of that complacency which he would take in our Love , Obedience , Perfection and Felicity .

33. It is the perverting and Moral destruction , not only of our own faculties , ( which were made for God ) ; but of all the World which is within our reach : Turning all that against God and our happiness , which was given us for them . Yea , it is worse than casting them all away , while we use them contrary to their natures , against their Owner and their end .

34.

Nil peccant oculi , si non animus oculis imperet . Sen.

Omne animi vitium tanto conspectius in se

Crimen habet , quantum major qui peccat habetur . Juv.

Omnino ex alio genere impotentia est , ex alio vitium : Vitium enim omne sum culpae ignarum est , non ignara impotentia . Aristot . 7 Eth. c. 8.

Vitia nostra voluntate necesse est suscipi . Aristot . 3 Eth. c. 5.

Quae crimini dantur vitia in nostra potestate sunt . Aristot . 3 Eth. c. 5.

It is thus a preach in the Moral order and harmony of the world , and as much as in us lyeth , the destroying of the world : As the dislocation or rejection of some parts of a Clock or Watch , is a disordering of the whole ; and as a wound to the hand or foot is a wrong to the body . And it is a wound to every Society where it is committed ; and an injury to every individual , who is tempted or afflicted by it .

35. It is a contradicting of our own professions , confessions , understandings and promises to God .

36. It is a preferring of an inch of hasty time before the durable life to come , and things that we know are of short continuance , before those of which we can see no end .

37. It is the preferring of a corruptible flesh and its pleasure , before the Soul , which is more noble and durable .

38. It is an unmercifulness and inhumane cruelty to our selves , not only defiling soul and body , but casting them on the displeasure and punishing-justice of their great and terrible Creator .

39. It is the gratifying of the malicious Tempter , the enemy of God and of our souls ; the doing his will , and receiving his image instead of God's .

40. And all this is done voluntarily , without constraint , by a rational free-agent , in the open light , and for a thing of nought . Besides what Christians only can discern , all this the light of Nature doth reveal to be in the malignity of sin .

§ . 8. Sin being certainly no better a thing than is here described , it is most certain that it deserveth punishment .

§ . 9. And reason telleth us , Sceleris etiam poena tristis , & praeter eos eventus qui sequuntur , per se maxima est . Cic. 2. de leg . that God being the Governour of the world , and perfect Government being his perfect work and glory in that relation , it is not meet that in such a Divine and perfect Government so odious an evil be put up , and such contempt of God and all that is good be past by without such execution of his Laws as is sufficient to demonstrate the justice of the Governour , and to vindicate his Laws and authority from contempt : nor that it be pardoned on any terms , but such as shall sufficiently attain the ends of perfect Government .

The ends of Punishment are , 1. to do Justice and fulfil the Law , and truth of the Law-giver . 2. To vindicate the honour of the Governour from contempt and treason . 3. To prevent further evil from the same offendor . 4. To be a terrour to others , and to prevent the hurt that impunity would encourage them to . 5. And if it be but meerly castigatory , it may be for the good of the sinner himself : but in purely vindictive punishment it is the Governour and Society that are the end .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . M●nd . 1. It is true , that as the immediate sense of the Precept ( e.g. Thou shalt do no murder ) is not de eventu , [ it shall not come to pass ] but de debito , [ Thy duty is to forbear it ] ; So also the immediate sense of the Penal part is not de eventu , ( e. g I thou murder thou shalt be put to death ) but de debito , death shall be thy due , thou shalt be Reus mortis : So that if it do non evenire , it is not presently a falshood . But it s as true , Nemo ma●us felix . J●ve● . that when the Sovereign makes a Law , he thereby declareth that this Law is a Rule of Righteousness , that it is Norma officii & judicii : that the Subject must do according to it , Malo benefacere tantundem est periculum , quantum bono malefacere . Plaut. Pen. and expect to be done by according to it : that it is the Instrument of Government . Therefore these two things are declared by it . 1. That ordinarily Judgment and execution shall pass according to it . 2. That it shall never be extraordinarily dispensed with , by Sovereignty , but upon terms which as well declare the Justice of the Governour , and discourage offendors from contempt , and are as fit to preserve the common good , and the honour of the Sovereign . So that thus far a Law doth assert also the event ; which I put to prevent objections , and to shew that truth and justice require the ordinary execution of just and necessary Laws .

Noxiae par poena esto , ut in suo vitio quisque plectatur . Cic. 3. de leg .

Injusti judicis est bene agentem non remunerare , & negligentem non corripere . Sen. de benef .

Turpe quid ansurus , te , sine teste , time . Anson .

Veterem ferendo injuriam , invitas novam . Gell. Noc . Attic. l. 28.

2. And should they be ordinarily dispensed with , it would intimate , that the Ruler did he knew not what in making them ; that he repented of them a unjust ; or over-saw himself in them ; or fore-saw not inconveniences ; or was not able to see them executed : it would also make him seem a deceiver , that affrighted Subjects with that which he never intended to do ; which Omnipotency , Omniscience and perfect Goodness cannot do , what ever impotent ignorant bad men may do .

3. And the offendor must be disabled ( when penitency sheweth not the change of his heart ) that he do so no more : and therefore death is ordinarily inflicted .

4. And especially offences must be prevented , and the honour of the Sovereign and safety of the people be preserved : If Laws be not executed , they and the Law-giver will be despised ; others will be let loose , and invited to do evil , and no man's right will have any security by the Law . Therefore it is a Principle in Politicks , that Poena debetur reipublicae ; it is the Common-wealth to which the punishment of offendors is due , that is , it is a means which the Ruler oweth them for their security . And Cato was wont to say , Se malle pro collato beneficio nullam reportare gratiam , quàm pro maleficio perpetrato non dare poenam . Plutar. Apoth . Rom. He had rather miss of thanks for his kindnesses and gifts , than of punishment for his faults . And was wont to say , that Magistratus qui maleficos prohibere possent , & tamen impunitate donarent , lapidibus ol ruendos esse , ut Reipub. perniciosissimos . A hundred such sayings are in Cicero , Offic. 3. Quotusquisque reperietur qui impunitate propositâ abstinere possit injuriâ . Impunitas peccandi maxima est illecebra : De Natur. Deor. 3. Nec domus , nec Respubl . stare potest , si in ea nec recte factis praemia extent vlla , nec supplicia peccatis . In Verrem 5. est utilius unius improbi supplicio multorum improbitatem coercere , quàm propter multos improbos uni parcere . Offic. 1. Non satis est eum qui lacesserit , injuriae suae penitere ; ut ipse nequid tale posthac committat , & caeteri sint ad injuriam tardiores . This is the common sense of all that know what it is to govern .

Obj. But God is so good , that all his Punishments tend at last to the sinners good , and are meerly castigatory .

Answ. God is so wise , that he knoweth better than we what is good and fittest to be done . And God is so good , that for the honour of his Government , and Holiness , and Goodness , he expresseth his hatred of sin , to the final ruine of the sinners . And he is so wise and good , that he will not spare the offendor , when the penalty is necessary to the good of the innocent , to prevent their falls . The Objection is a surmise not only groundless , but notoriously false .

§ . 10. He that would know how far punishment is necessary to the ends of Government , must first know how far the Penal Law it self is necessary ; for the first and chiefest benefit to the Common-wealth is from the Law , and the next from the Execution .

All Laws were made for these two causes , Both that no man might be suffered to do that which is unjust ; and that transgressors being punished , the rest might be made better . Demosth . Or. 2 cont. Aristog . It is your part who are Judges to preserve the Laws , and to make them strong and valid : for it is by the benefit of these that good men are better than the bad . Id. ib. Or. 1.

The Government is useless which hath not nerves and force against the wicked and injurious , and in which pardon and the request of friends can do more than the Laws . Id. Or. de fals. leg .

Let no man be thought of so great authority as to escape unpunished , if he breaks the Laws . Id 3. Olynth . Puniendis peccatis tres esse causas existimatum est 1. Cur adhibetur poena castigandi & emendandi gratia ; ut is qui deliquit attentior fiat correctiorque 2. Quum dignitas ejus authoritasque in quem peccatur tucada est , ne praetermissa animadversione contemptum ei pariat 3. Propter exemplum ut caeteri metu poenae terreantur . Gell. l. 6.

The first benefit is to constrain men to duty , and to restrain them from doing ill . This is done immediately by the fear of punishment , ( with the expectation of the benefit ) : This fear of punishment is to be caused by the rational expectation of it , if they do offend . This expectation is to be caused by the commination of the Law . When the Law saith , [ He that sinneth shall suffer ] the Subject avoideth sin for fear of suffering . Therefore the Subject must believe that the Law-giver meaneth as he speaketh , even to govern and judge in Justice according to that Law : and he that can but make the Subject believe , that the Governour doth but affright men with a lie , and meaneth not to execute his penalties , shall easily make his Laws of none effect , and turn loose offendors to presumptuous disobedience . Therefore the fore-belief of execution is necessary to the efficacy of the Law , which else is but as a Mawkin to affright away birds , and fit to work on none but fools . And if it be so necessary a duty to the Subject to believe that the Law shall be the Norma judicii , and shall be executed ; then in our present case it is certainly true : For God cannot lie , nor make it the duty of the world to believe a lie , nor need so vile a means to keep the world in order . So that it is most evident , that if the Law be necessary , the execution of it is ordinarily necessary ; and either the execution , or some means as effectual to the ends of Government , is ever necessary .

§ . 11. Therefore he that would know what degree of punishment it is meet and just for God to execute , must first know what degree it is meet for him to threaten , or make Due by Law : or rather how much he hath made due : Because what God should do , is best known by what he actually doth .

If a temporal , short , or small measure of Penalty be sufficient to be threatned in the Law , for the present attaining of the ends of Government , then such a punishment is sufficient in the execution . But if the threatning of an endless punishment in another world be little enough ; in suo genere , to prevail now with Subjects for order and obedience , then the execution will be therefore necessary by consequence .

§ . 12. It followeth not therefore that Punishment or Rewards must cease , if the ends be past in natural existence ; because Moral means may in time be after their end , to which they were appointed to operate in esse cognito ; In judicando vel corrigendo haec est lexut aut eum quempunit emendet , aut poena ejus caeteros meliores reddat ; aut sublatis malis securiores caeteri vivant . Sen. de Clem. and that penalty which is perpetuated may be a means to the ends already attained : that is , the threatnings , and the expectation of them ; and then the honour of the Ruler's veracity and justice bindeth him to the execution .

§ . 13. What ever reward or punishment is annexed to sin by the Law , is offered with the duty and sin to the subjects choosing or refusing ; and no man is in danger of any punishment but he that chooseth it , in its self or in its annexed cause . And he that will have it , or will have that which he is told by God is annexed to it , ( especially if it be deliberately and obstinately to the last ) hath none to blame of cruelty towards him but himself , nor nothing to complain of but his wilful choice .

Obj. But it were easie with God to confirm man's will so , that the threatning of a temporal punishment might have ruled him .

Answ. It is easie with God to make every man an Angel , and every beast or worm a man : but if his wisdom think meet , below men to make such inferiour things as Beasts ; and below Angels or confirmed Souls to make so low a rank of creatures as Men , that have Reason , and undetermined and unconfirmed Free-wills ; what are we that we should expostulate with him for making them no better , nor ruling them in our way ?

§ . 14. Sin doth unquestionably deserve a natural death and annihilation .

This all men grant that believe that God is our Governour , and that there is any such thing as His Laws , and Man's sins . If treason against a King deserve death , Animas verò ex hac vita cum delictorum sordibus recedentes , aequandas his qui in abruptum ex alto praecipitique delapsi sunt , unde nunquam sit facultas resurgendi . Ideo utendum est concessis vitae spatiis , ut sit perfectae purgationis major facultas : Macrob. de Somn. Scip. l. 1. c. 13. much more rebellion and sin against God . Life and being is God's free gift : if he take it away from the innocent , he taketh but his own : therefore there can be no doubt but he may take it away from the guilty who abuse it .

§ . 15. If such a penalty were inflicted , God is not bound to restore that sinner to being again whom he hath annihilated , ( if it be not a contradiction ) : And then this penal Privation would be everlasting : Therefore an endless Privation of Being and all mercies is the sinners due .

All this I know of no man that doth deny .

§ . 16. God is not bound thus to annihilate the sinner , but may continue all his natural Being ,

Sua quemque fraus , & seus error maximè vexat , suum quemque scelus ngitat , amentiaque afficit , suae maloe cogitationes conscientiaeque animi terrent . Hae sunt impiis assiduae domesticaeque furiae , quae dies noctesque poenas à sceleratissimis repetunt . Cic. pro Rosc . improbitas nunquam sinit eum respirare , nunquam quiescere . Cic. de fin .

Impii poenas luunt , non tam judiciis , quàm angore conscientiae , fraudisque cruciatu . Id. 2 de Leg.

Animi conscientiâ improbi semper cruciantur , tum etiam poenae timore . Id 2. de fin .

Impiis apud inferos sunt poenae praeparatae . Id. 1. de leg .

Hic geminae aeternem portae , quarum altera durâ

Semper lege patens , populos Regesque receptat . Val. Flac. 1. Claud. 2. Ruf de inferis ita loquitur . Huc post emeritam mortalia secula vitam

Deveniunt , ubi nulla manent discrimina fati

Nullus honor , vanoque exutum nomine Regem

Perturbat plebeius egens ▪ —

and leave him under the deserved privation of well-being , depriving him of all other Mercies .

This is undeniable ; that it is in God's choice whether he will take away his Being it self , or only all the Mercies which are necessary to his well-being : for he that had nothing before but by free gift , may be deprived of any thing which was none of his own , if he forfeit it by abuse . Nay , we live upon such a continued emanation from God , as the beams from the Sun , that it is but God's stopping of his streams of bounty , and we perish , without any other taking away of mercies from us .

§ . 17. Nature teacheth men to choose a great deal of ( tollerable ) pain and misery , rather than not be at all : even so much as will not utterly weigh down the love of life , and of vital operations .

I say not ( as some ) that the greatest torment or misery is more eligible ( or less odious ) than annihilation . But it is certain , that a great deal is . We see abundance ( how ever the Roman and Greek Philosophers scorned it as baseness ) who are blind , or lame , or in grievous pains of the Gout and Stone , and many that are in miserable poverty , begging their bread , or toiling from morning to night like horses , and yet seldom taste a pleasant bit , but joyn distracting cares with labours ; and yet they are all unwilling to die : Custom hath made their misery tollerable , and they had rather continue so for ever than be annihilated . If then God may annihilate even the innocent , ( supposing he had not promised the contrary ) then may he lay all that pain , and care , and labour on them , which they would themselves prefer before annihilation . For it s no wrong to one that hath his reason and liberty to give him his own choice .

§ . 18. It is just with God to lay more misery on a sinner , than on one that never deserved ill : and to lay more on him for his sin , than he would choose himself before annihilation .

Whether God may without injustice inflict more misery on the innocent , than he would himself prefer before annihilation , some make a question , and deny it . For my part , I see no great difficulty in the question .

But it is nothing to that which I am proving ; it is not God's usage of the innocent but of the guilty which we are speaking of : Facinorum mala flagellantur à conscientia cui pluramum torn entorum est , eo quod perpetua illam sollicitudo urget ac verberat . Sen. ep . 97. Conscientia aliud agere non patitur , ac subinde respicere ad se cogit . Dat poenas qui metuit . Sen. ●p. 105. and that he may make them more miserable who deserve it , than his bounty made them before any guilt , or than a just man would choose to be rather than be annihilated , I see no reason at all to doubt . Penalty is involuntary : and no man ever said that it was unjust to lay more upon a malefactor than he himself was willing of , and would choose before a condition , which without his fault he might have been put into .

So then we have already proved , 1. That God may punish a man everlastingly . 2. And with a greater penalty than annihilation .

§ . 19. God may leave a sinner his being , and ( in particular ) deprive him of his favour , and all the joys and blessedness which he refused by his sinning .

§ . 20. And he may justly withal deny him those corporal mercies , ( meat , drink , honour , pleasure , health , ease , &c. ) which he over-valued and abused , and preferred before God and greater blessings .

All this I think no man doth deny that acknowledgeth a God .

§ . 21. He that is continued in his natural being , and is deprived of God's favour , and of his future happiness for ever , and understandeth what it is that he hath lost , and is also deprived of all those natural benefits which he desired , must needs be under continual pain of sense as well as of loss : for all this want must needs be felt .

§ . 22. He that in all this misery of loss and sense , doth remember how it was that he came to it , and how base a thing he preferred before his God , and his felicity , and for how vile a price he sold his hopes of the life to come , and how odiously he abused God by sin , ( as it is before described ) cannot choose but have a continual torment of conscience , and heart-gnawing repentance in himself . * *

Facinorosa conscientia instar ulceris in corpore , poenitentiam relinquit in anima lancinantem jugiter ac pervellentem . Plut. de Tranquil .

Maxima est factae injuriae poena fecisse : nec quisquam gravius afficitur , quàm qui ad supplicium poenitentiae trahitur . Sen. de Ira , l. 3. c. 29. It is one of Pythagoras 's sayings , That a bad man suffereth more by the scourge of his own conscience , than one that is beaten with rods , and chastised in his body . Stob. serm. 24.

Quod quisque fecit , patitur : authorem scelus

Repetit , suoque praemitur exemplo nocens Sen. Her fur . Sed nemo ad id sero venit , unde nunquam

Cum semel venit potuit reverti . Id. ibid.

§ . 23. He that is under utter despair of ever coming out of this condition , will thereby have his torment yet more encreased .

All these are natural undeniable consequents .

§ . 24. A Body united to so miserable a self-tormenting forsaken Soul , cannot have any peace and quietness : seeing it is the Soul by which the body liveth , and hath its chiefest peace or pains .

§ . 25. Thus sin doth both as a Natural and as a Moral Meritorious cause bring on dissatisfaction , grief , vexation , desertion by God , and privation of felicity and peace .

§ . 26. For as long as a sinner is impenitent and unsanctified , ( that is , loveth not God as God ) nor is recovered from his carnal mind and sin , it is both morally and naturally impossible that he should be blessed or enjoy God .

For , as it is only God that efficiently can make happy , because nothing worketh but by him ;

Nihil est miserius quàm animus hominis conscius , &c. Plaut.

Jam aderit tempus , cum se etiam ipse oderit . Plaut. Bac.

and so sin meritoriously undoeth the sinner , by making him unfit for favour , and making him an object of displicence and justice ; so it is only God that finally can make happy , all things being but Means to him , and unfit of themselves to give Rest to the inquisitive seeking mind . And God is enjoyed only by Love , and the sense of His Love and Goodness : therefore the soul that loveth not God , and is not suited to the delightful fruition of him , can no more enjoy him , than a blind man can enjoy the light , or an ox can feast with a man .

§ . 27. He that is under this punishment and despair , will be yet further removed from the love of God , and so from all capacity of happiness : for he cannot love a God who he knoweth will for ever by penal justice make him miserable .

He that would not love a God who aboundeth in mercy to him in the day of mercy , will never love him when he seeth that he is his enemy , and hath shut him for ever out of Mercy , and out of Hope .

§ . 28. God is not bound to sanctifie the mind and will of such a self-destroying sinner , who hath turned away himself from God and Happiness .

— Nam quis Peccandi finem posuit sibi , quando recepit

Erectum semel attrita de fionte ruborem ?

Quisnam hominum est quem tu contentum videris uno Ilagitio● Juvea . 3.

And without a renewed Mind it is morally and unnaturally impossible that he should be happy . He that would not use the Mercy that would have saved him , in the day of mercy , cannot require another life of mercy and trial , when this is lost and cast away , nor can require the further helps of grace .

§ . 29. If sin as sin have all the malignity and demerit before proved , much more the aggravated sins of many ; and most of all a life of wickedness , which is spent in enmity against God and Godliness , and in a course of sensuality and rebellion , In omni in juria permultum interest , utrum perturbatione aliquâ animi quae plerumque brevis est , an consultè fiat : Leviora enim sunt ea , quae repentino aliquo motu accidunt , quàm ea quae praemeditata & praeparata inferuntur . Cic. 3. Offic. with the obstinate , impenitent , rejecting of all the counsel , calls and mercies which would reclaim the sinner , and this to the last breath .

It hath before been manifested , that all wilful sin hath this malignity in it , that in effect it denieth that there is a God , or pulleth him down as much as in the sinner lieth , and it setteth up the Devil in his stead , and calleth him God , or maketh God to be such a one as the Devil is ; and also maketh an Idol of the sinner himself . For it denieth God's Power , Wisdom , Goodness , Propriety , Sovereignty and Love ; his Truth , and Holiness , and Justice : and maketh him on the contrary impotent , unwise , bad , envious , unholy , false , unjust , and one that hath no authority to rule us ; with much more the like .

But a life of enmity , rebellion and final impenitency ( which is the case of all that perish ) much more deserveth what ever humane nature can undergo .

§ . 30. He that consenteth not to God's Government is a Rebel , and deserveth accordingly : and he that consenteth to it , consenteth to his Laws , and consequently to the Penalty threatned : and therefore if he break them , he suffereth by his own consent , and therefore cannot complain of wrong .

All that understand God's Government and Laws , and consent to them , are not only under the obligation of governing-power , but also of their own consent : and it is justly supposed that they consented on good and rational grounds , not knowing where they could be better : on hopes of the benefits of the Government , and the Reward ,

Volenti non fit injuria .

Neque enim civitas in seditione beata esse potest , nec in discordia dominorum domus : Quo minus animus à seipso dissidens , secumque discordans , gustare partem ullam liquidae voluptatis & liberae potest . Torquatus Epicur . in Cic. de fin . l. 1. p. 86.

they necessarily consented to the Penalties .

§ . 31. He that never consenteth to the Law , and yet is under the obligation of it , hath Life and Death , the Blessing and the Curse , Felicity and Misery set before him in the Law : Felicity is annexed to obedience , and misery to disobedience ; and the Law-giver telleth us , that accordingly he will judge and execute , and he offereth every man his choice . He therefore that after this doth choose the sin which misery is annexed to , doth choose the misery and refuse the happiness : and therefore it is no wrong to cast him into misery , though everlasting , as long as he hath nothing but what he chose , and loseth nothing but what he rejected , and that with wilful obstinacy to the very last .

A sinner in this case hath nothing but blasphemy to say against the Justice of his Maker : for what can he say ? He cannot say that his Maker had not Authority to make this Law , for his authority was absolute . He cannot say that it was too cruel , hard and unjust a Law ; for it was made but to deter him and such as he , from such sin , to which he had no greater temptations than the toyish vanities of a fleshly life . And he himself hath declared by the event , that the Law was not terrible enough to deter him : if it would not seem against so small and poor a bait , he himself doth justifie the terribleness of it by his contempt . God saith , I threaten Hell to thee , It is an odd fiction of Cicero , that men for sin shall be turned into women : Atque ille qui rectè & honestè curriculum vivendi à natura datum confecerit , ad illud astrum , quotum aptus fuerit revertetur : Qui autem immoderatè & intemperanter vixerit , cum secundus ortus in figuram muliebrem transferet , & si ne tum quidem finem vitiorum faciet ( as he is less likely ) gravius etiam jactabitur , & in suis moribus simillimas figuras pecudum & ferarum transferetur . Neque malorum terminum prius aspiciet , quàm illam sequi caeperit conversionem , quam habebat in se , &c. — cum ad primam & optimam conversionem pervenerit . Cic. de Universit . p ( mihi ) 358. to keep thee from sin : The sinner saith by his life and practice , The threatning of Hell is not enough to keep me from sin . And shall the same man say , when execution cometh , it is too great ? No sinner shall suffer any thing but what he chose himself , in the causes of it . If he say , I did not believe that God was in good earnest , and would do ath● said ; this is but to blaspheme , and say , I took God for a liar , and deceiver , and a bad , and unwise , and impotent Governour . If he say , I did not know that sin ( even final impenitency in an ungodly life ) deserved so ill , common reason , and all the world will rise up against him , and the light of nature will shew him to his face , that all the forty points of malignity were in sin , which I mentioned before ; and therefore that the Law of nature had a sufficient promulgation .

Having thus shew'd what punishment God may inflict without the least imputation of injustice , let us next enquire of Reason , what he will inflict .

§ 32. When it is at God's choice whether he will annihilate a sinner , or let him live in misery , Reason telleth us , that the latter is more suitable to the ends of Government : because the living offendor will not only be still a spectacle in the eyes of others , as a man hang'd up in chains , but will also confess his folly and sin , and his conscience will justifie his Judge , and so God's Justice will be more glorious and useful to its ends .

That which is not , is not seen nor heard : the annihilated are out of sight . And the mind of man is apt to think of a state of annihilation as that which is as a state of rest , or ease , and feeleth no harm , and so is not terrible enough , ( as shall be farther said anon . ) The living sufferer therefore is rationally the fittest monument of God's Justice .

§ 33. It must reasonably be expected , that a Soul which is made apt to perpetual duration , should perpetually endure : and that the Soul enduring , the misery also should endure , seeing it was due by the Law of Nature , ( as is proved . )

Perpetual duration is necessary to no creature , their Beings being but contingent and dependent on the will of God , But perpetual duration of a dependent being is certain , when the first Being doth declare his will that it shall be so : and the natural way by which God declareth his will concerning the use of any thing , is by the nature and usefulness of it : because he maketh all things wisely , and nothing in vain . Therefore when he maketh the nature of an Angel or spiritual being , apt to perpetual duration , as being not mixt of separable Principles , nor corruptible , he thereby declareth his will for its duration , because 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 : 1. Because it is such in its operations , ( and therefore in its essence ) as the superiour Spirits are which are so durable : for they are but Intelligences and Free-agents , fitted to love God , and delight in him , and praise him ; and so is man . 2. Because ( 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 shall be perpetual , unless any sin should forfeit its being by way of penal deprivation : and that is improbable , both because God hath fitter ways of punishment , and intimateth in its corruptible nature that this is not his intent , and because the state of future reward is like to be a confirmed state .

§ 34. Experience telleth the world , that so great is the folly and obdurateness of man , and the force of present sensual allurements , that nothing less than a perpetual misery , worse than annihilation , is rationally sufficient to be the Penalty of that Law , which is the instrument of governing the world : and therefore it is certain that so much is in the Law , and so much shall be executed .

Magna est peccandi illecebra spes impanitatis . Cic. pro Mil. The Light of Nature taught men , that God would not accept the sacrifices of the wicked , much less admit them to his glory . Donis impii ne placare Deos audeant Plato●●m audiant , qui vetat dubitare qua sit mente futurus Deus , cum vir nemo bonus ab improbo se donati velit . Cic. de Leg. l. 2. p. 244.

The Epicurean confesseth , Quod si qui satis opibus hominem sibi contra conscientiam septi esse & muniti videntur , Deorum tamen numen horrent , easque ipsas solicitudines , quibus animi noctes diesque exeduntur , à Diis supplicii causa importare putant . Cic. de ●in . l. 1. p. 84.

Nullum conscium peccatorum tuorum , magis timueris quàm temet ipsum : alium enim potes effugere , ●e autem nunquam : Nequitia ipsa est sui poena . Sen.

Those thieves and murderers that have confirmed their infidelity , and overcome all the expectations of another world , will as boldly venture their lives to rob and kill , as if they were of little worth : yea , when they know that they must die , how desperately go they to the gallows , and how little make they of their lives : It s true , ( as was aforesaid ) that nature abhorreth death ; but we see among Souldiers , that he that at first is timerous , when he hath been used a while to kill men , or to see them kill'd by thousands , groweth senseless , almost regardless of his life , and will make as it were a jest of death . And when it is so ordinary a thing with men to kill birds , and fishes , and beasts , for their daily food and pleasure , why should they not easily bear their own , if they look for nothing after death ? A beast loveth his life as well as we , and our death is no more painful than theirs , and we should have as much courage as a beast . Especially men that live a poor and miserable life on earth , would little fear that death which endeth it ; and so humane Government it self would be in vain . He that would have an instrument to revenge him on his enemy , to kill his Governour , or do any villany in the world , if it were not for fear of another world , might find enow among Poor villains , that by misery or melancholly are a-weary of their lives . At least as long as they run but a hazard , like a Souldier in fight , and may possibly scape by craft , or flight , or friends , or strength , what wickedness will they not commit ? What Prince so just that hath not some rebellious Subject , or some Enemy that seeks his life ? What man so good that is not maliced by some ? Who hath mony or an estate , which one or other doth not desire ? and if there were nothing but death and annihilation to restrain men , what Prince , what person , had any security of his life or estate ? If a Rogue once grow but sensual and idle , he will deliberately resolve , [ I will venture my life to live in pleasure , rather than live in certain toil and misery ; a short life , and a sweet , is better than a longer which is miserable , and must end at last . ] We see , if once men be perswaded that they shall die like beasts , that they are not much troubled at it , because they think that when they have no being , they shall have no fear , nor care , nor grief , nor trouble , nor pain , nor want . And though right improved Reason , which hath higher expectations , makes a greater matter of the loss of them ; yet sensual men so brutine themselves , that they grow contented with the felicity of a Bruit , and are not much troubled that they have no more . Annihilation therefore certainly is a penalty utterly insufficient , even to keep any common Order in the World ( as I proved before ) : And therefore it is certain , that the penalty inflicted hereafter will be greater than Annihilation : And if so , it must contain , with the Being of the Creature , a suffering worse than the loss of Being .

§ . 35. The Belief of a Hell or endless punishment , being that which is de facto the restraint of the Obedient part of the World , and that which proveth too weak with the Disobedient part , it thence followeth , that a Hell or endless punishment will be inflicted .

The Reasons I have given before , 1. Peccati dolor & maximus & aeternus est . Cic. Att. 11. Itaque non ob ea solum incommoda quae eveniunt improbis , fugiendam improbitatem putamus , sed multo etiam magis , quod cujus in animo versatur , nunquam sinit eum respirare , nunquam quiescere ; inq . Torquatus Epicureus in Cicer. ne fin . l. 1. p. 85. Because that Experience sheweth that the Threatning of Hell is necessary in the Law : therefore it self is necessary in the execution . 2. Because God doth not govern the World by deceit .

§ . 36. God will inflict more punishment for the final rejection of his Government , than Kings do for treason and rebellion against thousands .

There is no proportion between God and Man , and between a fault against God , and against Man : Therefore if racks , torments , and death , be justly inflicted for Treason against a King , much more may be expected for rebellion against God .

Obj. But mens sins do God no hurt , as they do the King .

Answ. They do wrong , where they do no hurt . It is not for want of Malignity in sin , but through the perfections of God , that they do not hurt him : But they displease him , and injure him , and they hurt the World and the sinner himself , who is not his own . A Child is to be corrected for many faults , which do his Father no harm . It is not hurting God that is the Cause that sin is punished .

Obj. But God is mercifull as well as just .

Answ. True , and therefore he shewed mercy to sinners in the day of Mercy : And it is for the contempt and abuse of mercy that he condemneth them : If the Mercy abused had been less , the sin and punishment had been less . A mercifull King and Judge will hang a Murderer or Traytor . Mercy to the good requireth punishment of the bad . Gods Attributes are not contrary . He is mercifull to the due Objects of mercy , and hath penal Justice for the Objects of that Justice .

Obj. But after this life , the ends of punishment cease : therefore so will the punishment :

Ut fulmina paucorum pe●leulo cadunt , omnium n●etu ; sic animadversiones magnarum potestatum , terient latius quàm nocent . Senec.

Solon . counsel for the felicity of the Common-wealth was , ut boni praemiis invitentur , & mali poenis coerceantur . Cicer. ad Brut.

Oderunt peccare mali formidine poenae . Hor.

For there will be none in the next World to be warned by it , nor any further sin to be restrained ; unless it be a Castigatory Purgatory for the sinner himself .

Answ. 1. I have proved that the Law was necessary to the Government of this World : And if it was necessary that God say , [ everlasting death shall be the wages of sin ] then his Truth and Justice make the execution necessary afterwards .

2. When this life is ended , we look for a New Heaven and a New Earth wherein dwelleth righteousness : And the penalties of the sinners of this World , may be a means of that righteousness of the next ; as the punishment of the Devils is a warning to us , and proposed to us for our terror and restraint .

3. How little know we , whether thousands of the Orbs which we see are not inhabited ; and whether the penalties of Earthly sinners , may not be a warning to any of those superiour Worlds . God hath not acquainted us with all the uses that he can make of sinners punishments : And therefore when Nature telleth us what is due , it is folly to say it will not be , because God hath no use for it .

Obj. But Hell is a cruelty which expresseth tyranny rather than wise justice .

Answ. That 's but the voice of Folly , partiality and guilt : Every thief that is hanged is like enough to think the same of his own Punishment and Judge . If you think it such a cruelty , why was not the threatning of it enough to govern you , and to counterpoise a Feather , the trifles of sordid fleshly pleasure : Why did you choose it , in the choice of sin ? were you not told of it ? and was not Life and Death offered to your choice ? Would you choose that which you think it is cruelty to inflict ? who is it that is cruel to you but your selves ? Why will you now be so cruel to your own souls , and then call God cruel for giving you your choice ? O sinners , as you are wise , as you are men , as ever you care what becometh of you for ever , have mercy upon your selves , and do not refuse , and obstinately refuse the mercy of God , and then call him unmercifull ? Have pity on your own Souls ! Be not so cruel against your selves as to run into endless misery for nothing , and then think to lay the blame on God! God calleth now to you in your sin and wilfulness , and intreateth you to have mercy on your selves , and then he will have mercy on you in the day of your distress : But if you will not hear him , but will have none of his mercy now , wonder not if in vain you cry to him for it then .

Obj. But I would not so use an Enemy of my own .

Dat ille veniam facilè cui venia est opus . Sen. Agam.

Audetis ridere nos cum Gehennas dicimus & inextinguibiles ignes , in quos animas dejici ab eorum hostibus cognovimus ? Quid Plato vester in volumine de animae immortalitate ? Nonne Acherontem , nonne Stygem , &c. nominat ? in quibus animas asseverat volvi , mergi , exuri ? Nec ejus authoritas plurimum à veritate declinat ? Quamvis enim vir lenis & benevolae voluntatis inhumanum esse crediderit capitali animas sententiâ condemnare ; non est tamen absonè suspicatus jaci eas in flumina torrentia flammatum globis , & caenosis voraginibus tetra . Arnob. adv. Gent. li. 2. p. 14.

Answ. 1. He doth not deserve it ; for you are not Gods . 2. You are not Governours of the World , and so his fault respecteth not any such Law and Judgement of yours , by which the World must be governed . 3. Nor have you the Wisdom and Justice of God , to do that which is right to all . Yet are you not bound your selves to take complacency in the evil of your Enemies , but to use just means to bring him to a better minde and state .

§ . 37. The summ of all here proved is , that all sin deserveth endless misery , and naturally induceth to it ; and that all ungodly impenitent souls shall certainly undergoe it ; and that none can be saved from this misery , but by turning to God , and being saved from their sins .

CHAP. XVI . Of the present sinfull and miserable state of this World .

See the Citations in Marg. Cap. § . 1. THough all men may know all this before said to be their duty , Bias in Laert. inquit , Ita amandum quasi edio simus habituri : Plurimos enim esse malos : And though Cicero in Lael . say , That it is a Sentence sapiente plane indigna , it is his mistake of the sense of it . For it is true , that in well-grounded Friendship we must avoid suspicion , ( which is all that Cicero pleads for ) : but yet we must know Men to be Men , and mutable : and all just Love is not well grounded intimate Friendship . and sin to be so evil , and to deserve such punishment , yet none do live perfectly without sin , according to the Law of Nature .

I have heard but of few that pretend to such perfection , and those few have confuted their own pretenses , and been the furthest from it of many others : And therefore this I have no need to prove .

§ . 2. The greatest part of the World do bend their mindes and lives to the satisfying of their flesh , and live in ungodliness , intemperance , and unrighteousness , neglecting God and future happiness , and that Holy life which is the way thereto .

This being a matter of publick or common fact , doth need no other proof , than acquaintance with the people of the World .

§ . 3. Yea , there is an aversness and enmity in them , to the life which God in Nature doth prescribe them ; and a strong inclination to a fleshly Life .

There needeth no other proof of this , than the wonderfull difficulty which we find in perswading men to change their Lives , to live to God , and to forsake their sensuality and worldliness ; and the abundance of Reason and labour that is lost upon them , when we cannot so much as make them willing .

§ . 4. It is evident in the effect , that much of this cometh with us into the World .

1. How else should it be so universal as it is ? How should it be found in all sorts of Constitutions and Complexions ? and in every Countrey and Age till now ? 2. How should it work so early in Children as commonly it doth ? 3. How cometh it to prevail against the best Education , Helps and Means ? Certainly all of us feel from our childhood too much of the truth of this ?

§ . 5. This natural pravity is quickly encreased , In uno annulo omnes boni principes possunt insculpi , inquit quidam in Vopisc . Aurel. by the advantage of sensuality , which is active before Reason cometh to any power of resistance , and so getteth stronger possession by Custom , and groweth to a confirmed habit .

§ . 6. And if vicious Education by vicious Parents be added , and bad company second that , and the vulgar course , or Rulers countenance concurr , the corrupt inclination is quickly more radicated , and next to a Nature .

§ . 7. Many so farr prevail against the light and law of Nature , Seneca saith , That a good man is a Phoenix , born once in five hundred years . Ep. 42 , as to grow strange to God and to themselves , to their end , and their work . Even to doubt whether there be a God , or whether they have any other life to live , and whether Holiness be good and necessary , and sin be bad and deserve any punishment .

§ . 8. There is a great deal of sottish unteachableness on the minds and wills of men , Lucian . in Tim. inquit , Boni possessio est , quae haud facile inveniri potest ; ut quae jamdudum è vita concesserit : Adeo obscura & pusilla , ut illam vel Lynceus vix dum inveniat . which hindereth their conviction and reformation .

§ . 9. There is a great deal of senseless stupidity and hard-heartedness on men , which maketh them sleepily neglect the greatest things which they are convinced of .

§ . 10. There is in most a marvellous Inconsiderateness , as if they had not their Reason awake to use ; so that they will not soberly and seriously think of the things which deeplyest concern them .

§ . 11. Most men are so taken up with the concernments of their Bodies , Diogenes crying , O homines adeste ! when a crowd came about him , drove them away , saying , Homines vocavi , non sterquilinia . that their Minds are pre-occupyed and made unfit for higher things .

All this is proved if we walk but in the World with open eyes .

§ . 12. The Love of the World and fleshly pleasure , is so powerfull in the most , that they love not the Holy Law of God , which forbiddeth them that sensuality , and commandeth them a holy and temperate life .

They are like Children that cry for what they love , Aristippus being asked , Quid esset admirandum in vita ? answered , Vir probus & moderatus ? quoniam etsi inter multos improbos agat , non tamen pervertitur . Stob. and will not be restrained by telling them that its unwholsom : Reason signifieth nothing with them , as long as Sense and Appetite gainsay it : They are angry with all that crosseth their Appetites , though it be to save their Lives : The Sense is become the predominant power in them , and Reason is dethroned , and hath left its power : Therefore Gods Law is unacceptable and hatefull to these bruitish people ; because it is quite against their inclination , and that which the Flesh doth call their Interest and Good .

§ . 13. Therefore they love not those who press them to the Obedience of this Law , which is so ungratefull to them ; and who condemn their sin by the holiness of their lives ; and that awaken their guilty Consciences by the serious mention of the Retributions of the life to come .

Hence was Diogenes his searching Athens with a Lanthorn to finde a man . All this is bitter to the taste , and the Reasonableness , necessity and future benefits , are things that they are much insensible of .

§ . 14. Therefore they love not God himself , as he is Holy , and Governeth them by a Holy Law , which is so much against their inclinations ; And when Themistocles had a Farm to sell , he bid the Cryer tell it as its great commendation , that there was an honest Neighbour dwelt neer it , intimating the paucity of such . as he forbiddeth them all their sinfull pleasure , and threatneth damnation to them if they rebell : Especially as his Justice will execute this : Indeed their aversation from God in these respects , is no less than a Hating Him as God .

§ . 15. These Vices working continually in mens hearts , do fill them with deceiving thoughts , and distracting passions , and unquietness , and engage them in self-troubling wayes , and deprive them of the Comforts of the Love of God , and of a Holy life , and of the well-grounded hope of future blessedness .

Ut Scarabaei & vultures unguentis offenduntur , — ita non omnibus placent optima . Plutarch . Though they have such a present pleasure as prevaileth with them , it bringeth speedy smart and trouble : Just like the pleasure of scratching to a man that hath the Itch , which is quickly recompensed with smart if he go deep : Or like the pleasure of drinking cold water to a man in a Feaver , or a Dropsie ,

Vir bonus & sapiens qualem vix repperit unum .

Millibus è cunctis hominum consultus Apollo . &c. Virg.

Vitio nostra quae amamus defendimus ; & malumus ea excusare quam excutere . Sen. Ep. 117.

which increaseth the disease . Sin is their sickness , and corrupteth their appetites , and though it have its proper pleasure , it depriveth them of the pleasures and benefits of health .

§ . 16. These vices also so deprave sometimes , making every wicked man to be principally for HIMSELF and for his LVSTS , that they are commonly distracted with envy , malice , contention , persecutions , the fruits of Pride , and Covetousness and sensuality ; and these diseases are still troubling them , till they work their ruine where they do prevail .

§ . 17. The same vices set Kingdoms and other Common-wealths together in bloody Warrs , and cause men to study to destroy one another , and glory in the success , and fill the World with rapine and violence by Sea and Land ; and make it seem as necessary to their own preservation , to kill one another as their enemies , as to kill Toads and Serpents , Wolves and Tygers , and much more ; and with much more care , and cost , and industry is it done . Absurdum est putare eum qui ab aliquibus ex bono malus fuerit factus , eundem ab illis iterum ex malo bonum fieri posse . Dion . Hal. 11.

§ . 18. If any wise and charitable persons would heal these vices , and reconcile these contentions , and perswade persons and Nations to a holy , sober , peaceable course , they are commonly hated and persecuted , they seldom succeed , nor can their counsel be heard , through the multitude and fury of the vicious , whose folly and violence beareth down all . Ubi divitiae honori sunt , & eas gloria , imperium , potentia , hebescere virtus , paupertas probro haberi innocentia pro malevolentia duci incipit . Salust . in Cattilin .

§ . 19. And God himself doth give the sinfull World a taste of his displeasure by painfull sicknesses , consuming Plagues , Famines , Poverty , and many the like Calamities , which fall upon mankinde .

§ . 20. But his sorest Judgements are the forsaking of Mens souls , and leaving them in all this folly and disorder , this sin and misery , to destroy themselves .

The principal Mercies and Punishments of this Life , Aelian . var. hist. l. 13. saith , that Theodata a Whore told Socrates , that he could draw away none of her followers , but she could draw away his at her pleasure ; and he answered , Non mirum : Tu siquidem ad declivem tramitem omnes rapis ; ego vero ad virtutem cogo , ad quam arduus plerisque insolitus est ascensus . are found on the Souls of men themselves . The greatest present Reward of Obedience , is when God doth more illuminate the mind , and send in more of his celestial beams , and shed abroad his Love upon the heart , and fill it with the Love of Goodness , and delight it in himself , and confirm the will against temptations : And the greatest punishment is when God in displeasure for mens disobedience , doth withdraw this grace , and leave men to themselves , that they that love not his grace should be without it , and follow their foolish self-destroying lusts .

§ . 21. God cannot pardon an uncapable subject , nor any but on terms consistent with the honour of his Justice , Laws , and Government ! Nor is there any that can deliver a sinner from his punishment , upon any other terms whatsoever .

§ . 22. The conclusion is , that the sin and misery of Mankinde in Generall is great and lamentable , and their recovery a work of exceeding difficulty .

Obj. All this sheweth , that mans Nature was not made for a Holy life , nor for a World to come : Else their aversness to it would not be so great and common .

Animi morbi sunt cupiditates immensae , inanes , divitiarum , gloriae dominationis , libidinosarem etiam voluptatum accedunt aegritudines , molestiae , merores , quae animos exedunt conficiuntque curis . Cic. 1. de finib . Answ. This is fully answered before : It is proved , that Nature and Reason do fully bear witness against his wickedness and declare his obligations , to a better life , and his capacity of higher things : and that all this is his rebellion against Nature and Reason ! And it no more proveth your Conclusion , than your Children , or Servants aversness to obedience , peace and labour , proveth that these are not their duty , or Subjects rebellion proveth that they are not obliged to be loyal .

In naturalibus desideriis pauci non peccant . Arist. 3. Eth. Obj. But it is incredible that God should thus far forsake his own Creation .

Answ. 1. There is no disputing against the light of the Sun , and the experience of all the World : It is a thing visible and undenyable that this case they are de facto in , and therefore that thus farr they are forsaken : It is no Wisdom to say , that is not , which all the World seeth to be so , because we think it unmeet that it should be so . 2. Is it incredible that God doth further than this forsake the wicked in the World of punishment ? If he may further forsake Hell , he may thus far forsake Earth , upon their great provocations . We have no certainty of it , but it is not at all unlikely , that the innumerable fixed Starrs and Planets are inhabited Orbs , who have dwellers answerable to their nature and preeminence :

God only can recover lapsed man ?

Nemo magnus sine aliquo afflatu Divino unquam fuit . Cicer. de Nat. Deor. 2.

And if God do totally forsake Hell , as to his Mercy ; and next to Hell , do much forsake a sinfull Earth that is likest and neerest unto Hell , and do glorifie his more abundant Mercy upon the more holy and happy inhabitants of all , or almost all the other Orbs , what matter of discontent should this be to us . 3. But God hath not left even this dark and wicked Earth it self , without all remedy , as shall be further shewed . Of the Paucity of the good , and the abounding of wickedness , almost all Poets , Orators , Philosophers and Historians openly complain .

Read Cicero's third Book de Nat. Deor. and you will see in Cotta's speech , that the notoriously depraved Reason of man , and the prevalency and prosperity of wickedness , was the great argument of the Atheists , against God and Providence ; which they thought unanswerable , because they looked no further than this life ,

Pauci quos aequus amavit .

Jupiter aut ardens evexit ad aethera virtus .

and did not foresee the time of full universal Justice . And whereas Cotta saith , that if there be a God , he should have made most men good , and prevented all the evil in the World , and not only punish men when it is done , I shall answer that among the objections in the Second Tome ; and I before shewed , how little reason men have to expect that God should make every man as good as he could make him , or make man indefectible ; or to argue from mans sin against Gods goodness : The free Creator , Lord and Benefactor ,

In vitia alter alterum trudimus : quomodo ad salutem revocari potest , quem nullus retrahit , & populus impellit ? Senec. Ep. 29.

Serpunt vitia & contactu nocent , & in proximum quemque transiliunt . Id. de Tranq. vit .

Nam vitiis nemo sine nascitur ; optimus ille

Qui minimis urgetur . Horat. 1. Ser. 3.

Unicuique dedit vitium natura creato . Propert.

Quid ulcus leviter tangam ? Omnes mali sumus . Senec.

Si cupis bonus fieri , primum crede quod malus sis . Epictet . Enobri .

Novi ego hoc seculum moribus quibus sit : Malus bonum malum esse vult ut sit sui similis : turbant , miscent , mores mali , rapax , avarus , invidus , sacrum profanum , publicum privatum habent : Hiulca gens : haec ego doleo ; haec sunt quae excruciant ; haec dies noctesque tibi canto ut caveas . Plaut.

Nifi enim talis ( mala ) esset natura hominum , non anteponerent vindictam sanctitati & lucrum justitiae , invidentes alienae potentiae non laedenti : sed volunt homines vindictae cupiditate communes leges dissolvere , &c. Thucid. l. 3.

Sed & boni , dicetis , sunt in rebus humanis ; Viri sapientes , justi , inculpati — Res . Sint licet perhonesti , fuerintque laudabiles , — sed audire deposcimus , quot sint aut fuerint numero , — Unus , duo , tres , — centum certe numero diffiniti — At genus humanum non ex pauculis bonis , sed ex caeteris omnibus aestimari convenit , ponderari : In toto enim pars est , non totum in parte — Et quinam isti sunt , dicite ? Philosophi credo , qui se esse solos sapientissimos autumant — Nempe illi qui cum suis quotidie cupiditatibus pugnant — Qui ne in vitia proritari facultatis possint alicujus instinctu , patrimonia & divitias fugiunt , ne causas sibi afferant lapsus . Quod cum faciunt & curant , apertissime animas esse indicant labiles , & infirmitate ad vitia proclives : Nostra autem sententia , quod bonum natura est , neque emendari neque corrigi se poscit : Immo ipsum debet quid sit malum nescire , si generis forma cujusque in sua cogitat integritate perstare — Qui luctatur animorum ingenitas corrigere pravitates , is apertissime monstrat imperfectum se esse , quamvis omni & pervicacia contendat . Arnob. adv. Gentes , lib. 2. in Auctuar . Bib. Pat. To. 1. p. 20.

may vary his creatures and benefits as he seeth meet , and may be proved good , though he make not man Angelical , and though he permit his sin , and punish him for sinning .

CHAP. XVII . What Natural Light declareth of the Mercy of God to Sinners , and of the Means and Hopes of Mans Recovery .

Crede mihi miseris caelestia numina parcent .

Nec semper laesos & sine fine premunt . Ovid. 3. de Pont.

§ . 1. NOtwithstanding all this forementioned sin and guilt and misery of man , and Justice of God , Experience assureth all the Earth , that Great Mercy is still continued to them , and that they have to do with a Most Merciful God .

Mens Lives are continued even while they sin : Patience endureth them : Time is vouchsafed them : Food and rayment , and Friends and Habitations , and health and ease and liberty is given them : When Piso in Cicero seeketh after the summum bonum , he proceedeth by these steps , 1. Omnem naturam esse sui conservatricem . Neminem esse qui ipse se oderit . 2. Neminem esse qui quomodo se habeat , nihil sua censeat interesse : 3. Hominum é corpore & animo constare , primasque animi partes esse , & secundas corporis . 4. Animum aliquid agere semper , neque ulla conditione quietem sempiteinam posse pati . 5. Bona esse quae naturae conveniunt , camque perficiunt . 6. Animi duo genera esse virtutum ; 1 Naturales , viz. docilitas , memoria , ingenium : 2 Voluntarias quae in Voluntate posita magis proprio nomine virtutes appellantur . 7. In prima Classe maxime excellens , confiderationem & cognitionem coelestium . 8. Virtutes autem voluntatis esse praestantissimas . 9. Et ita concludit , Virtutem esse maxime expetendam , This is the summ of the lib. 5. de Finib . The Sun sendeth them its moving influence , its Light , and Heat ; The Earth supporteth them , and affordeth them fruit and maintenance and pleasure : The Clouds yield them rain ; the Air breath ; and the Sea it self is not unkind , and incommodious to them . Beasts , Birds and Fishes , and all inferiour Creatures serve them ! And yet much more mercy they receive from God .

§ . 2. It is therefore manifest that God dealeth not with the sinfull World according to the utmost rigor of Justice , nor punisheth them as much as they deserve .

For all these Mercies they have forfeited , and deserved to be deprived of them .

Obj. But it is no mercy , which hardeneth them in sin , and endeth in misery : It is rather a punishment ; as to give cold water to a man in a Feaver .

Answ. 1. If it hardened them of its own nature , and not meerly by their abuse , and if it ended in misery by the designment of the Giver and the tendency of the gift , then were it as you say , no mercy but a Plague . But it is Mercy which in its nature and by the Donors will , hath a fitness and tendency to mens recovery , and to prevent their misery , and they are commanded and intreated accordingly to use it ; and are warned of the danger of abuse .

Obj. But God knoweth when he giveth it them , that they will so abuse it .

Answ. Gods fore-knowledge or Omniscience is his perfection , and will you argue from thence against his Mercy ? His foreknowledge of mens sin and misery causeth them not : What if he foreknew them not ? Were it any praise to him to be ignorant ? And yet the Mercy would be but the same ? If you will not be reconciled to Gods wayes , till he cease to be Omniscient , or till he prevent all the sin and misery which he foreknoweth , you will perish in your enmity , and he will easily justifie his mercy against such accusations .

Obj. But God could give men so much more grace as to prevent mens sin and misery if he would .

Answ. True : he is not unable : And so he could make every clod a tree , and every tree a beast , and every beast a man , and every man an Angel , as I said before : but must he therefore do it ?

Here note , that it is one thing to say of any Punishment , [ This is so deserved , that God may inflict it if he please , without Injustice , yea and thereby demonstrate his Justice ; ] and another thing to say [ This is so due that God must or will inflict it , if he will be just ; unless a compensation be made to Justice . ] It is of the first sort that I am now speaking : For God may have variety of times , and measures , and kinds of Punishments , which he may use at his own choice , and yet not leave the sin unpunished finally : But whether he properly dispense with any Law , which is determinate as to the penalty , I am not now to speak , it being not pertinent to this place and subject .

§ . 3. Therefore God doth in some sort and measure , pardon sin to the generality of mankinde , while he remitteth some measure of the deserved punishment .

To remit or forgive the Punishment is so far to forgive the sin ; for forgiveness as to execution , is but non punire proceeding from commiseration or mercy . And it is certain by all the Mercy bestowed on them , that God remitteth something of the punishment , which in Law and Justice he might inflict . Though this be not a total pardon , it is not therefore none at all .

§ . 4. The Goodness of Gods Nature , with this universal Experience of the World , possesseth all mens minds with this apprehension of God , that he is gracious , mercifull , long-suffering , and ready to forgive a capable subject , upon terms consistent with his truth and honour , and the common good .

Saepe levant poenas , ereptaque lumina redunt

Cum bene peccati poenituisse vident . Ovid . 1. de Pont.

It s true , that self-love and self-flattery doth cause men to think of the Mercy of God , as indulgent to their lusts , and suitable to their fleshly desires ; and therefore their conceits are none of the measure of his mercy : But yet it may be perceived , that this foresaid conception of God as Mercifull and ready to forgive a capable subject , is warranted by the soberest Reason ,

Dissensio ab aliis ; à te reconciliatio incipiat : Cum ignoscls ita beneficium tuum tempera , ut non ignoscere videaris , sed absolvere ; Quia gravissimum poenae genus est , contumeliosa venia . Senec.

Pulchrum est vitam donare petenti statim . Theb.

and is not bred by sin and error : For the wise and better , and less sinfull any is , the more he is inclined to such thoughts of God as of a part of his Perfection .

§ . 5. This apprehension is increased in Mankinde by Gods obliging us , to forgive one another .

For though it doth not follow , that God must forgive all that which he bindeth us to forgive , for the Reasons before expressed ; Yet we must believe , that the Laws of God proceed from that Wisdom and Goodness which is his Perfection , and that they bear the Image of them ; and that the obeying of them tendeth to form us more to his Image our selves , and to make us Holy as he is Holy : And therefore that this Command of God to Man , to be mercifull and forgive , doth intimate to us , that mercy and forgiveness are agreeable and pleasing unto God .

Nec ex templo ara , nec ex humana natura miserecordia tollenda est ; inquit Phocion , in Stobaeo . § . 6. God cannot cast away from his Love and from Felicity , any soul which truly loveth Him above all , and which so repenteth of his sin , as to turn to God in Holiness of Heart and Life .

Here seemeth to arise before us a considerable difficulty . That God can finde in his heart to damn one that truly loveth him , Facilius iis ignoscitur , qui non perseverare , sed ab errato se revocare moliuntur : est enim humanum peccare , se belluinum in errore perseverare . Cicer ▪ in Vatin . and is sanctified , is incredible : Because 1. then Gods own Image should be in Hell , and a Saint be damned . 2. Because then the Creature should be readyer to love God , than God to love him . 3. Then a Soul in Hell should have holy desires , Prayers , Praises , and other acts of Love . 4. And a Soul capable of the glorifying mercy of God , should miss of it : This therefore is not to be believed : For God cannot but take complacency in them that love him , and bear his Image : And those will be happy that God taketh complacency in .

And yet on the other side , Do not the sins of them that love God , deserve death and misery , according to his Law ? And might he not inflict that on men which they deserve ? Doth not Justice require punishment on them , Poenitenti optimus est portus , mutatio confilii . Cicer. Phil. 1 , 2. that yet sin not away the Love of God , nor a state of Holiness ? To this some answer , that all those that consist with Love and Holiness , are Venial sins , which deserve only temporal chastisement , and not perpetual misery : I rather answer , Beatus est cui vel in senectute contigerit , ut sapentiam , verasque opiniones consequi possit . Cicer. de finib . 1. That all sin considered in it self , abstracted from the Cause which counterballanceth it , and procureth pardoning mercy , doth deserve perpetual misery ; and therefore so do the sins of the Best in themselves considered : But that Grace which causeth their Sanctification , and their Love to God , Read Cato's speech in Cicer. de fin . l. 3. that the Principle of self-love and preservation is the seed of virtue ; and how every thing abhorreth its own hurt and destruction . doth conjunctly cause the pardon of their sins ; so that God will not deal with such as in rigour they deserve . 2. And if the sin of any that Love God , should provoke him to cast them into Hell , it followeth not , that one that loveth God in sensu composito , should be damned : For God hath an Order in his Punishments : And first he would withdraw his Grace from such a one , and leave him to himself ; and then he will no longer Love God ; and so it is not a Lover of God that would be damned .

§ . 7. The sinfull World is not so farr forsaken of God , as to be shut up under desperation , and utter impossibility of recovery and salvation .

For if that were so , they were not in Via , or under an obligation to use any means , or accept of any mercy , in order to their recovery , nor could they rationally do it , or be perswaded to it . There is no means to be used where there is no end to be attained , and no hope of success .

§ . 8. The light of Nature , Scelerum si bene poenitet , eradenda cupidinis , prava sunt elementa . Hor. and the foresaid dealings of God with men , continuing them under his Government in Via , and manifold mercies , helps and means , do generally perswade the Consciences of men that there are certain Duties required of them , and certain Means to be used by them , in order to procure their recovery and salvation , and to scape the misery deserved .

He that shall deny this , will turn the Earth into a Hell : he will teach men to forbear all means and duties which tend to their conversion , pardon and salvation , and to justifie themselves in it , and desperately give over all Religion , and begin the horrours and language of the damned .

Omnibus natura dedit fundamenta semenque virtutum . Se● . ep. 110. § . 9. The very command of God to use his appointed means for mens recovery , doth imply that it shall not be in vain , and doth not only shew a possibility , but so great a hopefulness of the success to the obedient , as may encourage them cheerfully to undertake it , and carry it through .

No man that is wise and merciful , will appoint his subject a course of means to be used , for a thing impossible to be got : or will say , Labour thus all thy life for it , but thou shalt be never the nearer it , if thou do . If such an Omniscient Physician do but bid me use such means for my cure and health , I may take his command for half a promise , if I obey .

Homines ad Deos nulla re propius accedunt , quàm salutem homonibus dando Nihil habet fortuna majus quàm ut possit ▪ nec natura melius quàm ut velit , servare . Cic. p●o Ligar .

Notitia peccati , initium salutos . S●n. Sa●th Epictetus , as our Parents deliver us to School-masters to be nurtured , so God delivereth us to our Consciences , whose nature is not to be to temned .

§ . 10. Conscience doth bear witness against impenitent sinners , that the cause of their sin , and the hinderance of their recovery is in themselves ; and that God is not unwilling to forgive and save them , if they were but meet for forgiveness and salvation .

Even now mens consciences take God's part against themselves , and tell them , that the Infinite Good , that communicateth all the Goodness to the creature , which it hath , is not so likely to be the cause of so odious a thing as sin , nor of mans destruction as he himself . If I see a Sheep lie torn in the high-way , I will sooner suspect the Wolf than a Lamb to be the cause , if I see them both stand by : and if I see a Child drown'd in scalding water , I will sooner suspect that he fell in by folly and heedlesness himself , than that his Mother wilfully cast him in . Is not silly naughty man much liker to be the cause of sin and misery , than the wise and gracious God ? Much more hereafter will the sinners conscience justifie God .

§ . 11. God hath planted in the common nature of mankind an inseparable inclination to Truth as Truth , and to Good as Good , and a Love to themselves , and a desire to be happy , and a lothness to be miserable ; together with some reverence and honour of God , ( till they have extinguished the belief of his being ) and a hatred and horrour of the Devil , ( while they believe he is ) : All which are a fit Stock to plant Reforming-truths in , and Principles fit to be improved for mens conversion ,

Nemo adeo ferus est ▪ ut non mitescere possit

Si modo culturae patientem commodet aurem . Horat. ep . 1. Miserum te esse judico ▪ qui nunquam fueris miser : traxisti sine adversario vitam : Opus est ad sui not tiam experimento . Quid quisque possit non nisi tentando didicit Sen. de pro.

Non omnino Diis exosos esse , qui in hac vita cum aerumnarum varietate luctantur ; sed esse arcanas causas , &c. Macrob. l. 1. Saturn . Rem pateris modicam & mediocri bile ferendam

Si flectas oculos majora ad crimina — Juven .

and the excitation and improvement of them , is much of that recovering work .

§ . 12. Frequent and deep consideration being a great means of mans recovery , ( by improving the truth which he considereth , and restoring Reason to the Throne ) it is a great advantage to man that he is naturally a Reasoning and Thoughtful creature , his Intellect being propense to activity and knowledge .

§ . 13. And it is his great advantage , that his frequent and great afflictions have a great tendency to awake his Reason to consideration , and to bring it to the heart , and make it effectual .

And consequently that God casteth us into such a Sea and wilderness of troubles , that we should have these quickening Monitors still at hand .

§ . 14. And it is man's great advantage for his recovery , that Vanity and Vexation are so legibly written on all things here below ; and that frustrated expectations , and unsatisfied minds , and the fore-knowledge of the end of all , and bodily pains which find no ease , with multitudes of bitter experiences , do so abundantly help him to escape the snare ( the love ) of present things .

For all men that perish are condemned for loving the creature above the Creator : and therefore such a world , which appeareth so evidently to be vain , and empty , * *

Quotidie morimur , quotidie enim demitur aliqua pars vitae : & tunc quoque cum crescimus vita decrescit . Hunc ipsum quem agimus diem , cum morte dividimus . Sen. ep . 24. Natura nihil hominibus brevitate vitae praestitit melius . Id. Nihil aeque tibi proficiet ad temperantiam omnium rerum , quàm frequens cogitatio brevis aevi & hujus incerti . Quicquid facis respice ad mortem . Sen. ep. 25.

and deceitful , and vexatious , and which all men know will turn them off at last with as little comfort , as if they had never seen a day of pleasure in it ; I say , such a world , one would think , should give us an antidote against its own deceit , and sufficiently wean us from its inordinate love . At least this is a very great advantage .

§ . 15. It is also a common and great advantage for man's recovery , that his life here is so short , and his death so certain , as that reason must needs tell him , that the pleasures of sin are also short , and that he should always live as parting with this world , and ready to enter into another .

The nearness of things maketh them to work on the mind of man the more powerfully : distant things , though sure and great , do hardly awaken the mind to their reception and due consideration . If men lived 600 or 1000 years in the world , it were no wonder if covetousness , and carnality , and security made them like Devils , and worse than wild beasts to one another : But when men cannot chuse but know , that they must certainly and shortly see the end of all that ever this world will do for them , and are never sure of another hour ; this is so great a help to sober consideration , and conversion , that it must be monstrous stupidity and brutishness that must overcome it .

Magna pars peccatorum tollitur , si peccati testis adstat . Sen. What then may the presence of God do ?

Clemens Alexand. was positive in it , that Philosophy was bless'd to the saving of many Heathens who obeyed it .

Tunc est consummata infaelicitas , ubi turpia non solum delectant , sed etiam placent : & desinit esse remedio locus , ubi quae fuerant vitia , mores fiunt . Sen. Prov.

At norbi perniciosiores pluresque sunt animi quam corporis — Quo vero probari potest , ut sibi mederi animus non possit , cum ipse medicinam corporis animus invenerit ? Cumque omnes qui corpore se curati passi sunt , non continuo convalescant : Animi autem qui se sana i voluerint , praeceptisque sapientum paracrint , sine ulla dubitatione sanentur . Cic. Tuscul . l. 3. p. ●70 .

§ . 16. It is also a great advantage for man's conversion , that all the world revealeth God to him , and every thing telleth him of the Power , and Wisdom , and Goodness , and Love of God ; and of his constant Presence ; and so sheweth him an object which should as easily over-power all sensual objects , which would seduce his soul , as a mountain will weigh down a feather .

Though we see not God , ( which would sure put an end to the controversie whether we should be sensual or holy ) yet while we have a glass as big as all the world , which doth continually represent him to us , one would think that no reasonable creature should so much over-look him , as to be carried from him with the trifles of this world .

§ . 17. Men that have not only the foresaid obligations , to Holiness , Justice and Sobriety in their natures , but also all these Hopes , and Helps , and Means of their recovery from sin to God , and yet frustrate all , and continue in ungodliness , unrighteousness , or intemperance , impenitently to the end , are utterly destitute of all just excuse , why God should not punish them with endless misery : which is the case of all that perish .

§ . 18. All men shall be judged by the Law which was given them of God to live by .

For it is the same Law , which is , Regula Officii & Judicii : God will not condemn men for not believing a truth , which mediately or immediately was never revealed to them , and which they had no means to know : nor for not obeying a Law which was never promulgated to them , nor they could not come to be acquainted with : Physical impossibilities are not the matter of crimes , or of condemnation .

§ . 19. If any persons are brought by these means alone to repent unfeignedly of an ungodly , uncharitable and intemperate life , and to love God unfeignedly as their God , above all ; and to live a holy , obedient life : God will not condemn such persons , though they wanted supernatural Revelation of his will . ( As I shewed before § . 6. )

§ . 20.

Sunt enim ingeniis nostris semina innata virtutum , quae si adolescere liceret , ipsa nos ad beatam vitam natura perduceret . Nunc autem simul ac editi sumus in lucem , in omni continuo pravitate versamur , &c. Cic. 3. Tuscul .

N.B. That when Philosophers say , That all is good which Nature teacheth , &c. they mean by Nature , the true and sound constitution of the Soul , which they distinguish from its diseases and corruption .

When sinners stand at many degrees distant from God and a holy life , and mercy would draw them nearer him by degrees , they that have help and mercy sufficient in suo genere , to have drawn them nearer God , and refused to obey it , do forfeit the further helps of mercy , and may justly perish and be forsaken by him ; though their help was not immediately sufficient to all the further degrees of duty which they were to do .

These things as clear in their proper light , I stand not to prove , because I would not be unnecessarily tedious to the Reader .

And so much of GODLINESS , or Religion , as revealed by Natural Light .

Obj. But all Heathens and Infidels find not all this in the Book of Nature , which you say is there .

Answ. I speak not of what men do see , but what they may see , if they will improve their Reason . All this is undeniably legible in the Book of Nature ; but the infant , the ideot , the illiterate , the scholar , the smatterer , the Doctor , the considerate , the inconsiderate , the sensual , the blinded , and the willing diligent enquirer do not equally see and read that which is written in the same characters to all .

PART II. Of CHRISTIANITY and Supernatural Revelation .

CHAP. I. Of the great need of a clearer Light , or fuller Revelation of the Will of God , than all that hath been opened before .

WHILST I resolved upon a deep and faithful search into the grounds of all Religion , and a review and trial of all that I had my self believed , I thought meet first to pass by Persons , and shut up my Books , and with retired Reason to read the Book of Nature only : and what I have there found , I have justly told you in the former Part ; purposely omitting all that might be controverted by any considerable sober reason , that I might neither stop my self nor my Reader in the way ; and that I might not deceive my self with plausible consequences of unsound or questionable antecedents ; nor discourage my Reader by the casting of some doubtful passages in his way , which might tempt him to question all the rest . For I know what a deal of handsome structure may fall through the falsness of some one of the supports , which seemed to stand a great way out of sight : And I have been wearied my self , with subtil discourses of learned men , who in a long series of Ergo's have thought , that they have left all sure behind them , when a few false suppositions were the life of all . And I know that he who interposeth any doubtful things , doth raise a diffidence in the Reader 's mind , which maketh him suspect that the ground he standeth on is not firm , and whether all that he readeth be not meer uncertain things . Nullus unquam à mortali semine vir absolute bonus nascetur . Dion . Hal. l. 2. Truth delivered by the halves , will be lamely practised . Ideo peccamus , quia de partibus vitae omnes deliberamus : de toto nemo deliberat . Sen. Therefore leaving things controvertable for a fitter place and time , I have thus far taken up so much as is plain and sure , ( which I find of more importance and usefulness to my own information and confirmation , than any of those controvertible points would be , if I could never so certainly determine them .

And now having perused the Book of Nature , I shall cast up the account , and try what is yet wanting , and look abroad into the opinions of others in the world , and search whence that which is yet wanting may be most fully , and safely , and certainly supplied .

§ . 1. And first , when I look throughout the world , I find , that though all the evidence aforesaid for the necessity of a holy virtuous life , be unquestionable in naturâ rerum , yet most of the world observe it not , or discern but little of it , nor much regard the light without ; or the secret witness of their consciences within .

Natural light or evidence is so unsuccessful in the world , that it loudly telleth us , something is yet wanting , what ever it is . We can discern what it is which is necessary to man's happiness : but we can hardly discern whether de facto any considerable number ( at best ) do by the teaching of nature alone attain it . When we enquire into the Writings of the best of the Philosophers , we find so little evidence of real holiness , that is , of the foresaid Resignation , Subjection , and Love to God as God , that it leaveth us much in doubt whether indeed they were holy themselves or not , and whether they made the Knowledge , Love , Obedience and Praise of God , the end and business of their lives . However , there is too great evidence , that the world lieth in darkness and wickedness , where there is no more than natural light .

§ . 2. I find therefore that the discovery of the will of God , concerning our duty and our end , called , The Law of Nature , is a matter of very great difficulty , to them that have no supernatural light to help them .

Though all this is legible in Nature , which I have thence transcribed ; yet if I had not had another Teacher , I know not whether ever I should have found it there . Nature is now a very hard book : when I have learnt it by my Teachers help , I can tell partly what is there : but at the first perusal , I could not understand it . It requireth a great deal of time , and study , and help to understand that , which when we do understand it , is as plain to us as the high-way .

§ . 3. Thence it must needs follow ,

What difficulties the wisest Heathens find about God's prospering the wicked , and afflicting the good . And how dark were they about the life to come ? Therefore Seneca 's wise and good man was a Phoenix .

Sine doctrina siquid bene dicitur , adjuvante naturâ , tamen id quia fortuito fit , semper paratum esse non potest . Cic. de Or. Etsi ingeniis magnis praediti quidam , dicendi copiam sine ratione consequuntur . ars tamen dux certior est quàm natura . Aliud enim est poetarum more verba fundere , aliud , ea quae dicas ratione & arte distinguere . Cic. de sin . 4.

that it will be but few that will attain to understand the necessary parts of the Law of Nature aright , by that means alone ; and the multitude will be lest in darkness still .

The common people have not leisure for so deep and long a search into nature , as a few Philosophers made ; nor are they disposed to it . And though reason obligeth them , in so necessary a case , to break through all difficulties , they have not so full use of their reason as to do it .

Obj. But as Christian Teachers do instruct the people in that which they cannot have leisure to search out themselves ; so why may not Philosophers , who have leisure for the search , in s ; truct the people quickly , who have not leisure to find out the truth without instruction .

Answ. Much might be done , if all men did their best : But , 1. The difficulty is such , that the learned themselves are lamentably imperfect and unsatisfi'd , ( as I shall further shew . ) 2. Though the vulgar cannot search out the truth without help , yet is it necessary that by help they come to see with their own eyes , and rest not in a humane belief alone ; especially when their Teachers are of so many minds , that they know not which of them to believe . To learn the truth in its proper evidence , is very hard to them that have no more than the light of nature .

Obj. But what difficulty is there in these few precepts , that all men may not easily learn them ? [ Thou shalt love God above all , and repent of sin , and set thy heart upon the Life to come , You may rerceive the Heathens g●at●ud , to God by the ●rd● of Cotta● . 〈◊〉 Nat. Deor. 3. pag. 109 Num● is quod ●onus● 〈◊〉 , grat . as D●s 〈◊〉 un●a●n ? At quod dives , quod honoratu , quod incolumis . Jovemq●e Optimum Maximum ob eas res appellant , non quod nos justos , temperatos , sapientes efficiat , sed quod salvos , incolumes , op●lentos , copiosos . — Judicium hoc omnium mortalium , fortunam à Deo petendam , à seipso sumendam esse sapientiam . and love thy neighbour as thy self , &c.

Answ. There is no difficulty in learning these words : But , 1. There is great difficulty in learning to understand the sense , and certain truth of that which is contained in them . To know what God is , so far as is necessary to our obedience and love , and to know what it is in him which is so amiable , and to know that there is a Life to come , and what it is , and to know what is God's will , and so what is duty , and what is the sin which we must repent of ; these are more difficult . Generals are soon named ; but it is a particular understanding which is necessary to practice . 2. And it is hard to see that certainty and attractive Goodness in these things , as may draw the mind to the practical embracements of them , from the love of other things . An obscure doubtful wavering apprehension , is not strong enough to change the heart and life .

§ . 4. These difficulties in the meer natural way of Revelation , will fill the learned world with controversies : and those controversies will breed and feed contentions , and eat out the heart of practical godliness , and make all Religion seem an uncertain or unnecessary thing .

This is undoubtedly proved , 1. In the reason of the thing . 2. And in all the worlds experience : so numerous were the controversies among Philosophers , so various their Sects , so common their contentions , that the world despised them , and all Religion for their sakes , and look'd on most of them but as Mountebanks , that set up for gain , or to get Disciples , or to shew their wit : Practical piety died in their hands .

Obj. This is a consequent not to be avoided , because no way hath so resolved difficulties , as to put an end to controversies and sects .

Answ. Certainly clearness is more desirable than obscurity , and concord and unity than division ; Therefore it concerneth us to enquire how this mischief may be amended , which is it that I am now about .

§ . 5. These difficulties also make it so long a work , to learn God's will by the light of Nature only , that the time of their youth , and oft of their lives , is slipt away , before men can come to know why they lived .

It is true , that it is their own fault that causeth all these inconveniencies : but it s as true ,

Parvulos nobis natura dedit igniculos quos celeriter in aliis moribus opinionibusque depravatis sic restinguimus , ut nusquam naturae lumen appareat : — Nunc autem simulatque editi in lucem & suscepti sumus , in omni continuo pravitate versamur , ut pene cum lacte nutricis errorem suxisse videamur : cum vero parentibus redditi , deinde magistris traditi sumus , tum ita variis imbuimur erroribus , ut vanitati veritas , & opinioni confirmatae natura ipsa cedat . Cic. 3. Tusc.

Multis signis natura declarat quid velit : — obsurdescimus tamen nescio quo modo , nec ea quae ab ea moventur audimus . Cic. Lael .

Si tales nos natura genuisset , ut eam ipsam intueri , & perspicere , eâque optimâ duce cursum vitae conficere possemus : haud esset sane quod quisquam rationem & doctrinam requireret cum natura sufficeret . Nune vero , &c. Cic. 3. Tusc.

Quicquid infixum & ingenitum est , lenitur arte , non vincitur . S●n.

that their disease doth need a cure , for which it concerneth them to seek out . The life of man is held upon a constant uncertainty , and no man is sure to live another year : and therefore we have need of precepts so plain as may be easily and quickly learnt , that we may be always ready , if death shall call us to an account . I confess that what I have transcribed from nature is very plain there , to one that already understandeth it : but whether the diseased blindness of the world do not need yet something plainer , let experience determine .

§ . 6. That which would be sufficient for a sound understanding and will , is not sufficient to a darkned diseased mind and heart , such as experience telleth us is found throughout the world .

To true reason which is at liberty , and not enthralled by sensuality and error , the light of nature might have a sufficiency to lead men up to the love of God , and a life of holiness : But experience telleth us , that the reason of the world is darkned , and captivated by sensuality , and that few men can well use their own faculties . And such eyes need spectacles , such criples need crutches ; yea , such diseases call for a Physician . Prove once that the world is not diseased , and then we will confess that their natural food may serve the turn , without any other diet or Physick .

§ . 7. When I have by natural Reason silenced all my doubts about the Life to come , I yet find in my self an uncouth unsatisfactory kind of apprehension of my future state , till I look to supernatural evidence : which I perceive is from a double cause . 1. Because a Soul in flesh , would fain have such apprehension as participateth of sense . 2. And we are so conscious of our ignorance , that we are apt still to suspect our own understandings , even when we have nothing to say against the conclusion .

What I have said in the first part of this Book , doth so fully satisfie my Reason , as that I have nothing to say against it , which I cannot easily discern to be unsound : and yet for all that , when I think of another world , by the help of this natural light alone , I am rather amazed than satisfi'd ; and am ready to think , [ All this seemeth true , and I have nothing of weight to say against it ; but alas how poor and uncertain a thing is man's understanding ! how many are deceived in things that seem as undeniable to them ! How know I what one particular may be unseen by me , which would change my judgment , and better inform me in all the rest ? If I could but see the world which I believe , or at least but speak with one who had been there , or gave me sensible evidence of his veracity , it would much confirm me . ] Sense hath got so much mastery in the Soul , that we have much ado to take any apprehension for sure and satisfactory , which hath not some great correspondency with sense . This is not well : But it is a disease which sheweth the need of a Physician , and of some other satisfying light .

§ . 8. While we are thus scopt in our way by tediousness , difficulty , and a subjective uncertainty about the end and duty of man , the flesh is still active , and sin encreaseth and gets advantage , and present things are still in their deceiving power ; and so the Soul groweth worse and worse .

O curvae in terris animae , & coelestium inanes !

Quid juvat hoc , templis nostros immittere mores ?

Et bona Diis ex hac scelerata ducere pulpâ ? Persius .

Non bove mactato coelestia numina gaudent :

Sed quae praestanda est , & sine teste fides . Ovid. ep . ●9 .

§ . 9. The Soul being thus vitiated and perverted by sin , is so partial , slothful , negligent , unwilling , superficial , deceitful , and ●us●d●n in its studies , that if the evidences of life everlasting bes● , and clear , and satisfying to others , it will over-look them , or not perceive their certainty .

§ . 10. Though it be most evident by common experience , that the nature of man is lamentably depraved , and that sin doth over-spread the world ; yet how it entred , and when , or which of our progenitors was the first transgressor and cause , no natural light doth fully or satisfactorily acquaint me .

§ . 11. And though Nature tell me that God cannot damn or hate a Soul that truly loveth him , and is sanctified , yet doth it not shew me a means that is likely considerably to prevail to sanctifie Souls , and turn them from the love of present transitory things , to the love of God and Life eternal .

Though there be in nature the discovery of sufficient Reasons and Motives to do it ,

Omne nefas , omnemque mali purgamine causam

Credebant nostri tollere posse sene , &c. Ah! nimium faciles , qui tristia crimina caedis

Fulmineâ tolli posse putatis aquâ . Ovid. 2. Fast .

where Reason is not in captivity ; yet how unlikely they are to prevail with others , both Reason and Experience fully testifie .

§ . 12. And whereas God's special mercy and grace is necessary to so great a change and cure , and this grace is forfeited by sin , and every sin deserveth more punishment , and this sin and punishment must be so far forgiven before God can give us that grace which we have forfeited , Nature doth not satisfactorily teach me , how God is so far reconciled to Man , nor how the forgiveness of sin may be by us so far procured .

Multa miser metui quia seei multa proterve Idem .

In malis sperare bonum , nosi innocens nemo solet . Senec.

§ . 13. And where as I see at once in the world , both the a●o●ing of sin , which deserveth damnation , and the abounding of mercy to these that are under such deserts ; I am not satisfi'd by the halt of Nature , how God is so far reconciled , and the ends of Government and Justice attained , as to deal with the world so contrary to its deserts .

§ . 14. And while I am in this doubt of God's reconciliation , I am ready still to fear , list present forbearance and mercy ●rt a●i●val , and will end at last in greater misery : However I find it hard ▪ if not impossible , to come to any certainty of 〈◊〉 pardon and salvation .

§ . 15. And while I am thus uncertain of pardon and the love of God , it must needs make it an insuperable difficulty to me , to love God above my self and all things : for to love a God that I think will damn me , or most probably may do it , for ought I know is a thing that man can hardly do .

§ . 16.

Turpe est quicquans mali perpetrare : bene autem agere nullo periculo proposito , multorum est : id vero proprium boni viri est , etiam cum periculo suo honestatem in agentem sequi . Plut. in Mario . At mens sibi conscia facti

Praemetuens , adhibet stimulos , terrerque flagellis :

Nec videt interea qui terminus esse malorum

Possit , nec qui sit poenarum denique finis .

Atque eadem metuic magis haecne in morte gravescant . Lucret. 3.

And therefore I cannot see how the guilty world can be sanctifi'd , nor brought to forsake the sin and vanities which they love , as long as God , whom they must turn to by love , doth seem so unlovely to them .

§ . 17. And every temptation from present pleasure , commodity or honour , will be like to prevail , while the love of God , and the happiness to come , are so dark and doubtful , to guilty , misgiving ignorant Souls .

§ . 18. Nor can I see by Nature how a sinner can live comfortably in the world , for want of clearer assurance of his future happiness .

For if he do but say as poor Seneca , Cicero , and others such . [ Its most like that there is another life for us , but we are not sure ] it will both abate their comfort in the fore-thoughts of it , and tempt them to venture upon present pleasure , for fear of losing all : And if they were never so confident of the life to come , and had no assurance of their own part in it , as not knowing whether their sins be pardoned , still their comfort in it would be small . And the world can give them no more than is proportionable to so small and momentany a thing .

§ . 19. Nor do I see in Nature any full and suitable support against the pain and fears of sufferings and death , while men doubt of that which should support them .

§ . 20. I must therefore conclude , that the Light and Law of Nature , which was suitable to uncorrupted reason , and will , and to an undepraved mind , is too insufficient to the corrupted , vitiated guilty world ; and that there is a necessity of some recovering medicinal Revelation .

Which forced the very Heathens to fly to Oracles , Idols , Sacrifices , and Religious Propitiations of the gods ; there being scarce any Nation which had not some such thing : though they used them , not only uneffectually , but to the increase of their sin , and strengthning their presumption ; ( as too many poor ignorant Christians now do their Masses and other such formalities and superstitions . ) But as Arnobius saith , ( adv. Gentes , l. 7. ) Crescit enim multitudo peccantium , cum redimendi peccati spes datur : & facile itur ad culpas , ubi est venalis ignoscentium gratia . He that hopeth to purchase forgiveness with mony , or sacrifices , or ways of cost , will strive rather to be rich than to be innocent .

CHAP. II. Of the several Religions which are in the world .

HAving finished my enquiries into the state and book of Nature , I found it my duty to enquire what other men thought in the world , and what were the reasons of their several beliefs , that if they knew more than I had discovered ( by what means soever ) I might become partaker of it .

§ . 1. And first I find that all the world , except those called Heathens , are conscious of the necessity of supernatural Revelation ; yea , the Heathens themselves have some common apprehension of it .

§ . 2. Four sorts of Religions I find only considerable upon earth : The meer Naturalists , called commonly Heathens and Idolaters : The Jews : The Mahometans : and the Christians . The Heathens by their Oracles , Augures and Aruspices , confess the necessity of some supernatural light ; and the very Religion of all the rest consisteth in it .

I. § . 3. As for the Heathens , I find this much good among them : That some of them have had a very great care of their Souls : and many have used exceeding industry in seeking after knowledge , especially in the mysteries of the works of God ; and some of them have bent their minds higher to know God , and the invisible worlds : That they commonly thought that there is a Life of Retribution after death ; and among the wisest of them , the summe of that is to be found ( though confusedly ) which I have laid down in the first Part of this Book .

Especially in Seneca , Cicero , Plutarch , Plato , Plotinus ,

Euvaglus saith , That Constantine so honoured Sopater the Philosopher , that he made him usually sit by him on the same bench .

Sure the Philosophers were falsly reported to Theoph. Antioch . ad Autol. l. 2. p. 137. when he saith that Zeno , Diogenes and Cleanthes's Books do teach to eat man's flesh , and fathers to be rosted and eaten by the children , and sacrificed by them , &c. Belyirg one another hath been the Devil's means to destroy charity on earth .

Jamblicus , Proclus , Porphyry , Julian the Apostate , Antoninus , Epectetus , Arrian , &c. And for their Learning , and Wisdom , and Moral Virtues , the Christian Bishops carried themselves respectfully to many of them , ( as Basil to Libanius , &c. ) And in their days many of their Philosophers were honoured by the Christian Emperours , or at least by the inferiour Magistrates and Christian people , who judged that so great worth deserved honour , and that the confession of so much Truth , deserved answerable love ; especially Aedesius , Julianus , Cappadox , Proaeresius , Maximus , Libanius , Acacius , Chrysanthus , &c. And the Christians ever since have made great use of their Writings in their Schools ; especially of Aristotle's and Plato's with their followers .

§ . 4. And I find that the Idolatry of the wisest of them was not so foolish as that of the Vulgar ; but they thought that the Vniverse was one animated world , and that the Vniversal Soul was the only Absolute Sovereign God , whom they described much like as Christians do : and that the Sun , and Stars , and Earth , and each particular Orb , was an individual Animal , part of the Vniversal world , and besides the Vniversal , had each one a subordinate particular Soul , which they worshipped as a subordinate particular Deity , as some Christians do the Angels . And their Images they set up for such representations , by which they thought these gods delighted to be remembred , and instrumentally to exercise their virtues for the help of earthly mortals .

§ . 5. I find that except these Philosophers , and very few more , the generality of the Heathens were and are foolish Idolaters , and ignorant , sensual brutish men .

At this day through the world , they are that sort of men that are likest unto Beasts , Sed nescio quomodo , nil tam absurde dici potest quod non dicatur ab aliquo Philosophorum . Cic. Divinat . l. 2. p. 183. except some few at Siam , China , the Indian Bannians , the Japonians , the Ethnick Persians , and a few more . The greatest deformity of Nature is among them : the least of sound knowledge , true policy , civility and piety is among them . Abominable wickedness doth no where so much abound . So that if the doctrin and judgment of these may be judged of by the effect , it is most insufficient to heal the diseased world , and reduce man to holiness , sobriety and honesty .

§ . 6. I find that these few among the Heathens who attain to more knowledge in the things which concern man's duty and happiness than the rest , do commonly destroy all again by the mixture of some dot●ges and impious conceits .

Sed haec cadem num censes apud eos iplos valere , nisi admodum paucos à quibus inventa , disputata , conscripta sunt ? Quotus enim quisque Philosophorum invenitur , qui sit ita moratus , ita animo ac vitâ constitutus ut ratio postulat ? qui disciplinam suam non ostentationem scientiae , sed legem vitae putet ? qui obtemperet ipse sibi , & decretis suis pareat ? Videre licet alius tanta levitate & jactatione , ut iis f●erit non didicisse necleus : alio● pecuniae cupdo● , gloriae nonnul los , multos lib dinum servos : ut cum corum vita mirabibiliter pugnet oratio : quod quidem mihi videtur turpissimum . Ut enim si Grammaticum se professus quispiam barbare loquatur , aut si absurde canat is , qui se haberi velit musicum , hoc turpior sit , quod in eo ipso peccet , cujus profitetur scientiam : sic Philosophus in ratione vitae peccans , hoc turpior est , quod in officio , cujus magister esse vult , labitur , artemque vitae professus , delinquit in vitâ . Cic. Tusc. l. 2. pag. 252. The Literali in China exel in many things , but besides abundance of ignorance in Philosophy , they destroy all by denying the immortality of the Soul , and affirming rewards and punishments to be only in this life , or but a little longer . At least , none but the Souls of the good ( say some of them ) survive : and though they confess One God , they give him no solemn worship . Their Sect called Sciequia or Sciacca , is very clear for the Vnity of the Godhead , the joys of Heaven , and the torments of Hall , with some umbrage of the Trinity , &c. But they blot all with the Pythagorean fopperies , affirming these Souls which were in joy or misery , after a certain space to be sent again into Bodies , and so to continue through frequent changes to eternity : to say nothing of the wickedness of their lives . Their third Sect called Lauru is not worth the naming , as being composed of fopperies , and sorceries , and impostures . All the Japonian Sects also make the world to be eternal , and Souls to be perpetuated through infinite transmigrations . The Siamenses , who seem the best of all , and nearest to Christians , have many fopperies , and worship the Devil for fear , as they do God for love . The Indian Bramenes , or Bannians , also have the Pythagorean errors , and place their piety in redeeming Bruits , because they have Souls which sometimes were humane . The Persians dispersed in India , who confess God , and Heaven , and Hell , yet think that these are but of a thousand years duration . And it is above a thousand years since they believed , that the world should continue but a thousand years , and then Souls be released from Hell , and a new world made .

§ . 7. Their great darkness and uncertainties appear by the innumerable sects and differences which are among them ; which are incomparably more numerous , than all that are found in all parties in the world besides .

I need not tell you of the 288 Sects or Opinions de summo bono , which Varro said was in his days : The difference which you may find in Laertius , Hesechius , and others , between the Cynicks , Peripateticks , Academicks , Stoicks , Scepticks , Epicureans , &c. with all their sub-divisions , are enow . In Japan , the twelve Sects , have their subdivisions . In China , the three general Sects , have so many subdivisions , that Varenius saith of them , [ Singuli fontes Iabentibus paulatim seculis , à fraudum magistris in tot maeandros derivati sunt , ut sub triplici nomine trecentae mihi sectae inter se discrepantes numerari posse videantur : sed & hae quotidianis incrementis augentur , & in pejus ruunt . ] Petrus Texeica saith of the Indians , [ In Regno Gazeratensivarii sunt ritus & sectae incolarum , & quod mirum , vix familiam invenias in qua omnes congruant : alii comedunt carnem , alii nequaquam ; alii comedunt quidem , sed non mactant animalia : alii nonnulla tantum animalia comedunt ; alii tantum pisces ; alii tantum lac & herbas , &c. Johan. a Twist . saith of the Indian Bramenes , Numerantur sectae praecipui nominis octoginta tres : sed praeter has minus illustrium magna est multitudo , ita ut singulae familiae peculiarem fere foveant religionem . It were endless to speak of all the Sects in Africa and America ; to say nothing of the beastly part of them in Brasil , the Cape of good hope , that is , Soldania , and the Islands of Cannibals , who know no God , ( nor Government , nor Civility some of them . ) They are not only of as many minds as countries , but of a multitude of sects in one and the same country .

§ . 8. I find not my self called or enabled to judge all these people as to their final state , but only to say , that if any of them have a holy heart and life , in the true love of God , they shall be saved ; but without this , no form of Religion will save any man , be it never so right .

§ . 9. But I find it to be my duty to love them for all the good which is in them , and all that is true and good in their Religion , I will embrace : and because it is so defective , to look further , and try what I can learn from others .

There is so much lovely in a Cato , Cicero , Seneca , Antonine , Epictetus , Plutarch , &c. in the Religions of Siam , in the dispersed Persian Ethnicks in India , in the Bramans , or Bannians of India , in the Bonzii of Japan , and divers others in China and else-where , that it obligeth us not only to love them benevolently , but with much complacence . And as I will learn from Nature it self what I can , so also from these Students of Nature . I will take up nothing meerly on their trust , nor reject any doctrin meerly because it is theirs ; but all that is true and good in their Religions , as far as I can discern it , shall be part of mine ; and because I find them so dark and bad , I will betake me for further information to those that trust to supernatural Revelation ; which are the Jews , Mahumetans and the Christians ; of which I shall next consider a-part .

In To 4. Bib. Pat ▪ extat liber Hieronymi à Sancta Fide , ex Judaeo Christiani , contra Judaeos & Talmud . qui ut dicit Approbatio 5000 Judaeos ad fidem convertit . pag 742 , &c. § . 10. II. As to the Religion of the Jews , I need not say much of it by it self ; the Positive part of their doctrine being confessed by the Christians and Mahumetans , to be of Divine Revelation ; and the negative part , ( their denying of Christ ) is to be tryed , in the tryall of Christianity .

The Reasons which are brought for the Christian Religion , if sound , will prove the Old Testament , which the Jews believe ; it being part of the Christians Sacred Book : And the same reasons will confute the Jews rejection of Jesus Christ . De Mahumetis origine , &c. vid. fragm. ex Anastas . Hist. Eccl. in B.P. Gr. Lat. To. 2. pag. 289 ▪ &c. I take that therefore to be the fittest place to treat of this subject , when I come to the proofs of the Christian Faith . I oppose not what they have from God : I must prove that to be of God , which they deny .

§ . 11. III. In the Religion of the Mahumetans I finde much good , viz. A Confession of one only God , and most of the Natural parts of Religion ; a vehement opposition to all Idolatry ; A testimony to the Veracity of Moses , and of Christ ; that Christ is the Word of God , and a great Prophet , and the Writings of the Apostles true : All this therefore where Christianity is approved , must be embraced .

And there is no doubt but God hath made use of Mahumet as a great Scourge to the Idolaters of the World ; as well as to the Christians who had abused their sacred priviledges and blessings : Whereever his Religion doth prevail , he casteth down Images , and filleth mens mindes with a hatred of Idols , and all conceit of multitude of Gods , and bringeth men to worship one God alone , and doth that by the sword in this , which the preaching of the Gospel had not done in many obstinate Nations of Idolaters .

§ . 12. But withall I finde a Man exalted as the chief of Prophets , Vid. Theodore Abucare Opuscul . Mahumetem non esse ex Deo . &c. Et Euthym●i Zigaben . Moamethica . without any such proof as a wise man should be moved with ; and an Alcoran written by him below the rates of common Reason , being a Rhapsody of Nonsence and Confesion ; and many false and impious doctrines introduced ; and a tyrannical Empire and Religion twisted , and both erected , propagated , and maintained , by irrational tyrannical means : As which discharge my reason from the entertainment of this Religion .

1. That Mahomet was so great ( or any ) Prophet , is neither confirmed by any true credible Miracle , nor by any eminency of Wisdom or Holiness , in which he excelled other men ; nor any thing else which Reason can judge to be a Divine attestation . The contrary is sufficiently apparent in the irrationality of his Alcoran : There is no true Learning nor excellency in it , but such as might be expected among men of the more incult wits , and barbarous education : There is nothing delivered methodically or rationally , with any evidence of solid understanding : There is nothing , but the most nauseous repetition an hundred times over of many simple incoherent speeches , in the dialect of a drunken man ; sometimes against Idolaters , and sometimes against Christians for calling Christ , God ; which all set together seem not to contain ( in the whole Alcoran ) so much solid usefull sense and reason as one leaf of some of those Philosophers whom he opposeth , however his time , had delivered him from their Idolatry , and caused him more to approach the Christian Faith .

2. And who can think it any probable sign that he is the Prophet of truth , whose Kingdom is of this World , erected by the Sword ; who barbarously suppresseth all rational enquiry into his doctrine , and all disputes against it , all true Learning and rational helps , to advance and improve the Intellect of man : and who teacheth men to fight and kill for their Religion : Certainly , the Kingdom of darkness is not the Kingdom of God but of the Devil : And the friend of Ignorance is no Friend to Truth , to God , nor to mankinde : And it is a sign of a bad Cause that it cannot endure the light . If it be of God , why dare they not soberly prove it to us , and hear what we have to object against it , that Truth by the search may have the Victory : If Beasts had a Religion it would be such as this .

3. Moreover , they have doctrines of Polygamy , and of a sensual kinde of Heaven , and of murdering men to increase their Kingdoms , and many the like , which being contrary to the light of Nature , and unto certain common Truths , do prove that the Prophet and his doctrine are not of God .

4. And his full attestation to Moses and Christ as the true Prophets of God , doth prove himself a false Prophet who so much contradicteth them , and rageth against Christians as a blood-thirsty Enemy , when he hath given so full a testimony to Christ . The particulars of which I shall shew anon .

CHAP. III. Of the CHRISTIAN RELIGION : and First , What it is .

What the Christian Religion is , judge not by the intruded opinions of any Sect , but by the ancient Creeds and Summaries , which elsewhere I have recited out of Tertullian and other ancients ; and which you may finde recited or referr'd to in Usher and Vossius , de Symb. § . 1. IV. THE last sort of Religion to be enquired into , is CHRISTIANITY : in which by the Providence of God I was educated , and at first received it by a humane Faith , upon the word and reverence of my Parents and Teachers , being unable in my Childhood rationally to try its grounds and evidences .

I shall declare to the Reader just in what Order I have received the Christian Religion , that the Inquisition being the more clear and particular , the satisfaction may be the greater : And it being primarily for my own use that I draw up these Papers , I finde it convenient to remember what is past , and to insert the transcript of my own experiences ; See the description of the Christian Faith in Proclus ad Armenios de fide in Bib. Pal. Graecolat . To. 1. pag. 311. that I may fully try whether I have gone rationally , and faithfully to work or not . I confess , that I took my Religion at first upon my Parents word : And who could expect that in my Childhood I should be able to prove its grounds ? But whether God owned that method of Reception , Also the Catechis . of Junilius Africanus , de part . div . Legis . by any of his inward light and operations , and whether the efficacy of the smallest beams , be any proof of the truth of the Christian Faith , I leave to the Reader , Et Hermenopul . de Fide Orthod. and shall my self only declare the naked history in truth .

§ . 2. In this Religion ( received defectively both as to Matter and Grounds , ) I found a Power even in my Childhood , to awe my Soul , and check my sin and folly , and make me carefull of my salvation , and to make me love and honour true wisdom and holiness of life .

§ . 3. But when I grew up to fuller use of Reason , and more distinctly understood what I had generally and darkly received , the power of it did more surprize my minde , and bring me to deeper consideration of spiritual and everlasting things : It humbled me in the sense of my sin and its deserts : and made me think more sensibly of a Saviour : It resolved me for more exact Obedience to God ; and increased my love to God : and increased my love to persons and things , sermons , writings , prayers , conference , which relished of plain resolved Godliness .

§ . 4. In all this time I never doubted of the Truth of this Religion ; partly retaining my first humane Belief , and partly awed and convinced by the intrinsick evidence of its proper subject , end , and manner ; and being taken up about the humbling and reforming study of my self .

§ . 5. At last having for many years laboured to compose my mind and life , to the Principles of this Religion , I grew up to see more difficulties in it , than I saw before : And partly by temptations , and partly by an inquisitive mind , which was wounded with uncertainties and could not contemptuosly or carelesly cast off the doubts which I was not able to resolve , I resumed afresh the whole inquiry , and resolved to make as faithfull a search into the nature and grounds of this Religion , as if I had never been baptized into it .

The first thing I studyed was , the Matter of Christianity , What it is ? and the next was the evidence and certainty of it : of which I shall speak distinctly .

§ . 6. The Christian Religion is to be considered , 1. In its self , as delivered by God . 2. In its Reception and Practice by men professing it . In its self it is Perfect , but not so easily discernable by a stranger ; In the Practisers it is imperfect here in this life ; but more discernable by men that cannot so quickly understand the Principles ; and more forcibly constraineth them to perceive its holyness and worth ; Where it is indeed sincerely practised : And is most dishonoured and misunderstood through the wickedness of Hypocrites who profess it .

Leg Julian . Toletin . cont Judaeus . Et Rabbi Samuel . Marrochiani de adventu Messiae . As the Impress on the Wax doth make the Image more discernable than the Sculpture on the Seal ; but the Sculpture is true and perfect , when many accidents may render the Impressed image imperfect and faulty : So is it in this case . To a diligent Enquirer , Christianity is best known in its Principles delivered by Christ the Author of it : and indeed is no otherwise perfectly known ; because it is no where else perfectly to be seen : But yet it is much more visible , and taking with unskilfull superficial Observers , in the Professors Lives : For they can discern the good or evil of an action , who perceive not the nature of the Rule and Precepts . The vital form in the Rose-tree is the most excellent part ; but the beauty and sweetness of the Rose is more easily discerned . Effects are most sensible , but causes are most excellent . And yet in some respect the Practice of Religion is more excellent than the Precepts , in as much as the Precepts are Means to Practice : For the end is more excellent than the Means as such . A poor man can easilyer perceive the worth of Charity in the person that cloatheth and feedeth and relieveth him , than the worth of a treatise or sermon of Charity . Subjects easily perceive the worth of a wise , and holy , and just , and mercifull King or Magistrate , in his actual Government , who are not much taken with the Precepts which require yet more perfection : And among all descriptions , historical Narratives , like Zenophons Cyrus , do take most with them . Doubtless , if ever the Professors of Christianity should live according to their own Profession , they would thereby overcome the opposition of the World , and propagate their Religion with greatest success through all the Earth .

Because no man can well judge of the Truth of a doctrine , till he first know what it is , I think it here necessary , to open the true nature of the Christian Religion , and tell men truly what it is : Partly , because I perceive that abundance that profess it hypocritically , by the meer power of Education , Laws and Custom of their Countrey , do not understand it , and then are the easilyer tempted to neglect or contemn it , or forsake it , if strongly tempted to it : ( even to forsake that which indeed they never truely received ) . And because its possible some Aliens to Christianity may peruse these lines . Otherwise , were I to speak only to those that already understand it , I might spare this description .

§ . 7. The CHRISTIAN RELIGION containeth two Parts : 1. All Theological Verities which are of Natural Revelation . 2. Much more which is supernaturally revealed . The supernatural Revelation is said in it to be partly written by God , partly delivered by Angels , partly by inspired Prophets and Apostles , and partly by Jesus Christ himself in person .

§ . 8. The supernatural Revelation reciteth most of the Natural , because the searching of the great Book of Nature , is a long and difficult work , for the now-corrupted , dark and slothfull minde of the common sort of men .

§ . 9. These supernatural Revelations are all contained , 1. Most copiously in a Book called , The Holy Bible , or Canonical Scriptures . 2. More summarily and contractedly , in three Forms , called , The Belief , The Lords Prayer , and the Ten Commandements : and most briefly and summarily , in a Sacramental Covenant : This last containeth all the Essential parts most briefly ; and the second somewhat fuller explaineth them ; and the first ( the holy Scriptures ) containeth also all the Integral parts , or the whole frame .

§ . 10. Some of the present Professors of the Christian Religion , do differ about the authority of some few Writings called Apocrypha , whether they are to be numbred with the Canonical Books of God , or not : But those few containing in them no considerable points of doctrine different from the rest , the controversie doth not very much concern the substance or doctrinal matter of their Religion .

§ . 11. The sacred Scriptures are written very much . Historically , the Doctrines being interspersed with the History .

§ . 12. This sacred Volume containeth two Parts : The first called , The Old Testament , containing the History of the Creation , and of the Deluge , and of the Jewish Nation till after their Captivity ; As also their Law , and Prophets . The second called The New Testament , containing the History of the Birth , and Life , and Death , and Resurrection , and Ascension of Jesus Christ ; The sending of his Apostles , the giving of the Holy Ghost ; the course of their Ministry and Miracles ; with the summ of the doctrine preached first by Christ , and then by them , and certain Epistles of theirs to divers Churches and persons more fully opening all that doctrine .

Gen. 1. § . 13. The summ of the History of the Old Testament is this :

That in the beginning God created the Heaven and the Earth , with all things in them : Viz. That having first made the Intellectual superiour part of the World , and the matter of the Elementary World in an unformed Mass , he did the first day distinguish or form the active Element of Fire , and caused it to give light ; The second day he separated the rarified Passive Element called Fire , expanding it from the Earth upwards to be a separation and medium of action between the superiour and inferiour parts : The third day he separated the rest of the Passive Element , Earth and Water into their proper place , and set their bounds ; and made individual Plants , with their specifick forms , and virtue of generation . The fourth day he made the Sun , Moon and Starrs , for Luminaries to the Earth ; either then forming them , or then appointing them to that Office ( but not revealing their other uses which are nothing to us . ) The fifth day he made Fishes and Birds , with the power of generation . The sixth day he made the terrestrial Animals , and Man , with the like generative Power . And the seventh day he appointed to be a Sabbath of Rest , on which he would be solemnly worshipped 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 wisdom , holiness , and aptitude to Obey him , and with Dominion over the sensitive and vegetative , and inanimate Creatures ; he placed them in a Garden of pleasure , wherein were two Sacramental Trees , one called , The Tree of Life , and the other the Tree of Knowledge of Good and Evil : And ( besides the Law of Nature ) he tryed him only with this positive prohibition , that he should not eat of the Tree of Knowledge : Whereupon the Devil * * Caesarius Dialog. 3. Q. 122. thinketh that Adam was forty dayes in Paradise , and that therefore Lent is kept , to shew our hungring after Paradise . But that 's a singular Fansie . And after he changed it upon some old mens tradition of a longer time . ( who before this was fallen from his first state of innocency and felicity ) took occasion to perswade the Woman that Gods Threatning was not true ; that he meant not as he spake ; that he knew Man was capable of greater Knowledge , Gen. 2. & 3. but envyed him that happiness ; and that the eating of that Fruit , Transtulit Deus hominem in Paradisum , ei undique occasiones suggerens ut cresceret , & perfectus redderetur , & declaratus tandem Deus , in astra ascenderet . Mediam etenim conditionem obtinuit homo ; nec totus mortalis , nec totus immortalis existens ; verum utriusque extitit particeps . Theoph. Autio . ad Autol. l. 1. p. 129. was not the way to death as God had threatned , but to Knowledge and Exaltation : whereupon the woman seeing the beauty of the Fruit , and desiring Knowledge , believed the Devil , and did eat of that which God forbad : The sin being so hainous for a new-made Rational Creature , to believe that God was false and bad , a lyar and envious , which is indeed the nature of the Devil , and to depart from his Love and Obedience for so small a matter , God did in Justice presently sentence the Offenders to punishment : yet would not so lose his new-made Creature , nor cast off Mankind , by the full execution of his deserved punishment ; but he resolved to commit the Recovery and Conduct of Mankind to a Redeemer , who should better perform the work of salvation , than the first Man Adam had done the work of adhaesion and obedience . This Saviour is the Eternal Wisdom and Word of God , who was in due time to assume the Nature of Man , and in the mean time to stay the stroke of Justice , and to be the invisible Law-giver and Guide of Souls , communicating such measures of mercy , light , and spirit , for their recovery , as he saw fit . ( Of whom more anon ) : so that henceforward God did no longer Govern man as a spotless innocent Creature , by the meer Law of entire-Nature ; but as a lapsed , guilty , depraved Creature , who must be pardoned , reconciled , and renewed , and have Laws and Means made suitable to his corrupted miserable state . Gen. 3.15 . Hereupon God published the Promise of a Saviour , to be sent in due time : who should confound the Devil that had accused God of falshood , and of envying the good of man , and had by lying murdered mankind ; and should overcome all his deceits and power , and rescue God's injur'd Honour , and the Souls of sinners , and bring them safe to the everlasting blessedness which they were made for . Thus God as man's Redeemer , ( and not only as his Creator ) governeth him : He taught Adam first to worship him now by Sacrifice , both in acknowledgment of the Creator , and to teach him to believe in , and expect the Redeemer , who in his assumed humanity was to become a Sacrifice for sin . This Worship by Sacrifice Adam taught his two sons , Cain and Abel ; who were the early instances , types and beginnings of the two sorts of persons which thence-forward would be in the world ; Gen. 4. viz. The holy Seed of Christ , and the wicked Seed of Satan : Cain , the elder , ( as corruption now is before Regeneration ) offering the fruits of his land only to his Creator ; and Abel , the younger , sacrificing the firstlings of his flock ( of sheep ) to his Redeemer , with a purified mind ; God rejected the offering of Cain , and accepted the sacrifice of Abel : Whereupon Cain , in imitation of the Devil , envied his Brother , and in envy slew him , to foretell the world what the corrupted nature of man would prove , and how malignant it would be against the sanctified , and what the holy Seed that are accepted of God must look for in this world , for the hope of an everlasting blessedness with God . After this , God's patience waited on mankind , not executing the threatned death upon their bodies , till they had lived seven or eight or nine hundred years a piece : which mercy was abused to their greater sin , Gen. 5. ( the length of their lives occasioning their excessive sensuality , Gen. 6. & 7. worldliness , and contempt of God , and life eternal ) so that the number of the holy Seed was at last so small , and the wickedness of mankind so great , that God resolved to drown the world : Only righteous Noah and his family ( eight persons ) he saved in an Ark , which he directed him to make , for the preservation of himself , and the species of Aereal and Terrestrial Animals . After which Floud , Gen. 8 ▪ & 9. & 10. & 11. the earth was peopled in time from Noah , to whom God gave Precepts of Piety and Justice , which by tradition came down to his posterity through the world . But still the greater part did corrupt their ways , and followed Satan , and the holy Seed was the smaller part : Gen. 12 to the end of the Book . of whom Abraham , being exemplary in holiness and righteousness , with his son Isaac , and his grandson Jacob , God did in special approbation of their righteousness renew his gracious covenant with them , and enlarge it with the addition of many temporal blessings , and special priviledges to their posterity after them ; promising that they should possess the Land of Canaan , and be to him a peculiar people above all the people of the earth : The children of Jacob being afterward by a famine removed into Egypt , there multiplied to a great people ; The King of Egypt therefore oppressed them , and used them as slaves , Exod per totum . to make his brick , by cruel impositions : Till at last God raised them up Moses for a deliverer , to whom God committed his message to the King , and to whom he gave power to work miracles for their deliverance , and whom he made their Captain to lead them out of Egypt towards the promised Land . Ten times did Moses with Aaron his Brother go to Pharaoh the King in vain , though each time they wrought publick miracles to convince him , till at last when God had in a night destroyed all the first-born in the land of Egypt , Pharaoh did unwillingly let the Seed of Jacob ( or Israel ) go : But repenting quickly , he pursued after them with his Host , and overtook them just at the Red-sea , where God wrought a miracle , opening the Sea , which the Israelites past through on dry ground : but the King with his Host , who were hardned to pursue them , were all drowned by the return of the waters , when the Israelites were over . Then Moses led them on in the Wilderness towards the promised Land : Exod. & Numb . but the great difficulties of the Wilderness tempted them to murmuring against him that had brought them thither , and to unbelief against God , as if he could not have provided for them : This provoked God to kill many thousands of them by Plagues and Serpents , and to delay them forty years in that Wilderness , before he gave them the Land of Promise : so that only two which came out of Egypt ( Caleb and Joshua ) did live to enter it . But to confute their unbelief , God wrought many miracles for them in this Wilderness : He caused the Rocks to give them water : He fed them with Manna from above : Their shooes and cloaths did not wear in forty years . In this Wilderness Moses received from God a Law , by which they were to be governed : In mount Sinai in flames of fire , with terrible thunder , God appeared so far to Moses , as to speak to him , and instruct him in all that he would have him do ; He gave him the chief part of his Law in two Tables of Stone , containing Ten Commandments , engraven thereon by God himself , ( or by Angelical ministration ) : The rest he instructed him in by word of voice . Moses was made their Captain , and Aaron their High Priest , and all the Forms of God's Worship setled , with abundance of Laws for Sacrifices and Ceremonies , to typifie the Sacrifice and Reign of Christ : Josh. per tot . Judg. When Moses and Aaron were dead in the Wilderness , God chose Joshua , Moses his Servant , to be their Captain , who led them into Canaan , and miraculously conquered all the inhabitants , and setled Israel in possession of the Land . There they long remained under the government of a Chieftain , called a Judge , successively chosen by God himself : 1 Sam. Till at last they mutinied against that form of Government , and desired a King like other Nations : Whereupon God gave them a bad King in displeasure ; but next him he chose David , a King of great and exemplary holiness , in whom God delighted , and made his Kingdom hereditary . To David he gave a Son of extraordinary wisdom , who by God's appointment built the famous Temple at Jerusalem , yet did this Solomon , by the temptation of his Wives , to gratifie them , set up Idolatry also in the land ; 1 King . 2 King . & 1 Chron. & 2 Chron. which so provoked God , that he resolved to rend ten Tribes of the twelve out of his sons hand ; which accordingly was done , and they revolted and chose a King of their own , and only the Tribes of Juda and Benjamin adhered to the posterity of Solomon . The wise Sentences of Solomon , and the Psalms of David , are here inserted in the Bible . The Reigns of the Kings of Juda and Israel are afterwards described ; the wickedness and idolatry of most of their successive Kings and people ; till God being so much provoked by them , gave them up into Captivity : Here is also inserted many Books of the Prophesies of those Prophets which God sent from time to time , to call them from their sins , and warn them of his fore-told judgments : And , lastly , Ezra & Nehem. here is contained some of the History of their state in Captivity , and the return of the Jews by the favour of Cyrus ; where in a tributary state they remain'd in expectation of the promised Messiah , or Christ . Thus far is the History of the Old Testament .

The Jews being too sensible of their Captivities and Tributes , and too desirous of Temporal Greatness and Dominion , expected that the Messiah should restore their Kingdom to its ancient splendour , and should subdue the Gentile Nations to them : And to this sense they expounded all those passages in their Prophets , which were spoken and meant of the spiritual Kingdom of Christ , as the Saviour of Souls : which prejudiced them against the Messiah when he came : so that though they looked and longed for his coming , yet when he came they knew him not to be the Christ , but hated him and persecuted him , as the Prophets had fore-told : The fulness of time being come , Matth. 1 , 2 , &c. Luk. 1 , 2 ; &c. in which God would send the Promised Redeemer , the Eternal Wisdom and Word of God , the Second in the Trinity , assumed 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 Prophesies , and Apparitions , and applause of Angels , and other Wonders : A Star appearing over the place , led some Astronomers out of the East to worship him in the Cradle : Which Herod the King being informed of , and that they called him the King of the Jews , he caused all the Infants in that country to be killed , that he might not scape : But by the warning of an Angel , Jesus was carried into Egypt , where he remained till the death of Herod . At twelve years old he disputed with the Doctors in the Temple : In this time rose a Prophet called John , who told them , that the Kingdom of the Messiah was at hand , and called the people to Repentance , that they might be prepared for him , and baptized all that professed Repentance into the present expectation of the Saviour : About the thirtieth year of his age , Vid. Procli Homiliam de Nativ . Christi , interpret . Peltano . Jesus resolved to enter upon the solemn performance of his undertaken work : And , first , He went to John to be baptized by him , ( the Captains being to wear the same Colours with the Souldiers . ) When John had baptized him , he declared him to be the Lamb of God , that taketh away the sins of the world : and when he was baptized and prayed , the Heaven was opened , and the Holy Spirit descended in a bodily shape like a Dove upon him , and a voice came from Heaven which said , Thou art my beloved Son , in thee I am well pleased : The first thing that Jesus did after his Baptism , was , when he had fasted forty days and nights , to expose himself to the utmost of Satan's temptations , who thereupon did divers ways assault him ; Matth. 4. Luk. 4. But Jesus perfectly overcame the Tempter , who had overcome the first Man Adam ; Thenceforth he preached the glad tidings of Salvation ; and called men to repentance , and choosing Twelve to be more constantly with him than the rest , and to be witnesses of his works and doctrin , he revealed the mysteries of the Kingdom of God : He went up and down with them teaching the people , and working miracles to confirm his doctrin : He told them , that he was sent from God , to reveal his will to lost mankind for their recovery , and to bring them to a fuller knowledge of the unseen world , and the way thereto ; and to be a Mediator and Reconciler between God and Man , and to lay down his life as a Sacrifice for sin ; and that he would rise again from the dead the third day ; and in the mean time , to fulfill all righteousness , and give man an example of a perfect life : Which accordingly he did : He never sinned in thought , word or deed : He chose a poor inferiour condition of life , to teach men by his example , to contemn the wealth and honours of this world , in comparison of the favour of God , and the hopes of immortality . He suffered patiently all indignities from men : He went up and down as the living Image of Divine Power , Wisdom and Goodness ; doing Miracles to manifest his Power , and opening the doctrin of God to manifest his Wisdom , and healing mens bodies , and seeking the salvation of their souls , to manifest his Goodness and his Love . Without any means , by his bare command , he immediately cured Fevers , Palsies , and all diseases , cast out Devils , and raised the dead to life again ; and so open , uncontroled and numerous were his Miracles , as that all men might see , that the Omnipotent God did thereby bear witness to his Word . Yet did not the greatest part of the Jews believe in him , for all these Miracles , because he came not in worldly pomp to restore their Kingdom , and subdue the world : but they blasphemed his very Miracles , and said , He did them by the power of the Devil : And fearing lest his fame should bring envy and danger upon them from the Romans , who ruled over them , they were his most malicious persecutors themselves : The doctrin which he preached was not the unnecessary curiosities of Philosophy , nor the subservient Arts and Sciences , which natural light revealeth , and which natural men can sufficiently teach : But it was to teach men to know God , and to know themselves , their sin and danger , and how to be reconciled to God , and pardoned , and sanctified , and saved : How to live in holiness to God , and in love and righteousness to men , and in special amity and unity among themselves , ( who are his disciples ) : How to mortifie sin , and to contemn the wealth and honours of the world , and to deny the flesh its hurtful desires and lusts ; and how to suffer any thing that we shall be called to , for obedience to God , and the hopes of Heaven : To tell us what shall be after death ; how all men shall be judged , and what shall become both of soul and body to everlasting : But his great work was , by the great demonstrations of the Goodness and Love of God to lost mankind , ( in their free pardon and offered salvation ) to win up mens hearts to the love of God , and to raise their hopes and desires up to that blessed life , where they shall see his glory , and love him , and be beloved by him for ever . At last , when he had finished the work of his ministration in the flesh , he told his Disciples of his approaching Suffering and Resurrection , and instituted the Sacrament of his Body and Bloud , in Bread and Wine , which he commandeth them to use for the renewing of their covenant with him , and remembrance of him , Vid. Microlog . de Eccles. observ. cap. 23. and for the maintaining and signifying their communion with him and with each other . After this , ( his time being come ) the Jews apprehended him , and though upon a word of his mouth ( to shew his power ) they fell all to the ground ; yet did they rise again and lay hands on him , and brought him before Pilate the Roman Governour ; and vehemently urged him to crucifie him , contrary to his own mind and conscience : They accused him of blasphemy , for saying he was the Son of God ; and of impiety , for saying , Destroy this Temple , and in three days I will re-build it , ( he meant his Body ) : and of treason against Caesar , for calling himself a King , ( though he told them that his Kingdom was not worldly , but spiritual . ) Hereupon they condemned him , and clothed him in purple like a King in scorn , and set a Crown of thorns on his head , and put a Reed for a Scepter into his hand , and led him about to be a derision : They cover'd his eyes , and smote him , and buffeted him , and bid him tell who strake him : At last they nailed him upon a Cross , and put him to open shame and death , betwixt two Malefactors , ( of whom , one of them reviled him , and the other believed on him ) : they gave him gall and vinegar to drink : The Souldiers pierced his side with a Spear , when he was dead . All his Disciples forsook him and fled ; Peter 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 darkness was upon the earth , though their was no natural Eclipse ; which made the Captain of the Souldiers say , Verily this was the Son of God . When he was taken down from the Cross , and laid in a stone-Sepulchre , they set a guard of Souldiers to watch the grave , having a stone upon it , which they sealed ; because he had fore-told them that he would rise again : All this is written by the four Evangelists . On the morning of the third day , being the first day of the week , an Angel terrified the Souldiers , and rolled away the stone , and sate upon it ; and when his Disciples came , they found that Jesus was not there : And the Angel told them , that he was risen , and would appear to them : Accordingly he oft appeared to them , sometimes as they walked by the way , and once as they were fishing , but usually when they were assembled together : Thomas , who was one of them , being absent at his first appearance to the rest , told them he would not believe it , unless he saw the print of the nails , and might put his finger into his wounded side : The next first day of the week , when they were assembled , Jesus appeared to them , ( the doors being shut ) and called Thomas , and bad him put his fingers into his side , and view the prints of the nails in his hands and feet , and not be faithless but believing : After this he oft appeared to them , and once to above five hundred brethren at once : He earnestly prest Peter to shew the love that he bare to himself , by the feeding of his flock : He instructed his Apostles in the matters of their employment : He gave them Commission to go into all the world , and preach the Gospel , and gave them the tenour of the New Covenant of Grace , and made them the Rulers of his Church , requiring them by Baptism solemnly to enter all into his Covenant , who consent to the terms of it , and to assure them of pardon by his Blood , and of salvation if they persevere : He required them to teach his Disciples to observe all things which he had commanded them , and promised 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 seen of them forty days , speaking of the things pertaining to the Kingdom of God , being assembled with them , he commanded them not to depart from Jerusalem , but wait till the holy Spirit came down upon them , which he had promised them : But they , being tainted with some of the worldly expectations of the Jews , and thinking that he who could rise from the dead , would sure now make himself and his followers glorious in the world , began to ask him whether he would at this time restore the Kingdom to Israel : But he answered them , Act. 1. [ It is not for you to know the times or seasons which the Father hath put in his own power : But ye shall receive power , after that the holy Ghost is come upon you , and ye shall be witnesses to me both at Jerusalem , and in all Judea and Samaria , and to the uttermost parts of the earth . ] And when he had said this , while they beheld , he was taken up , and a cloud received him out of their sight : And while they looked stedfastly toward heaven , as he went up , two men stood by them in white apparel , and said , Why gaze ye up into Heaven ? This same Jesus which is taken up from you into Heaven , shall so come in like manner as ye have seen him go into Heaven . Upon this they returned to Jerusalem , and continued together , Act. 2. till ten days after : as they were all together , ( both the Apostles and all the rest of the Disciples ) suddenly there came a sound from Heaven , as of a rushing mighty wind , and the likeness of fiery cloven tongues sate on them all , and they were filled with the holy Ghost , and began to speak in other languages , as the Spirit gave them utterance : By this they were enabled both to preach to people of several languages , and to work other miracles to confirm their doctrine ; so that from this time forward , the holy Spirit which Christ sent down upon Believers , was his great Witness and Agent in the world ; and procured the belief and entertainment of the Gospel wheresoever it came : For by this extraordinary reception of the Spirit , the Apostles themselves were much fullier instructed in the doctrine of salvation than they were before , notwithstanding their long converse with Christ in person ; ( it being his pleasure to illuminate them by supernatural infusion , that it might appear to be no contrived design 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 Commissions , to settle Christ's Church in a holy order , and to leave on record the doctrine which he had commanded them to teach : Also they themselves did heal the sick , and cast out devils , and prophesie , and by the laying on of their hands , the same holy Spirit was ordinarily given to others that believed : so that Christians had all one gift or other of that Spirit , by which they convinced and converted a great part of the world in a short time : and all that were sincere , had the gift of sanctification , and were regenerate by the Spirit , as well as by Baptismal water , and had the love of God shed abroad in their hearts , by the holy Ghost which was given them : A holy and heavenly mind and life , with mortification , contempt of the world , self-denial , patience , and love to one another and to all men , was the constant badge of all Christ's followers : Act. 2 ▪ & 3. The first Sermon that Peter preached did convert three thousand of those sinful Jews that had crucified Christ : And after that , many thousands of them more were converted : One of their bloody persecutors , ( Saul a Pharisee ) that had been one of the murderers of the first Martyr Stephen , Act. 9. and had haled many of them to prisons ; as he was going on this business , was struck down by the high-way , a light from Heaven shining round about him , and a voice saying to him , Saul , Saul , why persecutest thou me ? And he said , Who art thou , Lord ? And the Lord said , I am Jesus whom thou persecutest ; it is hard for thee to kick against the pricks : And he trembling and astonished said , Lord , what wilt thou have me to do ? And the Lord said , Arise , and go into the City , and it shall be told thee what thou must do : And the men that journeyed with him stood speechless , hearing a voice , but seeing no man : And so Saul was led blind to Damascus , Act. per tot . where one Ananias had a vision , commanding him to Baptize him , and his eyes were opened : This Convert called Paul , did hence-forward preach the Gospel of Christ , from Country to Country , in Syria , in Asia , at Rome , and a great part of the world , in marvellous unwearied labours and sufferings , abuses and imprisonments , converting multitudes , and planting Churches in many great Cities and Countries , and working abundance of miracles where he went . His History is laid down in part of the New Testament : There are also many of his Epistles , ( to Rome , to Corinth , Galatia , Ephesus , Philippi , Coloss , Thessalonica , to Timothy , to Titus , and to Philemon , and the Hebrews ( as is supposed ) There are also the Epistles of Peter , James , John and Jude , with the Revelation of John , containing many mysterious Prophesies . An Eunuch who was of great power under the Queen of Ethiopia , was converted by Philip , and carried the Gospel into his Country . The rest of the Apostles and other Disciples carried it abroad a great part of the world , especially in the Roman Empire : and though every where they met with opposition and persecution , yet by the power of the holy Ghost , appearing in their Holiness , Languages and Miracles , they prevailed and planted abundance of Churches , of which the most populous were at Jerusalem , Antioch , Rome and Alexandria : And though they were all dispersed abroad the world , and out of the reach of mutual converse , yet did they never disagree in their Doctrine , in the smallest point , but proceeded through sufferings in Unity and Holiness , in the work of saving Souls , till most of them were put to death for the sake of Christ ; having left the Churches under the Government of their several Pastors , according to the will of Christ .

This is the abstract of the History of the holy Scriptures .

§ . 14. The summ of the Doctrine of Christianity is contained in these Articles following , consisting of three general Heads : I. Things to be known and believed . II. Things to be willed , and desired , and hoped . III. Things to be done .

1 Cor. 8.4 , 6. Matth. 28.19 1 Joh. 5.7 . 1 Tim. 1.17 . Ps. 139.7 , 8 , 9. & 147.5 . Isa. 40.17 . 1 Tim. 6.16 . Mal. 3.6 . Jam. 1.17 . Neh. 9.6 . Rev. 4.8 . & 15.3 . Exod. 34.6 , 7. Ezek. 18.4 . Ps 47.7 . & 119.68 . & 145.9 . I. 1. There is one only GOD in Essence , in Three Essential Principles , POWER , UNDERSTANDING and WILL ; or OMNIPOTENCY , OMNISCIENCE and GOODNESS ; in Three Subsistences or Persons , the FATHER , the SON and the HOLY SPIRIT , who is a Mind or Spirit , and therefore is most Simple , Incorruptible , Immortal , Impassionate , Invisible , Intactible , &c. and is Indivisible , Eternal , Immense , Necessary , Independent , Self-sufficient , Immutable , Absolute and Infinite in all Perfections : The Principal Efficient , Dirigent and Final Cause of all the world : The CREATOR of all , and therefore our Absolute OWNER ,

Prov. 16.4 . Gen. 1.26 . Deut. 30.19 . Col. 3.10 . Eccles. 7.29 . Psal. 8.5 , 6. Mar. 12 30 , 33. Deut. 6.5 . & 10.12 . & 1.32 . Gen. 2.16 , 17. Rom. 6.23 .

See an Exposition of the Creed briefly in Isidor . de Eccles. Offic. l. 2. c. 23. p. 222.

Of the Original of the Creed , see Vossi●s de Symbol . and Parker de Descensu ad Inferos . Of the several Creeds of the Eastern and Western Churches , see Usher , de Symbolis .

or Supreme RULER , and our Total BENEFACTOR , and CHIEF GOOD and END .

2. GOD made Man for himself ; not to supply any want of his own , but for the pleasing of his own Will and Love , in the Glory of his Perfections shining forth in his works : In his own Image ; that is , with Vital Power , Understanding and Free-will , Able , Wise and Good ; with Dominion over the Inferiour Creatures , as being in subordination to God their OWNER , their GOVERNOUR and their BENEFACTOR and END . And he bound him by the Law of his Nature to adhere to GOD his MAKER ; by Resignation , Devotion and Submission to him as his OWNER , by Believing , Honouring and Obeying him as his RULER ; and by Loving him , Trusting and Seeking him , Delighting in him , Thanksgiving to him , and Praising him , as his Grand BENEFACTOR , chief Good , and ultimate end , to exercise Charity and Justice to each other ; and to Govern all his inferiour faculties by Reason according to his Makers will , that he so might please 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. Gen. 3. Joh. 8.44 . Rom. 5.12.17 , 18. Gen. 3.16 , 17. Rom. 3.9 , 19 , 23. & 6.23 . Act. 26.18 . Eph. 2.2 . Heb. 2.14 Psal. 51.5 . Rom. 5.12 . Eph. 2.2 , 3 , 5. Isa. 48.4 . Job 14.4 . & 25.4 . Gen. 6.5 . Hos. 11.7 . Rom. 5.18 , 19. Rom. 5.6 , 10. Act. 4.12 . Man being tempted by Satan to break this Law of God , did believe the Tempter who promised him impunity , and advancement in Knowledge , and who accused God as false in his threatning , and as envying Man this great advancement : And so by wilfull sinning against him , he fell from God and his uprightness and happiness , under the displeasure of God , the penalty of his Law , and the power of Satan : And hence we are all conceived in sin , averse to good , and prone to evil , and condemnation is passed upon all , and no meer Creature is able to deliver us .

4. God so loved the World , Joh ▪ 3.16 , 17. & 4.42 . 1 Joh. 2.2 . Rom. 9.5 . Joh. 10.30 . 1 Tim. 2.5 . Heb. 2.14 , 16. Luk. 1.27 , 31 , 35. Mat. 1.20 , 21. Heb. 4.15 . Mat. 4. Heb. 7.26 . Mat. 3.15 . Act. 2.22 . Heb. 2.3 , 4. Heb. 9.26 . & 10.12 . 1 Tim. 2.6 . Eph. 2.16 . 1 Cor. 15.3 , 4. Luk. 23.43 . Psal. 16.10 . 1 Pet. 3.18 , 19. 2 Tim. 1.10 . Heb. 2.14 . Act. ●2 . 24 , 9. & 3.21 . Rom. 9.5 . Heb. 7.24 . Act 2.36 . & 10.36 . Heb. 8.2 . & 10.21 . Act. 3.23 . & 5.31 . Heb. 7.25 . Rom. 8.34 . Eph. 4.8 , 11 , 12 , 13. Rom. 8.9 , 1. Thess. 5.12 . that he gave his only SON to be their REDEEMER , who being the Eternal WISDOM and WORD of God , and so truly GOD and one in Essence with the FATHER , did assume our Nature , and became Man , being conceived by the HOLY SPIRIT in the Virgin Mary , and born of her , and called JESVS CHRIST : who being Holy and without all sin , did conquer the Tempter and the World , fulfilling all righteousness ; He enacted and preached the Law or Covenant of Grace , confirming his Doctrine by abundant uncontrolled Miracles ; contemning the World , he exposed himself to the malice and fury , and contempt of sinners , and gave up himself a Sacrifice for our sins , and a Ransom for us , in suffering death on a Cross , to reconcile us to God : He was buryed , and went in Soul to the Souls departed : And the third day he rose again , having conquered death ; And after forty dayes having instructed and authorized his Apostles in their Office , he ascended up into Heaven in their sight ; where he remaineth Glorified , and is Lord of all ; the chief Priest , and Prophet , and King of his Church , interceding for us , teaching and governing us , by his Spirit , Ministers and Word .

5. The New Law and Covenant which Christ hath procured , made and sealed ( by his Blood , Heb. 9.15 . Joh 1.12 . & 3.16 . Act. 26.18 . Gal. 5.6 . Act. 11.13 . & 3.19 . & 20.21 . Rom. 8.1.13 . Mar. 4.12 . Rom. 8 16 , 17. Gal. 4.6 . Joh. 3.6 . 1 Cor. 6.17 . Rom. 8.9 . Eph. 2.18.22 Rev. 2. & 3. Col. 1.22 , 23. Heb. 4.1 . Mar. 16.16 . Joh. 3.3 , 5.36 . Heb. 12.14 . 2 Thess. 1.8.9 . & 2.12 . Luk. 13.3 . Mat. 28.19 . Mar. 16.15 , 16. 2 Cor. 5.19 . Joh. 6.37 . & 10 28 , 29. Joh. 14.26 . & 15.26 . 1 Pet. 1.10 , 11 , 12. 2 Pet. 1.21 . 2 Tim. 3.16 . Joh. 16.13 . Eph. 3.3 , 5. & 2.20 . Isa. 8.20 . Rev. 22.18 , 19. 1 Tim. 6.14 . Luk. 16.29 , 31. Act. 2.22 . & 5.32 . & 19.11 , 19. Heb. 2.3 , 4. Gal. 3.1 , 2 , 3. Joh. 14.12 . & 3.2 . 1 Cor. 14. Act. 26.17 , 18. Rom. 8.9 , 10 , 11. Act. 16.14 . Joh. 6.44 . Ezek. 36.26 . Gal. 5.22 . Col. 2.19 . Eph. 5.30 , 31 , 32. & 3.17 . 1 Cor. 12.12 , 13 , 27. Rom. 3.24 . & 4.24 . Joh. 1.12 . Tit. 2.14 . Rom. 5.5 . Mat. 10.37 . 1 Cor. 6 11. Luk. 1.75 . 1 Joh. 3.14 . 1 Pet. 1.22 . Act. 24.2 . Gal. 5.17 , 24. 1 Joh. 2.15 . 1 Cor. 1.7 . 2 Pet. 3.11 , 12. Tit. 1.2 . & 3.7 . Luk. 23.43 . & 16.22 . 2 Cor. 5.1 , 8. Phil. 1.23 . 2 Pet. 3.19 . Luk. 16.28 . Act. 1.11 . his Sacraments , and his Spirit ) is this ; [ That to all them who by true Repentance and Faith , do forsake the Flesh , the World and the Devil , and give up themselves to God the Father , Son and Holy Spirit , their Creator , Redeemer and Sanctifier , he will give Himself in these Relations , and take them as his reconciled Children , pardoning their sins , and giving them his grace , and title to Everlasting Happiness , and will glorifie all that thus persevere : But will condemn the unbelievers , impenitent , and ungodly , to everlasting punishment . ] This Covenant he hath commanded his Ministers to proclaim and offer to all the World , and to baptize all that consent thereunto , to invest them Sacramentally in all these benefits , and enter them into his holy Catholick Church .

6. The Holy Spirit proceeding from the Father and the Son , did first inspire and guide the Prophets , Apostles and Evangelists , that they might truly and fully reveal the Doctrine of Christ , and deliver it in Scripture to the Church , as the Rule of our Faith and Life ; and by abundance of evident , uncontrolled Miracles , and gifts , to be the great witness of Christ , and of the truth of his holy Word .

7. Where the Gospel is made known , the HOLY SPIRIT doth by it illuminate the minds of such as shall be saved , and opening and softening their hearts , doth draw them to believe in Christ , and turneth them from the power of Satan unto God : Whereupon they are joyned to Christ the Head , and into the Holy Catholick Church which is his Body , consisting of all true Believers , and are freely justified and made the Sons of God , and a sanctified peculiar people unto him , and do Love him above all , and serve him sincerely in holiness and righteousness , loving and desiring the Communion of Saints , overcoming the Flesh , the World , and the Devil , and living in Hope of the coming of Christ , and of Everlasting life .

8. At death the Souls of the Justified go to Happiness with Christ , and the Souls of the wicked to misery : And at the end of this World , the Lord Jesus Christ will come again , and will raise the Bodies of all men from the dead , and will judge all the World according to the good or evil which they have done : 1 Cor. 15. Joh. 5. ●2 , 29. Mat. 25. 2 Cor. 5.10 . Mat. 25. & 13.41 , 42 , 43. 2 Tim. 4.8 , 18. 2 Thess. 1.8 , 9 , 10. & 2.12 . Joh. 17.24 . And the righteous shall go into Everlasting Life , where they shall see Gods Glory , and being perfected in Holiness , shall love and praise and please him perfectly , and be loved by him for evermore ; and the Wicked shall go into Everlasting punishment with the Devil .

II. According to this Belief we do deliberately and seriously by unfeigned consent of Will , take this One God , Luk. 15.21 . Act. 2.37 . & 3.19 . Rom. 8.13 . Luk. 14.33 . 1 Thess. 1.9 . Exod. 20.3 . Deut. 26.17 . Josh. 24.16 , 26. 2 Cor. 8.5 . Joh. 17.3 . 1 Cor. 8.6 . 2 Cor. 6.17 , 18. 1 Joh. 1 3. Eph. 4.5 , 6. Joh. 14.6 . Luk. 5.14 . & 14.26 . Act. 9.6 . Rom. 6.13 , 16. Luk. 19.27 . Joh. 3.10 . Mat. 28.19 . Eph. 2.18 , 22. & 1.13 , 14 , 18. Rom. 8.9 , 13 , 16 , 26. 1 Cor. 2.10 Eph ▪ 2.18.22 . & 3.5 , 16. 2 Cor. 1.22 . & 5.5 . Isa. 44.3 , 4 , 5. Rom. 15.6 . See the Lords Prayer . the infinite Power , Wisdom , and Goodness , the Father , Son , and Holy Spirit , for our only God , our reconciled Father , our Saviour and our Sanctifyer , and resolvedly give up our selves to him accordingly ; entering into his Church under the hands of his Ministers , by the solemnization of this Covenant in the Sacrament of Baptism . And in prosecution of this Covenant , we proceed to stirre up our DESIRES by daily PRAYER to God in the Name of Christ , by the help of the Holy Spirit , in the order following : 1. We desire the glorifying and hallowing of the Name of God , that he may be known , and loved , and honoured by the World , and may be well-pleased in us , and we may delight in Him which is our ultimate end . 2. That his Kingdom of Grace may be enlarged , and his Kingdom of Glory as to the Perfected Church of the sanctified , may come : That Mankinde may more universally subject themselves to God their Creator and Redeemer , and be saved by him . 3. That this Earth which is grown too like to Hell , 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 fleshly desires , wills and minds . 4. That our Natures may have necessary support , protection and provision in our daily service of God , and passage through this World , with which we ought to be content . 5. That all our sins may be forgiven us through our Redeemer , as we our selves are ready to pardon wrongs . 6. That we may be kept from Temptations , and delivered from sin and misery , from Satan , from wicked men , and from our selves : Concluding our Prayers with the joyfull Praises of God , our Heavenly Father , acknowledging his Kingdom , Power , and Glory for ever .

III. The Laws of Christian PRACTICE are these : 1.

The Ten Commandments .

Jud. 21. Gal. 5.22 . Luk. 10.27 . 1 Tim. 4.7 . Isa. 64.7 . Act. 24.16 . Col. 3.5 . Rom. 8.13 . Heb. 3.11 , 13. Mat. 15.18 , 19. Luk. 12.15 . Rom. 13.13 , 14. 1 Cor. 3.18 . 2 Pet. 1.10 . 2 Cor. 13.5 . Gal. 6.3 ▪ 4. Psal. 4.4 . & 104.34 . & 1.2 . & 119.97 , 99. Gen. 24.63 . Eph. 3.18 , 19. Psal. 90.12 . Luk. 12.36 . 2 Pet. 3.11.12 . Luk. 21.36 . Psal. 141.3 . 1 Cor. 10.12 . Psal. 39.1 . Prov. 4.23 . Eph. 6.10 , 19. 1 Pet. 5.9 . Jam. 4.7 . Psal. 34.1 . & 145.2 . 1 Thess. 3.17 . Phil. 4.6 .

Joh. 4.23 , 24. Mat. 15.9 . Isa. 1.13 . Deut. 6.13 . & 10.20 . Jer. 4.2 . & 12.16 . Jam. 5.12 . Act. 2.42 . & 6.2 . & 20 7.28.30 , 31 , 36. 1 Cor. 14.16 , 26. Jam. 5.14 . Phil. 1.4 . 1 Cor. 11.24 . & 10.16 . Heb. 7.7 . Rev. 1.10 . Act. 20.7 . 1 Cor. 16.2 .

Eph. 6.4 , 9. Deut. 6.11 , 12. Dan. 6.10 . Act. 10.30 . Psal. 101. 1 Sam. 2.23 , 29. Gen. 18.19 . Josh. 24.15 . Col. 3.20 , 22. Deut. 21.18 .

That our Souls do firmly adhere to God , our Creator , Redeemer and Sanctifyer , by Faith , Love , Confidence , and Delight ; that we seek him by desire , obedience and hope ; meditating on himself , his word and works of Creation , Redemption and Sanctification , of Death , Judgement , Heaven and Hell : exercising Repentance and mortifying sin , especially atheism , unbelief , and unholiness , hardness of heart , disobedience and unthankfulness , pride , worldliness and flesh-pleasing : Examining our hearts ; about our Graces , our Duties , and our sins : Watchfully governing our thoughts , affections , passions , senses , appetites , words and outward actions : Resisting temptations ; and serving God with all our faculties , and glorifying him in our Hearts , our Speeches , and our Lives .

2. That we worship God according to his Holiness , and his Word , in Spirit and Truth , and not with Fopperies and Imagery according to our own devices , which may dishonour him , and lead us to Idolatry .

3. That we ever use his Name with special Reverence ; especially in appealing to him by an Oath ; abhorring prophaneness , perjury , and breach of Vows and Covenants to God .

4. That we meet in Holy Assemblies for his more solemn Worship ; where the Pastors teach his Word to their Flocks , and lead them in Prayer and Praise to God , administer the Sacrament of Communion , and are the Guides of the Church in Holy things ; whom the people must hear , obey and honour ; especially the Lords Day must be thus spent in Holiness .

5. That Parents educate their Children in the Knowledge and Fear of God , and in obedience of his Laws ; and that Princes , Masters and all Superiours govern in Holiness and Justice , for the glory of God , and the common good , according to his Laws : And that Children love , honour and obey their Parents , and all Subjects their Rulers , in due subordination unto God .

Math. 5.21 , 22 , 23 , 25 , 38 , 39. 6. That we do nothing against our Neighbours Life or Bodily welfare , but carefully preserve it as our own .

7. That no man defile his Neighbours wife , Mat. 5.27 , 28 , 29 , 30. nor commit Fornication ; but preserve our own and others Chastity in thought , word and deed .

8. That we wrong not another in his Estate , by stealing , 1 Thess. 4.6 . Eph. 4.28 . fraud , or any other means ; but preserve our Neighbours Estate as our own .

9. That we pervert not Justice by false witness or otherwise ; Prov. 19.5 , 9. & 21.28 . Rom. 13.9 . Rev. 16.19 . & 24.17 . Prov. 17.23 . & 31.5 . Col. 3.9 . Prov. 12.22 . & 6.17 . & 13.5 . nor wrong our neighbour in his Name , by slanders , backbiting or reproach : That we lie not ; but speak the truth in love , and preserve our neighbours right and honour as our own .

10. That we be not selfish , setting up our selves and our own , against our Neighbour and his good ,

Ro. 7.7 . & 13.4 . Mat. 19.19 & 22.36 . Luk. 14.22 , 23. Jam. 2.8 . & 3.13 . 1 Cor 13. Mat. 7.12 . Eph 4 32. Col. 3.13 .

1 Joh. 4.16 . Rom. 13.9 . 1 Thess 4 9. 1 Pet. 1.22 . & 3 8. & 2.17 . Gal. 6.10 . Eph. 2 10. Tit. 2.14 .

desiring to draw from him unto our selves : But that we love our Neighbour as our selves , desiring his welfare as our own ; doing to others as ( regularly ) we would have them do to us ; forbearing and forgiving one another ; loving even our enemies , and doing good to all , according to our power , both for their Bodies and their Souls .

This is the Substance of the CHRISTIAN RELIGION .

§ . 15. II. The summ or Abstract of the Christian Religion is contained in three short Forms : The first called , The Creed , containing the matter of the Christian Belief ; The second called , The Lords Prayer , containing the matter of Christian Desires and hope : The third called , The Law or Decalogue containing the summ of Morall Duties ; which are as followeth .

The BELIEF .

1. I believe in God , the Father Almighty , Maker of Heaven and Earth ; 2. And in Iesus Christ his only Son our Lord ; who was conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate ; was crucified , dead and buried , descended to * *

Hades , of which read Bp. Usher in his Answer to the Jesuits Challenge .

De totis Scripturis , haec breviatim collecta sunt ab Apostolis , ut quia plures credentium literas nesciunt , vel qui sciunt prae occupationibus seculi Scripturas lege●e non possunt , haec corde retinentes habeant sibi sufficientem scientiam salutarem . Isidor . de Eccl. Offic. l. 2. c. 22. pag. ( in Bibl. Patr. ) 222.

Hell ; the third day he rose again from the dead ; he ascended into Heaven , and sitteth on the right hand of God the Father Almighty : from thence he shall come again to judge the quick and the dead . 3. I believe in the Holy Ghost ; the Holy Catholick Church , the Communion of Saints , the Forgiveness of sins , the Resurrection of the body , and the Life Everlasting .

The LORDS PRAYER .

Our FATHER which art in Heaven , hallowed be thy Name : Thy Kingdom come : Thy will be done on Earth as it is in Heaven . Give us this day our daily bread , and forgive us our trespasses as we forgive them that trespass against us : And lead us not into temptation ; but deliver us from evil : For thine is the Kingdom , the Power and the Glory ; for ever , Amen .

The Ten COMMANDEMENTS .

Exod. 20. Deut. 5. God spake all these words ; saying , I am the Lord thy God , which brought thee out of the Land of Egypt , out of the house of bondage .

1. Thou shalt have no other Gods before me .

2. Thou shalt not make unto thee any graven Image , or any likeness of any thing in Heaven above , or that is in the Earth beneath , or that is in the water under the Earth : Thou shalt not vow down thy self to them , nor serve them : For I the Lord thy God am a jealous God , visiting the iniquities of the Fathers upon the Children to the third and fourth generation of them that hate me , and shewing mercy unto thousands of them that love me and keep my Commandements .

3. Thou shalt not take the Name of the Lord thy God in vain , for the Lord will not hold him guiltless that taketh his Name in vain .

4. * * De die septimo qui inter omnes mortales celebris est , magna apud plerosque ignorantia est . Hic enim dies qui ab Hebraeis Sabbatum vocatur , Graecè siquis interpretetur , Septimana , dicitur . Hoc nomine mortales omnes diem istum appellant ; at nominis causam nesciunt plerique Theophil . Antioch . ad Autol . li. 1. p. ( mihi ) 121. in B.P. Gr. L.T. 1. Remember the Sabbath day , to keep it holy : six dayes shalt thou labour and do all thy work : but the Seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any work ; thou , nor thy Son , nor thy Daughter , thy Man-servant , nor thy Maid-servant , nor thy Cattel , nor the Stranger that is within thy gates : For in six dayes the Lord made Heaven and Earth , the Sea , and all that in them is , and rested the Seventh day , wherefore the Lord blessed the Seventh day , and hallowed it .

5. Honour thy Father and thy Mother ; that thy dayes may be long upon the Land , which the Lord thy God giveth thee .

6. Thou shalt not kill .

7. Thou shalt not commit Adultery .

8. Thou shalt not Steal .

9. Thou shalt not bear false witness against thy Neighbour .

10. Thou shalt not covet thy Neighbours House : thou shalt not covet thy Neighbours Wife , nor his Man-servant , nor his Maid-servant , nor his Oxe , nor his Ass , nor any thing that is thy Neighbours .

§ . 16. The ten Commandements are summed up by Christ into these two , Thou shalt love the Lord thy God with all thy heart , and soul , and might ; and Thou shalt love thy Neighbour as thy self .

§ . 17. These Commandements being first delivered to the Jews , are continued by Christ , as the summ of the Law of Nature ; only instead of Deliverance of the Jews from Egypt , he hath made our Redemption from sin and Satan , which was thereby typified , to be the fundamental motive ; And he hath removed the memorial of the Creation-Rest , from the seventh day-Sabbath , to be kept on the Lords day , which is the first , with the Commemoration of his Resurrection , and our Redemption , in the solemn Worship of his holy Assemblies .

§ . 18. III. The briefest Summary of the Christian Religion ,

Matth. 28.19 . Rom. 8.1 . & 6 4 1 Pet. 3.21 , 22. Heb. 6.2 . Act. 2.38 , 41. Tit. 3.5 . 1 Cor. 11.

De modo Baptizandi antiquo vide Walafridum Strabon . de rebus Eccles. cap. 26. p. ( Bibl. Pat. ) 691. Et Ivon . Carnol . serm. de sacram . Neophytorum , p. 767 , 768 , &c.

containing the Essentials only , is in the Sacramental Covenant of Grace : Wherein the Penitent Believer , renouncing the Flesh , the World and the Devil , doth solemnly give up himself to God the Father , Son and Holy Spirit , as his only God , his Father , his Saviour and his Sanctifier , engaging himself hereby to a Holy life ( of Resignation , Obedience and Love ) ; and receiving the pardon of all his sins , and title to the further helps of grace , to the favour of God , and everlasting life : This Covenant is first entered by the Sacrament of Baptisme , and after renewed in our communion with the Church , in the Sacrament of the Body and Blood of Christ .

So that the Christian Religion is but [ Faith in God our Creator , Redeemer and Sanctifyer , producing the hope of Life Everlasting , and possessing us with the love of God and Man : And all this expressed in the genuine fruits of Patience , Obedience , and Praise to God , and works of Charity and Justice unto Man .

§ . 19. That all this Religion might be the better understood , received and practised by us , the Word of God , came down into Flesh , Joh. 13.15 . 1 Pet. 2.21 . and gave us a perfect Example of it in his most perfect Life ; in perfect holiness and innocency , conquering all temptations , contemning the honours , riches and pleasures of the World ; in perfect patience , and meekness , and condescension , and in the perfect Love of God and Man .

When perfect Doctrine is seconded by Perfect Exemplariness of Life , there can be no greater Light set before us , to lead us out of our state of darkness into the everlasting Light . And had it not been a pattern of holy Power , Wisdom and Goodness ; of Self-denyall , Obedience and Love ; of Patience , and of Truth and Prudence , and of contempt of all inferiour things , even of Life it self , for the Love of God , and for Life eternal ; it would not have been a full exemplification of his Doctrine ; nor a perfect Revelation of it to the World . Example bringeth Doctrine neer our Senses , and thereby maketh it more clear and powerfull .

Joh. 3 : 5 , 6. & 7.38 , 39. Gal. 4.6 . & 5.18 , 25. Rom. 8.9 , 13. 2 Cor. 3.3 . 1 Cor. 6.11 . & 2.10 , 11. Jer. 31.33 . Psal. 1.2 . 2 Pet. 1.4 . 1 Joh. 4.7 . & 5.4 , 18. § . 20. It is the undertaken Office of Jesus Christ , to send the Holy Spirit into Believers mindes , and to write out the substance of this Law upon their hearts , and give them such holy and heavenly inclinations , that it may become as it were a Natural Law unto them , and they obey it with love , facility and delight ( though not in perfection till they arrive at the state of Perfection . )

So much to shew WHAT the Christian Religion is .

CHAP. IV. Of the Nature and Properties of the Christian Religion .

HAving understood the matter and words of the Christian Religion , before I proceeded any further , Nihil est ad defendendum Puritate tutius : nihil ad dicendum Veritate facilius . inq . Ambros . I thought it meet to pass a judgment upon the nature , temperament , constitution and properties of it . And therein I found that which must needs be a great preparative to belief .

§ . 1. And first , I found , that it is a most holy and spiritual Religion , resolved into the most excellent Principles and Ends , glorifying God , and humbling man , and teaching us the most divine and heavenly life , in the love and patient service of our Creator .

1. It is most Holy , for it calleth us up entirely unto God ,

Nulla major ad amorem invitatio quam praevenire amantem : & nimis durus est animus , qui , si delectionem nolebat impendere , nolit rependere . August . de Catech. rud .

In eo quod amatur , aut non laboratur , aut labor amatur . August . de san . Vid.

Ad Divos adeunto castè : pietatem adhibento , opes amovento : qui secus faxit , Deus ipse vindex erit . Leges Rom. in Cic. de Leg. 2. p. 237. Significat probitatem Deo gratam esse , sumptum esse removendum . Ib p. 239.

and consisteth in our absolute dedication and devotedness to him . 2. It is most Spiritual , leading us from things carnal and terrene ; and being principally about the government of the Soul ; and placing all our felicity in things spiritual , and not in fleshly pleasures with the Epicureans and Mahometans : It teacheth us to worship God in a spiritual manner , and not either irrationally , toyishly , or irreverently : And it directeth our lives to a daily converse with God in holiness . 3. The Principles of it are the three Essentialities of God in Unity , viz. the Infinite Power , Wisdom and Goodness ; and the three grand Relations of God to Man , as founded in his three most famous works , viz , as our Creator , our Redeemer , and our Regenerater or Sanctifier ; and the three great Relations arising from Creation , and also from Redemption , viz. as he is our Owner , our Ruler and our Benefactor or chiefest Good and End . 4. The Ends of the Christian Religion , I find are proximately the saving of man from Satan , and the Justice of God ; the sanctifying them to God , and purifying them from sin , the pardon of their sins , and the everlasting happiness of their Souls , in the pleasing and fruition of God for ever . In a word , it is but the redeeming us from our carnal self , the world , and the devil , to the love and service of our Creator . 5. Nothing can be spoken more honourably of God in all his perfections , in the language of poor mortals , than what the Christian Religion speaketh of him . 6. And no Religion so much humbleth man , by opening the malignity both of his original and actual sin , and declaring the displeasure of God against it . 7. It teacheth us who once lived as without God in the world , to live wholly unto God ,

Christianus nemo recte dicitur , nisi qui Christo moribus , prout valet , coequatur . Maxim .

Christiani nomen frustra sortitur , qui Christum minime imitatur : Quid enim tibi prodest vocari quod non es , & nomen usurpare alienum ? sed si Christianum te esse delectat , quae Christian tatis sunt gere , & merito tibi Christiani nomen assume . August . de vita Christiani .

Ille vere Christianus est , qui omnibus misericordiam facit , qui nullâ omnino movetur injuriâ ; qui alienum dolorem tanquam propium sentit ; cujus mensam pauper non ignorat ; qui coram hominibus inglorius habetur , ut coram Deo & Angeli glorietur : qui terrena contemnit , ut possit habere coelestia ; qui opprimi pauperem se praesente non patitur , qui miseris subvenit , &c. August . de vita Christ .

and to make nothing of all the world in comparison of him . 8. And it teacheth us to live upon the hopes of heaven , and fetch our motives and our comforts from it .

§ . 2. I find that the Christian Religion is the most pure , and clean , and utterly opposite to all that is evil .

There is no vertue which it commendeth not , nor duty which it commandeth not , nor vice which it condemneth not , nor sin which it forbiddeth not .

The chief thing in it which occasioneth the rebellion and displeasure of the world against it , is the purity and goodness of it , which is contrary to their sensual nature , and as Physick to their licentious lives : would it indulge their vices , and give them leave to sin , they could endure it .

§ . 3. Particularly it most vehemently condemneth the grand vices of Pride , Worldliness , and Sensuality , and all their polluting and pernicious fruits .

1. No Religion doth so much to teach men Humility , and make Pride appear an odious thing . It openeth the malignity of it , as it lifteth up the mind against God or Man : it condemneth it as Satans image : it giveth us a multitude of humbling precepts and motives , and secondeth them all with the strangest example of condescension and lowliness in Christ that was ever presented to the view of man . Whereas I find even in the famousest of the Roman Heathens , that a great deal of pride was taken for a virtue , and men were instructed and exhorted to be proud , under pretence of maintaining and vindicating their honour ; and true Humility was taken for disgraceful baseness , and men were driven from it by the scorn , not only of the vulgar , but of Philosophers themselves .

2. And there is no Religion that is fitted so much to the destruction of Worldliness , or of the love of Riches , as Christianity is :

Omnis creatura cum bona sit , & bene potest amari , & male : Benè scilicet ordine constituto ; male ordine perturbato . August de Civet . Dei .

Omnium malorum affectuum principium est Philautia ; finis autem superbia : Philautia , amor est . quo corpus complectimur , rationi non consentaneus . Hanc qui amp taver●t , ead●m opera , omnes affectus ex ea oriente , abscidit Maxim. de Charitat .

for it teacheth men most effectually the vanity of the world ; it appointeth them a holy life , so hateful to worldly men , as will occasion them to feel the vexation of the world ; it openeth to them the hopes of a life so much better , as may teach them to take all the wealth and glory of this world for a shadow , a feather , or a dream . It condemneth worldly love , as the sin inconsistent with the love of God , and the certain mark of a drossy unsanctified miserable soul . It setteth before us such an example of Christ , as must needs shame worldliness with all true believers .

3. And for Sensuality , it openeth the shame of its beastiality , and maketh the carnal mind and life to be enmity to God , and the contrary to that spiritual mind and life , which is the property of all that shall be saved : It strictly and vehemently condemneth all gluttony and excess of drink ; all ryotting and time-wasting needless sports ; all fornication , and ribald talk , and wanton carriage , words or thoughts : Whereas I find among Heathens and Mahometans , that inordinate sensuality was much indulged : excess of eating and drinking was made a matter of no great blame : time-wasting Plays were as little accused , as if men had no greater matter to do in the world , than to pass away time in some sensual or fantastical delight : either by fornication , or many wives at once , their lust was gratified ; and so their minds were debased , polluted , and called down and made unfit for spiritual contemplation and a holy life . From whence no doubt it came to pass , that they were so dark about things spiritual and divine , and so overspread with errors about many plain and necessary things .

§ . 4. There is no Religion which so notably detecteth and disgraceth the sin of SELFISHNESS , nor so effectually teacheth SELF-DENIAL , as the Christian Religion doth .

It maketh man understand the nature of his corrupt depraved state ; that it is a falling from GOD to SELF : and that his recovery lieth in returning from SELF to GOD. It sheweth him how selfishness is the principle of divisions , enmity , wrath , contentions , envy , malice , covetousness , injustice , oppression , wars , uncharitableness , and all the iniquity of the world . And how self is the grand enemy of God , and Man , and of the Publick good and peace ; and contrary to the love of God and our neighbour , and the Common-wealth . It giveth us so many precepts for self-denial , as no other Religion did ever mention ; and such an example against it in Jesus Christ , as is the astonishment of Men and Angels . And therefore all other Religions did in vain attempt the true purifying of heart and life , or the pacifying of the divided minds of men , while they let alone this sin of selfishness , ( or lightly touch'd it ) which is the root and heart of all the rest .

§ . 5. No Religion doth so much reveal to us the Nature of God , Sic intelligimus Deum , si possumus , quantum possumus ; sine qualitate bonum , sine quantitate magnum , sine indigentia Creatorem , sine situ praesentem , sine habitu omnia continentem , sine loco ubique torum , sine tempo●e sempiternum , sine ulla sui mutatione , mutabilia omnia facientem , nihilque patientem . Quisquis Deum ita cogitat , etsi nondum potest invenire quid sit , piè tamen cavet , quantum potest , al quid de eo sentire quod non sit . Aug. de Trinit. l. 5. c. 1. and his works for Man , and Relations to him , as the Christian Religion doth .

And doubtless that is the most excellent doctrine which maketh known God most to mans mind ; and that is the best Religion , which bringeth man nearest to his Creator , in love and purity . Few of the Heathens knew God in his Unity ; and fewer in the Trinity of his Essential Primalities : many question'd his particular Providence and Government : they knew not man's relation or duty to him , while they were distracted with the observance of a multitude of Gods , they indeed had none . Though God be incomprehensible to us all , yet is there a great deal of the glory of his perfections , revealed to us in the light of Christianity , which we may seek in vain with any other sort of men .

§ . 6. No Religion doth so wonderfully open , and magnifie , and reconcile God's Justice and Mercy to Mankind , as Christianity doth .

It sheweth how his Justice is founded in his Holiness , and his governing Relation : it justifieth it by opening the purity of his Nature , the evil of sin , and the use of punishment to the right government of the world : and it magnifieth it by opening the dreadfulness and certainty of his penalties , and the sufferings of our Redeemer when he made himself a Sacrifice for our sins . By the revelation of justice , sin and misery , it revealeth the wonderful greatness of Gods mercy : it openeth those operations and effects of it , which Heathenism and Mahometanism are utter strangers to : they speak diminutively both of Mercy and Justice , and cannot tell how to make God merciful , without making him vnjust ; nor to make him just , without obscuring the glory of his mercy : which is peculiarly set forth in the work of Redemption , and the Covenant of Grace , and promise of everlasting Blessedness .

§ . 7. The Christian Religion openeth many other parts of holy doctrine , which are unknown to men that learned them not from thence .

Such as the doctrin of the Creation , and the Fall , and of original sin , and of Justification , Sanctification , Adoption , and the right worshipping of God : of which , mention is made before more distinctly .

§ . 8. No Religion can be more Charitable ;

Rom. 13.9 . 1 Tim. 1.14 . 1 Thess. 4.9 . 1 Tim. 1.5 , 6. 1 Joh. 4.7 , 8. & 2.11 , 14 , 23.

Sine charitate quomodo quis veram contritionem habere poterit , quomodo ergo peccatorum remissionem . Aug.

Deus , quia hominem nudum fragilemque formavit , dedit ei praeter caetera hunc pietatis affectum , ut homo hominem tucatur , diligat , foveat , contraque omnia pericula & accipiat & praestet auxilium . Summum igitur inter se hominum vinculum est humanitas ; quod qui disruperit , nefarius & parricida existimandus est . Lactant. Inst. l. 6. c. 10.

for it wholly consisteth in the love of God and one another , and in the means to kindle and maintain this love .

The whole Law of Christ is fulfilled in love : even in loving God for himself , above all ; and our neighbours as our selves for the sake of God ; yea , our enemies so far as there is any thing amiable in them . The end of all the Commandments is love , out of a pure heart , and a good conscience , and unfeigned faith . And all Christians are obliged to love each other with a pure heart , and fervently ; yea , to shew that love which they profess to Christ himself , by the loving of one another : How frequently and earnestly is this great duty pressed by Christ and his Apostles ? how great a stress doth he lay upon it ? He maketh it the evidence of our love to God : He promiseth salvation to it : He forbiddeth selfishness , that it may not hinder it : He commandeth us to live in the constant expression of it , and to provoke one another to love and to good works : He hath made himself the most matchless and wonderful example of it : He hath told us , that according to mens charity he will judge them at the last day . How dry and barren are all Religions and Writings that we have ever come to the knowledge of in the world , in the point of love , and the fruits of love , in comparison of the Gospel of Jesus Christ ?

§ . 9. I find that the Christian Religion is most for Vnity and Peace of any Religion in the world ; most vehemently commanding them , and appointing the fittest means for the attaining of them .

1. All Christians are commanded to be of one mind , to think the same things , and speak the same things ; and discord and division and contention is earnestly forbidden them ,

Tale bonum est bonum pacis , ut in rebus creatis nil gratiosius soleat audiri , nil delectabilius concupisci , & nil utilius possideri : Spiritus enim humanus , nunquam vivificat membra nisi suerint unita ; sic spiritus sanctus nunquam vivificat ecclesiae membra , nisi fuerint in pace unita . Aug. de civ . Dei .

Pax vera est concordiam habere cum moribus probis , & litigare cum vitiis . Cassian .

Nec inveniri potest forma expressior conversationis angelicae , quàm unitas socialis . Idem . in Psalm .

and condemned , and all occasions which may lead them thereunto . 2. And they have one Head and Centre , one God and Saviour , who is their common Governour , End and Interest , in whom therefore they may all unite : when most others in the world do shew a man no further end than self-preservation ; and so while self is each mans end and interest , there are as many ends as men ; and how then is it possible that such should have any true unity and concord ? But to every true Christian , the pleasing and glorifying of God , and the promoting of his Kingdom for the salvation of the world , is above all self-interest whatsoever ; and therefore in this they are all united : And though they all seek their own felicity and salvation , it is only in the seeking of this higher end ; which is finis amantis ; sed creaturae amantis creatorem ; the end of a lover , which desireth unity , and respecteth both the lover and the beloved ; but it is not the end of the love of equals , but of the creature to the Creator , who therefore preferreth his beloved before himself in his intentions . So that it is only this holy centring in God , that can ever make men all of a mind , and agree the disagreeing world : While Self is every mans end , they will have such constant contrariety of interests , that it will be impossible for them to agree ; but covetousness , ambition and sensuality will keep them in factions , contentions and wars continually . Moreover it is Christianity that most urgeth , and effectually giveth a hearty love to one another , and teacheth them to love their neighbours as themselves , and to do as they would have others to do by them : and this is the true root and spring of concord . And it is Christianity which most teacheth the forgiving of wrongs , and loving of enemies , and forbearing that revenge , which Heathens were wont to account an honour . And it is Christianity which teacheth men to contemn all the riches and honours of the world , which is the bone that worldly dogs do fight for , and the great occasion of their strife : and it teacheth them to mortifie all those vices , which feed mens divisions and contentions . So that if any man live as a Christian , he must needs be a man of unity and peace . If you say , that the contrary appeareth in the practice of Christians ; I shall answer that with the rest of the objections by themselves : I shall only say now , That if this that I have laid down be certainly the doctrin of Christ , then it is as certain , that the contrary is contrary to Christianity , and that so far such persons are no Christians : It is hypocrites that take up the name of Christians for worldly advantage , and are no Christians indeed , who live thus contrary to the nature and precepts of Christianity which they profess .

§ . 10. The Christian Religion is most exactly just , in its Rules and Precepts , and vehemently condemneth all injustice , fraud , persecution and oppression .

What juster Rule can there be than to suit all our actions to the perfect Law of Primitive Justice , and to do as we would be done by ? What more effectual principle of Justice can there be , than Charity and Self-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 themselves , and they will have little inclination to cruelty , oppression , fraud , or any other injuries . And when Heaven is made the reward of Justice and Mercy , and Hell the reward of Injustice and Cruelty , we have the greatest Motives that humane nature is capable of .

§ . 11. Ordo in ecclesia ita statuit , ut alii sint oves , alii vero pastores : ita ut hi imperent , illi vero obediant : sitque hoc tanquam caput , illud pedes , illud manus , hoc oculi , illud vero aliud corporis membrum , quo omnia rectè inter se conveniant , commodumque tam ad praefectos , quam ad subditos redunder . Nazianz. Orde Modest . in Disput. The Christian Religion is the most excellent Rule for order and government in the world , and for the peace of Kingdoms and their stability : in that it prescribeth the only method of true Government , and condemneth both impiety and tyranny in the Governours , and all sedition and rebellion in the subjects .

1. It setteth Government on the only foundation , ( the Authority which men receive from God ) and teacheth men to rule as the Officers of the Universal King , in due subordination to him ; for his glory , and according to his Laws ; and letteth them know that they have no power but from God , and therefore none against him ; and that they must be judged by him themselves for all their Government : and that all oppression , tyranny and persecution will be to their own confusion in the end . 2. It teacheth Subjects to honour their Superiours , and to obey them in all things , in which they disobey not God : and to be patient under all oppressions ; and to avoid all murmurings , tumults and rebellions , and this for fear of God's condemnation . And certainly these are the most powerful means for peace ; and for the happy order and government of Societies .

§ . 12. The Christian Religion greatly condemneth all fierceness , and impatience and discontentedness ; and requireth a meek and patient frame of minde ; and therefore must needs conduce to the forementioned Vnity and Peace .

Simula aequitas est duplex iniquitas . Aug. in Psal. 23. § . 13. It is wholly for sincerity and uprightness of heart , and greatly condemneth all hypocrisie : It giveth Laws for the very disposition of the minde , and for the government of the secretest thoughts , affections and actions ; and condemeth every sin which the World observeth not , or condemneth not .

Duas Civitates duo facient Amores : Jerusalem , facit amor Dei : Babylonem facit amor seculi : Interroget igitur unusquisque se quid amet , & inveniet unde sit Civis . August . in Psal. 64. § . 14. I finde , that the Christian Religion is not fitted to any Worldly designs ; but only to the sanctifying of mens hearts and lives , and the saving of their Souls . Christ did not contrive by dominion or riches , to win the ungodly multitude to be his admirers , but by holy Precepts and Discipline to make his Disciples good and happy .

Mahomet took the way of violence , and fleshly baits , and blinde obedience , to bring in the multitude , and to advance a Worldly Kingdom : But Christ goeth the clean contrary way ; He calleth men to a life of Self-denyal , and patient suffering in the World ; he calleth them to contemn the riches , honours , and pleasures of the World ; and to forsake all , even life it self for him , and telleth them that they can on no lower terms than these be Disciples . He hath set up a Discipline in his Church , to cast out all Drunkards , Fornicators , Covetous-persons , Railers , and other such scandalous sinners who are impenitent ; and will have none in his true mystical Church , but such as are truly holy ; nor none in his visible Church , but such as are professed to be so . He turneth away all that come not up to his spiritual and holy terms ; and he casteth out all that notoriously violate them , if they do not repent .

Multo facilius invenit Syderum conditorem humilis pietas , quàm syderum ordinem superba curiositas . August . de Eclips . § . 15. The Christian Religion containeth all things Necessary to mans happiness , and taketh men off unprofitable speculations ; and doth not overwhelme the mindes of men , with multitudes of needless things .

It is for the most things unnecessary , as well as uncertain , with which the Philosophers have troubled the World ; They have lost true wisdom in a Wilderness of fruitless controversies . But Christianity is a Religion to make men holy and happy ,

Doctrina Spiritus non curiostatem acuit , sed charitatem accendit . Bern. in Can● .

O beata regio deliciarum ! ad quam suspiro de valle lachrymarum ; ubi sapientia sine ignorantia , ubi memoria sine oblivione , intellectus sine errore , ratio sine obscuritate fulgeb . t. Bernard .

and therefore it containeth these necessary substantial Precepts , which conduce hereunto . And it taketh men off unnecessary things , which else would take up their mindes , and talk , and time , from things necessary . And so it s suited to the generality of men , and not only to a few that have nothing else to do , but wander in a Wilderness of vain Speculations ; and it is fitted to Mans best and ultimate end , and not to a phantastical delight .

§ . 16. It tendeth to exalt the minde of man , to the most high and heavenly elevation that it is capable of in this life .

For it teacheth men ( as is aforesaid ) to live in the Spirit , upon the things above , in the continual Love of God , and desires and endeavours for everlasting glory : Than which mans minde hath nothing more high , and honourable , and excellent , to be employed about . Illud est verum ac summum gaudium , quod non de creatura , sed de creatore concipitur ; quod cum acceperis , nemo tollet a te ; cui ali●nde comparata omnis jucunditas moeror est ; omnis suavitas dolor est ; omne dulce amarum est ; omne quod delectare potest molestum est . Bernard .

§ . 17. It leadeth men to the joyfullest Life that humane Nature is capable of on Earth .

For it leadeth us to the assurance of the Love of God , and of the pardon of all our sins , and of endless glory when we die : It assureth us , that we shall live for ever , in the sight of the glory of God , with Jesus Christ , and be like the Angels , and be perfected in holiness and happiness , and be employed in the Love and Praises of God for evermore : It commandeth us to live in the foresight of these everlasting Pleasures , and to keep the taste of them alwayes upon our mindes , and in daily meditation on the Love of God , to live in the daily Returns of Love , and to make this our continual Feast and Pleasure . And can the minde of man on Earth , have higher and greater delights than these ?

§ . 18. Nihil prodigae satis est voluptati : semper famem patitur sui quae alimentis perpetuis nescit impleri . Ambros . in . Luk. 6. The Christian Religion forbiddeth men no Bodily pleasure , but that which hindereth their greater pleasure , and tendeth to their pain or sorrow , nor doth it deny them any earthly thing , which is truly for their good .

Indeed it taketh the bruitish appetite and flesh , to be an unfit Judge of what is truly good and desireable for us : And it forbiddeth much which the Flesh doth crave : Because either it tendeth to the wrong of others , or the breach of order in the World ; Delectatio ●rdit & praeteriit , vulneravit & transiit , mise●um fecit & abiit , infoelicem reddidit , & reliquit , Ambros . or to the corrupting of mans minde , and diverting it from things sublime and spiritual , or putting it out of relish with that which is our true felicity , or the way thereto . It is only on such accounts , and in such cases as these , that Christ forbiddeth us the pleasures of the flesh : And so will Parents restrain the appetites of their Children , and Physicians of their Patients , and every wise man will restrain his own , Qui pro modica delecta●ione dat illud , pro quo Christus ●e tradidit , stultum Christum reputat mercatorem . August . when present sensual pleasure tendeth to greater future pain . The satisfying delights of man can be no where but in the love of God , and in a heavenly life , and in the foresight of endless joyes , and in the knowledge and means which lead to these : And the unwholsom luscious pleasures of the Flesh , do greatly tend to draw down the minde , Centum decies centum annos demus deliciis ? Quaenam erit ex his ad aeternitatem compensatio ? Chrysost. de ●epar ●aps . and corrupt the affections , and dull our desires and endeavours towards these higher things : And therefore our Saviour doth strictlyer here dyet us , than is pleasing to diseased Souls . But he loveth not our sorrows or pains , nor envyeth us any desireable pleasure : He came not to torment us , but to save us from torment : If he forbid us any delight , it is because 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 present wealth and profit , Ipse est Christianus qui & in domo sua peregrinum se esse cognoscit . Patria nostra sursum est : ibi hospites non erimus . August . in Psal. 32. it is but to secure our Everlasting Riches , and prevent our loss . All his Precepts are wholly fitted to our own good ; though our good be not the highest ultimate end , but the Glory and Pleasure of our Maker .

§ . 19. There cannot possibly be any higher motives to sincere piety and honesty given to the World , than the Christian Religion sets before them ; even the joyes of Heaven , and the pains of Hell , Delicatus es miles , si putas sine pugna te posse v●ncere : fortiter dimica , atrociter in praelio ●oncerta , considera pactum , conditionem quam accessisti , militium c●i nomen dedisti : Ita enim quos miraris omnes pugnaverunt , vicerunt , triumpharunt . Chrysost. and all the pleasures and priviledges of an holy life : And therefore it must needs be the powerfull means to all that is truly good and happy .

§ . 20. It stronglyest fortifieth the minde of Man , against the power of all temptations .

For as it enervateth the Temptation , by teaching us to mortifie the lusts of the flesh , and to contemn the World , so it alwayes counterpoiseth it with the Authority of God , the Joyes of Heaven , the punishment of Hell ; which are in the ballance against all the pleasures of sin , as a Mountain is against a Feather .

§ . 21. It affordeth us the most powerfull Supports and Comforts in every suffering ; that we may bear it patiently and with joy .

For it assureth us of the Love of God , and of the pardon of our greater sufferings : It sheweth us how to be gainers by all , and sheweth us the glory and joy which will be the end of all .

§ . 22. Beati , qui habitant ibi , laudabunt Deum in secula seculorum , Amen . Regnum Dei conceditur in praedestinatione , promittitur in vocatione , ostenditur in justificatione , percipitur in glorificatione . Bernard . It affordeth us the greatest Cordials against the fears of death .

For it assureth us of endless happiness after death . And if a Socrates , or Cicero , or Seneca , could fetch any comfort from a doubtfull conjecture of another life , what may a Christian do that hath an undoubted assurance of it , and also of the nature and greatness of the felicity which we there expect : And why should he fear dying , who looks to pass into endless pleasure . And therefore Christianity conduceth ( not to pusillanimity , but ) to the greatest fortitude and nobleness of minde : For what should daunt him who is above the fears of sufferings and death .

§ . 23. Illae honestae esse voluptates putandae sunt , quae non sunt implicatae dolori , nec poenitendi causam afferunt , nec alio ullo detrimento afficiunt eos qui perfruuntur nec ultra modum progrediuntur , nec nos multum a gravioribus negotiis abstrahunt , aut sibi servire cogunt . Proprie voluptates sunt quae insunt , aut annexae sunt cognitioni divini numinis , & scientiis , & virtutibus . Nemesius de Nat. Hom. cap. 18. de Volupt . It containeth nothing which any man can rationally fear , can be any way a hinderance to his salvation .

This will be more cleared when I have answered the objections against it .

§ . 24. It containeth nothing that hath the least contrariety to any Natural Verity or Law ; but contrarily comprehendeth all the Law of Nature , as its first and principal part , and that in the most clear and legible character , superadding much more which Naturalists know not .

So that if there be any good in other Religions ( as there is some in all ) , it is all contained in the Christian Religion , with the addition of much more : There is no truth or goodness in the Religion of the Philosophers , the Platonists , the Stoicks , the Pythagorean Bannians in India , the Bonzii in Japan , or those in Siam , China , Persia , or any other parts , nor among the Mahometans or Jews , which is not contained in the Doctrine and Religion of the Christians .

§ . 25. Accordingly it hath all the reall Evidence which the true parts of any other Religion hath , with the addition of much more supernatural evidence .

For all that is justly called the Law of Nature , ( which is the first part of the Christian Religion ) is evidenced by the light of Nature : and this Christians have as well as others : and all that is of true supernatural Revelation , they have above others by its proper evidence .

How excellently doth Seneca speak against a vain curiosity of speech in divers of his Epistles , and with what contempt and vehement indignation ?

This also is to be applied to the spirituality and plainness of the Christian way of Worship .

In exordio nascentis Ecclesiae non eo quo nunc modo vel ordine sacra celebrabantur Missarum solemnia teste Gregorio , &c. Et fortasse primis temporibus solius Pauli Epistolae legebantur , postmodum intermixtae aliae lectiones sunt , &c. Berno Ab. Augiens . de quibusdam ad Messam pertin . c. 1. p 698. Bibl. Patr.

Orationes autem quas collectas dicimus , à diversis auctoribas compositae creduntur , à Gelasio praesule Romano , & beato Gregorio Papa . Idem ibid. Lege & Microlog . Eccles. observat. cap. 12. & 13. & Hugo à S. Victore de offic. In Romana Ecclesia Eccles. l. 2. c. 16. una tantum dicitur collecta , nisi , &c.

§ . 26. The style of the Sacred Scripture is plain , and therefore fit for all ; and yet Majestical and Spiritual , suited to its high and noble ends .

Were it expressed in those terms of Art , which the Masters of each sect have devised to transmit their opinions to posterity by , they would be fit for none but those few , who by acquaintance with such terms , esteem themselves , or are esteemed learned men : And yet the men of another sect might little understand them . For most new Sect-masters in Philosophy , devised new terms , as well as new principles or opinions : Though at Athens , where the principal Sects were near together , the diversity was not so great as among them at a further distance , yet was there enough to trouble their disciples . He that understandeth Zoroaster and Trismegistus , may not understand Pythagoras ; and he that understandeth him , may not understand his follower Plato ; and he that understandeth him , may not understand Aristotle : and so of Telesius , Parmenides , Anaxagoras , Aristippus , Antisthenes , Zeno , Chrysippus , Heraclitus , Democritus , Pyrrho , Epicurus , with all the rest : And among Christians themselves , the degenerated Hereticks and Sectaries , that make their own opinions , do make also their own terms of Art ; so that if you compare the Valentinians , Basilidians , Apollinarians , &c. and our late Wigelians , Paracelsians , Rosicrucians , Belimenists , Familists , Libertines , Quakers , &c. you shall find that he that seemeth to understand one Sect , must learn , as it were , a new language , before he can understand the rest . So that if the Scripture must have been phrased according to Philosophers terms of art , who knoweth to which Sect it must have been suited ? and every day there riseth up a Campanella , a Thomas White , &c. who are reforming the old terms and arts , and making both new ; so that nothing which is of universal use , as Religion is , can be fitted to any such uncertain measure . Christ hath therefore dealt much better with the world , and spoken plainly the things which the simple and all must know , and yet spoken sublimely of things mysterious , heavenly and sublime .

This is the true nature and character of Christianity .

CHAP. V. Of the Congruities in the Christian Religion , which make it the more easily credible , and are great preparatives to Faith .

BEcause Truth is never contrary to it self , Deus est Principium Effectivum in Creatione , Refectivum in Redemptione , Perfectivum in sanctificatione . Joh. à Combis Comp. Theolog. l. 4. c. 1. nor agreeable with errour , it is a way that reason teacheth all men , in the trying of any questioned point , to reduce it to those that are unquestionable , and see whether or no they accord with those : And to mark the unquestionable Ends of Religion , and try how it suiteth its means thereunto : And therefore men of all sober professions have their determinate principles and ends , by which they try such particular opinions ; as Christians do by their analogy of faith . And in this trial of Christianity , I shall tell you what I find it .

§ . 1. I find in general , that there is an admirable concord between Natural Verity , and the Gospel of Christ ; and that Grace is medicinal to Nature ; and that where Natural light endeth , Supernatural beginneth ; and that the superstructure which Christ hath built upon Nature , is wonderfully adapted to its foundation .

This is made manifest in all the first part of this Treatise . Reason , which is our Nature , is not destroyed , but repaired , illuminated , elevated and improved , by the Christian faith . Free-will , which is our Nature , is made more excellently free by Christianity . Self-love , which is our Nature , is not destroyed , but improved by right conduct and help to our attainment of its ends . The Natural part of Religion is so far from being abrogated by Christianity , that the latter doth but subserve the former . Christ is the way to God the Father . The duty which we owe by Nature to our Creator , we owe him still ; and Christ came to enable and teach us to perform it : the love of God our Creator with all our hearts is still our duty : and faith in Christ is but the means to the love of God , and the bellows to kindle that holy fire . The Redeemer came to recover us to our Creator ; He taketh not the Book of the Creatures or Nature out of our hands , but teacheth us better to read and use it . And so it is through all the rest .

Read chap. 16. with the citations . § . 2. I find also that the state of this present world is exceeding suitable to the Scripture-character of it ; that it is exceeding evil , and a deluge of sin and misery , doth declare its great necessity of a Saviour , and sheweth it still to be a place unmeet to be the home and happiness of Saints .

Nam vitiis nemo sine nascitur , optimus ille Qui minimis urgetur . Ho al. Of all the parts of God's Creation , this earth doth seem to be next to Hell : certainly it is greatly defiled with sin , and overwhelmed with manifold calamities ; and though God hath not totally forsaken it , nor turned away his mercy as he hath done from Hell , yet is he much estranged from it : so that those who are not recovered by grace , are next to devils . The badness of the world occasioned the Manichees to think , that God made it not ; and Arnobius with them to run into that errour , to hold , that God made not man , which he so vehemently defendeth , lib 2. advers. gentes : yet professing , that he who made us , and whence evil cometh , is a thing to us unknown . And alas how numerous and considerable are they to denominate it , [ an evil world ! ] Those that Christ calleth out of it , he sanctifieth , and maketh them unlike the world : and his grace doth not give them a worldly felicity , nor settle them in a Rest or Kingdom here ; but it saveth them from this world , as from a place of snares , and a company of cheaters , robbers and murderers ; and from a tempestuous Sea , whose waves seem ready still to drown us .

I. I find it is a world of Sin . II. And of Temptation . III. And of Calamity .

I. For Sin , it is become , as it were , its nature , it liveth with men from the birth to the grave . It is an ignorant world , that wandereth in darkness ; and yet a proud self-conceited world , that will not be convinced of its ignorance ; and is never more furiously confident , than when it is most deceived and most blind . Even natural wisdom is so rare , and folly hath the major vote and strength , that wise men are wearied with resisting folly , and ready in discouragements to leave the foolish world unto it self , as an incurable Bedlam : so fierce are fools against instruction , and so hard is it to make them know that they are ignorant , or to convince men of their mistakes and errours : The Learner thinks his Teacher doteth ; Unicuique dedit vitium natura creato . Propert. and he that hath but wit enough to distinguish him from a bruit , is as confident as if he were a Doctor . The Learned themselves are for the most part but half-witted men , who either take up with lazie studies ,

Sed quia caecus inest vitiis amor , o●ne futurum ,

Despicitur , suadent brevem praesentia fructum

Et ruit in vetit●m damni secura libico . Claud. 2. Eur.

or else have the disadvantage of uncapable temperatures and wits , or of unhappy Teachers and false principles received by ill education , which keep out truth : so that they are but fitted to trouble the world with their contentions , or deceive men by their errors : and yet have they not the acquaintance with their ignorance , which might make them learn of such as can instruct them ; but if there be among many but one that is wiser than the rest , he is thought to be unfit to live among them , if he will not deny his knowledge ,

Egregium sanctumque virum si cerno , b●membri

Hoc monstrum puero , vel miranti sub aratro

Piscibus inventis , & foetae comparo mulae . Juven. Sat. 13.

and own their errours , and confess that modesty and order require , that either the highest , or the major vote are the masters of truth , and all is false that is against their opinions .

It is an Atheistical ungodly world , that knoweth not its Maker ; or forgetteth , contemneth , and wilfully disobeyeth him , while in words it doth confess him : and yet an hypocritical world , that will speak honourably of God , He that will peruse that notable description of the state of mortals , and of souls in flesh , which Arnobius hath , adv. Gentes , lib. 2. p. 18 , 19. Annot. Bib. Pat. ( too long to be transcribed ) shall see the vanity and shame of this corrupted world expressed to the life . and of vertue and piety , of justice and charity , while they are neglecting and rejecting them , and cannot endure the practice of that which their tongues commend : almost all sorts will prefer the life to come in words , when indeed they utterly neglect it , and prefer the fleshly pleasures of this life : They cry out of the vanity and vexation of the world , and yet they set their hearts upon it , and love it better than God and the world to come : they will have some Religion , to mock God , and deceive themselves , which shall go no deeper than the knee and tongue , in forms , or ceremonies , or a dissembled affection and profession . But to be devoted absolutely to God , in self-resignation , obedience and love , how rare is it even in them who cannot deny , but the Law of Nature it self doth primarily and undeniably oblige them to it ? Their Religion is but self-condemnation , while their tongues condemn their hearts and lives .

It is a sensual bruitish world , and seemeth to have hired out their reason to the service of their appetites and lusts : gluttony , and excess of drink , and sports , and plays , and gaming , with pride , and wantonness , and fornication , and uncleanness , and worldly pomp , and the covetous gathering of provision for the flesh , to satisfie these lusts , is the business and pleasure of their lives : and if you tell them of Reason , Nostri tantum qui Christiani vocamur nulla vobis cura est ; finitis enim nos qui nihil mali patramus , immo omnium piissimè justissimeque cum erga Deum tum imperium vestrum nos gerimus , exagitari , rapi , fugari , nomen duntaxat nostrum plerisque impugnantibus . Athenagor . Apolog. p. 1. or the Law of God to take them off , you may almost as well think to reason a hungry Dog from his carrion , or a lustful Boar to forbear his lust .

And it is a Selfish world , where every man is as an idol to himself ; and affected to himself and his own interest , as if he were all the world : drawing all that he can from others , to fill his own insatiable desires : loving all men , and honouring , and esteeming , and praising them , according to the measure of their esteem of him , or their agreeableness to his opinions , ways or interest : self-love , self-conceit , self-esteem , self-will and self-seeking , is the soul and business of the world . And therefore no wonder that it is a divided and contentious world , when it hath as many ends as men ; and every man is for himself , and draweth his own way . No wonder that there is such variety of apprehensions , 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 sects , and contentious wranglers , and furious fighters , are the bulkie parts of it . And that striving who shall Rule , or be Greatest , or have his will , is the worlds employment .

It is a dreaming and distracted world , that spend their days and cares for nothing ; and are as serious in following a feather , and in the pursuit of that , which they confess is vanity and dying in their hands , as if indeed they knew it to be true felicity : they are like children , busie in hunting butterflies ; or like boys at foot-ball , as eager in the pursuit , and in over-turning one another , as if it were for their lives , or for some great desirable prize : or liker to a heap of Ants , that gad about as busily , and make as much ado for sticks and dust , as if they were about some magnificent work . Thus doth the vain deceived world lay out their thoughts and time upon impertinencies , and talk and walk like so many Noctambulo's in their sleep : they study , and care , and weep , and laugh , and labour , and fight , as men in a dream : and will hardly be perswaded , but it is reality which they pursue , till death come and awake them . Like a Stage-play , O ingratum & impium seculum ! O in privatam perniciem incredibili pectoris obstinatione pronum ! s●aliquis a● vos medicus ex summotis venisset , & incognitis regionibus , medicamen pollicens — certatim blanditiis , &c. Quaenam est haec foritas , quae libido tam ca●nifex , inexpiabile bellum indicere nihil de te merito ? Dilacerare si detur velle eum per viscera , qui non modo nullum intulerit malum nulli , sed benignus hostibus , &c. Arnob. l. 1. in fine . or a Poppet-play , where all things seem to be what they are not , and all parties seem to do what they do not , and then depart , and are all disroab'd and unmask'd ; such is the life of the most of this world , who spend their days in a serious jeasting , and in a busie doing nothing .

It is a malignant world , that hath an inbred radicated enmity to all that virtue and goodness which they want : they are so captivated to their fleshly pleasures and worldly interests , that the first sight , approach or motion , of reason , holiness , mortification and self-denial , is met by them with heart-rising , indignation and opposition : in which their fury beareth down all argument , and neither giveth them leave considerately to use their own reason , or hearken to anothers : there are few that are truly wise , and good , and heavenly , that escape their hatred and beastly rage . And when Countries have thought to remedy this plague , by changing their forms of Government , experience hath told them , that the vice and root of their calamity lieth in the blindness and wickedness of corrupted nature , which no form of Government will cure : and that the Doves that are governed by Hawkes and Kites , must be their prey , Prosperum ac faelix scelus virtus vocatur . Quis nomen unquam sceleris errori dedit ? saepe error ingens sceleris obtinuit locum . Sen. Herc. fur . whether it be one or many that hath the Sovereignty .

Yea , it is an unthankful world , that in the exercise of this malignant cruelty , will begin with those that deserve best at their hands . He that would instruct them , and stop them in their sin , and save their souls , doth ordinarily make himself a prey : Anaxarchum , Democritium à Cyprio tyranno excarnificatum accepimus : Zenonem Eleatem in tormentis necatum : Quid dicam de Socrate , cujus morti illachrymari soleo Platonem logens . Many more such instances hath Cotta in Cicero , de Nat. Deor. l. 3. p. 107 , 108. and they are not content to take away their lives , but they will ( among their credulous rabble ) take away the reputation of their honesty : and no wisdom or learning was ever so great , no innocency so unspotted , no honesty , justice or charity so untainted , no holiness so venerable , that could ever priviledge the owners from their rage , or make the possessors to escape their malice . Even Jesus Christ , that never committed sin , and that came into the world with the most matchless love , and to do them the greatest good , was yet prosecuted furiously to a shameful death ; and not only so , but in his humiliation his judgement was taken away ; and he was condemned as an evil doer , who was the greatest enemy to sin that ever was born into the World : He was accused of Blasphemy ( for calling himself the Son of God ) of Impiety ( for talking of destroying the Temple ) and of Treason ( for saying he was a King ) . And his Apostles that went about the World to save mens Souls , and proclaim to them the joyfull tydings of salvation , had little better entertainment : wherever they came , bonds and afflictions did abide them ; And if they had not been taught to rejoyce in tribulations , they could have expected little joy on earth . And it was not only Christians that were thus used , but honesty in the Heathens was usually met with opposition and reproach , as Seneca himself 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 understanding , but their reward hath been reproach , imprisonment or death ? Did Socrates die in his bed ? Or was he not murdered by the rage of wicked Hypocrites ? Plato durst not speak his minde ,

Primusque de vitae ratione disseruit Socrates , primusque Philosophorum damnatus moritur . Laert. in Socrat . pag. 92.

Campanella telleth us himself of his 30 years cruel persecution , and torments in the Inquisition .

for fear of his Masters reward . Aristippus left Athens , ne bis peccarent in Philosophiam : not only Solon , but most benefactors to any Common-wealth have suffered for their beneficence . Demosthenes , Cato , Cicero , Seneca , could none of them save their lives from fury , by their great learning or honesty . Yea , among nominal Christians , he that told them of an Antipodes , was excommunicated by the Papal Authority for an Heretick ; And a Savonarola , Arnoldus de Villa Nova , Paulus , Scaliger , &c. could not be wiser than their Neighbours , but to their cost : No nor Arias Montanus himself . Campanella was fain in prison to compile his New Philosophy , and with the pleasure of his inventions to bear the torments which were their sowre sauce . Even Galilaeus that discovered so many new Orbs , and taught this World the way of clearer acquaintance with its neighbours , could not escape the Reverend Justice of the Papalists , but must lie in a Prison , as if O sapientia had been written on his doors , ( as the old Woman cryed out to Thales , when he fell into a ditch , while he was by his instrument taking the height of a Starr . ) And Sir Walter Rawleigh could not save his head by his Learned History of the World ( but must be one part of its History himself ) ; nor yet by his great observation , * * Hist. part. 1. l. 4. c. 3. sect. 6. how Antipater is taken for a bloody Tyrant , for killing Demosthenes , Judices non tam quid commiserit reus aliquis nostrum ●inquirunt , quàm ipsi nomini tanquam certo sceleri illudunt . Athenago● . ub● supr . and how Arts and Learning have power to disgrace any man that doth evil to the famous Masters of them . Peter Ramus that had done so much in Phylosophy for the Learned World , was requited by a butcherly barbarous murder , being one of the 30000 or 40000 that were so used in the French Massacre . And many a holy person perished in the 200000 murdered by the Irish . It were endless to instance the ungratefull cruelties of the World ; and what entertainment it hath given to wise and godly men ; even those whom it superstitiously adoreth when it hath murdered them .

And in all this wickedness , it is wilfull , and stupid , and incorrigible , and ordinary means do little to the Cure . Thus is it a sinfull evil World .

II. And it is a Tempting World that would make all bad as it is it self : Vitia de mercede sollicitant : Avaritia pecuniam promittit : Luxuria multas ac varias voluptates : Ambitio purpuram & plausum ; & ex hoc potentiam & quicquid potentia ponit . Senec. Ep. 59. Whereever the sanctifying Truth of God doth come to illuminate and reform men , the World is presently up in arms against it ; and fighteth against that which would save mens Souls , as if it were a Plague or Enemy that would destroy them . Princes think it is against their interest , and the people finde that it is against their lusts : And so the sin of Tyranny keepeth the Gospel out of the greatest part of the World ; and popular fury resisteth it where it cometh . The Empires of the Turks , and Tartarian , and China , are sad instances of the success of Tyranny against the means of mens salvation : And the Empire of Japan hath given the World an instance of such unparallel'd cruelty to that end , as maketh the persecutions of Nero and Dioclesian , and even the Popish Inquisition , and almost the Massacres of Piedmont , France and Ireland , In vitia alter alterum trudimus . Quomodo ad salutem revocari potest , quem populus impellit , & nullus retrahit ? Senec . Ep. 29. to seem very merciful acts of Charity . What rage , what inhumane fury hath been shewed , through all the World , to keep out Knowledge , and keep the Nations in their darkness and misery , and forbid relief ? But for Error and Deceit , Idolatry and Superstition , how industriously are they propagated ? Empire and Arts , Power and Learning , are employed to deceive and undoe the World . And though Empire be Gods Ordinance , and Arts his gifts , they are turned against him in the farr greatest part of the Earth , and Satan is served by them , as if they had been ordain'd by him . Almost every Countrey hath their proper opinions ,

When just Aristides was made Treasurer at Athens , though he most uprightly discharged his Office , ●hemistocles accused him , and got him condemned as for Bribery : But by the favour of some of the greatest he was delivered , and restored to his Office for another year : The next year he did by connivence gratifie all the Pillagers of the Common-wealth that would grow rich by the common loss : And at the years end they offered him the Office again with great honour . But he refused it , and said , that their honour was a greater disgrace than their condemnation : For when he did well they condemned him , and when he gave way to the unjust , they honoured him . Plutar.

When he was to be condemned by the popular Vote , one came to him in the croud , that could not write , and not knowing who he was , desired him to write his name to Aristides condemnation ; for he was resolved to give his voice against him , because he was called A Righteous Man : Aristides did as he desired , and wrote his name without discovering himself to him .

and a Religion fitted to resist Religion : He that is an Idolater , or a Mahometan , or Infidel , would make more : And they that are against all serious Religion , are as eager to make others of their minde , as if it were a work of charity or commodity : And he that is endeavouring to undoe Souls , is as vehement in it , as he that is endeavouring to save them . He that hath any passion or corrupt affection is as inclinable to convey it to another , as fire is to kindle fire , or one that hath the Plague to infect his Neighbour . Covetousness , ambition , voluptuousness , lust , and wrath and revenge , are all contagious . Rioters think it strange if we run not with them into all excess . The very noise of their impertinent talk and business , and the great adoe that they make in doing nothing , is a great diverter of those that are about them , from serious business and sober consideration : They keep men so busie about their vanities , that they can finde no leisure to remember that they are men , or to think what business they have in the World , nor where it is that they must dwell for ever . And when their folly and selfishness hath set them all together by the ears , they must needs draw or drive others into the fire of contention with them ; They cry , Who is on my side ? who ? And he that will not be of one party or other , but will keep his peace , shall lose it by the enmity of all : And no man shall be taken for orthodox or honest , that will not be of that Faction whose commendation he desireth : And when he hath humoured them , he shall go for a knave or a reproached person , with all the rest : A peaceable man shall hardly finde the peace which he desireth to himself ; but it 's ten to one but he loseth his labour if he would make peace between others ; especially , if he have an honest ambition , of extending that blessing to Parties and Countreys , or any great and considerable numbers . If by tyranny and cruelty , by prisons , and torments , and death , they cannot affright men from honesty and the obedience of God , at least they will vex them in their way , and be as thorns and bryars to them in this Wilderness .

III. And it is a calamitous , miserable World . It is void of the comforts of sacred Illumination , and of the assured Love of God , and of the exercise of wisdom , or holiness : The delights of Saints in loving God , and waiting for eternal Life , are unknown to all the multitudes of the ungodly : They are confounded and lost in their ignorance and error ; and tormented with their own passions , divisions and contentions . Their vices are part of their disquietment and pain , though pleasure be their intended end . It is a pitifull servitude that they are in to Satan , and an endless drudgery that they follow , in serving their covetousness , pride , and lust ; and a tiresome task to care and labour to make provision for their fleshly 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 against God and Mercy , against their Happiness , and their Friends that would procure it ; and think him their Enemy that would make them wiser . They go under the guilt of all this sin ; and they have no assurance of pardon or deliverance : And God overtaketh them many times with bodily distresses here : Sicknesses and pains consume men , and torment them ; Warrs , and plagues do send them by thousands , out of the World , which they took for their felicity : Fire and famine , piracy and robbery , and fraud , impoverish them : The frustrations of their hope torment them . And yet under all , they are hardened against God , and fall not out with their sin and folly , but with the Justice of Heaven , and with its instruments , or rather with all that beareth the Image of the Holiness of God . This is the visible condition of this World .

Obj. If you say , How can all this stand with the infinite Goodness of God ? I have answered it before : It sheweth you , that it is not this World , which is the great demonstration of the Goodness or Love of God , from whence we must take our estimate of it by the effects . If you will judge of the Kings splendour , and bounty , and clemency , will you go seek for examples and demonstrations of it in the Gaol , and at the Gallows , or rather at the Court ? Hell is as the Gallows , and Earth is as the Gaol : Measure not Gods bounty and mercy by these : It is no sign of unmercifulness 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 indefectible as Heaven : And when men have drown'd themselves in sin , it is no want of Goodness in God , but it is Goodness it selfe which causeth the demonstrations of his Justice on them . This World is not so much to all Gods Creation , as a wen or wart upon a Mans body is to the whole body : And if it were all forsaken of God , as it hath forsaken him , it were proportionably no more than the cutting off such a wart or Wen. God hath many thousand thousand thousand times more capacious Regions , which it 's like have more noble and blessed Inhabitants : Look to them , if you would see his Love , in its most glorious demonstration : Justice also must be demonstrated if men will sin . And if Hell be quite forsaken , and Earth which is next it be partly forsaken of the favour of God , for all that God may gloriously demonstrate his Love , to a thousand thousand-fold more subjects ( of the nobler Regions ) than he doth demonstrate his Justice on in Hell or Earth . Saith Cicero ( laughing at Epicurus ) Ego summum dolorem ( summum dico , etiamsi decem atomis est major alius ) non continuo dico esse brevem : multosque possem bonos viros nominare qui complures annos doloribus podagrae cruci●ntur maximis : Tuscul . l. 2. p. 263. But these two things I gather for the confirmation of my Faith . 1. That the sin and misery of the World is such , that it groaneth for a Saviour ; And when I hear of a Physician sent from Heaven , I easily believe it , when I see the wofull World mortally diseased , and gasping in its deep distress . The condition of the World is visibly so suitable to the whole Office of Christ , and to the Doctrine of the Gospel , that I am driven to think , that if God have mercy for it , some Physician and extraordinary help shall be afforded it : And when I see none else but Jesus Christ , whom Reason will allow me to believe is that Physician , it somewhat prepareth my minde to look towards him with hope .

2. And also the Evil of this present World , is very suitable to the Doctrine of Christ , when he telleth us that he came not to settle us here in a state of Prosperity , nor to make the World our Rest or Portion ; but to save us from it , as our enemy and calamity , our danger and our Wilderness and trouble ; and to bring up our hearts first , and then our selves to a better World , which he calleth us to seek , and to make sure of . Whereas I finde , that most other Religions , though they say something of a Life hereafter , yet lead men to look for most or much of their felicity here , as consisting in the fruition of this World , which experience tells me is so miserable .

§ . 3. Moreover I finde , that the Law of entire Nature was no more suitable to Nature in its integrity , than the Law of Grace revealed by Christ is suitable to us in our lapsed state : so that it may be called , the Law of Nature-lapsed and restorable ; ( Naturae lapsae restaurandae . )

Nature entire and Nature depraved , If any say , that still Perfect Obedience is possible , I will not litigare de nomine , but say as Cicero , Ut nihil interest utrum nemo valeat ; an nemo possit valere ; sic non intelligo quid intersit , utrum nemo sit sapiens an nemo esse possit . Cic. de Nat. Deor. l. 3. pag. 138. ( mihi ) so I say of keeping the Law perfectly . must have the same pattern and rule of perfection ultimately to be conformed to ; because lapsed man must seek to return to his integrity : But lapsed or corrupted man doth moreover need another Law , which shall first tend to his restoration from that lost and miserable state . And it was no more necessary to man in innocency to have a suitable Law for his preservation and confirmation , than it is to man in sin and guilt to have a Law of Grace for his pardon and recovery , and a course of means prescribed him for the healing of his Soul , and for the escaping of the stroke of Justice . The following particulars further open this .

§ . 4. It seemeth very congruous to Reason , that as Monarchy is the perfectest sort of Government ( which it is probable is even among the Angels ) so Mankinde should have one universal Head or Monarch over them .

Kingdoms have their several Monarchs ; but there is surely an Universal Monarch over them all ! we know that God is the primary Soveraign ; but it is very probable to Nature , that there is a subordinate Soveraign or general Administrator under him : It is not only the Scriptures that speak a Prince of the Devils , and of Principalities , and Powers , and Thrones , and Dominions , among the happy Spirits ; and that talk of the Angels that are Princes of several Kingdoms , Dan. 10. but even the Philosophers and most Idolaters , have from this apprehension , been drawn to the worship of such , Almost all the Heathens in the World , who worshipped one God as Chief , had their Demi-gods , as their particular Protectors , and favourers , or Mediators ; as intimating that Man is conscious of the need of some Mediator of access to the supreme Deity . as an inferiour kinde of Deity . And if man must have a subordinate universal King , it is meet that it be one that is also Man : As Angels and Devils have Principals of their own sort and nature , and not of others .

§ . 5. It seemeth congruous to Reason , that this Head be one that is fitted to be our Captain Generall , himself to lead us by Conduct , Precept and Example , in our warfare against those Devils , who also are said to have their Prince and General .

As Devils fight against us under a Prince of their own nature , so is it congruous , that we fight against them , under a Prince of our own nature , who hath himself first conquered him , and will go on before us in the fight .

§ . 6. It is congruous to Reason , that lapsed Man under the guilt of sin , and desert of punishment , who is unable to deliver himself , and unworthy of immediate access to God , should have a Mediator for his restoration and reconciliation with God : If any be found fit for so high an Office .

§ . 7. And it is congruous to Reason , that this Mediator be one , in whom God doth condescend to Man , and one in whom man may be encouraged to ascend to God , as to one that will forgive and save him : And one that hath made himself known to man , and also hath free access to God .

§ . 8. It is congruous to Reason , that lapsed , guilty , darkened sinners , that know so little of God , and of his Will , and of their own Concernments , and of the other World , should have a Teacher sent from Heaven , of greater Authority and Credit than an Angel , to acquaint us with God and his will , and the Life that we are going to , more certainly and fully than would be done by Nature only .

The most learned men of Greece and Rome , that saw by Reason the Immortality of the Soul , the life to come , and the Perfections of God , were yet so distrustfull of their own Reasons , that they spake of the Life to come with great pauses of doubtfulness or darkness : And were many of them glad to run to Oracles , and Augures and Aruspices to try if they could get any additionall light by superficial Revelation . How glad then would they have been of a certain Teacher sent from Heaven ? That this is very desireable no man can doubt : How gladly would men receive a Letter or Book that dropt from Heaven ? Or an Angel that were sent thence to tell them what is there , and what they must for ever trust to ? Yea , if it were but one of their old acquaintance from the dead ? But all this would leave them in uncertainty still , and they would be doubtfull of the credit and truth of any such a Messenger : And therefore to have one of fuller Authority , that shall confirm his Word by unquestionable attestations , would very much satisfie men . I have proved , that Nature it self revealeth to us , a Life of Retribution after this ; and that Immortality of Souls may be proved without Scripture : But yet there is still a darkness and unacquaintedness , and consequently a doubting and questioning the certainty of it , upon a carnal minde : And it would greatly satisfie such , if besides meer Reason , they had some proof which is more agreeable to a minde in flesh ; and might either speak with some credible Messenger who hath been in Heaven , and fully knoweth all these matters ; or at least might be certainly informed of his Reports . And indeed , to men that are fallen into such a dark depravedness of Reason , and such Strangers to God and Heaven as mankind is , Falsum est ; pejores n●orimur quam nascimur : nostrum istud , non naturae vitium est . Quid enim turpius quam in ipso limine securitatis esse solicitum . Senec. it is become needful that they have more than natural light , to shew them the nature , the excellency and certainty of the happiness to come ; or else they are never like so to love and seek it , and prefer it before all earthly things , as is necessary to them that will attain it . For few men will seek with their utmost labour , or let go all other things to attain a happiness , which they are not well perswaded of the reality of . And though sound reason might well perswade them of it ,

Saepe Jovem vidi cum jam sua mittere vellet

Fulmina thure ●dato sustinuisse manum ; At si negligitur , magnis injuria poenis Solvitur .

Ovid. 5. Fast . Dei injuriae Deo curae . Tacit. Annal. l. 1.

Virtutum omnium excellentissima justitia . Ammian . Marcel ▪ l. 20.

yet reason is now become so blind , and unsound , and partial , and enslaved to the flesh , that it is not fit for such an office , according to our necessity , without some heavenly Revelation .

§ . 9. And it is exceeding congruous to mans necessity , who is faln under the power and fears of death , as well as the doubts and estrangedness to the other world , that he that will save and heal us , do himself in our nature rise from the dead , and ascend up into heaven , to give us thereby a visible demonstration , that indeed there is a Resurrection and a life to come for us to look for .

Though God was not obliged to do thus much for us , yet Reason telleth us , that if he will do it , it is very suitable to our necessities . For all the reasonings in the world do not satisfie in such things , so much as ocular demonstration : when we either see a man that is risen from the dead , or have certain testimony of it , it facilitateth the belief of our own resurrection : and he that is gone into Heaven before us , assureth us that a Heaven there is .

§ . 10. When God in mercy would forgive and save a sinful people , it was very congruous to reason , that there should be some fit means provided , to demonstrate his holiness in his justice , and to vindicate the honour of his Laws and Government , and so to secure the ends of both .

For if God make a penal Law and execute it not , but let man sin with impunity , and do nothing which may deter him , nor demonstrate his Justice , as much as the sinners sufferings 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 spake : And it would bring both the Law and Governour into contempt , and perswade men to sin without any fear : and he that was question'd for the second crime , would say , I ventured , because I suffered not for the first . It was the devils first way of tempting men to sin , to perswade mankind that God meant not as he spake in his threatning of their death , but that they should not die , though God had threatned it . And if God himself should by his actions say the same , it would tempt them more to sin than Sathan could , as his credibility is greater . Therefore he that is a Governour must be just as well as merciful ; and if God should have pardoned sinners , without such a sacrifice or substitute means , as might preserve the honour of his Law and Government , and the future innocency of his Subjects , as well as their punishment in the full sense of the Law would have done , the consequents would have been such , as I will leave to your own judgements .

§ . 11. And it was very congruous to reason , that so odious a thing as sin should be publickly condemned and put to shame , although the sinner be forgiven : As it was done in the life and death of Christ .

For the purity of God is irreconcileable to sin , though not to the sinner ; and therefore it was meet that the sin have all the publick shame , though the sinner escape : and that God be not like weak imperfect man , who cannot do good , without doing or encouraging evil .

§ . 12. It is congruous to our condition , that seeing even the upright do renew their sins , their consciences should have some remedy for the renewal of their peace and comfort , that it sink them not into desperation ; which is most suitably provided for them in Jesus Christ .

For when we were pardoned once , and again , and oft , and yet shall sin , he that knoweth the desert of sin , and purity of God , will have need also to know of some stated certain course of remedy .

§ . 13. It was meet that the sinful world have not only a certain Teacher , but also a perfect pattern before them , of righteousness , love , self-denial , meekness , patience , contempt of lower things , &c. which is given us by Jesus Christ alone .

And therefore the Gospel is written Historically , with Doctrins intermixt , that we might have both perfect Precepts and Pattern .

§ . 14. It was very congruous to a world universally lapsed , that God should make with it a new Law and Covenant of Grace ; and that this Covenant should tender us the pardon of our sins , and be a conditional act of oblivion : And that sinners be not left to the meer Law of perfect Nature , which was to preserve that innocency which they have already lost .

To say [ Thou shalt perfectly obey ] to a man that hath already disobeyed , and is unfitted for perfect obedience , is no sufficient direction for his pardon and recovery . Perhaps you 'l say , That God's gracious Nature is instead of a Law of Grace or Promise . But though that be the spring of all our hopes , yet that cannot justly quiet the sinner of it self alone , because he is just as well as merciful , and Justice hath its objects , and pardon dependeth on the free-will of God , which cannot be known to us without its proper signs . The Devils may say that the Nature of God is good and gracious , and so may any condemned malefactor say of a good and gracious Judge and King ; and yet that is but a slender reason to prove his impunity or pardon . All will confess , that absolute pardon of all men would be unbeseeming a wise and righteous Governour . And if it must be conditional , who but God can tell what must be the condition ? If you say , That Nature telleth us , That converting Repentance is the condition . I answer , 1 Nature telleth us , That God cannot damn a holy loving Soul , that hath his Image : but yet it telleth us not , That this is the only or whole condition . 2. It is not such a Repentance as lieth but in a frightned wish , that the sin had not been done , but such a one as consisteth in the change of the mind , and heart , and life , and containeth a hatred to the sin repented of , and a love to God and Holiness : and we have as much need of a Saviour to help us to this repentance , as to help us to a pardon .

§ . 15. It is very congruous to our miserable state , that the Condition of this Covenant of Grace should be on our part , the acknowledgment of our Benefactor , and the thankful acceptance of the benefit , and a hearty consent for the future to * *

Religiosi sunt cui facienda & v●tanda discernunt . Mac●ob . Saturn . l. 3.

Non votis neque supplicamentis mulicbribus auxilia Deorum parantur ; sed vigilando , agendo , bene consulendo , prospere cedunt omnia : ubi socordiae te atque ignaviae tradideris , nequicquam Deos implores , irati enim insensique sunt . Salust . in Cat●lin .

follow his conduct , and use his appointed means in order to our full recovery : which is the condition of the Christian Covenant .

§ . 16. Seeing man's fall was from his God unto himself , especially in point of love ; and his real recovery must be , by bringing up his soul to the love of God again . Mysterii opus & finem , sacrificari sc●licet & sanctificari fidele● , ipse est solus qui peragit . De his autem preces sunt orationes & supplicationes sacerdotis . Illa enim sunt Domini , haec ve●o se●vi : servator donat , sacerdos p●oiis quae data sunt ●ratias agit . Nicol Cabas ; il . Liturg. Expos. c. 49. advers. Eos qui dicunt sanctorum in sacro mysterio memoriam esse sacerdotis pro eis ad Deum supplicationem . And seeing a guilty condemned sinner can hardly love that God , who in justice will damn and punish him ; nothing can be more congruous and effectual to man's recovery to God , than that God should be represented to him as most amiable ; that is , as one that is so willing to pardon and save him , as to do it by the most astonishing expressions of love , in such an Agent , and Pledge , and Glass of Love as Jesus Christ .

The whole design of Christ's Incarnation , Life , Death , Resurrection , Ascension and Intercession , is but to be the most wonderful and glorious declaration of the goodness and love of God to sinners : that as the great frame of the Universe demonstrateth his power , so should the Redeemer be the demonstration of his love . That we may see both the wise contrivances of his love , and at how dear a rate he is content to save us ; that our lives may be employed in beholding and admiring the glory of his love , in this incomprehensible representation . That we may love him , as men that are fetch'd up from the very gates of hell , and from under the sentence of condemnation , and made by grace the heirs of life .

§ . 17. Especially to have a quickning Head , who will give the Spirit of grace to all his members , to change their hearts , and kindle this holy love within them , is most congruous to accomplish mans recovery .

So dark are our minds , and so bad our hearts , so strong are our lusts , and so many our temptations , that bare teaching would not serve our turn , without a Spirit of light , and life , and love to open our eyes , and turn our hearts , and make all outward means effectual .

§ . 18. The Commission of the Gospel-Ministry to preach this Gospel of pardon and salvation , and to baptize Consenters , and gather and guide the Church of Christ , with Fatherly love , is also very congruous to the state of the world , with whom they have to do .

§ . 19. It is congruous to the state of our trembling Souls , that are conscious of their former guilt , and present unworthiness , that in all their prayers and worship of God , they should come to him in a Name that is more worthy and acceptable than their own , and offer their services by a Hand or Intercessor so beloved of God .

Though an impious soul can never expect to be accepted with God , upon the merits of another , yet a penitent soul , who is conscious of former wickedness , and continued faults , may hope for that mercy by grace through a Redeemer , of which he could have less hopes without one .

§ . 20. It is congruous to their state , who have Satan their accuser , that they have a Patron , a High priest and Justifier with God .

Not that God is in danger of being mistaken by false accusation , or to do us any injustice ; but when our real guilt is before his face , ( and the malice of Satan will seek thereupon to procure our damnation ) there must also be just reasons before him for our pardon , which it is the office of a Saviour to plead or to present , that is , to be God's Instrument of our deliverance upon that account .

§ . 21. It is exceeding congruous to our condition ( of darkness and fear ) to have a Head and Saviour in the possession of Glory , to whom we may commend our departing souls at the time of death , and who will receive them to himself ; that we may not tremble at the thoughts of death and of eternity .

For though the infinite goodness of God be our chief encouragement , yet seeing he is holy and just , and we are sinners , we have need of a mediate encouragement , and of such condescending love as is come near unto us , and hath taken up our nature already into heaven . A Saviour that hath been on earth in flesh ; that hath died , and rose , and revived , and is now in the possession of Blessedness , is a great emboldner of our thoughts , when we look towards another world ; which else we should think of with more doubting , fearful and unwilling minds . To have a friend gone before us , who is so Powerful , so Good , and hath made us his Interest ; to think that he is Lord of the world that we are going to , and hath undertaken to receive us to himself when we go hence , is a great reviving to our amazed , fearful , Perturbatione temporum eos etiam qui vero judicio nullius criminis convinci queunt , maximis involvi criminibus haud est veri dissimile . Pachymer . l. 1. departing souls .

§ . 22. And it is very congruous to the case of an afflicted persecuted people , who are misrepresented and slandered in this world , and suffer for the hopes of a better life , to have a Saviour who is the judge of all the world , to justifie them publickly before all , and to cause their righteousness to shine as the light , and to turn all their sufferings into endless joys .

§ . 23. And it seemeth exceeding congruous to reason , seeing that the Divine Essence is an inaccessible Light , that we should for ever have a Mediator of Fruition , as well as of Acquisition , by whom the Deity may shine in communicated Glory and Love to us for evermore : and that God be for evermore eminently delighted and glorified in Him , than in us , as he excelleth us in dignity and all perfections ; even as in One Sun , his Power and Glory is more demonstrated , than in a world of Worms .

Q. Si divinae Scriptura probationibus sufficiunt , quid necessaria est Religioni fides ? R. Fides nostra super ratione quidem est , non tamen temerarie & irrationabiliter assumitur . Ea enim quae ratio edocet , fides intelligit : & ubi ratio defecerit , fides praecurrit : Non enim utcunque audita credimus , sed ea quae ratio non improbat . Verum quod consequi ad plenum non potest , fideli prudentia confitemur . Junilius African . de part . div . Leg. l. 2. c. 30. Whether all these things be true or not , I am further to enquire ; but I find now , that they are very congruous to our condition , and to Reason ; and that if they be so , no man can deny , but that there is wonderful Wisdom and Love to man in the design and execution : and that it is to man a very desirable thing that it should be so . And therefore that we should be exceeding willing to find any sound proof that it is so indeed ; though not with a willingness which shall corrupt and pervert our judgments by self-flattery , but such as will only excite them to the wise and sober examination of the case .

The EVIDENCES of the VERITY we shall next enquire after .

CHAP. VI. Of the WITNESS of JESVS CHRIST , or the demonstrative Evidence of his Verity and Authority .

Q. Unde probamus libros Religionis nostrae divina esse in spiratione conscriptos ? R. Ex multis , quorum primum est ipsius Scripturae veritas : deinde ordo rerum , consonantia praeceptorum , modus locutionis fine ambitu , puritasque verborum . Additur conscribentium & praedicantium qualitas , quod divina homines , excelsa vates , infacundi subtilia , non nisi divino repleti spiritu tradidissent . Tum praedicationis virtus , quam dum praedicaretur ( licet à paucis despectis ) obtinuit . Accedunt his rectificatio contrariorum , ut Sybillarum vel Philosophorum ; expulsio adversariorum , utilitas consequentium , exitus eorum quae per acceptationes & figuras & praedictiones , quae praedicta sunt ad postremum ; miracula jugiter facta , donee Scriptura ipsa susciperetur à gentibus . De qua hoc nunc ad proximum miraculum sufficit , quod ab omnibus suscepta cognoscitur . Junilius African , de part . div . Leg. l. 2. c. 29. THough all that is said may be a reasonable preparative to faith , it is more cogent evidence which is necessary to convince us , that Jesus Christ is the Saviour of the world . That a man appearing like one of us , is the Eternal Word of God incarnate , is a thing which no man is bound to believe , without very sound evidence to prove it . God hath made Reason essential to our Nature : it is not our weakness , 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 Intellectual discerning them in their proper Evidence : and no way to know conclusions by , but by a rational discerning their necessary connexion to those principles . If God would have us know without reason , he would not have made us reasonable creatures : man hath no way of mental discerning or knowledge , but by understanding things in their proper evidence : to know without this , were to know without knowledge . Faith is an act or species of knowledge , it is so far from being contrary to reason , that it is but an act of cleared elevated reason : it is not an act of immediate intuition of God or Jesus Christ himself ; but a knowledge of the truth by the divine evidence of its certainty : they that wrangle against us , for giving reason for our Religion , seem to tell us , that they have none for their own ; or else reprehend us for being men . If they had to do with them , who make God to be but the Prime Reason , would they say that Faith is something above Reason , and therefore something above God ? I believe that our Reason or Intellection is far from being univocally the same thing with God's : but I believe that God is Intellection , Reason or Wisdom eminenter , though not formaliter : and that though the name be first used , to signifie the lower derivative Reason of many , yet we have no higher to express the Wisdom of God by , nor better notion to apprehend it by , than this which is its Image . I conclude therefore , that

§ . 1. The Christian Religion must be the most Rational in the world , or that which hath the soundest reason for it , if it be the truest . And the proof of it must be , by producing the evidences of its truth .

§ . 2. The evidence which Faith requireth is properly called Evidence of credibility .

§ . 3. When we speak of Humane Faith , as such , Credibility is somewhat short of proper Certainty : but when we speak of Divine Faith , ( or a Belief of God ) evidence of Credibility is evidence of Certainty .

§ . 4. The great Witness of Jesus Christ , or the demonstrative Evidence of his Verity and Authority , was The HOLY SPIRIT .

§ . 5. The Word or Doctrin of Jesus Christ , hath four several infallible testimonies of God's Spirit , which ( though each of them alone is convincing , yet ) all together make up this one great Evidence : that is , 1. Antecedently . 2. Constitutively or Inherently . 3. Concomitantly , and 4. Subsequently : of which I shall speak in course .

§. 6.1 . Antecedently the Spirit of Prophecy , was a Witness to Jesus Christ .

Under which I comprehend the prediction also of Types : He that was many hundred years before ( yea , Heb. 10.15 . 1 Pet. 1.10 . 2 Pet. 1.19 , 20 from age to age ) fore-told to come as the Messiah or Saviour , by Divine prediction of Promises , Prophesies and Types , is certainly the true Messiah our Saviour : But Jesus Christ was so foretold : Ergo. —

1. For Promises and Prophesies , Gen. 3.15 . presently after the Fall of Adam , God said , [ I will put enmity between thee and the woman , and between thy seed and her seed : it shall bruise thy head , and thou shalt bruise his heel . ] As it is certain that it was Satan principally , and the Serpent but instrumentally , that is spoken of as the deceiver of Eve ; so it is as plain , that it was Satan and his wicked followers principally , and the Serpent and its seed only as the instruments , that are here meant in the condemnation . And that it is the seed of the woman , by an excellency so called , that is primarily here meant , ( and under him her natural seed secondarily ) is proved not only by the Hebrew Masculine Gender , but by the fulfilling of this Promise in the Expository effects , and in other Promises to the like effect . The rest of the Promises and Prophesies to this purpose are so many , that to recite them all would swell the Book too big ; and therefore I must suppose , that the Reader perusing the Sacred Scripture it self , Lege Disputationem Gregentii cum Herbano Judeo . will acquaint himself with them there : only a few I shall repeat .

Gen. 22.18 . In thy seed shall all the Nations of the earth be blessed .

Gen. 49.10 . The Scepter shall not depart from Judah , nor a Law-giver from between his feet , until Shiloh come .

The whole second Psalm is a Prophecy of the Kingdom of Christ : Why do the heathen rage , and the people imagine a vain thing : The Kings of the earth set themselves , and the Rulers take counsel together against the Lord , and against his Annointed , &c. Yet have I set my King upon my holy hill of Sion . I will declare the decree , the Lord hath said unto me , Thou art my Son , this day have I begotten thee : Ask of me , and I will give thee the Heathen for thine inheritance , and the uttermost parts of the earth for thy possession . Be wise therefore , O ye Kings , be learned , ye Judges of the earth : serve the Lord with fear , and rejoyce with trembling . Kiss the Son lest he be angry , and ye perish , &c.

Psal. 16.10 . For thou wilt not leave my soul in hell , neither wilt thou suffer thine holy one to see corruption .

Psal. 22.16 , 17 , 18. Dogs have compassed me : the assembly of the wicked have enclosed me : they pierced my hands and my feet : I may tell all my bones : they look and stare upon me : they part my garments among them , and cast lots upon my vesture .

Psal. 69.21 . They gave me also gall for my meat , and in my thirst they gave me vinegar to drink .

Isa. 53. Who hath believed our report ▪ and to whom is the arm of the Lord revealed ? for he shall grow up before him as a tender plant , and as a root out of a dry ground ; he hath no form nor comeliness ; and when we shall see him , there is no beauty that we should desire him : He is despised and rejected of men , a man of sorrows and acquainted with grief ; and we hid as it were our faces from him : he was despised , and we esteemed him not . Surely he hath born our griefs , and carried our sorrows ; yet we did esteem him stricken , smitten of God , and afflicted . But he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed . All we like sheep have gone astray , we have turned every one to his own way , and the Lord hath laid on him the iniquity of us all . He was oppressed , and he was afflicted , yet he opened not his mouth : he is brought as a lamb to the slaughter , and as a sheep before the shearers is dumb , so he opened not his mouth . He was taken from prison , and from judgment , and who shall declare his generation . For he was cut off out of the land of the living , for the transgression of my people was he stricken : and he made his grave with the wicked , and with the rich in his death ; because he had done no violence , nor was any deceit in his mouth . Yet it pleased the Lord to bruise him , he hath put him to grief . When thou shalt make his soul an offering for sin , he shall see his seed , he shall prolong his days , and the pleasure of the Lord shall prosper in his hand . He shall see of the travel of his soul , and shall be satisfied ▪ by his knowledge shall my righteous servant justifie many , for he shall bear their iniquities . Therefore will I divide him a portion with the great , and he shall divide the spoil with the strong : because he hath poured out his soul unto death , and he was numbred with the transgressors , and he bare the sin of many , and made intercession for the transgressors .

Isa. 9.6 . For unto us a Child is born , unto us a Son is given : and the government shall be upon his shoulders : and his Name shall be called Wonderful , Counsellor , The mighty God , The Everlasting Father , the Prince of Peace : of the increase of his government and peace there shall be no end , upon the Throne of David , and upon his Kingdom , to order it , and to stablish it with judgement and with justice , from henceforth even for ever . The zeal of the Lord of hosts will perform this .

Isa. 7.14 . Behold a Virgin shall conceive and bear a Son , and shall call his name Immanuel .

Dan. 9.24 , &c. Seventy weeks are determined upon thy people , and upon thy holy City , to finish the transgression , and to make an end of sins , and to make reconciliation for iniquity , and to bring in everlasting righteousness , and to seal up the Vision and Prophecy , and to annoint the most Holy . Know therefore and understand , that from the going forth of the commandment to restore and to build Jerusalem , unto the Messiah the Prince , shall be seven weeks and threescore and two weeks ; the street shall be built , and the wall even in troublous times . And after threescore and two weeks shall Messiah be cut off , but not for himself . And the people of the Prince that shall come , shall destroy the City , and the Sanctuary , and the end thereof shall be with a floud , and unto the end of the war desolations are determined . And he shall confirm the Covenant with many for one week : and in the midst of the week he shall cause the sacrifice and the oblation to cease , and for the over-spreading of abomination he shall make it desolate , even until the consummation , and that determined be poured upon the desolate .

Mal. 3.1 , 2 , 3. Behold I will send my messenger , and he shall prepare the way before me ; and the Lord whom ye seek shall suddenly come to his Temple , even the Messenger of the Covenant whom ye delight in ; behold , he shall come , saith the Lord of hosts : But who may abide the day of his coming , and who shall stand when he appeareth ? For he is like a Refiners fire , and like Fullers sope , and he shall sit as a refiner and purifier of silver , &c.

I omit the rest to avoid prolixity . There is scarce any passage of the Birth , Life , Sufferings , Death , Resurrection , Ascension or Glory of our Saviour , which are not particularly prophesied of in the Old Testament ; but nothing so copiously as his Righteousness and his Kingdom . The Prophesie of Isaiah is full of such , and is but a Prophetical Gospel .

To these must be adjoyned the Prophetical Types , even the typical Persons , and the typical Ordinances and Actions . It would be too long to open , how his sufferings from the malignant world was typified in the Death of Abel , and the attempted oblation of Isaac , and the selling of Joseph . And his work of Salvation , in Noah , and his preserved Ark and Family : And his Paternity as to Believers , in Abraham : And his Kingly conduct and deliverance of the Church , by Moses and his deliverance of the Israelites from Egypt , and conduct of them in the Wilderness ; and by Joshua's victorious bringing them into the Land of Promise : His Reign and Kingdom by David , and his building of the Church by Solomon , and his Priesthood by Aaron and his Successors , &c.

And it would take up a just volume to open all the typical Ordinances and Actions , which prefigured Christ : See Whately on the Types , and Lud. Crocii Epicris . and most largely Micrelius's Judas , or second Part of his Book against Infidels . from the institution of Circumcision , and the Passover or Paschal Lamb , to the end of all the Mosaical Ceremonies , Christ is the signification and the end of all . I will only crave your consideration of the custom of Sacrificing in the general : it came into the world immediately upon mans sin : we find Cain and Abel , the two first persons born into the world , employed in it . From thence to this day it hath continued ( in doctrin , though the practice be restrained ) with the Jews : it was no peculiar Ceremony of their Law , but hath been commonly exercised by almost all Nations through the world , both Greeks , Romans and Barbarians . And it yet continueth in most countries of the Heathens , where the Doctrin of Christ hath not abolished it , as it hath done both with the Christians and Mahometans . ( For the Mahometans borrow the confession of one God , and the rejection of Idols and Sacrifices originally from the Christians . ) Now I must confess , that I am not able to satisfie my self of the original and universality of the custom of Sacrificing , upon any reasons , but those of the Christians : either it was a prophetical promissory institution of God himself , to lapsed Adam , to point him to a Saviour , the second Adam ; or else it must be from the Law of Nature , or else it is from some other positive Institution , or else it must be an universal Errour . There can no fifth way that is probable be imagined . And , 1. I am not able to see that the meer Light or Law of Nature should be the original cause ; for then it would be all mens duty still : and what reason 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 should be any satisfaction to his justice for our sins , or any rational means to avert his judgments , or procure our forgiveness ? If it be said that [ It was but a ceremonial confession , that we our selves deserve death , as that creature suffered it ] I answer , Confession is indeed due from us by the Law of Nature ; but the question is , of the killing of the poor beasts , and offering them in sacrifice . If the exercise of our own penitence by confession were all , that might be done as well without the creatures bloud and death . What is it that this addeth to a penitent confession ? and why was the oblation to God contained in the Sacrifice ? If you say , that the life of bruits is not so regardable , but that we take it away for our daily food ; I answer , It s true , that it is allowed us for the maintenance of our lives ; but yet it is not to be cast away in vain , nor is God to be represented as one that doth delight in bloud : And the common sense of all the world in their sacrificing hath been , that besides the confession of their own desert , there is somewhat in it to appease God's displeasure ; and none that I ever read of did take it for a meer confessing sign or action . If it be said , that they did it to signifie their homage to God ; I answer , Why then did they not offer him only the living creature rather than the dead ? all took it to be a propitiatory action . And if there had been an aptitude in this sign to betoken our penitent confession only , yet when God knoweth our confessions as well without it , and when the tongue is made the natural instrument to express the mind , and there are variety of other signs , it is incredible that all the world should ever ( even so early ) hit upon this one strange way of expression , without some special revelation or command of God .

2. And it cannot be said with any credibility , that God made any other revelation of his will , to the world for Sacrificing , beside what is made in Nature , and in holy Scripture : for who ever dreamt of such a thing ? or hath delivered us any such revelation , and told us when , and to whom , and how it was made ?

3. And it is not credible that it was taken up erroneously by all the world , as their vices or superstitions are : for though it is past question that error hath caused the abuse of it through the world , yet for the thing it self there is no probability of such an original . For what can we imagin should induce men to it , and make all Nations ( how various soever their Idols are ) to agree in this way of worshipping and propitiating them ? There is nothing of sensuality in it , that by gratifying a lust of the flesh , might have such an universal effect ? And it must be some universal Light , or some universal Lust or Interest , that must cause such an universal concord . Nay , on the contrary you shall find that Tradition , and the custom of their Fore-fathers , is the common argument pleaded for sacrificing through all the world , even in the Ancients Historical reports of it .

4. Therefore it remaineth , very probable at least , that they received it indeed by tradition from their fore-fathers : and that could be from none originally but the universal progenitor of mankind , who was capable of conveying it to all his posterity , ( for no History mentioneth any later original nor could any later than Adam or Noah have made it so universal . ) And no man can imagine why God should institute it , if it were not to intimate the translating of our punishment into our Redeemer , and to point us to the great Sacrifice which is truly propitiatory , and is the great demonstration of his Justice , who in Mercy doth forgive .

§ . 7. II. The second Witness of the Spirit , which is inherent and constitutive to the Gospel of Christ , is that image of God , the unimitable character of Divinity , which by the holy Spirit is put into the doctrin of Christ , as the very life or soul of it , ( together with the same on the pattern of his own life . )

1. On Christ himself , the unimitable Image of God in his Perfection , is a testimony of his veracity : ( which I ascribe to the holy Spirit , as the ultimate Operator in the Trinity , even that holy Spirit by which he was conceived , and which fell upon him at his Baptism , and which , Matth. 12. his enemies did blaspheme ) Many men have so lived , that no notable sin of commission hath been found or observed in them by the world at a distance . But the most vertuous , except Christ , was never without discernable infirmities , and sins of omission . No man ever convicted him of any sin , either in word or deed ; His obedience to the Law of God was every way perfect , He was the most excellent Representative of the Divine Perfections : All Christians agree in the main Doctrins of a holy life . Leg. Marc. Eremit . de Lege Spirituali , & Dorothei Doctrinas , & Benedicti Instrumenta virtutum , Macarii Homil. Hesychii Presb. ad Theodul . Centuriae ; Tho. Kempis . & Thauleri opera ; and of the later true Papists , Sales Introduction to a devout life , Benedicti de Benedict . Regul. Barbanson , de Amore Dei : Parsons of Resolution , Cressy's Sancta Sophia , &c. And among the Protestants , the number of holy Treatises is so great , that I shall not name any in so numerous a Treasury : So that however the spirit of contention causeth many of them to over-look the good that is in one another , and aggravate the evil , yet Holiness is the Doctrin of all the Christians in the world , and the practice of all that are sincere : And while the Sects and Hypocrites do rail at one another , yet in all they speak against sin . I have oft thought , Why is it that as Christians , man live together in love ; but as Parties , when they come to the interest of their Sects , they hate , revile and persecute one another ? And I answer it , Because as Christians they give no cause of hatred to each other ; but as Sects and Parties , they leave God's way , and shew their selfishness and loathsome faults , and are enclined to injure one another , and so do again suffer by those whom they have injured . But the Wisdom from above is pure and peaceable , &c. Leg. etiam Thalessi Centuriae , & Nili Paraenesis . The Omnipotency of God appeared in his Miracles ; The Wisdom of God in his holy Doctrin ; and the Love of God in his matchless expressions of Love , and in all the Holiness of his life . He was so far from pride , worldliness , sensuality , malice , impatiency , or any sin , that the world had never such a pattern of self-denial , humility , contempt of all the wealth and honours of the world , charity , meekness , patience , &c. as in him . He obeyed his Father to the death . He healed mens bodies , and shewed his pity to their souls , and opened the way of life even to his enemies : He instructed the ignorant , and preached repentance to the impenitent , and suffered patiently the unthankful requitals of them that rendred him evil for good . He endured patiently to be reviled , scorned , buffeted , spit upon , crowned with thorns , nailed to a cross , and put to death ; and this upon the false accusation and imputation of being an evil doer : In a word , He was perfect , and sinless , and manifested first all that obedience and holiness in his life , which he put into his Laws , and prescribed unto others : And such Perfection is inseparable from Veracity .

Obj. How know we what faults he might have , which come not to our knowledge ?

Answ. 1. You may see by his enemies accusations , partly what he was free from , when you see all that malice could invent to charge him with . 2. If the Narrative of his Life in the Gospel have that evident proof , which I shall anon produce , there can remain no doubt of the perfect holiness and innocency of Christ in his Person and his Life .

Object . We find him accused of many crimes , as of being a gluttonous person , and a Wine-bibber ; of blasphemy , and impiety , and treason .

Answ. The very accusations are such as shew their falshood , and his innocency . He is called a gluttonous person , and a Wine-bibber , because he did eat and drink as other men in temperance and sobriety , and did not tie himself to a wilderness life of austerity , in total abstinence from common meats and wine , as John Baptist did , and as they thought he that professed extraordinary sanctity should have done . They accused him of eating with publicans and sinners , because he went to them as a Physician to heal their souls , and lived a sociable charitable life , and did not observe the Laws of proud Pharisaical separation . They accused him of blasphemy and treason , for saying the truth , that he was the Son of God , and the King of Israel : And of impiety , for talking of pulling down the Temple , when he did but prophesie of his own death and resurrection . And this was all that malice had to say .

Object . He carried himself contemptuously to Magistrates : He called Herod the King , [ That Fox ] The Scribes and Pharisees he railed at , and called them hypocrites , painted sepulchres , a generation of vipers , &c. When he was called to answer whether they should pay tribute to Cesar , he doth but put off the resolution by ambiguity , instead of an open exhorting them to obedience , and saith , [ Give to Caesar the things that are Caesars . ] And when he was called to for tribute for him , he payeth it but as a way to avoid offence , having pleaded first his own immunity .

Answ. 1. His speeches of Herod and the Scribes and Pharisees are not revilings , but a free and just reprehension of their sin : which being done by God's commission , and in his Name , and for his cause , is no more to be called reviling , than an arrest of a Felon or Traitor in the Kings name , or an accusation put in against him for his crimes , should be so called . God will not forbear damning impenitent rebels , though they call it cruelty ; nor will he forbear the reprehension and shaming of their villanies , though they call it railing ; nor will he flatter proud rebellious dust , though they call flattery a necessary civility ; nor will he give leave to his Messengers to leave sin in honour , and to let the proud do what their list , and quietly damn themselves and others , without plain reproof , though it be called unreverent sawciness or sedition . 2. And he that considereth how little Title Caesar had to the Kingdom of the Jews , and that the sword alone is a better proof of force and strength , than of Authority , and is a Plea which an Usurper may have on his side , will rather praise the submission and peaceableness of Christ , than blame him as disloyal . But for the doctrin of Obedience in general , who hath ever taught it more plainly and pressingly , than Christ and his Apostles ?

2. The Gospel or doctrin of Christ it self also , hath the very Image and Superscription of God , I will not say , imprinted on it , for that is too little , but intrinsecally animating and constituting it , which is apparent in the Matter , and the Method , and the Stile .

1. The Matter and Design containeth the most wonderful expression of the Wisdom of God , that ever was made to man on earth . All is mysterious , yet admirably fit , consistent and congruous , as is before declared . That a world which is visibly and undeniably fallen into wickedness : and misery , should have a Redeemer , Saviour and Mediator towards God! That he should be one that is near enough to God and unto us , and hath the nature of both : that he should be the second Adam , the Root of the Redeemed and Regenerate : that God should give all mercy from himself , from his own bounty and fulness , and not as unwilling be perswaded to it by another ; and therefore that the Redeemer be not any Angel or intermediate person , but God himself : that thus God come nearer unto man , who is revolted from him , to draw up man again to Him : that he lose not the world , and yet do not violate his governing Justice : that he be so merciful , as not to be unrighteous , nor permit his Laws and Government to be despised ; and yet so just , as to save the penitent renewed souls : that he give man a new Law and conditions of salvation , suitable to his lapsed guilty state ; and leave him not under a Law and conditions , which were fitted to the innocent : that he revealed himself to the apostate world in that way , which only is fit for their recovery , that is , in his admirable love and goodness , that so love might win our love , and attract those hearts , which under guilt and the terrors of condemning justice would never have been brought to love him : that guilty souls have such evidence of God's reconciliation to encourage them , to expect his pardon , and to come to him with joy and boldness in their addresses ; having a Mediator to trust in , Cum Dominus pelam dicit , [ Ego n medio vestri sum , sicut qui ministrat ] quis adeo saevus aut mentis inop . est , ut omnem n●ox fastum & ambitionem non respuat ? Cui universa sancta , men●coue & ratione praedita creatura , cultum & ministerium defert , quique eadem prorsus cum Deo Patie Majestate & potestate pollet , is Ministri persona sumpt● , discipulorum pedes lavat . T●tus Bostrenso , in Luc. cap. 21. and his Sacrifice , Merits , and acceptable Name , to plead with God : that Justice and Mercy are so admirably conjoyned in these effects : that Satan , and the world , and death , should be so conquered , in a suffering way , and man have so perfect a pattern to imitate , for self-denial , humility , contempt of honour , wealth and life , and exact obedience , and resignation to the will of God , with perfect love to God and man : that the world should be under such an universal Administrator , and the Church be all united in such a Head ; and have one in their nature that hath risen from the dead , to be in possession of the glory which they are going to , and thence to send down his Spirit to sanctifie them , and fit them for Heaven ; and afterward to be their Judge , and to receive them unto blessedness : and that sinners now be not condemned meerly for want of innocency , but for rejecting the grace and mercy which would have saved them : that we have all this taught us by a Messenger from Heaven , Diligens Lector intelliget unam faciem esse Eloquiorum Sacrorum ; cum distincte considerabit , quid sit admonitio , quid sit preceptum , quid prohibitio , quid remissio ; & haec nec se invicem impugnare , nec à seipsis distare ; sed in omnibus sanitatis remed um moderare . Hildebert . Canoman . Epist. 83. argum . and a perfect rule of life delivered to us by him , and all this sealed by a Divine attestation : that this doctrin is suited to the capacity of the weakest , and yet so mysterious as to exercise the strongest wits : and is delivered to us , not by an imposing force , but by the exhortations and perswasions of men like our selves , commissioned to open the evidences of truth and necessity in the Gospel : All this is no less than the Image and wonderful effect of the Wisdom of God .

And his Goodness and Love is as resplendent in it all : for this is the effect of the whole design , to set up a Glass in the work of our Redemption , in which God's Love and Goodness should be as wonderfully represented to mankind , as his Power was in the works of Creation . Here sinful man is saved by a means which he never thought of or desired : he is fetch'd up from the gates of hell ; redeemed from the Sentence of the righteous violated Law of God , and the execution of his Justice : The Eternal Word so condescendeth to man in the assumption of our nature , as that the greatness of the love and mercy , incomprehensible to man , becomes the greatest difficulty to our belief . He revealeth to us the things of the world above , and bringeth life and immortality to light : He dwelleth with men ; He converseth with the meanest : He preacheth the glad tidings of Salvation to the world : He refuseth not such familiarity with the poorest or the worst , as is needful to their cure : He spendeth his time in doing good , and healing all manner of bodily diseases : He refuseth the honours and riches of the world , and the pleasures of the flesh , to work out our salvation : He beareth the ingratitude and abuse of sinners , and endureth to be scorned , buffeted , spit upon , tormented and crucified by those , to whom he had done no greater wrong than to seek their salvation : He maketh himself a Sacrifice for sin , to shew the world what sin deserved , and to save them from the deserved punishment . God had at first decreed and declared , that death should be the punishment of sin : and Satan had maliciously drawn man to it , by contradicting this threatning of God , and making man believe that God would falsifie his word , and that he did envy man the felicity of his advancement to be liker God in knowledge : And now Christ will first justifie the truth and righteousness of God , and will demonstrate himself by dying in our stead , that death is indeed the wages of sin ; and will shew the world , that God is so far from envying their felicity , that he will purchase it at the dearest rate , and deliver them freely from the misery which sin and Sathan had involved them in . Thus Enemies are reconciled by the sufferings of him whom they offended ; even by his sufferings in the flesh , whose Godhead could not suffer ; and by his death as Man , who as God was most immortal . As soon as he was risen , he first appear'd to a Woman , who had been a sinner , and sent her as his first messenger with words of love and comfort to his disconsolate Disciples , who had but lately sinfully forsaken him : He giveth them no upbraiding words , but meltingly saith to her , [ Go to my brethren , and say unto them , Joh. 20.17 . I ascend unto my Father , and your Father , to my God and your God . ] He after this familiarly converseth with them , and instructeth them in the things concerning the Kingdom of God . He maketh an Vniversal Pardon or Act of Oblivion in a Covenant of Grace , for all the world , that will not reject it ; and appointeth Messengers to preach it unto all ; Duo , sine pluribus , faciunt hominem sanctum , viz. Cognitio & Amor : hoc est , Cognitio Veritatis , & Amor bonitatis . Sed ad cognitionem Dei qui est Veritas , non pote , venire , nisi per cognitionem tui●ipsius : nec ad amorem Dei qui est bonitas , nisi per amorem proximi tui . Ad cognitionem tui-ipsius potes pervenire per frequentem meditationem : ad cognitionem Dei per puram contemplationem . Edmund . Cantuar . Specul . Eccles. cap. 3. vid. plura . c. 29. &c. and what ever pains or suffering it cost them , to go through all with patience and alacrity , and to stick at nothing for the saving of mens souls . He gave the holy Spirit miraculously to them , to enable them to carry on this work ; and to leave upon record to the world , the infallible narrative of his Life and Doctrine : His Gospel is filled up with matter of consolation , with the promises of mercy , pardon and salvation , the description of the priviledges of holy Souls , justification , adoption , peace and joy : and finally , He governeth and defendeth his Church , and pleadeth our cause , and secureth our interest in Heaven , according to the promises of this his word . Thus is the Gospel the very Image of the Wisdom and Goodness of God . And such a Doctrin from such a Person must needs be Divine .

2. And the Method and Style of it is most excellent , because most suitable to its holy ends : not with the excellency of frothy wit , which is but to express a wanton fancy , and please the ears of aery persons , who play with words , when they should close with wisdom and heavenly light : ( such excellency of speech must receive its estimate by its use and end : ) But as the end is most Divine , so the light that shineth in the Gospel is Heavenly and Divine : the Method of the Books themselves is various , according to the time and occasions of their writing , ( the objections against them are to be answered by themselves anon ) : But the Method of the whole Doctrin of Christianity set together , is the most admirable and perfect in the world ; beginning with God in Unity of Essence , proceeding to his Trinity of Essential Active Principles , and of Persons , and so to his Trinity of Works , Creation , Redemption and Regeneration , and of Relations of God and Man accordingly , and to the second Trinity of Relations , as he is our Owner , Ruler and Chief Good : And hence it brancheth it self into a multitude of benefits flowing from all these Relations of God to Man , and a multitude of answerable duties flowing from our Correlations to God , and all in perfect method , twisted and inoculated into each other , making a kind of cirulation between Mercies and Duties , as in mans body there is of the arterial and venal bloud and spirits , till in the issue , as all Mercy came from God , and Duty subordinately from man , so Mercy and Duty do terminate in the Everlasting Pleasure of God ultimately , and man subordinately , in that mutual love which is here begun , and there is perfected . This method you may somewhat perceive in the description of the Christian Religion , before laid down .

3. And the style also is suited to the end and matter : not to the pleasing of curious ears , but to the declaring of heavenly mysteries : not to the conceits of Logicians , who have put their understandings into the fetters of their own ill-devised notions , and expect that all men that will be accounted wise , should use the same notions which they have thus devised , and about which they are utterly disagreed among themselves : But in a Language suitable both to the subject , and to the world of persons to whom this word is sent , who are commonly ignorant , and unlearned , and dull : That being the best Physick which is most suitable to the Patients temper and disease . And though the particular Writers of the Sacred Scriptures have their several Styles , yet is there in them all in common a Style which is spiritual , powerfull and divine ; which beareth its testimony proportionably of that Spirit , which is the common Author in them all : ( But of this more among the Difficulties and Objections anon . )

But for the discerning of all this Image of God in the Doctrine of Jesus Christ , Reason will allow me to expect these necessary qualifications in him that must discern it : 1. That before he come to supernatural Revelations , he be not unacquainted with those natural Revelations , which are antecedent , and should be foreknown ( as I have in this book explained them with their evidence ) : For there is no coming to the highest step of the Ladder , without beginning at the lowest : Men ignorant of things knowable , by Natural Reason , are unprepared for higher things . 2. It is reasonably expected that he be one that is not treacherous and false to those Natural Truths which he hath received : For how can he be expected to be impartial and faithfull in seeking after more Truth , who is unfaithfull to that which he is convinced of ? or that he should receive that Truth which he doth not yet know , who is false to that which he already knoweth ? Or that he should discern the evidence of extraordinary Revelation , who opposeth with enmity the ordinary light or Law of Nature ? Or that God should vouchsafe his further light and conduct to that Man , who willfully sinneth against him , in despight of all his former teachings ? 3. It is requisite that he be one that is not a stranger to himself , but acquainted with the case of his heart and life , and know his sins , and his corrupt inclinations , and that guilt , and disorder , and misery , in which his need of mercy doth consist : For he is no fit Judge of the Prescripts of his Physician , who knoweth not his own disease and temperature . But of this more anon .

§ . 8. III. The third way of the Spirits witness to Jesus Christ , is Concomitantly , by the miraculous gifts and works of Himself , and his Disciples ; which are a cogent Evidence of Gods attestation to the truth of his Doctrine .

§ . 9. By the Miracles of Christ I mean , 1. His miraculous actions upon others : 2. His miracles in his Death and Resurrection : 3. His predictions .

The appearance of the Angel to Zachary , and his dumbness , his Prophesie and Elizabeth's , with the Angels appearance to Mary , the Angels appearance and Evangelizing to the Shepherds ; the Prophesie of Simeon and of Anna , the Star and the testimony of the wise Men of the East , the testimony of John Baptist , that Christ should baptize with the Holy Ghost , and with Fire , and that he was the Lamb of God that taketh away the sins of the World : These and more such I pass by as presupposed . Luk. 2.46 . At twelve years of age he disputed with the Doctors in the Temple , to their admiration . At his Baptism the Holy Ghost came down upon him in the likeness of a Dove , and a voice from Heaven said , Luk. 3.22 . Thou art my beloved Son , in Thee I am well-pleased . When he was baptized , he fasted forty dayes and nights , and permitted Satan to tempt him extraordinarily , by carrying him from place to place , Luk. 4. Mat. 4. that he might extraordinarily overcome . When Nathanael came to him , At qui causas causis , partes partibus volumus aequa●e , magis nos valemus ostendere quid in Christo fuerimus secuti , quam in Philosophis quid vos . Ac nos quidem in illo secuti haec sumus : Opera illa magnifica potentissimafque virtutes , quas variis edidit , exhibu●tque miraculis , quibus quivis posset ad necessitatem credulitatis adduci , & judicare fideliter , non esse quae fierent hominis sed Divinae alicujus & incognitae porestatis . Vos in Philosophis virtutes secuti quas estis ? ut magis vo●illis , quam nos Christo oportuerit credere ? Quisquam ne illorum aliquando verbo uno potuit , aut unius imperii jussione non dicam maris insanias aut tempestatum furores prohibere , compescere , non coecis restituere lumina , non ad vitam revocare defurc●os , non annosas dissovere passiones sed quod levissimum est furenculum , scabiem , aut inhaerentem spinulam callo una interdictione sanare ? — Personarum contentio non est eloquentiae viribus , sed gestorum operum virtute pendenda . Arnob. adv. Gent. l. 2. he told him his heart , and told him what talk he had with Philip afar off , till he convinced him that he was Omniscient . At Cana of Galilee at a Feast , he turned their Water into Wine . At Capernaum he dispossessed a Demoniack , Luk. 4.33 , 34 , &c. He healed Simons Mother of a Feaver at a word , Luk. 4.38 , 39. He healed multitudes of torments , diseases , and madness , Mat. 4.24 . Luk. 4.40 , 41. He cleanseth a Leaper by a word , Math. 8.2 , 3. Luk. 5.12 . so also he doth by a Paralitick , Math. 9. Luk. 5. He telleth the Samaritane woman all that she had done , Joh. 4. At Capernaum he healed a Noble-mans Son by a word , Joh. 4. At Jerusalem he cured an impotent Man that had waited five and thirty years : A touch of his Garment cureth a Woman diseased with an Issue of blood twelve years , Math. 9.20 . He cured two blinde men with a touch , and a word , Math. 9.28 , 29. He dispossessed another Demoniack , Mat. 9.32 . He raiseth Jairus daughter at a word , ( who was dead , or seemed so , ) Mat. 9.23 , 24. He dispossessed another Demoniack , blinde and dumb , Mat. 12. He healeth the Servant of a Centurion ready to dye , by a word , Luk. 7. He raiseth the Son of a Widow from death that was carried out in a Biere to be buried , Luk. 7. With five Barley Loaves and two small Fishes , he feedeth five thousand , and twelve baskets full of the fragments did remain , Mat. 14. Joh. 6. He walketh upon the waters of the Sea , Mat. 14. He causeth Peter to do the like , Mat. 14. All the diseased of the Countrey were perfectly healed by touching the hem of his garment , Mat. 14.36 . He again healed multitudes , lame , dumb , blinde , maimed , &c. Math. 15. He again fed four thousand with seven Loaves , and a few little Fishes , and seven baskets full were left , Math. 15. He restoreth a man born blinde to his sight , Joh. 9. In the sight of three of his Disciples he is transfigured into a Glory which they could not behold , and Moses and Elias talked with him , and a voice out of the Cloud said , This is my beloved Son in whom I am well-pleased , hear ye him , Mat. 17. Luk. 9. He healed the Lunatick , Mat. 17. Multitudes are healed by him , Mat. 19.2 . Two blinde men are healed , Mat. 20. He healed a Crooked woman , Luk 13.11 . He withereth up a fruitless Tree at a word , Mark 11. He restoreth a blinde man nigh to Jericho , Luk. 18.35 . He restoreth Lazarus from death to life , that was four dayes dead and buryed , Joh. 11. He foretelleth Judas , that he would betray him : And he frequently and plainly foretold his own sufferings , death and resurrection . And he expresly foretold the destruction of Jerusalem and of the Temple , and the great calamity of that place , even before that generation past away , Mat. 24 , &c. He prophesied his death the night before in the institution of his Supper . When he dyed , the Sun was darkened , and the Earth trembled , and the Vail of the Temple rent , and the dead bodies of many arose , and appeared : so that the Captain that kept guard , said , Truly this was the Son of God , Mat. 27. When he was crucified and buried , though his Grave-stone was sealed , and a guard of Souldiers set to watch it , Angels appeared , and rolled away the Stone , and spake to those that enquired after him : And he rose and revived , and staid forty dayes on Earth with his Disciples : He appeared to them by the way : He came oft among them on the First day of the week , at their Meetings , when the doors were shut : He called Thomas to see the prints of the Nails , and put his finger into his side , and not be faithless but believing , till he forced him to cry out , My Lord , and my God! Joh. 20. He appeareth to them as they are fishing , and worketh a miracle in their draught , and provideth them broiled Fish , and eateth with them : He expostulated with Simon , and engaged him as he loved him to feed his Sheep , and discourseth of the age of John , Joh. 21. He giveth his Apostles their full Commission for their gathering his Church by Preaching and Baptism , and edifying it by teaching them all that he had commanded them , and giveth them the Keyes of it , Mat. 28. Joh. 19. & 20. He appeareth to above five hundred Brethren at once , 1 Cor. 15. He shewed himself to them by many infallible proofs , being seen of them forty dayes , and speaking of the things pertaining to the Kingdom of God ; and being assembled with them , commanded them to tarry at Jerusalem till the Spirit came down ( miraculously ) upon them : And he ascended up to Heaven , before their eyes , Act. 1. And two Angels appeared to them , as they were gazing after him , and told them , that thus he should come again . When Pentecost was come , when they were all together ( about a hundred and twenty ) the Holy Spirit came upon them visibly , in the appearance of fiery Cloven Tongues , and sate on each of them , and caused them to speak the languages of many Nations , which they had never learned , in the hearing of all : Upon the notice of which , and by Peters Exhortation , about three thousand were then at once converted . Act. 2. After this , Peter and John do heal a man at the entrance of the Temple , who had been lame from his birth , and this by the name of Jesus , before the People : Act. 3. One that was above forty years old , Act. 4.22 . When they were forbidden to preach , upon their praises to God , the place was shaken , and they were all filled with the Holy Ghost , Act. 4.31 . Ananias and Sapphira are struck dead by Peters word , for hypocrisie and lying , Act. 5. And many Signs and Wonders were done by them among the People , Act. 5.12 . Insomuch that they brought the sick into the streets , and laid them on Beds and Couches , that at least Peters shadow might over-shaddow them , Act. 5.14 , 15. And a multitude came out of the Cities round about to Jerusalem bringing sick folks , and Demoniacks , and they were healed every one , v. 16. Upon this , the Apostles were shut into the common Prison ; But an Angel by night opened the Prison and brought them out , and bid them go preach to the People in the Temple , Act. 5. When Stephen was martyred , he saw the glory of God , and Jesus standing at his right hand , Act. 7. Philip at Samaria cured Demoniacks , Palsies , Lameness , and so converted the people of that City ; insomuch that Simon the Sorcerer himself believed : The Holy Ghost is then given by the Imposition of the hands of Peter and John , so that Simon offered money for that gift , Act. 8. Philip is led by the Spirit to convert the Aethiopian Nobleman , and then carryed away , Act. 8. Saul who was one of the murderers of Stephen , and a great Persecutor of the Church , is stricken down to the Earth , and called by Jesus Christ , appearing in a light , and speaking to him from Heaven , and is sent to preach the Gospel , which he doth with zeal and power , and patient labours , to the death , Act. 9. Ananias is commanded by God to instruct him and baptize him after his first call , Act. 9 Peter at Lydda cureth Aeneas by a word , who had kept his bed eight years of a Palsie , Act. 8. At Joppa he raiseth Tabitha from the dead , Act. 9. Cornelius by an Angel is directed to send for Peter to preach the Gospel to him : The Holy Ghost fell on all that heard his words , Act. 10. Agabus prophesied of the Dearth , Act. 11. Peter imprisoned by Herod is delivered by an Angel , who opened the doors , and loosed his bonds , and brought him out , Act. 12. Herod is eaten to death with worms , Act. 12. At Paphos Elymas the Sorcerer is strucken blinde by Pauls word , for resisting the Gospel , and Sergius the Roman Deputy is thereby made a Believer , Act. 13. At Lystra , Paul by a word cureth a Creeple that was so born : insomuch as the People would have done sacrifice to him and Barna●as as to Mercury and Jupiter , Act. 14. Paul casteth out a divining Devil , Act. 16. And being imprisoned and scourged with Silas , and their feet in the Stocks , at midnight as they sang Praises to God , an Earthquake shook the foundations of the Prison , the doors were all opened , and all their bonds loosed , and the Jailor converted , Act. 16. The Holy Ghost came upon twelve Disciples , upon the imposition of Paul's hands , Act. 19. And God wrought so many miracles by his hands at Ephesus , that from his body were brought to the sick , handkerchiefs , and aprons , and the diseases departed from them , Act. 19. At Troas he raised Eutychus to life , Act. 20. His sufferings at Jerusalem are foretold by Agabus , Act. 21. At Melita the people took him for a God , because the Viper hurt him not that fastened on his hand : And there he cured the Father of Publius the chief man of the Island , of a Flux and Feaver , by Prayer and Imposition of hands . In a word , in all places where the Apostles came these miracles were wrought , and in all the Churches the gifts of the Holy Ghost were usual , either of Prophesie or of healing , or of speaking strange languages , or interpreting them , some had one , and some another , and some had most or all . And by such miracles were the Christian Churches planted . And all this power Christ had foretold them of at his departure from them , Mark . 16.17 . [ These signs shall follow them that believe : in my Name shall they cast out Devils , they shall speak with new tongues , they shall take up Serpents , and if they drink any deadly thing it shall not hurt them ; they shall lay their hands on the sick and they shall recover . ] Yea in his Life-time on Earth , he sent forth his Apostles , and seventy Disciples with the same power , which they exercised openly , Luk. 9.1 . &c. & 10.16 , 17. Thus was the Gospel confirmed by multitudes of open miracles .

And Christs own Resurrection and Ascension was the greatest of all . T●ia totus mundus mirabatur : Christum post mortem surrex isse ; cum ca●ne coelum ascendisse ; & per duodecim Apostolos Piscatores mundum convertiss● . Chrysost. in Math. And here it must be noted , that these Miracles were 1. Not one or two , but multitudes : 2. Not obscure and doubtfull , but evident and unquestionable : 3. Not controlled or checked by any greater contrary Miracles , as the wonders of the Egyptian Sorcerers were by Moses ; but altogether uncontrolled : 4. Not in one place only , but in all Countreys where they came : 5. Not by one or two persons only , but by very many who were scattered up and down in the World .

And that miracles , and such miracles as these , are a certain proof of the truth of Christ and Christianity , is most evident ; in that they are the attestation of God himself .

1. It is undenyable , that they are the effects of Gods own Power : If any question , whether God do them immediately , or whether an Angel or Spirit may not do them , that makes no difference in the case considerable : for all creatures are absolutely dependant upon God , and can use no power but what he giveth them , and continueth in them , and exerciseth by them : the power of the creatures is all of it the power of God : without him they are nothing , and can do nothing : and God is as near to the effect himself , when he useth an instrument , as when he useth none . So that undoubtedly it is God's work .

2. And God having no voice , but created , revealeth his mind to man by his operations : and as he cannot lie , so his infinite wisdom and goodness will not give up the world to such unavoidable deceit , as such a multitude of miracles would lead them into , if they were used to attest a lie . If I cannot know him to be sent of God , who raiseth the dead , and sheweth me such a Seal of Omnipotency to his Commission , I have no possibility of knowing who speaketh from God at all , nor of escaping deceit in the greatest matters ; of which God by his Omnipotent Arm would be the cause . But none of this can stand with the Nature and righteous Government of God . This therefore is an infallible proof of the Veracity of Christ and his Apostles : and the truth of the History of these Miracles shall be further opened anon .

§ . 10. IV. The fourth part of the Spirit 's Testimony to Christ is subsequent , Ideo non omnibus sanctis miracula attribuuntur , ne perniciosissimo errore decipiantur infirmi , aestimantes in talibus factis esse majora bona , quam in operibus justitiae , quibus vita aeterna comparatur . Aug. de Civ . Dei , 33. in the work of Regeneration or Sanctification : in which he effectually illuminateth the mind , and reneweth the soul and life to a true resignation , obedience , and love of God , and to a heavenly mind and conversation : and so proveth Christ to be really and effectively the SAVIOVR .

This evidence is commonly much over-look'd , and made little account of by the ungodly , who have no such Renovation on themselves : because though it may be discerned in others by the fruits , yet they that have it not in themselves , are much hindred from discerning it ; Christianity is thus truly and orderly described by Augustine , de Agon . cap. 18. partly because it is at a distance from them , and because it is in it self seated in the heart , where it is neither felt nor seen by others , but in the effects . And partly because the effects are imperfect , and clouded with a mixture of remaining faults : but especially , because that ungodly men have a secret enmity to holy things , and thence to holy persons , and therefore are falsely prejudic'd against them : Fides est prima , quae subjugat animam Deo ; deinde praecepta dat vivendi ; quibus custoditis spes nostra firmatur & nutritur , cum quod cognitio & actio beatum faciunt , in cognitione cavendus est error , in actione nequitia . which is encreased by cross interests and courses in their converse . But yet indeed , the Spirit of Regeneration is a plenary evidence of the truth of Christ and Christianity .

To manifest which , I shall 1. consider , What it is , and doth . 2. How and by what means . 3. On whom . 4. Against what opposition . 5. That it is Christ indeed that doth it .

I. The change which is made by the Spirit of Christ , doth consist in these particulars following : 1. It taketh down pride , and maketh men humble and low in their own eyes : to which end it acquainteth them with their sin , and their desert and misery . Ille justus & sancti vivit , qui rerum in teger aestimator est : Ipse est qui ordinatam habet charitatem , ne aut diligat quod non est diligendum , aut non diligat quod est diligendum , aut amplius diligat quod minus est diligendum , aut minus diligat quod amplius est diligendum ; aut minus aut amplius quod aeque diligendum est . August . de Doctr. Christian . 2. It teacheth men self-denial , and causeth them to resign themselves to God , and use themselves as being wholly his own . 3. It absolutely subjecteth the Soul to God , and sitteth up his Authority as absolute , over our thoughts , and words , and all our actions . And maketh the Christians life a course of careful obedience to his Laws , so far as they understand them . 4. It taketh up a Christians mind with the thankful sense of his Redemption ; so that the pardon of his sins , and his deliverance from hell , and his hopes of everlasting glory , do form his soul to a holy gratitude , and make the expressions of it to be his work . 5. It giveth man a sense of the love of God , as his gracious Redeemer ; and so of the goodness and mercifulness of his Nature : It causeth them to think of God as their greatest Benefactor , and as one that loveth them ; and as LOVE it self : and so it reconcileth their estranged alienated minds to him , and maketh the love of God to be the very constitution and life of the Soul . 6. It causeth men to believe that there is an everlasting Glory to be enjoyed by holy Souls ; where we shall see the glory of God , and be filled with his love , and exercised in perfect love and praise , and be with Christ , his Angels and Saints , for evermore : It causeth them to take this felicity for their portion , and to set their hearts upon it , and to make it the chief care and business of all their lives to seek it . 1. It causeth them to live in the joyful hopes and foresight of this blessedness , and to do all that they do as means thereunto : and thus it sweetneth all their lives , and maketh Religion their chief delight . 8. It accordingly employeth their thoughts and tongues ; so that the praises of God , and the mention of their everlasting blessedness , and of the way thereto , is their most delightful conference , as it beseemeth travellers to the City of God : and so their political converse is in heaven . 9. And thus it abateth the fears of death , as being but their passage to everlasting life : And those that are confirmed Christians indeed , do joyfully entertain it , and long to see their glorified Lord , and the blessed Majesty of their great Creator . 10. It causeth men to love all sanctified persons with a special love of complacency , and all mankind with a love of benevolence ; even to love our neighbours as our selves , and to abhor that selfishness which would engage us against our neighbours good . 11. It causeth men to love their enemies , and to forgive and forbear , and to avoid all unjust and unmerciful revenge . It maketh men meek , long-suffering and patient , though not impassionate , insensible , or void of that anger , Apud Christianos , non qui patitur , sed qui facit injuriam miser est . H●e●on . which is the necessary opposer of sin and folly . 12. It employeth men in doing all the good they can : it maketh them long for the holiness and happiness of one another's souls , and desirous to do good to those that are in need , according to our power . 13. This true Regeneration by the Spirit of Christ , doth make those Superiours that hath it , even Princes , Magistrates , Parents and Masters , to Rule those under them in holiness , love and justice , with self-denial ; seeking more the pleasing of God , and the happiness of their Subjects , for soul and body , than any carnal selfish interest of their own : and therefore it must needs be the blessing of that happy Kingdom , Society or Family , which hath such a holy Governour , ( O that they were not so few ! ) 14. It maketh subjects , and children , and servants , submissive , and conscionable in all the duties of their Relations ; and to honour their Superiours as the Officers of God , Sanctitatis causa servanda sunt , pudicitia corporis , castitas animae , & veritas doctrinae . Aug. ibid. and to obey them in all just subordination to him . 15. It causeth men to love Justice , and to do as they would be done by , and to desire the welfare of the souls , bodies , estates and honour of their neighbours as their own . 16. It causeth men to subdue their adpetites , and lusts , and fleshly desires , and to set up the government of God and sanctified Reason over them ; and to take their flesh for that greatest enemy ( in our corrupted state ) which we must chiefly watch against , and master , as being a Rebel against God and Reason . It alloweth a man so much sensitive pleasure as God forbiddeth not , and as tendeth to the holiness of the soul , and furthereth us in God's service ; and all the rest it rebuketh and resisteth . 17. It causeth men to estimate all the wealth , and honour , and dignities of the world , as they have respect to God and a better world , and as they either help or hinder us in the pleasing of God , and seeking immortality : and as they are against God and our spiritual work and happiness , it causeth us to account them but as meer vanity , Fid●s attingit inaccessa , deprehendit ignota , comprehendit immensa , apprehendit novissima : Ipsam denique aeternitatem suo illo vastissimo sinu quodammodo circumcludit . Bern. in Cant. loss and dung . 18. It keepeth men in a life of watchfulness against all those temptations , which would draw them from this holy course , and in a continual warfare against Satan and his Kingdom , under conduct of Jesus Christ . 19. It causeth men to prepare for sufferings in this world , and to look for no great matters here : to expect persecutions , crosses , losses , wants , defamations , injuries , and painful sicknesses , and death ; and to spend their time in preparing all that furniture of mind , which is necessary to their support and comfort in such a day of trial ; that they may be patient and joyful in tribulation and bodily distress , as having a comfortable relation to God and Heaven , which will incomparably weigh down all . 20. It causeth men to acknowledge , that all this grace and mercy is from the love of God alone , and to depend on him for it by faith in Christ ; and to devote and refer all to himself again ; and make it our ultimate end to please him ; and thus to subserve him as the first Efficient , the chief Dirigent , and the ultimate , final Cause of all : of whom , and through whom , and to whom are all things ; to whom be Glory for ever , Amen .

This is the true description of that Regenerate Sanctified state , Quatuor mirabilis fecit Deus : de Piscatore primum Ecclesiae pastorem : de persecutore magistrum & doctorem gentium : de publicano primum Evangelistam ; de latrone primum Coelicolam . Chrysost. in Matth. which the Spirit of Christ doth work on all whom he will save , and that are Christians indeed , and not in Name only . And certainly this is the Image of God's Holiness , and the just constitution and use of a reasonable Soul : And therefore he that bringeth men to this is a Real Saviour , ( of whom more anon . )

II. And it is very considerable , by what means , and in what manner all this is done : It is done by the preaching of the Gospel of Christ , and that in plainness and simplicity : The curiosity of artificial oratory doth usually but hinder the success , as painting doth the light of windows : Multo melius est , ex duobus imperfectis rusticitatem sanctam habere , quam eloquentiam peccatricem . Hieron . ad Nepo● . It was a few plain men , that came with spiritual power , and not with the entising words of humane wisdom , or curiosities of vain Philosophy , who did more in this work than any of their successors have done since . As in Naturals , every thing is apt to communicate its own nature , and not anothers ; heat causeth heat , and cold causeth cold ; The better any Philosopher was , the nearer he came to the Christian Pastors , as to the converting of souls ; that is , They wrought the greatest reformation on their Auditors . Laertius saith of Socrates , that Theaetetum cum de disciplina dissereret , ut ait Plato , mirifice immutatum , divinumque ferme remisit . Eutyphrona , qui patri diem dixerat , quaedam de justitia & pietate loquens , ab instituto revocav●t . Lysidem hortando maxime moralem fecit . Lamproclem fillum in matrem immitem & ferum , ut ait Zenophon , suadendo ad reverentiam reduxit . Glauco●em Platonis fratrem ad rempublicam accedere volentem , à proposito retraxit , quod is rudis esset , ignarusque rerum . These were the converts of Socrates ; a change agreeable to the verities which he delivered . But it is another kind of success that the doctrine of Christianity hath had . so wit by communication causeth wit , and common learning causeth common learning ; and so it is holiness and love which are fittest to communicate and cause holiness and love : which common qualifications are too low for ( though they may be helpful in their several places and degrees . ) what contemned instruments hath God used in the world , to do that for the regenerating of souls , which the greatest Emperors by their Laws , nor the subtilest Philosophers by their Precepts , did not ? The Athenian Philosophers despised Paul , and Gallio counted his doctrine but a supertitious talk about names and words ; but Satan himself despised not those , whom he tempted men to despise , but perceived they were like to be the ruine of his Kingdom , and therefore every where stirred up the most vehement furious resistance of them . It is evident therefore , that there is an inward effectual operation of the holy Ghost , which giveth success to these means , which are naturally in themselves so weak .

And it is to be observed , that this great change is very often wrought on a sudden , in a prevalent ( though not a perfect ) degree . One Sermon hath done that for a many thousand sinners , which twenty years teaching of the greatest Philosophers never did . One Sermon hath turned them from the sins which they had lived in all their days ; and hath turned them to a life which they were strangers to before , or else abhorred : One Sermon hath taken down the world , which had their hearts , and hath put it under their feet , and hath turned their hearts to another world : which sheweth that there is an internal Agent , more powerful than the speaker .

And it is remarkable that in the main , the change is wrought in one and the same method : first , humbling men for sin and misery , and then leading them to Jesus Christ as the remedy , and to God by him ; and so kindling the love of God in them by the bellows of faith ; and then leading them towards perfection in the exercises of that holy love .

III. And it will further lead us to the original of this Change , to consider on whom it is thus wrought . 1. For their place and time . 2. Their quality in themselves . 3. And as compared to each other . 4. And as to their numbers .

1. For time and place , it is in all ages since Christ ( to say nothing of the former ages now ) and in all Nations and Countries which have received him and his Gospel , that Souls have been thus regenerated to God . If it had been only a fanatick rapture of brain-sick men , it would have been like the effects of the Heresies of the Valentinians , Basilidians , Gnosticks , Montanists , &c. or of the Swenckfeldians , Weigelians , Behmenists , Quakers , and other such Enthusiasts , who make a stir for one Age , in some one corner of the world , and then go out with a perpetual stink . In all Ages and Countries , these effects of Christian Doctrine are the very same as they were in the first Age , and the first Country where it was preached . Just such effects as it hath in one Kingdom or Family , it hath in all others who equally receive it ; and just such persons as Christians were in the first Ages at Jerusalem , Rome , Antioch , Philippi , &c. such are they now in England , according to their several degrees of grace , ( though not in miracles and things extraordinary to the Church . ) The children of no one father are so like as all God's sanctified children are throughout the world .

2. As to their civil quality , it is men of all degrees that are thus sanctified , though fewest of the Princes and great ones of the world . And as to their moral qualification , it sometime falleth on men prepared by a considering sober temper , and by natural plainness and honesty of heart ; and sometimes it befalleth such as are most prophane , and drown'd in sin , and never dreamt of such a change ; nay , purposely set their minds against it : These God doth often suddenly surprize by an over-powering light , and suitable-constraining-overcoming attraction , and maketh them new men .

3. And as to their capacities compared , there is plainly a distinguishing hand that disposeth of the work . Sometimes a persecuting Saul is converted by a voice from Heaven , when Pharisees that were less Persecutors are left in their unregeneracy . Sometimes under the same Sermon , one that was more prophane and less prepared is converted , when another that was more sober and better disposed remaineth as he was before : The husband and the wife , the Parents and the Children , Brothers and Sisters , 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 of their forfeiture , resistance , or contempt ; yet is there plainly the effect of some special choice of the Holy Spirit , in taking out some of these that abused and forfeited grace , and changing them by an insuperable work .

4. And as to the number , it is many thousands that are thus renewed ; enow to shew the Love and Power of him that calleth them : But yet the far smaller part of mankinde , to shew his Dominion , and distinguishing will , who knoweth the reason of all his works : ( of which more anon . )

IV. Consider what Opposition this work of Grace doth overcome : 1. Within us . 2. Without us .

1. Within men , it findeth 1. A dungeon of Ignorance , Nullus sanctus & justus caret peccato ; nec tamen ex hoc desinit esse justus vel sanctus : Cum affectu teneat sanctitatem . August . de desin . Eccles. dogm . which it dispelleth by it's heavenly light . 2. Abundance of error and prejudice which it unteacheth men . 3. A stupid hardened heart , which it softeneth ; and a senseless sleepiness of Soul , which it overcometh , by awakening quickening power : 4. A love to sin , which it turneth into hatred : 5. An idolizing self-esteem , and self-conceitedness , and self-love , and self-willedness , To the grand objection , of the many that are not reformed by Christianity , let Cicero answer , who telling us how few Philosophers lived as they taught , objecteth . [ Nonne verendum , si est ita ut dicis , ne Philosophiam falsa gloria exornes ? Quod est enim majus argumentum nihil eam prodesse , quam quosdam perfectos Philosophos turpiter vivere ? Resp. Nullum vero id quidem argumentum est : nam ut agri non omnes frugiferi sunt qui coluntur , sic animi non omnes culti fructum ferunt ; atque ut ager quamvis fertilis sine cultura fructuosus esse non potest , sic fine doctrina animus : ita est utraque res sine altera debilis . Cultura autem animi Philosophia est , quae extrahit vitia radicitus , & praeparat animos ad salus accipicudos . Tuscul. 2 , p. 252 , 253. which it turneth into self-loathing and self-denyall : not making us loath our selves as Natural , or as Renewed , but as corrupt with sin , and abusers of Mercy ; and such as by wilfull folly have wronged God , and undone themselves : So that Repentance maketh men fall out with themselves , and become as loathsome in their own eyes . 6. It findeth in us an over-valuing love of this present World , and a foolish inordinate desire to its profits , dignities , and honours ; which it destroyeth and turneth into a rational contempt . 7. It findeth in us a prevailing sensuality , and an unreasonable appetite and lust ; and a Flesh that would bear down both Reason and the Authority of God : And this it subdueth , and mortifieth it 's inordinate desires , and bringeth it under the Laws of God . 8. It findeth all this radicated and confirmed by Custome : And overcometh those sins , which a sinner hath turned as into his Nature , and hath lived in the love and practice of all his dayes . All this and more opposition within us grace doth overcome in all the sanctified : And there is not one of all these if well considered of , but will appear to be of no small strength , and difficulty to be truly conquered .

2. And without us , the holy Spirit overcometh , 1. Worldly allurements , 2. Worldly men , 3. All other assaults of Satan .

1. While the Soul is in flesh , and worketh by the means of the outward senses , these present things will be a strong temptation to us : Prosperity and plenty , wealth and honour , ease and pleasure are accommodated to the desires of the flesh ; partly to its natural appetite , and much more to it as inordinate by corruption : And the flesh careth not for Reason , how much soever it gainsay : And then all these entising things are neer us , and still present with us , and before our eyes ; when Heavenly things are all unseen : And the sweetness of honour , wealth and pleasure , is known by feeling , and therefore known easily and by all ; when the goodness of things spiritual is known only by Reason , and believing : All which laid together ( with sad experience ) do fully shew , that it must be a very great work to overcome this World , and raise the heart above it to a better , and so to sanctifie a soul .

2. And worldly men do rise up against this Holy work , as as well as worldly things : Undenyable experience assureth us , that through all the World , ungodly sensual men , have a marvellous implacable hatred to Godlyness and true mortification ; and will by flattery or slanders , or scorns , or plots , or cruel violence , do all that they are able to resist it : So that he that will live a holy temperate life , must make himself a scorn , if not a prey : The foolish wit of the ungodly is bent , to reason men out of Faith , Hope , and Holiness , and to cavill against our obedience to God , and to disgrace all that course of life , which is necessary to salvation . And it is a great work to overcome all these temptations of the foolish and furious World . Great I say , because of the great folly and corruption of unregenerate men , on whom it must be wrought ; though it would be smaller to a wise and considerate person . To be made as an Owl , and hunted as a Partridge or a beast of Prey , by those that we converse with , when we might have their favour , and friendship , and Preferments , if we would say and do as they , this is not easie to flesh and blood : But its easie to the Spirit of God .

3. The Devil is so notoriously an enemy to this sanctifying work , that it is a strong discovery that Christ was sent from God to do it . What a stir doth he first make to keep out the Gospel , that it may not be Preached to the Nations of the World ? And where that will not serve , what a stir doth he make to debauch Christs Ministers , and corrupt them by ignorance , heresie , error , schism , domineering pride , sensuality , covetousness , slothfulness and negligence , that they may do the work of Christ deceitfully , as if they did it not : Yea , and if it may be , to win them to his service , to destroy the Church by Oppression or Division , under pretense of serving Christ ? And what cunning and industry doth this Serpent use , to insinuate into great ones and Rulers of the Earth , a prejudice against Christ and Godliness , and to make them believe , that all that are seriously Godly are their enemies , and are against some interest of theirs , that so he might take the sword which God hath put into their hands , and turn it to his own service against him that gave it ? How cunning and diligent is he to seduce men that begin to set themselves to a Religious life , into some false Opinions , or dividing Sects , or scandalous unjustifiable practice , that thereby he may triumph against Christ , and have something to say against Religion , from the faults of men , when he hath nothing to say against it justly from it self ? and that he may have something to say to those Rulers and People , with whom he would fain make Religion odious ? How cunningly doth he engage ungodly men , to be his Servants in seducing others , and making them such as they are themselves , and in standing up for sin and darkness against the light and life of Faith ? So that ungodly men are but the Souldiers and Preachers of the Devil , in all parts employed to fight against God , and draw men from holiness and justice , and temperance , to sin , and to damnation : So that it is a very discernable thing , that Satan is the Head of one party in the World , as the Destroying Prince of Darkness and deceit ; and that Christ is the Head of the other party , as the Prince of light , and truth , and holiness : And that there is a continued war or opposition , between these two Kingdoms or Armies , in all parts and ages of the World ( of which I have fullyer treated in another Book * * Treatise against Infidelity , Part 3. ) If any shall say , How know you that all this is the work of Satan ? I shall have fitter occasion to answer that anon : I shall now say but this , that the nature of the work , the tendency of it , the irrationall , erroneous , or brutish tyrannical manner of doing it , the internal importunity and manner of his suggestions , and the effects of all , and the contrariety of it to God and Man , will soon shew a considerate man the author . ( Though more shall be anon added . )

V. All this aforegoing will shew a reasonable man , that the Spirits Regenerating work is such , as is a full attestation of God to that Doctrine , by which it is effected . And if any now say , How prove you , that all this is to be ascribed to Jesus Christ , any more than to Socrates or to Seneca , or Cicero : I answer : 1. So much truth of a sacred tendency , as Plato , or Pythagoras , or Socrates , or any Philosopher taught , might do some good , and work some reformation , according to its quality and degree : But as it was a lame imperfect doctrine which they taught , so was it a very lame imperfect reformation which they wrought , unlike the effects of the Doctrine and Spirit of Jesus Christ : I need to say no more of this , than to desire any man to make an impartial and judicious comparison between them . And , besides much more , he shall quickly finde these differences following : 1. That the Philosophers Disciples had a very poor , dark , disordered knowledge of God , Difference between the effects of Philosophy and Christianity . in comparison of the Christians : and that mixt with odious fopperies , either blasphemous or idolatrous . 2. The Philosophers spake of God , and the Life to come almost altogether notionally , as they did of Logick or Physicks ; and very few of them Practically , as a thing that mans happiness or misery was so much concerned in . 3. They spake very jejunely and dryly about a holy state and course of life , and the duty of Man to God , in resignation , devotedness , obedience and love . 4. They said little comparatively to the true humbling of a Soul , nor in the just discovery of the evil of sin , nor for self-denyall . 5. They gave too great countenance to Pride , and Worldliness , and pleasing the senses by excess . 6. Some of the strictest of the Philosophers , were for a Community of Wives ; Laertius saith of the Stoicks ( in Zenone li. 6. p. 442. ) Placet item illis uxores quoque communes esse oportere apud sapientes , ut quilibet illi congrediatur quae sibi prior occurrit , ut ait Zeno in Rep. & Chrysippus de Rep. Diogone item Cynico & Platone hujus rei autoribus . What blindness and impurity against Nature was in this opinion ? The Doctrine of true Love to one another , is taught by them exceeding lamely and defectively : 7. Revenge is too much indulged by them , and loving our Enemies , and forgiving great wrongs , was little known , or taught , or practised : 8. They were so pitifully unacquainted with the certainty and blessedness of the Life to come , that they say nothing of it , that is ever likely to make any considerable number set their hearts on Heaven , and to live a heavenly Life . 9. They were so unacquainted with the nature and will of God , that they taught and used such a manner of Worship as tended rather to delude and corrupt men , than to sanctifie them : 10. They medled so little with the inward sins and duties of the heart , especially about the holy Love of God ; and their goodness was so much in outward acts , and in meer respect to men ; that they were not like to sanctifie the Soul , or make the Man good , that his actions might be good ; but only to polish men for Civil Societies ; with the addition of a little Varnish of Superstition and Hypocrisie . 11. Their very style is either suitable to dead speculation , as a Lecture of Metaphysicks ; or sleight and dull , and unlike to be effectual to convert and sanctifie mens Souls : 12. Almost all is done in such a disputing sophistical way , and clogg'd with so many obscurities , uncertainties , and self-contradictions , and mixt in heaps of Physical and Logical Subtilties , that they were unfit for the common peoples benefit , and could tend but to the benefit of a few . 13. Experience taught , and still teacheth the World , that Holy Souls and Lives , that were sincerely set upon God and Heaven , were strangers amongst the Disciples of the Philosophers , and other Heathens : Or if it be thought that there were some such among them , certainly , they were very few , in comparison of true Christians , and those few very dark , and diseased and defective : with us , a Childe at ten years old will know more of God , and shew more true piety , than did any of their Philosophers ; with us poor women , and labouring persons , do live in that holiness , and heavenliness of minde and conversation , which the wisest of the Philosophers never did attain . I spake of this before , but here also thought meet , to shew you the difference between the effect of Christs doctrine and the Philosophers .

2. And that all this is justly to be imputed to Christ himself , I shall now prove . 1. He gave them a perfect pattern for his holy , obedient , heavenly Life , in his own person and his conversation here on Earth . 2. His Doctrine and Law requireth all this holiness which I described to you : You finde the Prescript in his Word , of which the holy Souls and Lives of men are but a transcript . 3. All his Institutions and Ordinances are but means and helps to this . 4. He hath made it the condition of mans Salvation to be thus holy , in sincerity , and to desire and seek after perfection in it : He taketh no other for true Christians indeed , nor will save any other at the last . 5. All his comforting Promises of mercy and defence are made only to such . 6. He hath made it the Office of his Ministers through the World , to perswade and draw men to this Holiness : And if you hear the Sermons , and read the Books which any faithfull Minister of Christ doth preach or write , you will soon see that this is the business of them all : And you may soon perceive , that these Ministers have another kinde of preaching and writing than the Philosophers had ; more clear , more congruous , more spiritual , more powerfull , and likely to win men to Holiness and Heavenliness : When our Divines and their Philosophers are compared , as to their promoting of true Holiness , verily , the latter seem to be but as Glow-worms , and the former to be the Candles for the Family of God : And yet I truly value the wisdom and virtue which I finde in a Plato , a Seneca , a Cicero , an Antonine , or any of them . If you say , our advantage is because coming after all , we have the helps of all , even of those Philosophers . I answer , mark in our Books and Sermons whether it be any thing but Christianity which we preach ? It is from Christ and Scripture , that we fetch our Doctrine , and not from the Philosophers : we use their helps in Logick , Physicks , &c. But that 's nothing to our Doctrine ! He that taught me to speak English , did not teach me the Doctrine which I preach in English : And he that teacheth me to use the Instruments of Logick , doth not teach me the doctrine about which I use them . And why did not those Philosophers by all their art , attain to that skill in this Sacred work , as the Ministers of Christ do , when they had as much or more of the Arts than we ? I read indeed of many good Orations then used ; even in those of the Emperour Julian , there is much good ; and in Antonine , Arrian , Epictetus , Plutarch , more . And I read of much taking-Oratory of the Bonzii in Japan , &c. But compared to the endeavours of Christian Divines , they are poor , pedantick , barren things , and little sparks ; and the success of them is but answerable . 7. Christ did before hand promise to send his Spirit into mens Souls , to do all this work upon all his Chosen . And as he promised , just so he doth . 8. And we finde by experience , that it is the preaching of Christs doctrine by which the work is done : It is by the reading of the sacred Scripture , or hearing the Doctrine of it opened and applyed to us , that Souls are thus changed , as is before described : And if it be by the medicines which he sendeth us himself , by the hands of his own Servants , that we are healed , we need not doubt whether it be he that healed us . His Doctrine doth it as the instrumental Cause ; for we finde it adapted thereunto , and we finde nothing done upon us but by that Doctrine ; nor any remaining effect but what is the impression of it : But his Spirit inwardly reneweth us as the Principal cause , and worketh with and by the Word : For we finde that the Word doth not work upon all ; nor upon all alike , that are alike prepared : But we easily perceive a voluntary distinguishing choice in the operation . And we finde a power more than can be in the words alone , in the effect upon our selves . The heart is like the Wax , and the Word like the Seal , and the Spirit like the hand that strongly applyeth it : We feel upon our hearts , that ( though nothing is done without the Seal , yet ) a greater force doth make the impression than the weight of the Seal alone could cause .

By this time it is evident , that this work of Sanctification is the attestation of God by which he publickly owneth the Gospel , and declareth to the World , that Christ is the Saviour , and his Word is true : For 1. It is certain that this work of Renovation is the work of God : For 1. It is his Image on the Soul : It is the life of the Soul as flowing from his Holy Life : wherein are contained the Trinity of Perfections : It is the Power of the Soul , by which it can overcome the Flesh , the World and the Devil , which without it none is able to do : It is the Wisdom of the Soul , produced by his Light and Wisdom ; by which we know the difference between Good and Evil , and our Reason is restored to its dominion over fleshly sense : It is the Goodness of the Soul , by which it is made suitable to the Eternal Good ; and fit to know him , love him , praise him , serve him , and enjoy him : And therefore nothing lower than his Goodness can be its principal Cause .

2. It subserveth the Interest of God in the World : And recovereth the apostate Soul to himself : It disposeth it to honour him , love him and obey him : It delivereth up the whole man to him as his own : It casteth down all that rebelleth against him : It casteth out all which was preferred before him : It rejecteth all which standeth up against him , and would seduce and tempt us from him : And therefore it is certainly his work .

3. Whose else should it be ? Would Satan or any evil cause produce so excellent an effect ? would the worst of beings do the best of works ? ( It is the best that is done in this lower world ) Would any enemy of God so much honour him , and promote his interest , and restore him his own ? would any enemy of mankind thus advance us , and bring us up to a life of the highest 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 Cause , should do it , all reason will confess , that they do it but as the Messengers or Instruments of God , and as second causes , and not as the first Cause : for otherwise we should make them gods . For my own part , my Soul perceiveth , that it is God himself that hath imprinted this his Image on me , and hath hereby , as it were , written upon me his Name and Mark , even HOLINESS TO THE LORD ; and I bear about me continually a Witness of Himself , his Son , and holy Spirit ; a Witness within me , which is the Seal of God , and the pledge of his love , and the earnest of my heavenly inheritance .

And if our Sanctification be thus of GOD , it is certainly his attestation to the truth of Christ , and to his Gospel : for , 1. No man that knoweth the perfections of God , will ever believe , that he would bless a deceiver , and a lie , to be the means of the most holy and excellent work that ever was done in the world . If Christ were a Deceiver , his crime would be so execrable , as would engage the Justice of God against him , as he is the righteous Governour of the world : And therefore he would not so highly honour him , to be his chiefest instrument for the worlds Renovation . He is not impotent to need such instruments ; he is not ignorant , that he should so mistake in the choice of instruments ; he is not bad , that he should love and use such Instruments , and comply with their deceits . These things are all so clear and sure , that I cannot doubt of them .

2. No man that knoweth the mercifulness of God , and the Justice of his Government can believe , that he would give up Mankind so remedilesly to seduction ; yea , and be the principal causer of it himself . For if besides Prophecie , and a holy Doctrine , and a multitude of famous Miracles , a Deceiver might also be the great Renewer and Sanctifier of the world , to bring man back to the obedience of God , and to repair his Image on Mankind ; what possibility were there of our discovery of that deceit ? Or rather should we not say , he were a blessed Deceiver , that had deceived us from our sin and misery , and brought back our straying souls to God ?

3. Nay , when Christ fore-told men , that he would send his Spirit to do all this work , and would renew men for eternal life , and thus be with us to the end of the world ; and when I see all this done , I must needs believe , that he that can send down a Sanctifying Spirit , a Spirit of Life , a Spirit of Power , Light and Love , to make his Doctrine in the mouths of his Ministers effectual to mens Regeneration and Sanctification , is no less himself than God , or certainly no less than his certain Administrator .

4. What need I more to prove the Cause than the adequate effect ? When I find that Christ doth actually save me , shall I question whether he be my Saviour ? When I find that he saveth thousands about me , and offereth the same to others , shall I doubt whether he be the Saviour of the world ? Sure he that healeth us all , and that so wonderfully and so cheaply , may well be called our Physician . If he had promised only to save us , I might have doubted whether he would perform it , and consequently whether he be indeed the Saviour . But when he performeth it on my self , and performeth it on thousands round about me , to doubt yet whether he be the Saviour , when he actually saveth us , is to be ignorant in despite of Reason and Experience . I conclude therefore that the Spirit of Sanctification is the infallible Witness of the Verity of the Gospel , and the Veracity of Jesus Christ .

5. And I entreat all that read this , further to observe , the great use and advantage of this testimony above others : in that it is continued from Generation to Generation , and not as the gift and testimony of Miracles , which continued plentifully but one Age , and with diminution somewhat after : this is Christ's witness to the end of the world , in every Country , and to every Soul : yea , and continually dwelling in them : For if any man have not the Spirit of Christ , he is none of his , Rom. 8.9 . He that is not able to examine the History which reporteth the Miracles to him , may be able to find upon his Soul the Image of God imprinted by the Gospel , and to know that the Gospel hath that Image in it self which it imprinteth upon others ; and that it cometh from God , which leadeth men so directly unto God ; and that it is certainly his own means which he blesseth to so great and excellent ends .

6. Note also , that part of the work of the Spirit of God in succeeding the Doctrine of Jesus Christ , doth consist in the effectual production of Faith it self : for though the work be wrought by the Reasons of the Gospel , and the Evidences of Truth ; yet is it also wrought by the Spirit of God , concurring with that evidence , and as the internal Efficient , exciting the sluggish faculties to do their office , and illustrating the understanding , and fitting the will to entertain the truth : for the difficulties are so great , and the temptations to unbelief so subtil and violent , and our own indisposedness through corruption , the greatest impediment of all , that the bare Word alone would not produce a belief of that lively vigorous nature , as is necessary to its noble effects and ends , without the internal co-operation of the Spirit . So that Christ doth not only teach us the Christian Faith and Religion , but doth give it us , and work it in us by his Spirit . And he that can do so , doth prove the Divine approbation of his Doctrine , without which , he could not have the command of mens Souls .

7. Note also , that the Gospel proposeth to the Soul of man both Truth and Goodness : and the Truth is in order to the Good , and subservient to it : That Christ is indeed the Saviour , and his Word infallibly true , is believed , that we may be made partakers of his Salvation , and of the Grace and Glory promised . And when the Spirit by the Gospel hath regenerated and renewed any Soul , he hath given him part of that grace in possession , and hath procreated in him the habitual love of God , and of holiness , with a love to that Saviour and holy Word which brought him to it . So that this Love is now become as a new Nature to the Soul : and this being done , the Soul cleaveth now as fast to Christ and the Gospel by Love , as by Belief : not that love becometh an irrational causless love , nor continueth without the continuance of Belief , or Belief without the Reasons and Evidence of Verity and Credibility : But Love now by concurrence greatly assisteth Faith it self , and is the faster hold of the two : so that the Soul that is very weak in its Reasoning faculty , and may oft lose the sight of these Evidences of truth , which it did once perceive , may still hold fast by this holy Love . As the man that by reasoning hath been convinced that hony is sweet , will easilier change his mind than he that hath tasted it ; so Love is the Souls taste , which causeth its fastest adherence to God and to the Gospel . If a caviller dispute with a loving child , or parent , or friend , to alienate their hearts from one another , and would perswade them that it is but dissembled love that is professed to them by their relations and friends ; Love will do more here to hinder the belief of such a slander , than Reason alone can do : and where Reason is not strong enough to answer all that the caviller can say , yet Love may be strong enough to reject it .

And here I must observe how oft I have noted the great mercy of God , to abundance of poor people , whose reasoning faculty would have failed them in temptations to Atheism and Infidelity , if they had not had a stronger hold than that , and their Faith had not been radicated in the Will by Love : I have known a great number of women who never read a Treatise that pleaded the Cause of the Christian Religion , nor were able to answer a crafty Infidel , that yet in the very decaying time of Nature , at fourscore years of age and upward , have lived in that sense of the Love of God , and in such Love to him and to their Saviour , as that they have longed to die , and be with Christ , and lived in all humility , charity , and piety , such blameless , exemplary , heavenly Lives , in the joyfull expectation of their Change , as hath shewed the firmness of their Faith ; and the Love and Experience which was in them , would have rejected a temptation to Atheism and Unbelief , more effectually than the strongest Reason alone could ever do . Yet none have cause to reproach such , and say , Their Wills lead their Vnderstandings , and they customarily and obstinately believe they know not why : for they have known sufficient reason to believe , and their understandings have been illuminated to see the truth of true Religion ; and it was this knowledge of Faith which bred their Love and Experience : but when that is done , as Love is the more noble and perfect operation of the Soul ( having the most excellent object ) so it will act more powerfully and prevailingly , and hath the strongest hold : Nor are all they without Light and Reason for their belief , who cannot form it into arguments , and answer all that is said against it .

Obj. But may not all this which you call Regeneration , and the Image of God , be the meer power of fantasie , and affectation ? and may not all these people force themselves , like melancholy persons , to conceit that they have that which indeed they have not ?

Answ. 1. I plead for no superstition , granting what Torquatus the Epicurean in Cic. de fin . l. 1. p. 87. that Superstitione qui imbutus est , quietus esse nunquam potest : But I like not the quietness which intoxication , madness , or ignorance of danger doth procure . They are not melancholly persons that I speak of , but those that are as capable as any others to know their own minds , and what is upon their own hearts . 2. It is not one or two , but millions . 3. Nature hath given man so great acquaintance with himself , by a power of perceiving his own operations , that his own cogitations and desires are the first thing that naturally he can know : and therefore if he cannot know them , he can know nothing . If I cannot know what I think , and what I love and hate , I can know nothing at all . 4. That they are really minded and affected as they seem , and have in them that love to God , and Heaven , and Holiness which they profess , Though there be much difference , and though prejudice , and saction , and the interest of their parties , cause uncharitable hypocrites to slander and rail at all that are against their sect and mind , yet among all Christians , there are holy serious persons to be sound , though such as the worldly sort do vilifie : And all of them write for Purity , Holiness , Love and Peace , ( of which more after . ) Read the writings of Thaulerus , and that excellent holy Book of Gerardus Zutphaniens . de Reformatione interiori , & de spiritualibus ascensionibus ; where you will see a speculum of other kind of purity than the Philosophers held sorth . they shew to all the world by the effects : 1. In that it ruleth the main course of their lives , and disposeth of them in the world . 2. In that these apprehensions and affections over-rule all their worldly fleshly interest , and cause them to deny the pleasures of the flesh , and the profits and honours of the world . 3. In that they are constant in it to the death , and have no other mind in their distress ; when as Seneca saith , Nothing feigned is of long continuance , for all forc'd things are bending back to their natural state . 4. In that they will lay down their lives , and forsake all the world , for the hopes which faith in Christ begetteth in them .

And if the objectors mean , that all this is true , and yet it is but upon delusion or mistake that they raise these hopes , and raise these affections ; I answer , This is the thing that I am disproving : 1. The love of God , and a holy mind and life , is not a dream of the Soul , or a deliration : I have proved from Natural reason in the first Book , that it is the end , and use , and perfection of man's faculties : that if God be God , and man be man , we are to love him above all , and to obey him as our absolute Sovereign , and to live as devoted to him , and to delight in his love . Man were more ignoble or miserable than a beast , if this were not his work . And is that a dream or a delusion , which causeth a man to live as a man ? to the ends that he was made for ? and according to the nature and use of his reason and all his faculties ? 2. While the proofs of the excellency and necessity of a holy life are so fully before laid down , from natural and supernatural revelation , the Objector doth but refuse to see in the open light , when he satisfieth himself with a bare assertion , that all this is no sufficient ground for a holy life , but that it is taken up upon mistake . 3. All the world is convinced at one time or other , that on the contrary it is the unholy , fleshly , worldly life , which is the dream and dotage , and is caused by the grossest error and deceit .

Object . But how shall I know that there is indeed such holiness in Christians as you mention , and that it is not dissembled and counterfeit ?

Answ. I have told you in the fore-going answer . 1. If you were truly Christians , you might know it by possession in your selves : as you know that you love your friend , or a learned man knoweth that he hath learning . 2. If you have it not your selves , you may see that others do not dissemble , when you see them , as afore-said , make it the drift of all their lives , and prefer it before their worldly interest , and their lives , and hold on constantly in it to the death . When you see a holy life , what reason have you to question a holy heart ? especially among so great a number , you may well know , that if some be dissemblers , all the rest are not so .

Obj. But I see no Christians that are really so holy : I see nothing in the best of them above civility , but only self-conceit , and affectation , and strictness in their several forms and modes of Worship .

Answ. 1. If you are no better than such your self , it is the greatest shame and plague of heart that you could have confessed : and it must needs be , because you have been false to the very light of Nature , and of Grace . 2. If you know no Christians that are truly holy , it must needs be , either because you are unacquainted with them , or because your malice will not give you leave to see any good in these that you dislike . And if you have acquainted your self with no Christians that were truly holy , what could it be but malice or sensuality that turned you away from their acquaintance , when there have been so many round about you ? If you have been intimate with them , and known their secret and open conversation , and yet have not seen any holiness in them , it can be no better than wilful malice that hath blinded you . And because a negative witness that knoweth not whether it be so or not , is not to be regarded against an affirming witness who knoweth what he saith , Serpit hodie putrida tabes hypocrisis per omne corpus ecclesiae ; & quo tolerantius , eo desperatius ; eoque periculosius quo communius . Bernard . I will here leave my testimony as in the presence of God , the searcher of hearts , and the revenger of a lie , yea , even of lies pretended for his glory ?

I have considered of the characters of a Christian in the twenty particulars before expressed in this Chapter , ( §. 10. ) and I have examined my soul concerning them all ; and as far as I am able to know my self , I must profess , in humble thankfulness to my Redeemer , that there is none of them which I find not in me : And seeing God hath given me his testimony within me , to the truth of the Gospel of his Son , I take it to be my duty in the profession of it , to give my testimony of it to unbelievers . And I must as solemnly profess , that I have had acquaintance with hundreds , if not thousands , on whom I have seen such evidences of a holy heavenly mind , which nothing but uncharitable and unrighteous censure could deny .

Cum dilectione fidem Christiani : sine dilectione fides daemonum : Qui autem non credunt , pejores sunt quam daemones . Aug. de Charit .

Hypocrita ut sine fine crucietur , vivere sine fine compellitur : ut cujus vita hic mortua fuit in culpa , illic ejus mors vivit in poena . Greg. Mor. l. 2.

And I have had special intimate familiarity , with very many , in all whom I have discerned the Image of God , in such innocency , charity , justice , holiness , contempt of the world , mortification , self-denial , humility , patience and heavenly mindedness , in such a measure , that I have seen no cause to question their sincerity , but great cause to love and honour them as the Saints of God : yea , I bless the Lord that most of my converse in the world , since the 22d year of my age , hath been with such ; and much of it , six years sooner . Therefore for my own part , I cannot be ignorant that Christ hath a sanctified people upon earth .

Object . Nihil prodest aestimare quod non fis : & duplicis peccati ress es , non habere quod crederis , & quod habueris simulare . Hieron . ep. ad fil . Maurit . But how can one man know another's heart to be sincere ?

Answ. I pretend not to know by an infallible certainty the heart of any single individual person : But , 1. I have in such a course of effects as is mentioned before , great reason to be very confident of it , and no reason to deny it , concerning very many . A child cannot be infallibly certain that his father or mother loveth him , because he knoweth not the heart : But when he considereth of the ordinariness of natural affection , and hath always found such usage , as dearest love doth use to cause , he hath much reason to be confident of it , and none to deny it . 2. There may be a certainty that all conjunctly do not counterfeit , when you have no certainty of any single individual . As I can be sure that all the mothers in the world do not counterfeit love to their children , though I cannot be certain of it in any individual . Siquis hominem qui sanctus non est , sanctum esse crediderit , & Dei cum j●nxerit sucietati , Christum vio● 〈◊〉 membra 〈…〉 Omnes 〈…〉 Ch●ist● cor●u 〈◊〉 : Qui in Christi corpore errat & la●ctur dicens membrum ejus esse sanctum cum non sit , vel non sanctus cum fit , vide quali crimine obnoxius fiat . Hieron . in Phil.

Object But it is not all Christians , nor most , that are thus holy .

Answ. It is all that are Christians in deed and truth . Christ is so far from owning any other , that he will condemn them the more for abusing his Name to the covering of their sins : All are not Christians who have the name of Christians : in all professions , the vulgar rabble of the ignorant and ungodly , do use to joyn with the party that is uppermost , and seem to be of the Religion which is most for their worldly ends , be it right or wrong , when indeed they are of none at all . Hypocrites are no true Christians , but the persons that Christ is most displeased with . Judge but by his precepts and example , and you will see who they are that are Christians indeed .

Object . But what if the preaching or writings of a Minister do convert and sanctifie men , it doth not follow that they are Saviours of the world .

Answ. What ever they do , they do it as the Ministers and Messengers of Christ , by his Doctrine , and not by any of their own : by his Commission , and in his Name , and by his Power or Spirit . Therefore it witnesseth to his truth and honour , who is indeed the Saviour , which they never affirmed of themselves .

Object . What if Pythagoras , Socrates , Plato , the Japonian Bonzii ,

The Graecians , Romans and Mahometans take the murder of many thousands in unjust wars to be glorious , and yet punish the murder of single persons . Their renown was got by the most transcendent , unjust and most inhumane cruelties : Their Alexanders and Caesars were renowned murtherers and thieves . Aristotle and Cicero make revenge a laudable thing , and the omission of it a dishonour . Of the cruel murderous sport of their Gladiators ; the killing their servants when they were angry ; their streams of bloud wherewith Rome almost in every age had flowed , by those Civil Wars which pride and unjust usurpations had produced , &c. it is needless to tell any that have read their Histories .

Even Cato could lend his wife to his neighbour ; and the Mahometans may have many , and put them away again : and many other such sensualities are the temperature of their Religion , which was hatch'd in war , and maintained by it , and even constituted of war and carnality , added to some precepts of honesty borrowed from Christianity , and from the honester Heathens .

the Indian Bramenes , &c. do bring any souls to a holy state , ( as its like they did ) it will not follow that they were all Saviours of the world .

Answ. 1. They have but an imperfect Doctrine , and consequently make on the minds of men but a lame defective change : and that change but upon few , and that but for a few Ages , and then another Sect succeedeth them : So that they have no such attestation and approbation of God , as Christ hath in the renovation of so many thousands all abroad the world , and that for so many ages together . 2. They did not affirm themselves to be the Sons of God , and the Saviours of the world ; if they had , God would not have annexed such a testimony to their word , as he doth to Christs . 3. The mercy of God is over all his works . He hath compassion upon all Nations ; and setteth up some candles , where the Sun is not yet risen : The Light and Law of Nature are his , as well as the Light and Law of Supernatural Revelation : and accordingly he hath his instruments for the communication of them , to the rude and ignorant part of the world . All the truth which any Philosopher teacheth , is God's truth : and it is no wonder if a God of so much goodness , do bless his own truth , according to its nature and proportion , who ever be the messenger of it . Whether the success of Philosophy , be ever the true sanctification and salvation of any souls , is a thing that I meddle not with ; ( it belongeth not to us , and therefore is not revealed to us : ) But it is visible in the Gospel , that all that part of practical doctrine which the Philosophers taught , is contained in the doctrine of Christ , as a part in the whole : and therefore the impress and effect is more full and perfect , as the doctrine ; and the impress and effect of the Philosophers doctrine , can be no better than the cause , which is partial and defective , and mixt with much corruption and untruth . All that is good in the Philosophers is in the doctrine of Christ : but they had abundance of false opinions and idolatries to corrupt it ; when Christianity hath nothing but clean and pure . So that as no Philosopher affirmed himself to be the Saviour , so his doctrine was not attested by the plenary and common effect of Regeneration ; as Christ's was : but as they were but the Ministers of the God of Nature , so they had but an answerable help from God ; who could not be supposed ( however , had they wrought miracles ) to have attested more than themselves asserted , or laid claim to .

Object . But Mahomet ventured on a higher arrogation and pretence ; and yet if his doctrine sanctifie men , it will not justifie his pretences .

Answ. 1. It is not proved , that his Doctrine doth truly sanctifie any : 2. The effect which it hath can be but lame , defective , and mixt with much vanity and error , as his doctrine is : for the effect cannot excell the cause . 3. That part of his doctrine which is good , and doth good , is not his own , but part of Christs , from whom he borrowed it , and to whom the good effects are to be ascribed . 4. Mahomet never pretended to be the Son of God , and Saviour of the World , but only to be a Prophet : Therefore his cause is much like that of the Philosophers forementioned , saving that he giveth a fuller testimony to Christ . 5. If Mahomet had proved his Word , by antecedent Prophesies , Promises , and Types , through many ages ; and by inherent purity , and by concomitant Miracles , and by such wonderfull subsequent communications of renewing sanctifying grace , by the Spirit of God , so ordinary in the World ; we should all have had reason to believe his Word : But if he pretend only to be a Prophet , and give us none of all these proofs , but a foppish , ridiculous bundle of Non-sense , full of carnal doctrines , mixt with holy truth , which he had from Christ , we must judge accordingly of his Authority and Word , notwithstanding God may make use of that common truth , to produce an answerable degree of Goodness , among those that hear and know no better .

These Objections may be further answered anon , among the rest : And thus much shall here suffice of the great and cogent Evidences of the truth of the Christian Faith .

CHAP. VII . Of the subservient proofs , and means , by which the forementioned Evidences are brought to our certain knowledge .

THE witness of the Spirit in the four wayes of Evidence already opened , is proved to be sure , and cogent , if first it be proved to be true , that indeed such a witness to Jesus Christ , hath been given to the World : The Argument is undenyable , when the Minor is proved , [ He , whose Word is attested by God , by many thousand years predictions , by the inherent Image of God upon the frame of his doctrine , by multitudes of uncontrolled Miracles , and by the success of his Doctrine to the true Regeneration of a great part of the World , is certainly to be believed : But such is Jesus Christ : Ergo , — ] I have been hitherto for the most part proving the Major Proposition , and now come to the Minor ; as to the several branches .

§ . 1. I. The Prophetical Testimony of the Spirit , is yet legible , in the Promises , Prophesies and Types , and main design of the Old Testament .

§ . 2. The Books of Holy Scripture where all these are sound , are certain uncorrupted records thereof ; preserved by the unquestioned tradition and care , and to this day attested by the generall confession , of the Jewes , who are the bitterest enemies to Christianity .

There are no men of reason that I have heard of , that deny the Books of Moses , and the Psalms , and the Prophets , &c. to be indeed those that went under those titles from the beginning : And that there can be no considerable corruption in them , which might much concern their testimony to Christ , the comparing of all the Copies , and the Versions , yet extant , will evince ; together with the testimony of all sorts of enemies ; and the morall impossibility of their corruption . But I will not stand to prove that which no sober adversary doth deny . To these Books the Christians did appeal , and to these the Jews profess to stand .

§ . 3. II. The constitutive inherent image of God upon the Gospel of Christ , is also still visible in the Books themselves ; and needeth no other proof , than a capable Reader ( as afore described . )

§ . 4. The preaching and Writings of the Ministers of Christ , do serve to illustrate this , and help men to discern it ; but adde nothing to the inherent perfection of the Gospel , for matter , or for method .

§ . 5. III. The testimony of the age of Miracles fore-described , can be known naturally no way , but by sight or other senses to those present , and by report or history to those absent .

Miracula ubicunque fiunt , vix à tota civitate feruntur , &c. Nam plerumque fiunt ignorantibus caeteris , maxime si magna sit civitas ; at quando alibi aliisque narrantur , tanta ea commendat autoritas , ut sine difficultate vel dubitatione credantur . Aug. de Civit. Dei . 22. § . 6. The Apostles and many thousand others saw the Miracles wrought by Christ ; and needed no other proof of them than their senses .

The many thousands who at twice were fed by Miracle were witnesses of that . The multitude were witnesses of his healing the blinde , the lame , the paralitick , the Demoniacks , &c. The Pharisees themselves made the strictest search into the cure of the man born blinde , Joh. 9. and the raising of Lazarus from the dead , and many more . His miracles were few of them hid , but openly done before the World .

§ . 7. The Apostles and many hundreds more , were witnesses of Christs own Resurrection ; and needed no other proof but their sense .

At divers times he appeared to them , together and apart : and yielded to Thomas his unbelief so farre , as to call him to put his finger into his side , and see the print of the Nails : He instructed them concerning the Kingdom of God , for forty dayes , Act. 1. He gave them their Commission , Mar. 16. Mat. 28. Joh. 21. He expostulated with Peter , and engaged him to feed his Lambs : He was seen of more than five hundred brethren at once : And lastly appeared after his ascension to Paul , and to John that wrote the Revelations .

§ . 8. The Apostles also were eye-witnesses of his ascension : Act. 1.

What he had foretold them , they saw him fulfill .

§ . 9. All these eye-witnesses were not themselves deluded , in thinking they saw those things which indeed they did not see .

For 1. They were persons of competent understanding , as their Writings shew ; and therefore not like Children that might be cheated with palpable deceits . 2. They were many ( the twelve Apostles , and 70 Disciples , and all the rest , besides the many thousands of the common people that only wondered at him , but followed him not . One or two may be easilyer deceived than such multitudes . 3. The matters of fact were done neer them , where they were present , and not far off . 4. They were done in the open light , and not in a corner , or in the dark . 5. They were done many times over , and not once or twice only . 6. The nature of the things was such , as a juggling deluding of the senses could not serve for so common a deceit : As when the persons that were born blinde , the lame , the Paralitick , &c. were seen to be perfectly healed ; and so of the rest . 7. They were persons who followed Christ , and were still with him , ( or very oft ) : and therefore if they had been once deceived , they could not be so alwayes 8. And vigilant subtile enemies were about them , that would have helped them to have detected a deceit . 9 Yea , the twelve Apostles and 70 Disciples were employed themselves in working Miracles , healing the sick and Demoniacks , in Christs own life-time ; and rejoyced in it : And they could not be deceived for divers years together in the things which they saw , and heard , and felt , and also in that which they did themselves : Besides that , all their own Miracles which they wrought after Christs ascension , prove that they were not deceived . 10 There is no way left then but one to deceive them ; and that is , if God himself should alter and delude all their senses , which it is certain that he did not doe : For then he had been the chief cause of all the delusion , and all the consequents of it in the World : He that hath given men sight , and hearing , and feeling , will not delude them all by unresistable alterations and deceits , and then forbid them to believe those lies , and propagate them to others . Man hath no other way of knowing things sensible but by sense . He that hath his senses sound , and the object proportionate and at a just distance , and the medium fit , and his understanding sound , may well trust his senses ; especially when it is the case of many : Unum boni Viri verbum , unus nutus , sexcentis argumentis ac verborum continuationibus parem fidem meretur . Plutar. in Phocion . And if sense in those cases should be deceived , we should be bound to be deceived , as having no other way of knowing , or of detecting the deceit .

§ . 10. Those that saw not Christ's miracles , nor saw him risen , received all these matters of fact , Pluris est oculatus testis unus , quam auriti decem . Qui audiunt , audita dicunt : qui vident , plane sciunt . Plaut. Truc . from the testimony of them that said they saw them : ( Having no other way by which they could receive them . )

§ . 11. Supposing now Christs Resurrection and Miracles to be true , it is certain , that their use and obligation must extend to more than those that saw them ; even to persons absent , and of other generations .

This I have fully and undenyably proved , in a Disputation in my Book against Infidelity : by such arguments as these .

1. The use and obligation of such Miracles doth extend to all that have sufficient evidence of their truth . But the Nations and generations which never saw them , may have sufficient evidence of their truth ( that they were done ) : Ergo , the use and obligation doth extend to such .

The Major is past all contradiction . He that hath sufficient evidence of the truth of the fact , is obliged to believe it . The Minor is to be proved in the following Sections .

2. The contrary doctrine maketh it impossible for God to oblige the World by Miracles , according to their proper use . But it is not impossible : Therefore that doctrine is false .

Here note , that the use and force of miracles lyeth in their being extraordinary , rather than in the Power which they manifest : For it is as great an effect of Omnipotency to have the Sun move , as to stand still : Now if miracles oblige none to believe but those that see them , then every man in every City , Countrey , Town , Family , and in all generations to the end of the World , must see Christ risen , or not believe it , and must see Lazarus risen , or not believe it ; and must see all the miracles himself which oblige him to believe : But this is an absurdity , and contradiction , making Miracles Gods ordinary works , and so as no miracles .

Every man expecteth himself to be believed : and therefore oweth just belief to others . 3. They that teach men that they are bound to believe no Miracles but what they see , do deprive all after-ages of all the benefit of all the miraculous works of God , both Mercies and Judgements , which their forefathers saw : But God wrought them not only for them that saw them ; but also for the absent , The testimony of one or two eye-witnesses , is to be preferred before many learned conjectures and argumentations . Many wise men heretofore thought that they proved by argument , that there were no Antipodes , and others that men could not live under the Aequator and Poles ; But one Voyage of Columbus hath fully confuted all the first ; and many since have confuted both the one and the other ; and are now believed against all those learned Arguments by almost all . and after-times .

4. By the same reason , they will disoblige men from believing any other matters of fact , which they never saw themselves : And that is to make them like new comers into the World , yea , like Children and Fools , and to be uncapable of Humane Society .

5. This reasoning would rob God of the honour of all his most wonderous works , as from any but those that see them : so that no absent person , nor following age should be obliged to mention them , believe them , or honour him for them : which is absurd and impious .

6. The World would be still as it were to begin anew , and no age must be the wiser for all the experiences of those that have gone before ; if we must not believe what we never saw . And if men must not learn thus much of their Ancestors , why should they be obliged to learn any thing else , but Children be left to learn only by their own eye-sight ?

7. If we are not bound to believe Gods wonderous works which have been before our dayes , then our ancestors are not bound to tell them us , nor we to be thankfull for them : The Israelites should not have told their Posterity how they were brought out of the Land of Egypt , nor England keep a day of Thanksgiving for its deliverance from the Powder-plot : But the consequent is absurd : Ergo , so is the antecedent . What have we our tongues for , but to speak of what we know to others ? The love that Parents have to their Children will oblige them to acquaint them with all things usefull which they know . The Love which men have naturally to truth , will oblige them to divulge it . Who that had but seen an Angel , or received instructions by a Voice from Heaven , or seen the dead raised , would not tell others what he had seen and heard ? And to what end should he tell them , if they were not obliged to believe it .

8. Governments , and Justice , and all humane converse is maintained by the belief of others , and the reports and records of things which we see not : Few of the Subjects see their King . Witnesses carry it in every cause of Justice : Thus Princes prove their Successions and title to their Crowns , and all men their Estates , by the records or testimony of others .

9. 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 say , I will not believe without a Miracle ; and if thou work never so many in the sight of others , I will not believe unless I may see them my self .

§ . 12. There need not be new Revelations and Miracles , to confirm the former , and oblige men to believe them : For then there must be more Revelations and Miracles , to confirm the former , and oblige men to believe those ; and so on to the end of the World : And then God could not govern the World by a setled Law by Revelations once made ; which is absurd .

§ . 13. Therefore the only natural way to know all such matters of fact is sensible apprehension to those that are present ; and credible report , tradition or history , to those that are absent ( as is aforesaid ) : which is the necessary medium to convey it from their sense to our understandings : And in this must we acquiesce , as the natural means which God will use .

§ . 14. We are not bound to believe all history or report : Therefore we must be able to discern between the credible , and the incredible ; neither receiving all , nor rejecting all ; but making choice , as there is cause .

§ . 15. History is more or less credible , as it hath more or less evidence of truth : 1. Some that is credible hath only evidence of probability ; and such is that of meer Humane Faith : 2. Some hath evidence of certainty , from Natural causes concurring ; where the conclusion is both of knowledge , and of Humane Faith . 3. And some hath evidence of certainty from supernatural attestation , which is both of Humane Faith , and of Divine .

Quod si falsa historia illa rerum est , unde tam brevi tempore totus mundus ista religione completus est ? aut in unam coire quî potuerunt mentem , gentes regionibus disjunctae ? Ventis , coelo , convexionibusque dimotae : Imò , quia haec omnia & ab ipso cernebant geri , & ab ejus praeconibus qui per orbem totum missi — veritatis ipsius vi victae , & dederunt se Deo , nec in magnis posuere dispendiis , membra vobis projicere , & viscera sua lanianda praebere . Arnob. l. 1. p. 9. § . 16. That history or report which hath no more evidence than the meer wisdom and honesty of the author or reporter ( supposing him an imperfect man ) is but probable , and the Conclusion though credible , is not infallible , and can have no certainty , but that which some call Morall ; and that in several degrees , as the wisdom and honesty of the reporter is either more or less .

§ . 17. II. Where there is an evident impossibility that all the witnesses or reporters should lie , or be deceived , there the Conclusion is credible , by humane Faith , and also sure , by a natural certainty .

§ . 18. Where these things concurre , it is impossible that that report or history should be false : 1. When it is certain , that the reporters were not themselves deceived : 2. When it is certain that indeed the report is theirs . 3. When they took their salvation to lie upon the truth of the thing reported , and of their own report . 4. When they expected Worldly ruin by their testimony , and could look for no commodity by it , which would make them any reparation . 5. When they give full proof of their honesty and conscience . 6. When their testimony is concordant , and they speak the same things , though they had no opportunity to conspire to deceive men ; yea , when their numbers , distance and quality make this impossible . 7. When they bear their testimony in the time and place , where it might well be contradicted , and the falsity detected , if it were not true ; and among the most malicious enemies ; and yet those enemies , either confess the matter of fact , or give no regardable reason against it . 8. When the reporters are men of various tempers , countreys , and civil interests . 9. When the reporters fall out , or greatly differ among themselves , even to separations , and condemnations of one another , and yet none ever detecteth or confesseth any falshood in the said reports . 10. When the reporters being numerous , and such as profess that Lying is a damnable sin , and such as laid down their liberties , or lives in asserting their testimonies , did yet never any of them in life or death , repent and confess any falshood or deceit . 11. When their report convinceth thousands , in that place and time , who would have more abhorred them if it had been untrue .

Nay , where some of these concurre , the conclusion may be of certainty : some of these instances resolve the point into natural necessity . 1. It is of natural necessity that men love themselves , and their own felicity , and be unwilling of their undoing and misery . The Will though free , is quaedam natura ; and hath its natural necessary inclination to that good , which is apprehended as its own felicity , or else to have omnimodam rationem boni ; and its natural necessary inclination against that evil , ( or aversation from it ) which is apprehended as its own undoing or misery , or to have omnimodam rationem mali : Its liberty is only servato ordine finis : And some acts that are free are nevertheless of infallible certain futurition , and of some kinde of necessity ; like the Love and Obedience of the Saints in Heaven . 2. Nothing can be without a cause sufficient to produce it : But some things here instanced can have no cause sufficient to produce them , if the thing testified were false : As the consent of enemies ; their not gainsaying ; the concurrence of so many , and so distant , and of such bitter Opposites , against their own common worldly interest , and to the confessed ruine of their souls ; and the belief of many thousands that could have disproved it if false ; and more which I shall open by and by . There is a natural certainty that Alexander was the King of Macedonia , and Caesar Emperour of Rome , and that there is such a place as Rome and Paris , and Venice and Constantinople : And that we have had Civil Warrs between the King and Parliament , in England , and between the Houses of York and Lancaster ; and that many thousands were murdered by the French Massacre , and many more by the Irish , and that the Statutes of this Land were made by the Kings and Parliaments whose names they bear , &c. Because that 1. There is no cause in Nature which could produce the concurrence of so many testimonies ; of men so distant and contrary , if it were not true . 2. And on the contrary side , there are natural causes which would infallibly produce a credible contradiction to these reports if they were false .

§ . 19. III. When they that testifie such matters of fact , do affirm that they do it by Gods own command , and prove this by multitudes of evident uncontrolled Miracles , their report is both humane and divine , and to be believed as most certain by a divine belief .

This is before proved , in the proof of the validity of the testimony of Miracles , and such Miracles as these .

§ . 20. The Testimonies of the Apostles and other Disciples of Christ , concerning his Resurrection and Miracles , were credible by all these three several sorts of credibility : 1. They were credible ( and most credible ) by a humane belief , as they were the testimony of honest ( and extraordinarily honest ) men . 2. They were credible , as reported with concauses of natural certainty . 3. They were credible , as attested by God , by Miracles , and therefore certain , by a certainty of Divine belief .

§ . 21. I. They that observe in the Writings of the said Disciples , the footsteps of eminent piety , sincerity , simplicity , self-denyal , contempt of the World , expectation of a better World , a desire to please and glorifie God , though by their own reproach and sufferings , mortification , love to souls , forgiving enemies , condemning lyars , with high spirituality and heavenly-mindedness , &c. Must needs confess them to be most eminently credible by a humane Faith : ( They being also acquainted with the thing reported ) .

§ . 22. II. 1. That the Apostles were not themselves deceived I have proved before . 2. That the Report was theirs , the Churches that saw and heard them knew by sense ( And how we know it , I am to shew anon ) . 3. That they took their own salvation to lie upon the belief of the Gospel which they preached , is very evident , both in the whole drift and manner of their Writings , and in their labours , sufferings and death : And that they took a Lie to be a damning sin .

He that doth but impartially read the Writings of the Apostles and Evangelists , will easily believe that they believed what they preach'd themselves , and lookt for salvation by Jesus Christ : Much more if he further consider of their forsaking all , and labouring and dying in and for these expectations : And Nature taught them as well as Christ , to know that a Lie was a damning sin : They teach us themselves , that Lyars are without , as Dogs , Rev. 21.22 . and not admitted into the Kingdom of God : And that God needeth not our Lie to his Glory ; nor must we do evil that good may come by it : Therefore they could never think that it would help them to Heaven , to spend their labours , and lay down their lives , in promoting a known lie , to deceive the World .

Ambiguae , si quando citabere testis Incertaeque rei , Phalaris licet imperet ut sis

Falsus , & admoto dictet perjuria tauro ; Summum crede nefas vitam praeferre pudori ,

Et propter vitam vivendi perdere causes . Juven. 8.

§. 22. 4. That they expected temporal ruine by their Religion , without any worldly satisfaction , is manifest both in Christs prediction , telling them that it would be so , and in the tenour of his Covenant , calling them to forsake life and all , if they will be his Disciples , and in the history of their own lives and labours , in which they met with no other usage than was thus foretold them .

Many of them had not much wealth to lose ; but every man naturally loveth his ease , and peace , and life . And some of them , though not many , had Worldly riches , ( as Zacheus , Joseph of Arimathea , &c. ) and commonly they had possessions , which they sold , and laid down the price at the Apostles feet . And the Apostles had ways of comfortable living in the world : instead of all this they underwent reproach , imprisonments , scourgings , and death . Commodity or preferment they could not expect by it .

Object . But to men that had been but low in the world , the very applause of the people would seem a sufficient satisfaction for their sufferings ; To be Teachers , and have many followers , is a thing that some people would venture liberty and life for .

Answ. Lay all these following things together , and you may be certain that this was not the case . 1. Even women , and many that were not teachers , were of the same belief . 2. The Teachers did all of them set up their Lord , and not themselves , but de●ased and denied themselves for his honour and service . 3. Their way of teaching was in travel and labour , where they must deny all fleshly ease and pleasure , and so must have nothing but bare applause , if that had been it which they sought after . 4. They suffered so much reproach and shame from the unbelievers , who were the rich and ruling party as would have much over-ballanced their applause among believers . They were persecuted , imprisoned , scourged , scorned , and made as the off-scouring of the world . 5. They were so many , that no single person was like to be carried so far with that ambition , when his honour was held in equality with so many . 6. One of the great vices which they preach'd and wrote against was pride , and self-seeking , and over-valuing men , and following sect-masters , and crying up Paul , 1 Cor. 1. & 2. & 3. Act. 20. Apollo , or Cephas , &c. And those that thus sought to set up themselves , and draw away Disciples after them , were the men whom they especially condemned . 7. Sed non creditis gesta haec . Sed qui ea conspicati sunt fieri , & sub oculis suis viderunt agi , testes optimi certissimique authores , & crediderunt haec ipsi & credendo posteris nobis haud exilibus cum approbationibus tradiderunt . Quinam isti sunt , fortasse quaeritis : Gentes , populi , nationes , & incredulum illud genus humanum ; quod nisi aperta res esset , & luce ipsa clarior , nunquam rebus hujusmodi credulitatis suae commodarent assensum . At nunquid dicemus illius temporis homines usque adeo fuisse vanos , mendaces , stol●dos , brutos , ut quae nunquam viderant , vidisse se fingerent ? & quae facta non erant falsis proderent testimoniis , ut puerili assertione firmarent ? Cumque possent vobiscum & unanimiter vivere , & inoffensas ducere conjunctiones , gratu●ta susciperent odia , & execrabili haberentur nomine . Arnob. l. 1. If they had done , as this objection supposeth , they must have all the way gone on against their certain knowledge and conscience , in teaching lies in matter of fact . And though some men would go far in seeking followers and applause , when they believe the doctrine which they preach themselves , yet hardly in preaching that which they know to be false : the stirrings of conscience would torment some of them , among so many , and at last break out into open confession and detection of the fraud . 8. And if they had gone thus violently against their consciences , they must needs know that it was their Souls , as well as their lives and liberties which they forfeited . 9. And the piety and humility of their writings sheweth , that applause was not their end and prize : if they had sought this , they would have fitted their endeavours to it ; whereas it is the sanctifying and saving of souls , through faith in Jesus Christ , which they bent their labours towards . 10. So many men could never have agreed among themselves in such a scatter'd case , to carry on the juggle and deceit , without detection . Now tell us , if you can , where ever so many persons in the world , so notably humble , pious and self-denying , did preach against pride , man-pleasing and lying , as damnable sins , and debase themselves , and suffer so much reproach and persecution , and go through such labour and travel , and lay down their lives , and confessedly hazard their souls for ever , and all this to get followers , that should believe in another man , by perswading men that he wrought miracles , and rose from the dead , when they knew themselves that all were lies which they thus laboriously divulged ? If you give an instance in the Disciples of Mahomet , the case was nothing so : no such miracles attested ! no such witnesses to proclaim it ! no such consequents of such a testimony ! none of all this was so : but only a Deceiver maketh a few barbarous people believe that he had Revelations , and was a Prophet , and being a Souldier , and prospering in War , he setteth up and keepeth up a Kingdom by the Sword , his Preachers being such as being thus deluded , did themselves believe the things which they spake , and found it the way to worldly greatness .

§. 24. 5. That the witnesses of Christ were men of honesty and conscience , is before proved . 6. That it was not possible for so many persons , to conspire so successfully to deceive the world , is manifest from 1. their persons ; 2. their calling ; 3. their doctrine ; 4. and their manner of ministration and labours .

1. For their Persons , they were , 1. Many ; 2. Not men of such worldly craft and subtilty , as to be apt for such designs : 3 Of variety of tempers and interests ; men and women . 2. For their Callings , the Apostles knew the matter of fact indeed by common sense ; but their sufficiency and gifts by which they carried on their ministry , were suddenly given them by the holy Ghost , when Christ himself was ascended from them . And Paul , that had conferred with none of them , yet preached the same Gospel , being converted by a voice from heaven in the heat of his persecution . 3. Their doctrine containeth so many and mysterious particulars , that they could never have concorded in it all , in their way . 4. And their labours did so disperse them about the world , that many new emergent cases must needs have cast them into several minds or ways , if they had not agreed by the unity of that Spirit , which was the common Teacher of them all .

§. 25. 7. That the Disciples of Christ divulged his Miracles and Resurrection , in the same Place and Age , where the truth or falshood might soon have been search'd out , and yet that the bitterest enemies either denied not , or confuted not their report , is apparent , partly by their confessions , and partly by the non-existence of any such confutations .

That the Disciples in that Age and Country did divulge these Miracles , is denied by none : for it was their employment , and by it they gathered the several 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 Gospel-history , which sheweth that they denyed not many of his Miracles , but imputed them to conjuration and the power of Satan ; but also by the disputes and writings of the Jews , in all Ages since , which do go the same way . 2. And if the enemies had been able to confute these Miracles , no doubt but they would have done it ; having so much advantage , wit and malice .

Object . Perhaps they did , and their writings never come to our knowledge .

Answ. The unbelieving Jews were as careful to preserve their writings as any other men : and they had better advantage to do it than the Christians had : and therefore if there had been any such writings , yea , or verbal confutations , the Jews of this age had been as like to have received them , as all the other antient writings which they yet receive . Josephus his testimony of Christ is commonly known ; and though some think it so full and plain , that it is like to be inserted by some Christian ,

Prophetizare & virtutes facere & daemonia ejicere interdum non est meriti illius qui operatur ; sed invocatio Christi hoc agit , vel ob utilitatem corum qui vident & audiunt , vel , &c. Hieron . in Matth. 7.

Operum Dei causa fi lateat hominem , non se obliviscatur esse hominem , nec propterea Deo det insipientiam , quia non bene capit ejus sapientiam . Aug. de spir. & lit .

yet they give no proof of their opinion ; and the credit of all copies justifieth the contrary ; except only that these words are like to have been thrust in , [ This is Christ ] which some Annotator putting into the Margin , might after be put into the Text. And that the Jews wanted not will or industry to confute the Christians , appeareth by what Justin Martyr saith to Tryphon of their malice , [ That they sent out into all parts of the world their choicest men to perswade the people against the Christians , that they are Atheists , and would abolish the Deity , and that they were convict of gross impiety . ]

§. 26. 8. The great diversity of believers and reporters of the Gospel Miracles , doth the more fully evince , that there was no conspiracy for deceit .

There were learned and unlearned Jews and Gentils , rich and poor , men and women , some that followed Christ , and some ( as Paul ) that perhaps never saw him : and for all these to be at once inspired by the holy Ghost , and thenceforth unanimously to accord and concur in the same doctrine and work , doth shew a supernatural cause . Rationem de occulto Dei consil●o quaerere , nil aliud est quam contra ejus consilium superbire . Gregor. Hom.

§. 27. 9. There were dissentions upon many accidents , and some of them to the utmost distance , which would certainly have detected the fallacy , if there had been any such , in the matters of fact , so easily detected .

1. In Christ's own family there was a Judas , who betrayed him for mony : This Judas was one that had followed Christ , and seen his Miracles , and had been sent out to preach , and wrought miracles himself . If there had been any collusion in all this , what likelier man was there in the world to have detected it ? yea , and his conscience would never have accused , but justified him , he need not to have gone and hanged or precipitated himself , and said , I have sinned in betraying the innocent bloud ? The Pharisees who hired him to betray his Master , might , by mony and authority , have easily procured him , to have wrote against him , and detected his fraud , if he had been fraudulent : it would have tended to Judas his justification and advancement . But God is the great defender of truth .

2. And there were many baptized persons , who were long in good repute and communion with the Christians , who fell off from them to several Sects and Heresies ; not denying the dignity and truth of Christ , but superinducing into his doctrine many corrupting fancies of their own ; such as the Jud●iz●rs , the Simonians , the Nicolaitans , the Ebonites , the Cerinthians , the Gnosticks , the Valentinians , Basilidians , and many more : And many of these were in the days of the Apostles , and greatly troubled the Churches , and hindred the Gospel ; insomuch as the Apostles rise up against them with more indignation , than against the Infidels ; calling them dogs ,

2 Pet. 2. Jude . Tit. 3.10 .

Nulla major est comprobatio quàm gestarum ab eo fides rerum ; quàm virtutum novitas , quàm omnia victa decieta , dissolutaque fatalia , quae popoli gen●esque suo generis sub limine nullo dissentiente vicêre : quae nec ipsi audent falsitatis arguere , quorum antiquas seu patrias leges vanitatis e●se plenissitas atque in●nillimae superstitionis ostendir . A●nob . ●dv . Ge●t . l. 1.

wolves , evil workers , deceivers , bruit beasts , made to be taken and destroyed , &c. They write largely against them ; they charge the Churches to avoid them , and turn away from them , and after a first and second admonition to reject them as men that are self-condemned , &c. And who knoweth not that among so many men thus excommunicated , vilified , and thereby irritated , some of them would certainly have detected the deceit , if they had known any deceit to have been in the reports of the afore-said Miracles . Passion would not have been restrained among so many and such , when they were thus provoked .

3. And some in those times , as well as in all following ages , have forsaken the faith , and apostatized to open infidelity : and certainly their judgment , their interest , and their malice , would have caused them to detect the fraud , if they had known any in the matters of fact of these Miracles . For it is not possible that all these causes should not bring forth this effect , where there was no valuable impediment . If you again say , It may be they did detect such frauds by words or writings , which come not to our knowledge ; I answer again , 1. The Jews then , that have in all ages disputed and written against Christianity , would certainly have made use of some such testimony , instead of charging all upon Magick , and the power of the devil . 2. And it is to me a full evidence , that there were no such deniers of the Miracles of Christ , when I find that the Apostles never wrote against any such , nor contended with them , nor were ever put to answer any of their writings or objections : When all men will confess that their writings must needs be written according to the state and occasion of those times in which they wrote them : and if then there had been any books or reasonings divulged against Christ's miracles , they would either have wrote purposely against them , or let fall some confutations of them , in their Epistles to the Churches : but there are no such things at all .

§. 28. 10. Seeing it is so heinous a crime to divulge lies in multitudes of matters of fact , to deceive the world into a blasphemy , it is scarce possible , that the consciences of so many persons , of so much piety as their writings prove , should never be touched with remorse for so great a villany , either in life , or at the hour of death , and force some one of them to detect all the fraud , if they had been guilty of it .

There is a natural conscience in the worst of men , ( much more in the best ) which will at some time do its office , and will constrain men to confess , especially their heinous crimes , and especially at the time of death , when they see that their lies will serve their worldly interest no more : and especially if they be men that indeed believe another life . Now consider if the Apostles and Disciples had been deceivers , how heinous a crime they had committed : 1. To affirm a man to be God incarnate , and to be the Saviour of the world , Occursurus forsitan est cum aliis multis calumniosis & puerilibus vocibus . Magus fuit , clandestinis artibus omnia illa perfecit , Aegyptiorum ex adytis angelorum potentium nomina , & remotas furatus est disciplinas . Quid dicitis O parvuli ? incomperta vobis & nescia temerariae vocis loquacitate garrientes ? Ergone illa quae gesta sunt , daemonum fuere praestigiae , & magicarum artium lud● ? Potestis aliquem nobis designare , monstrare , ex omnibus illis Magis , qui unquam fuere per secula , consimile aliquid Christo millesima ex parte qui fecerit ? Qui sine ulla vi carminum , &c. Arnob. ubi sup. l. 1. on whom all men must trust their souls , &c. if he had been but a deceiver . 2. To make such abundance of lies in open matters of fact . 3. To frame hereupon a new Law to the world . 4. To overthrow the Law of Moses , which was there in force . 5. To abuse the intellects of so many thousand persons with such untruths , and to call the world to such a needless work as the Christian Religion would be , if all this were false ! to put the world upon such tasks , as forsaking all for Christ . 6. To draw so many to lose their lives in martyrdom to attest a lie . 7. To lose their own time , and spend all their lives and labour upon so bad a work : All these set together , would prove them far worst than any thieves , or murderers , or traitors , if they knew it to be a lie which they preached and attested : There are now no men known on earth , even in this age of villanies , guilty of such a heinous crime as this . And let any man that readeth the Apostles writings , or considereth of their lives and deaths , consider whether it be not next to an impossibility , that so many , and such persons , should go on in such a way , upon no greater motives of benefit than they expected ; nay , through such labours , reproach and sufferings , and not one of them to the death be constrained by conscience to detect the fraud , and undeceive the world .

§. 29. 11. Lastly , it is not possible , that so many thousands of such persons as they presently converted , should ever have been perswaded to believe their reports of these matters of fact , in a time and place , where it was so easie to disprove them , if they had been false .

For , 1. The understanding is not free as the will is , but only participative , in quantum à voluntate imperatur : and a man cannot believe what he will , nor deny belief to cogent evidence , though against his will : The Intellects acts , as in themselves , are necessitated , and per modum naturae . 2. And all these new converts had understandings which were naturally inclined to truth as truth , and averse to falshood ; and they had all self-love : and they all embraced now a doctrine which would expose them to suffering and calamity in the world : And therefore both nature and interest obliged them to be at the labour of enquiring , whether these things were so or not , before they ran themselves into so great misery : And the three thousand which Peter converted at his first Sermon , must also take the shame of being murderers of their Saviour , and for this they were pricked at the heart : And Paul must be branded for a confessed persecutor , and guilty of the bloud of Stephen ! And would so many men run themselves into all this for nothing , to save the labour of an easie enquiry , after some matters of publick fact ? How easily might they go and be satisfied , whether Christ fed so many thousand twice miraculously , and whether he healed such as he was said to heal , who were then living ? and whether he raised Lazarus , and others , from death , who were then living ? and whether the earth trembled , and the vail of the Temple rent , and the Sun was darkned at his death ? And whether the witnesses of his Resurrection were sufficient ? And if none of this had been true , it would have turned them all from the belief of the Apostles , to deride them .

Object . Is not the unbelief of the most , a greater reason against the Gospel , than the belief of the smaller number is for it .

Answ. No : 1. Because it is a negative which they were for : and many witnesses to a negative , is not so good as a few to an affirmative . 2. Most of them were kept from the very hearing of the Apostles , which should inform them and excite them . 3. Most men every where follow their Rulers , and look to their worldly interest , and never much mind or discuss such matters , as tend to their salvation , especially by the way of suffering and disgrace . 4. We believe not that the unbelieving party did deny Christ's miracles , but fathered them upon the devil ; therefore even their testimony is for Christ : only they hired the Souldiers to say , that Christ was stoln out of the Sepulchre while they slept , of which they never brought any proof , nor could possibly do it , ( if asleep . )

§ . 29. III. I have proved Christ's Miracles to be , 1. Credible , by the highest humane faith . 2. Certain , by natural evidence , there being a natural impossibility that the testimonies should be false . 3. I am next to prove that they are certain by supernatural evidence , ( which is the same with natural evidence , as in the effect , but is called supernatural from the way of causing it . )

§ . 30. The same works of the SPIRIT , inherent , 2 Pet. 2.16 . Eye-witnesses of his Majesty on the Mount . concomitant and subsequent , were the infallible proof of the truth of the Disciples testimony of Christ , his Person , Miracles and Doctrine .

§ . 31. I. They were persons of holy lives , and holiness is the lively impress or constitution of their doctrine , now visible in their writings .

What was before said of the Doctrine of Christ himself , is true of theirs : And as the Kings Coyn is known by his Image and Superscription , or rather as an unimitable author is known by his Writings , for matter , method and style , even so is Gods Spirit known in them and in their doctrine .

§ . 32. II. Their miraculous gifts and works were so evident and so many and uncontrolled , as amount to an infallible proof , that Gods are his Witness in the World , and sheweth the most infallible proof of his assertions .

§. 33. 1. Their gifts and miracles were many in kinde : as their sudden illumination , when the Spirit fell upon them , and knowing that which they were ignorant of before : Their prophesying and speaking in languages never before learn'd by them , and interpreting such prophesies and languages ; their dispossessing D●moniacks , and healing diseases , their deliverances by Angels out of closed Prisons and Fetters ; their inflicting Judgements on Opposers and offenders , their raising the dead ; and the conveying of the same Spirit to others by the Imposition of the Apostles hands .

1. It is not the least testimony of the veracity of the Apostles , that even while they lived with Jesus Christ , they remained ignorant of much of the mystery of the Gospel , and some ( that are since necessary ) articles of Faith , as of his Death and Burial , and Resurrection , and Ascension , and much of the spiritual nature of his Kingdom , and Priviledges of Believers ; and that all this was made known to them upon a sudden , without any teaching , studying or common means , Act. 1. & 2. Joh. 14. & 16. by the coming down of the Holy Ghost upon them : And that Christ had promised them his Spirit before , to lead them into all truth , and bid them wait at Jerusalem till they received it : And it came upon them at the appointed time , on the day of Pentecost : And he promised that this Spirit should be sent on others , and become his Agent or Advocate in the World , to do his work in his bodily absence , and bear witness of him . And he told his Disciples , that this Spirit should be better to them than his bodily presence , and therefore it would be for their good that he should go from them into Heaven : So that Christs teaching them immediately and miraculously by this sudden giving them his Spirit , is an infallible proof both of his truth and theirs .

2. This prophesying was partly by foretelling things to come ( as Agabus did the dearth , and Pauls bonds ) and partly the exposition of old Prophesies , and partly the spiritual instruction of the People , by sudden inspirations ; And those that were enabled to it , were people of themselves unable for such things , and ignorant but a little while before .

3. Their speaking in various languages was a thing which no natural means could produce . Fernelius and many other Physicians , who were very loth to believe diabolical possessions , do confess themselves convinced by hearing the possessed speak Greek and Hebrew , which they had never learn'd : How much more convincing is this evidence , when so many speak in so many languages , even in the language of all the Inhabitants of the Countreys round about them ; and this upon these sudden inspirations of the Spirit .

4. Their interpreting of such tongues also , which they never learnt , was no less a proof of a supernatural power and attestation .

5. Their deliverances are recorded in the Scriptures : Peter , Act. 12. and Paul and Sil●s , Act. 16. had their bonds all loosed , and the Prison-doors opened by an Angel and a Miracle ; which must be by a Power that sufficiently attesteth their verity .

6. And they inflicted judgements on Delinquents by no less a power : Ananias and Sapphira one after another were struck dead upon the word of Peter , for their Hypocrisie and lyes : Elymas the Sorcerer was struck blinde by Paul , in the presence ( or knowledge ) of the Governour of the Countrey : And the excommunicated were often given up to Satan , to suffer some extraordinary penalty .

7. Their healing Demoniacks , the lame , the blinde , the paralitick , and all manner of diseases with a word , or by Prayer and Imposition of hands in the name of Christ , yea upon the conveyance of Napkins and Cloaths from their bodies , is witnessed in the many Texts which I have before cited out of the Acts of the Apostles . And this Christ promised them particularly before-hand : And it was the occasion of that Vnction of the sick , which some have still continued as a Sacrament .

8. Their raising the dead , is also among the fore-cited passages ; so Peter raised Dorcas or Tabitha , Act. 9. and ( its like ) Paul Eutichus , Act. 20.

9. And it is the greatest evidence of all , that the same Spirit was given to so many others , by their Imposition of hands and Prayer ; and all these had some of these wonderfull gifts ; either prophesies , tongues , healing , or some such like .

§. 34. 2. These Miracles were wrought by multitudes of persons , and not only by a few ; even by the Apostles , and seventy Disciples , and others on whom they laid their hands ; which was by the generality or greater part of the Christians .

If it were but by one or two men that Miracles were wrought , there would be greater room for doubting of the truth : But when it shall be by hundreds and thousands , there can be no difficulty in the proof : That the Apostles and the seventy Disciples wrought them in Christs own time , is declared before : Math. 16.17 . Math. 10.1 , 2. Luk. 10.1 , 17 , 19. Act. 2.1 , 2 , 3. Math. 3.11 . That they wrought them more abundantly after , and that the same Spirit was then commonly given to others , I shall now further prove ( besides all the Histories of it before recited . ) That upon the Imposition of the Apostles hands , or Baptism , or Prayer , the Holy Ghost was given , is expressed Act. 2.38 . to three thousand at once the Holy Ghost was given . Act. 4.31 . All the assembly were filled with the Holy Ghost : And with great power gave the Apostles witness of the Resurrection of the Lord Jesus , and great grace was upon them all . v. 33. Act. 8.15 , 17. The Samaritans received the Holy Ghost upon the prayer of Peter and John , so that Simon Magus would fain have bought that gift with Money . Act. 9.7 . Paul was filled with the Holy Ghost by the imposition of Ananias's hands . Act. 10.44 , 45 , 47. Upon Peters preaching , the Holy Ghost fell on all the Family , and Kindred , and Friends of Cornelius who heard him preach , and they spake with tongues , and magnified God . Act. 11.15 . Even in the same manner as it fell on the Apostles . Act. 13.52 . The Disciples were filled with the Holy Ghost . Act. 19.6 . Twelve men upon Pauls imposition of hands , received the Holy Ghost , and spake with tongues , and prophesied . The Holy Ghost was given to the Roman Christians , Rom. 5.5 . Yea , he telleth them , If any have not the Spirit of Christ , the same is none of his , Rom. 8.9 . The same was given to the Church of the Corinthians , 1 Cor. 6.19 . & 12.12 , 13. And to the Church of the Galatians , Gal. 3.1 , 2 , 3 , 5. And to the Church of the Ephesians , Eph. 1.13 . & 4.30 . To the Philippians , Phil. 1.19.27 . & 2.1 . To the Colossians , Col. 1.8 . To the Thessalonians , 1 Thess. 5.19 . & 1.6 . And what this Spirit was and did , you may find in 1 Cor. 12.4 , 7 , &c. There are diversities of gifts , but the same Spirit : But the manifestation of the Spirit is given to every man to profit withall : For , to one is given by the Spirit the word of wisdom , to another the word of knowledge by the same Spirit , to another faith by the same Spirit , to another the gifts of healing by the same Spirit , to another the working of miracles , to another prophesie , to another discerning of Spirits , to another divers kindes of tongues , to another the interpretation of tongues : But all these worketh that one and the self same Spirit , dividing to every man severally as he will — For by one Spirit we are all baptized into one body , whether we be Jewes or Gentiles , bond or free , and have been all made to drink into one Spirit . And in 1 Cor. 14. the gift of speaking with tongues was so common in the Church of the Corinthians , that the Apostle is fain to give them instructions for the moderate use of it , lest they hindered the edification of the Church , by suppressing prophecy or instruction in known tongues : And therefore he perswadeth them to use it but more sparingly .

Quid soboles , virtusque Dei , & sapientia Christus ?

Nonne satis vanis curas erroribus aufert ? Nosque simul monitis & factis edocet unum Cuncta Deum regere , — et cum Omnipotens verbo sternit mare , vel pede calcat ;

Et verbo morbos abigit , vel Daemonas urget ;

Aut reduces animas in corpora sancta remittit ; Jamque diu exanimes tumulis jubet ire reclufis ; Integratque putres vitâ remeante sepultos : Nonne potestatem propriam satis indicat auctor ? Qui solus naturam omnem vitamque gubernat . Claudian . Mammert . Carmen post lib. de Anim.

And James ( 5.14 , 15. ) exhorteth Christians when they were sick , to send to the Elders of the Church , that they may pray for them and anoynt them , and they may be forgiven and recover : By which it seems it was no unusual thing in those times to be healed by the Prayers of the Elders . Yea , the very Hypocrites , and ungodly persons , that had only the barren profession of Christianity , had the gift of Miracles , without the grace of Sanctification : And this Christ foretold , Matth. 7.22 . Many shall say in that day , Lord , have we not prophesied in thy Name ? and in thy Name cast out devils ? and done many wonderfull works ?

Obj. But all were not healed by them : Paul left Trophimus at Miletum sick : Why doth not Paul cure Timothy of his weak stomack and infirmity , without drinking of Wine , if he could do it ?

Answ. 1. Certainly , they did not cure all men that were sick : For then who would have dyed ? It was none of the intent of the Spirit of Christ , in working Miracles , to make men immortal here on earth ; and to keep them from Heaven ? 2. And it is easily confess'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 they pleased , but what the Spirit pleased ; And his operations were at his own time and disposal . And this proveth the more fully , that it was the testimony 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 therefore a Trophimus or a Timothy might be unhealed .

§. 35. 3. These Miracles were oftentimes wrought , even for many years together , in several Countreys and places through the World , where the Apostles and Disciples came : and not only once , or for a little space of time .

Dissimulation might be easilyer cloaked for a few acts , than it can be for so many years . At least these gifts and miracles continued during the Age of the Apostles , though not performed every day , or so commonly as might make them uneffectual , yet so frequently as to give success to the Gospel , and to keep up a reverence of Christianity in the World . They were wrought not only at Jerusalem , but at Samaria , Antioch , Ephesus , Corinth , Philippi , and the rest of the Churches through the World .

§. 36. 4. They were also wrought in the presence of multitudes , and not only in a corner , where there was more possibility of deceit .

The Holy Ghost fell on the Apostles and all the Disciples at Jerusalem before all the people ; that is , They all heard them speak in several tongues , the wonderfull works of God ; even the Parthians , and Medes , and Elamites , and the Inhabitants of Mesopotamia , Judaea , Cappadocia , Pontus , Asia , Phrygia , Pamphylia , Egypt , Lybia , Cyrene , Rome , Jews and Proselites , Cretes , and Arabians , Act. 2.8 , 9 , 10 , 11 , 12. It was three thousand that the Holy Ghost fell on , Act. 2.38 . Those that went into the Temple , and all the people , saw the lame man , that was cured by Peter and John , Act. 3. The death of Ananias and Sapphira was a publick thing , so that fear fell on all , and hypocrites were deterred from joyning with the Church , Act. 5. The gifts of tongues , and interpretation , were commonly exercised before Congregations or multitudes . And crowds of people flocked to them to be healed ; As with Christ they uncovered the roofs of the houses to lay the sick before him ; so with the Apostles they strove who might come within their shadow , or touch the hem of their garment , or have Cloaths or Napkins from them , that they might be healed . So that here was an age of publick Miracles .

§. 37. 5. All these miracles were uncontrolled ; that is , They were not wrought in opposition to any controlling Truth , which hath certain evidence contradicting this ; nor yet were they overtopt by any greater miracles for the contrary .

A miracle ( if God should permit it to be wrought in such a case ) might be said to be controlled , either of these two wayes : 1. If a man should work Miracles to contradict the certain light of Nature , or perswade men to that which is certainly false : 2. If men should do wonders as Jannes and Jam●res the Egyptian Sorcerers , which should be overtopt by greater wonders , as those of Moses , and as Simon Magus , and Elymas by Peter and Paul ; In these cases God could not be said to deceive men , by his power or permission , when he giveth them a sufficient preservative . But these Miracles had no such controll , but prevailed without any check from contradictory Truths or Miracles . Thus Christ performed his Promise , Joh. 14.12 . Verily , verily , I say unto you , he that believeth on me , the works that I do , shall he do also , and greater works than these shall he do , because I goe unto the Father .

§ . 38. III. The third testimony of the Spirit to the truth of the Apostles witness , was the marvellous success of their doctrine to the sanctifying of souls ; which as it could not be done without the power and Spirit of God , so neither would the righteous and mercifull Governour of the World ; have made a company of profligate lyars and deceivers his instruments of doing this excellent work by cheats and falshoods .

This I spake of before , as it is the Seal of Christs own doctrine : I now speak of it only as it is the Seal of the Apostles verity in their testimony of the Resurrection and Miracles of Christ . Peter converted three thousand at once : Many thousands and myriads up and down the world were speedily converted . And what was this Conversion . They were brought unfeignedly to love God above all , and their neighbours as themselves . Act. 2.42 , 46. They continued stedfastly in the Apostles doctrine , and fellowship , and breaking of bread and prayer : And all that believed were together and had all things common , ( not by levelling , but by lone ) and sold their possessions and goods , and parted them to all men , as every man had need , and did eat their meat with gladness and singleness of heart , praising God , and having favour with all the People .

Act. 4.32 . The multitude of Believers were of one heart , and of one soul , neither said any of them that ought of the things that he possessed was his own , but they had all things common .

All that are in Christ , have his Spirit , and are spiritually minded , and walk not after the flesh , but after the spirit , Rom. 8. They that are Christs , have crucified the flesh , with the affections and lusts : The world is crucified to them , and they to the world , Gal. 5.24 . & 6.14 . They are chosen to be holy and unblameable in love , Eph. 1.4 . They walk as renewed in the spirit of their mindes , with all lowliness and meekness , and long-suffering , forbearing one another , endeavouring to keep the unity of the Spirit in the bond of peace : Eph. 4.23.2.3 . As being created unto good works in Christ : Eph. 2.10 . Without corrupt communication , bitterness , wrath , clamor , evil-speaking , fornication , uncleanness , covetousness , filthiness , foolish talking and jeasting , Eph. 4.29 . & 5.3.4 . Denying ungodlyness and worldly lusts , living soberly , righteously and godly in this present world , as redeemed from all iniquity , and purified as a peculiar people to Christ , zealous of good works : Tit. 2.12 , 14. Having their conversation in Heaven , from whence they expect their Redeemer to translate them into Glory , Phil. 3.20 , 21. These were the fruits of the Ministry of the Apostles .

And God was pleased to bless their labours more than any others since , and make better , holyer , heavenlyer Christians , by the means of their endeavours ; that so he might give , a fuller proof of the truth of their testimony of Christ .

§ . 39. It is the great advantage of our Faith , that these second attestations to the Disciples testimony of the Miracles of Christ , are much more open , evident , and convincing , to us at this distance , than the Miracles of Christ himself ; that so there might be no place for rational doubting .

The sorts of their miracles were as numerous as his : They were wrought by hundreds and thousands , and not by Christ 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 Judaea and Galilee alone : They were done in the face of abundance of Congregations , and not before the Jews only : And they succeeded to the conversion and sanctification of many thousands more than did the preaching of Christ himself . So that if any thing that is said before , of the confirmation of Christs own miracles , had wanted evidence , it is abundantly made up in the evidence of their miracles who were the reporters and witnesses of his .

§ . 40. I have hitherto been shewing you , how the miracles of Christ were proved , attested , and made certainly known to the first Churches planted by the Apostles themselves , viz. by the testimony of the Spirit , 1. In their doctrine and lives , 2. In their miracles , and 3. In their success , in the sanctification of mens souls : I am next to shew you how these matters of fact , or actions of the Apostles , are certainly proved , or brought down to us .

§ . 41. And this is by the same three wayes of proof as the Apostles proved to the first Churches , their testimony : ( though with much difference in the point of miracles ) viz. I. We have it by the most credible humane testimony : II. By such testimony as hath a natural certainty : III. And by some of that testimony of God , which is also a supernatural evidence : Of all which I must speak in order ( supposing what is said before . )

§ . 42. I. The only natural way of transmitting those things down to us , is by Historical Conveyance : And the authors of this History , are , both the Churches of Christ , and their enemies : The credibility of which Testimonies will be fullyer opened , under the second degree of proofs ; which comprehendeth this .

§ . 43. II. That there is a natural Impossibility that our History of the Apostles gifts and miracles should be false , will appear by reviewing all the particulars by which the same was proved of the Apostles testimony of the miracles of Christ ; And in many respects , with much more advantage .

§ . 44. ( 1. ) It is naturally impossible that all Reporters could be themselves deceived : For 1. They were many thousands , in several Countreys through the World : And therefore could not be all either mad or sensless : 2. They were men that took their salvation to be most neerly concerned in the thing , and were to forsake the pleasures of the World , and suffer from men for their Religion : and therefore could not be utterly careless in examining the thing : 3. They were present upon the place , and eye-witnesses , and ear-witnesses of all . 4. The Languages were said to be spoken , in their assemblies , and the miracles done among them , for many years , even an age together : And it is impossible all Countreys could be cheated by juggling , in matters which their eyes and ears were such competent witnesses of , for so many years together . 5. They were said to be the objects of many of these miracles themselves ; viz. That the cures were wrought on many of them ; that the same Spirit was given to them all . 6. And they were said to be the Agents themselves in the several works of that Spirit , according to their several gifts . So that their common deceit must be impossible .

If any man should now among us , take on him to speak with divers Languages , or tell the Churches that divers Languages are spoke among them in their hearing , by unlearned men ; and that Prophesyings , Interpretations , miraculous cures , &c. are wrought among them , and name the persons , time and place ; and should tell them that they had all some sort or other of the same gifts themselves ; were it possible for the people to believe all this , if it were a Lie ? Would they not say , when did we ever hear your Languages ? or when did we ever see your Cures and other Miracles ? when did we see an Ananias and Saphira die ? When did we do any such works our selves ? Do we not know what we doe ? Men could not believe such palpable untruths in matter of publick fact , so neer them , among them , upon them , and much less could so many thousands believe this , in so many Nations , if it were false : Because the understanding is not free in it self ; but per modum naturae is necessitated by cogent evidence . Absurd doctrines may easily deceive many thousands ; and so may false History do by men at a sufficient distance : But he that thinks the ears and eyes and other senses of so many thousand sound persons , were all deceived thus in presence , will sure never trust his own ears or eyes or sense in any thing ; nor expect that any man eise should ever believe him , who so little believeth his own sense and understanding .

§ . 45. ( 2. ) That the reporters were not purposely the Deceivers of the World by wilfull falshood , is also certain by these following evidences .

§ . 46. It was not possible that so many thousands in all Countreys , should have wit and cunning enough for such a contrivance , and could keep it secret among themselves , that it should never be detected .

They that think they were all so stupid as to be themselves deceived , cannot also think that they were all so cunning as to conspire the deceiving of all the World , so successfully and undiscovered . But it is past doubt , that for their Naturals , they were ordinary persons , neither such mad people as all to think they saw , and heard , and did things which were nothing so , for so long together ; nor yet so subtile as to be able to lay such a deceiving plot , and carry it on so closely to the end . And they that suspect the Apostles and first Disciples to be the Authors of the plot , will not suspect all the Churches too : For if there were Deceivers , there must be some to be deceived by them : If Christ deceived the Disciples , then the Disciples could not be wilfull deceivers themselves : For if they were themselves deceived , they could not ( therein ) be wilfull deceivers : And then how came they to confirm their testimony by Miracles ? If the Apostles only were deceivers , then all the Disciples and Evangelists who assisted them must be deceived , and not wilfull deceivers . And then how came they also to do miracles ? If all the Apostles and Disciples of the first Edition were wilfull Deceivers , then all the Churches through the World which were gathered by them , were deceived by them , and then they were not wilsul deceivers themselves : which is all that I am now proving , having proved before that they were not deceived .

§. 47. 2. If they had been cunning enough , it is most inprobable that so many thousands in so many Nations , should be so bad , as to desire and endeavour at such a rate as their own temporal and eternal ruine , to deceive all the world into a blasphemy without any benefit to themselves , which might be rationally sufficient to seem a tempting compensation to them .

Nemo jam infamiam incutiat ; nemo aliud existimet : quia nee fas est ulli de sua religione mentiri . Tertul . Apo● . c. 20. § . 48. For all these Churches which witnessed the Apostles Miracles , 1. Did profess to believe lying and deceiving to be a heinous sin . 2. And to believe an everlasting punishment for liars . 3. They were taught by their Religion to expect calamity in this world . 4. They had experience enough to confirm them in that expectation : Therefore they had no motive which could be sufficient to make them guilty of so costly a deceit .

For , 1. Operari sequitur esse . A man will do ill , but according to the measure that he is ill ; and as bad as humane nature is , it is not yet so much depraved , as that thousands through the world could agree , without any commodity to move them to it , to ruine their own estates , and lives , and souls for ever , meerly 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 will is , it is yet a thing that hath its nature and inclination , and cannot act without a cause and object ; which must be some apparent good : Therefore when there is no good-appearing , but wickedness and misery , it cannot will it . So that this seemeth inconsistent with humane nature .

Quid adeo simile Philosophus & Christianus ? Graeciae discipulus & coeli ? famae negotiator & vitae ? verborum & factorum operator . Tertul. Apol. c. 46. § . 49. And the certain history of their lives doth shew , that they were persons extraordinary good and conscionable : being holy , heavenly and contemners of this world , and ready to suffer for their Religion : and therefore could not be so extremely bad , as to ruine themselves only to do mischief to the world and their posterity .

§ . 50. And their enemies bare them witness , that they did and suffered all this in the hopes of a reward in heaven : which proveth that they were not wilful liars and deceivers : for no man can look for a reward in heaven , for the greatest known-villany on earth , even for suffering , to cheat all the world into a blasphemy .

Even Lucian scoffeth at the Christians for running into sufferings , and hoping to be rewarded for it with a life everlasting .

§. 51. 3. If they had been never so cunning and so bad , yet was it impossible that they should be able for the successful execution of such a deceit , as will appear by all these following evidences .

§. 52. 1. It was impossible that so many thousands , at such a distance , who never saw each others faces , could lay the plot , in a way of concord ; but one would have been of one mind , and another of another .

§. 53. 2. It is impossible that they should agree in carrying it on , and keeping it secret through all the world , if they had accorded in the first contrivance and attempts .

§. 54. 3. It is impossible that all the thousands of adversaries among them , who were eye-witnesses and ear-witnesses as well as they , should not discover the deceit .

All those Parthians , Medes , Elamites , and other Country-men , mentioned Act. 2. were not Christians : and the Christians , though many , were but a small part of the Cities and Countries where they dwelt . And Paul saith , that Tongues and Miracles were for the sake of unbelievers ; and unbelievers were ordinarily admitted into the Christian assemblies : and the Christians went among them to preach ; and most of the miracles were wrought in their sight and hearing .

§. 55. 4. It is impossible that the falling out of Christians among themselves , among so many thousands in several Nations , should never have detected the deceit , if they had been all such deceivers .

§. 56. 5. It is impossible but some of the multitudes of the perverted , exasperated , separating , or excommunicate Hereticks , ( which were then in most Countries where there were Christians , and opposed the Orthodox , and were opposed by them ) should have detected this deceit , if it had been such .

§. 57. 6. It is impossible but some of the Apostates of those times , who are supposed to have joyned in the deceit , would have detected it to the world , when they fell off from Christianity .

§. 58. 7. It is scarce possible among so many thousands in several Lands , that none of their own consciences living or dying , should be constrained in remorse and terrour , to detect so great an evil to the world .

§. 59. 8. Much more impossible is it , that under the conscience of such a villany , they should live , and suffer , and die rejoycingly , and think it a happy exchange to forsake life and all , for the hopes of a reward in heaven for this very thing .

§. 60. 9. Lastly , it is impossible , that these thousands of Christians should be able to deceive many more than themselves , into the belief of the same untruths , in the very time and place , where the things were said to be done ; and where the detection of the deceit had been easie , yea , unavoidable .

Christianity was then upon the increase : they that were converted , did convert more than themselves . Suppose in Jerusalem , Ephesus , Corinth , Rome , &c. some thousands believed by the preaching of the Apostles , in a few years at the first : in a few years more , there were as many more added . Now supposing all this had been but a cheat , if the Christians had told their neighbours , [ Among us , unlearned men speak in the Languages of all Countries ; they cast out devils ; they cure all diseases with prayer and annointing ; they prophesie , and interpret Tongues ; they do many other miracles ; and the same Spirit is given to others by their imposition of hands ; and all this in the Name and by the Power of Jesus : ] would not their neighbours easily know whether this were true or not ? And if it were false , would they not hate such deceivers , and make them a common scorn , instead of being converted by them ?

§ . 61. The foresaid impossibilities are herein founded : 1. There is no effect without a sufficient cause . 2. A necessary cause , not sufficiently hindred , will bring forth its answerable effect . But the opposed supposition maketh effects without any sufficient cause , and necessary causes without their adequate effects .

§ . 62. The providence of God permitted dissentions and heresies to arise among Christians , and rivals and false Teachers to raise hard reports of the Apostles , and the people to be somewhat alienated from them , that the Apostles might by challenges appeal to miracles ; and future ages might be convinced , that the matter of fact could not be contradicted .

The Romans had contentions among themselves , the strong and the weak contemning or condemning one another , about meats and days , Rom. 14. and 15. The Corinthians were divided into factions , and exasperated against Paul by false Apostles ; so that he is fain at large to vindicate his Ministry : and he doth it partly by appealing both to miracles and works of power wrought among them , and by the Spirit given to themselves , 2 Cor. 12.12 . and 13.3 , 4 , 5. and 1 Cor. 12.7 , 12 , 13. The Galatians were more alienated from Paul by Jewish Teachers , and seemed to take him as an enemy , for telling them the truth , and he feared that he had bestowed on them labour in vain ; and in this case he vehemently rebuketh them , and appealeth first to miracles wrought among them , and before their eyes , and next to the Spirit given to themselves : Gal. 3.1 , 2 , 3 , 4 , 5. O foolish Galatians , who hath bewitched you that you should not obey the truth , before whose eyes Jesus Christ hath been evidently set forth crucified among you ? This only would I learn of you , Received ye the Spirit by the works of the law , or by the hearing of faith ? He therefore that ministreth to you the Spirit , and worketh miracles among you , doth he it by the works of the law , or by the hearing of faith ? Now if no such miracles were wrought among them , and if no such Spirit was received by themselves , would this argument have silenced adversaries , and reconciled the minds of the Galatians ? or rather have made them deride the cause that must have such a defence , and say , [ Who be they that work miracles among us ? and when did we receive such a Spirit ? ] So to the Romans , this is Paul's testimonial , Rom. 15.18 , 19. For I will not dare to speak of any of those things which Christ hath not wrought by me , to make the Gentiles obedient by word and deed : Through mighty signs and wonders , by the power of the Spirit of God , &c. And to the Corinthians he saith , 1 Cor. 14.18 . I thank my God , I speak with tongues more than you all . So Gal. 2.8 . 1 Cor. 14.22 . Tongues are for a sign to them that believe not . So Acts 2.43 . and 4.30 . 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 . 1 Cor. 12.10 . Miracles are still made the confirmation of the Apostles testimony and doctrine .

And in Heb. 2.3 , 4. you have the just method of the proof and progress of Christianity , [ Which at the first began to be spoken by the Lord , ( but how is that known ? ) and was confirmed to us by them that heard him . ( But how shall we know that they said truth ? ) God also bearing them witness with signs and wonders , and with divers miracles and gifts of the holy Ghost , according to his own will .

And Act. 4.33 . And with great power gave the Apostles witness of the resurrection of the Lord Jesus . 1 Joh. 1.1 , 2 , 3. That which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life , ( for the life was manifested , and we have seen it , and bear witness , and shew unto you that eternal life which was with the Father , and was manifested unto us ; ) that which we have seen and heard declare we unto you , that ye also may have fellowship with us , &c.

§ . 63. III. The miracles of the Apostles are not only attested by the Churches which were eye-witnesses of them , 1. By the way of most credible humane testimony . 2. And by natural evidence of infallible certainty : but also , 3. By supernatural testimony of God himself , as appeareth in these following evidences .

§. 64. 1. Many miracles were wrought by those first Churches , who were the witnesses of the Apostles miracles ; which is a divine attestation to their testimony .

1. The Scriptures fore-cited tell us , that the same holy Ghost was given to them all , though all had not the same gifts ; and that tongues , and healing , and miracles were the gifts of many , though not of all : which , as I have shewed , they could not themselves have believed of themselves , if it had not been true . Yea , sufficient historical testimony telleth us , that for three or four hundred years , ( at least till Constantine owned and protected Christianity by Secular Power ) miracles were wrought in confirmation of the Christian faith . It hath been the devils craft to seek to destroy the credit of them , partly by hypocrites , who have counterfeited miracles ; and partly by lying Legends of the carnal proud domineering part of the Church , who have told the world so many palpable lies , that they seemed to do it in design , to perswade them to believe nothing that is true . But yet all wise men will know the difference between History credible and incredible . The many testimonies of the miracles of Gregory Thaumaturgus , and many others , mentioned by Eusebius , and almost all other Christian Writers of those times , and those mentioned by Augustine , de Civitate Dei , lib. 22 cap. 8. and Retract . lib. 1. cap. 13. & passim ; and by Cyprian , Tertullian , and many more , will not be thought incredible by impartial considering men .

§. 65. 2. The eminent sanctity of the Pastors of the Churches , with the success of their testimony and doctrine , for the true sanctification of many thousand souls , is God's own attestation to their testimony and doctrine .

How far the sanctifying renewing success of the doctrine , is a Divine attestation to its verity , I have before opened : and how far God owneth even the truths of Philosophy , by blessing them with an adequate proportionable success . The defective partial truths of Philosophy , produce a defective partial reformation ; ( how far God accepteth it , belongeth not to my present business to determine . ) The more full and integral discovery of God's will , by Jesus Christ , doth produce a more full and integral renovation . And , 1. The cause is known by the effect . 2. And God will not ( as is before said ) bless a lie to do the most excellent work in all the world . Now it is a thing most evident , that God hath still bless'd the Ministry of the Christian Pastors in all ages , to the renewing of many thousand souls : That this is truly so , I shall somewhat fullier shew anon : but that it is God's own attestation , I have shewed before .

§ . 66. I have opened the validity of the Apostles testimony of the Resurrection and miracles of Christ , and the first Churches certain testimony of the miracles of the Apostles ; both of them having a three-fold certainty , Moral , Natural , and Supernatural : In all which I have supposed , that such a testimony the Churches have indeed given down to their posterity ; which is the thing that remaineth lastly to be here proved .

§ . 67. The doctrine and miracles of Christ and his Apostles have been delivered us down from the first Churches , by all these following ways of history . 1. By delivering to us the same writings of the Apostles and Evangelists which they received from their hands themselves as certain truth , and delivered down as such to us : even the holy Scriptures of the New Testament . They that believed their words , believed their writings , and have told us their belief , by preserving them for posterity as Sacred Verities .

In the holy Scriptures , the life , and death , and doctrine of Christ is contained ; with the doctrine of the Apostles , and so much of the history of their Preaching and Miracles , as Luke was an eye-witness of , or had certain knowledge of , ( who was commonly Pauls companion ) by which we may partly judge of the Acts of the rest of the Apostles . And if the Churches had not believed all these , they would not have delivered them as the infallible Writings of the inspired Apostles to their Posterity .

§. 68 2. The very successive Being of Christians and Churches , is the fullest history that they believed those things which made them Christians and Churches ; which was the doctrine and miracles of Christ .

A Christian is nothing else but one that receiveth the Doctrine , Resurrection , and Miracles of Christ , as certain truth , by the preaching and Miracles of his great Witnesses , the Apostles : so many Christians , as there ever were , so many believers of these things there have been . It was this Doctrine and Miracles that made them Christians , and planted these Churches : And if any man think it questionable , whether there have been Christians ever since Christs time , in the World , All history will satisfie him , Roman , Mahometan , Jewish and Christian , without any one dissenting voice . Pliny , Suetonius , Tacitus , Marcellinus , Eunapius , Lucian and Porphyry and Julian , and all such enemies may convince him : He shall read the history of their sufferings , which will tell him , that certainly such a sort of persons there was then in the World .

§. 69. 3. The succession of Pastors and Preachers in all generations , is another proof : For it was their office to read publickly , and preach this same Scripture to the Church and World , as the truth of God .

I speak not of a succession of Pastors in this one City or that , or by this or that particular way of ordination , having nothing here to do with that : But that a certain succession there hath been since the dayes of the Apostles , is past question : For 1. Else there had been no particular Churches : 2. Nor no baptism : 3. Nor no publick Worship of God . 4. Nor no Synods , or Discipline : But this is not denyed .

§. 70. 4. The continuance of Baptism , which is the kernel or sum of all Christianity , proveth the continuance of the Christian Faith . For all Christians in Baptism , were baptized into the vowed belief and obedience of the Son and Holy Ghost as well as of the Father .

§. 71. 5. The delivering down of the three breviate Symbols , of Faith , Desire and Duty , the Creed , Lords Prayer and Decalogue , is the Churches delivery of the Christian Religion , as that which all Christians have believed .

§. 72. 6. The constant communion of the Church in solemn Assemblies , and setting apart the Lords Day to that use , was a delivery of the Christian Faith , which those assemblies all professed to believe .

§. 73. 7. The constant preaching and reading of these same Scriptures in those Assemblies , and celebrating there the Sacrament of Christs death , and the custom of open professing their Belief , and the Prayers and praises of God for the Resurrection and Miracles of Christ , are all open , undenyable testimonies that these things were believed by those Churches .

§. 74. 8. The frequent disputes which Christians in all ages have held with the adversaries of the Scripture and Christianity , do shew that they believed all these Scriptures , and the Doctrines and Miracles therein contained .

§. 75. 9. The Writings of the Christians in all ages , their Apologies , Commentaries , Histories , Devotional treatises ; all bear the same testimony , that we have these things by their tradition .

§. 76. 10. The Confessions , Sufferings and Martyrdom of many in most ages , do bear the same testimony , that they believed this , for which they suffered ; and that posterity received it from them .

§. 77. 11. The Decrees and Canons of the Synods or Councils of the Bishops of the Churches , are another part of the history of the same belief .

§. 78. 12. Lastly , the decrees and laws of Princes concerning them , are another part of the history ; shewing that they did believe these things .

§ . 79. And if any question whether our Scriptures which contain these histories and doctrines be indeed the same , which these Churches received and delivered from the Apostles , he may easily be convinced , as followeth .

§. 80. 1. Various Copies of it in the Hebrew and Greek text , were very quickly scattered about the World , and are yet found in all Nations agreeing in all material passages .

§. 81. 2. These Scriptures were translated into many Languages , of which there are yet extant , the Syriack , Arabick , Ethiopick , Persian , &c. which agree in all material things .

§. 82. 3. It was the stated Office of the Ministers in all the Churches in the World , to read these Scriptures openly to the People , and preach on them , in all their solemn Assemblies : And a thing so publickly maintained and used , could not possibly be altered materially .

§. 83. 4. All private Christians were exhorted to read and use the same Scriptures also , in their Families , and in secret .

§. 84. 5. This being through so many Nations of the World it was not possible that they could all agree upon a corruption of the Scriptures : nor is there mention in any history of any attempt of any such agreement .

§. 85. 6. If they would have met together for that end , they could not possibly have all consented : Because they were of so many mindes , and parties , and inclinations .

§. 86. 7. Especially when all Christians by their Religion , take it to be matter of damnation , to adde to or diminish from these sacred Writings , as being the inspired Word of God .

§. 87. 8. And every Christian took it for the rule of his Faith , and the Charter for his heavenly Inheritance ; and therefore would certainly have had his action against the Corrupters of it .

As the Laws of this Land , being recorded , and having Lawyers and Judges whose calling is continually to use them , and men holding their Estates and safety by them , if any would alter them all the rest would quickly detect it , and be upon his head .

§. 88. 9. Yea , the many Sects and Contentions among Christians , and the many Hereticks that were at enmity with them , would certainly have detected any combination to corrupt the Scriptures .

§. 89. 10. Some few Hereticks in the beginning did attempt to bring in the Gospel of Nicodemus , and some other forged Writings , and to have corrupted some parts of Scripture ; and the Churches presently cryed them down .

§. 90. 11. Most Hereticks have pleaded these same Scriptures ; and denyed them not to be genuine : Yea , Julian , Celsus , Porphyry , and other Heathens did not deny it , but took it as a certain truth .

§. 91. 12. The ancient Writers of the Church , Clemens , Ignatius , Justin , Irenaeus , Tertullian , Cyprian , Arnobius , Athenagoras , Lactantius , Eusebius , Nazianzene , Nyssen , Basil , Chrysostom , Epiphanius , Hierom , Augustine , &c. do all cite these Scriptures as we now have them in all things material .

§. 92. 13. The Christian Emperours have inserted the mention of some passages in their Laws , in the same words as they are in our Bibles .

§. 93. 14. Several Councils have not only cited several passages out of them , but pleaded them still as the Word of God , and enumerated the particular Books which constitute the whole Systeme .

All this set together will tell any man of reason , consideration , and impartiality , that we have much fuller certainty that these Scriptures are the same which the first Churches received from the Apostles , than they can have that Virgil's , Ovid's , Cicero's or Plutarch's works are theirs ; or that the Statutes of this Land are currant . Yea , were it not lest I be too tedious , I might distinctly shew you the forementioned threefold certainty of all this : 1. A moral certainty of the strongest humane Faith . 2. A natural certainty grounded upon Physical impossibilities of the contrary . 3. And somewhat of a Divine supernatural attestation , by the continued blessing of God on the Scriptures for the sanctifying of souls in every age .

And this bringeth me up to the last part of this Chapter : I have all this while been shewing how the three first parts of the Spirits witness to Christ , are made known to us , viz. Prophecy , the Holyness of the Doctrine , and Miracles : I come now in a word to the fourth .

§ . 94. IV. How may we certainly know the fourth part of the SPIRITS witness to Christ , Mat. 1 21. He shall save his People from their sins : Vide qu●e de nomine Jesu habe● Beda in Luc. 2. l. 1. c. 7. fol. 62. p. 2. de numero 888. in literis numeralibus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 incluso . viz. The success of his doctrine in the Regeneration of his Disciples , and the actual saving them from their sins ?

Answ. I shall answer this , 1. As to the times past , and 2. As to the present age .

§. 95. 1. What men have been in times past , we have but these three wayes to know : 1. By the History of those ages ; 2. By their remaining works : 3. By their successors in whom their belief and qualities are continued . And 1. that there have been holy persons in all ages ( yea , that all true Christians were such ) we have as good testimony as History can afford : whether you will judge of them by their profession , life or sufferings . 2. Their remaining works are very great testimonies what a spirit of Holiness , Charity and Justice , doth breath in the writings of those holy men , which are come to our hands ? Clemens Romanus , Ignatius , Cyprian , Ephrem Syrus , Macarius , Augustine , Gregory Nazianzene , Gr. Nyssen , Basil , Ambrose , Chrysostom , Salvian , Cassianus , Bernard , &c. 3. Those that succeed them at this day in the serious profession of Christianity , are a living history of the virtues of their ancestors .

§ 96. 2. Of the sanctity of the Christians of this present age , there is a double knowledge to be had : 1. By them that are Regenerate themselves : 2. By them that are not : Between these wayes of knowledge the difference must be great . Sicut Ars in eo qui nactus est illam , ita gratia Spiritus in eo qui recepit , semper quidem praesens , at non perpetuò operans est Basil . de Spir. saacl .

§. 97. 1. As he that hath learning , or love to his Parents , or loyalty to his King , or faithfulness to his friend , may know that he hath it ; so may he that is renewed by the Spirit of God , and hath a predominant love to God , a heavenly minde and conversation , a hatred of sin , a delight in holiness , a love to all men , even his enemies , a contempt of the World , a mastery over his fleshly appetite , Animae afflatae ac illustratae Spiritu , fiunt & ipsae Spirituales ; & in alios gratiam emittunt : Hinc futurorum praescientia , arcanorum intelligentia , occultorum comprehensio , donorum distributiones , coelestis conversatio , cum Angelis chorea ; Hinc gaudium nunquam finiendum , hinc in Deo perseverantia , & cum Deo similitudo , & quo nihil sublimius exp●ti potest , hinc est ut Divinus fias . Basil . ibid. sense and lusts ; a holy Government of his passions , thoughts , and tongue ; with a longing desire to be perfect in all this , and a supporting hope to see Gods glory , and enjoy him in the delights of Love and Praise , for evermore .

§ . 98. This evidence of the Spirit of Sanctification in our selves is not the reason or motive of our first faith , but of our confirmation ; and fuller assurance in believing afterwards : For a man must in some sort believe in Christ before he can know that he is sanctifyed by him .

The rest of the motives are sufficient to begin the work of Faith : and are the means which God ordinarily useth to that end .

§ . 99. It is Christs appointed Method that by learning of Him and using his appointed means , Men be brought up to such a degree of Holyness , as to be able to discern this witness in themselves , and thence to grow up to full assurance of Faith and Hope : Therefore if any one that hath heard the Gospel , do want this inward assuring testimony , it is because they have been false to the truth and means before revealed to them .

He that will but enquire into the Gospel , and receive it and obey it so far as he hath reason to do it , and not be false to his own Reason and Interest , shall receive that renewing sanctifying Spirit , which will be an abiding witness in himself . But if he will reject known truth , and refuse known duty , and neglect the most reasonable means that are proposed to him , he must blame himself if he continue in unbelief , and want that evidence which others have . Suppose , that in a common Plague , one Physician should be famed to be the only and infallible Curer of all that take his remedies ; and suppose many defame him , and say , Hoc itaque prodest in Deum credere , rectâ fide , Deum colere , Deum nosse , ut & bene vivendi ab illo fit nobis auxilium ; & si peccaverimus , indulgentiam mereamur ; non in factis quae odit , securi perseverante , &c. August . de fid. & ope●b● . c. 21. p. 34. He is but a Deceiver : and others tell you , [ He hath cured us and many thousands , and we can easily convince you , that his Remedies have nothing in them that is hurtfull ; and therefore you may safely try them ; especially having no other help ; ] He that will so far believe in him , and trust him now , as to try his Remedies , may live ; but he that will not , must blame none but himself , if he die of his disease : He that tryeth , shall know by his own cure and experience , that his Physician is no Deceiver : And he that will not , and yet complaineth that he wanteth that experimental knowledge , doth but talk like a peevish self-destroyer .

§. 100. 2. He that yet hath not the evidence of the Spirit of Regeneration in himself , may yet be convinced that it is in others ; and thereby may know that Christ is indeed the Saviour of the World , and no deceiver .

Even as in the aforesaid instance , he that never tryed the Physician himself , yet if he see thousands cured by him , may know by that , that he is not a deceiver ; and so may be perswaded to trust and try him himself .

Non in meditatione Sermonis & structura verborum , sed in rebus opere declarandis , tanquam doctrina viva , professio nostra posita est : Athenagor . Apol. B.P. p. 78. Yet there he complaineth that they were accused of the most odious villages , without all shew of cause . §. 101. The way to know that others are thus regenerated , is 1. By believing them Fide humana , 2. By discerning it in the effects .

And though it be too frequent to have presumptuous self-conceited persons , to affirm that the Spirit of Christ hath renewed them , when it is no such matter , yet all humane testimony of matters so neer men , even within them , is not therefore incredible ; but wise men will discern a credible person from an incredible . In the forementioned instance , many may tell you , that they are cured by the Physician , when it is not so ; but will you therefore believe no one that telleth you that he is cured ? Many may boast of that learning which they have not , and tell you that they have knowledge in Mathematicks , or in several Arts ; But is no man therefore to be believed that saith the same ?

But yet I perswade no man here to take up with the bare belief of another mans word , where he seeth not enough in the effects , to second it , and to perswade a reasonable man that it is true . But as he that heareth a man that was sick , profess that he is cured , may well believe him , if he see him eat , and drink , and sleep , and labour , and laugh as the healthfull use to doe ; so he that heareth a sober man profess with humble thanks to God , that he hath changed and renewed him by his Spirit , may well believe him , if he see him live like a renewed man .

§. 102. Though you cannot be infallibly certain of the sincerity of any one individual person , but your self ( because we know not the heart ) ; yet may you be certain that all do not dissemble .

Because there is a natural impossibility , that interests , and motives , and sufficient causes should concurre to lead them to it : As before I said , we are not certain of any individual woman that she doth not dissemble Love to her Husband and Children : but we may be certain that all the women in the World do not ; from many natural proofs which might be given .

§. 103. Spiritus sanctus conceditur ad usum , ad miraculum , ad salutem , ad auxilium , ad solatium , ad fervorem . Ad usum vitae , bonis & malis communia bona tribuens : Ad miraculum in signis & prodigiis . Ad salutem , cum toto corde revertitur ad Deum . Ad auxisium , cum in omni collectatione adjuvat insi●mitatem nostiam : Ad solatium , cum testimonium perhibet spiritui nost●o , quod filii Dei sumus . Ad fervorem , cum in cordibus perfectorum vehementius spirans validum ignem charitatis accendit . Bern. Serm. 15 Pentecost . All these effects of Renovation may be discerned in others . 1. You may discern , that they are much grieved for their former sins . 2. That they are weary of the remnant of their corruption or infirmity . 3. That they long and labour to be delivered , and to have their cure perfected , and live in the diligent use of means to that end . 4. That they live in no sin , but smaller humane frailties . 5. That all the riches in the world would not hire them deliberately and wilfully to sin ; but they will rather choose to suffer what man can lay upon them . 6. That they are vile in their own eyes , because of their remaining imperfections . 7. That they do no wrong or injustice to any ; or if they do wrong any , they are ready to confess it , and make them satisfaction . 8. That they love all good men with a love of complacency , and all bad men with a love of benevolence , yea , even their enemies ; and instead of revenge are ready to forgive , and to do what good they can for them and all men . And that they hate bad men in opposition to complacency , but as they hate themselves for their sins . 9. That they love all doctrines , persons and practices which are holy , temperate , just and charitable . 10. That their passions at least are so far governed , that they do not carry them to swear , curse or rail , or slander , or fight , or to do evil . 11. That their tongues are used to speak with reverence of holy and righteous things , and not to filthy ribbald , railing , lying , or other wicked speech . 12. That they suffer not their lusts to carry them to fornication , nor their appetites to drunkenness or notable excess . 13. That nothing below God himself , is the principle object of their devotion : but to know him , to love him , to serve and please him , and to delight in these , is the greatest care , and desire , and endeavour of their souls . 14. That their chiefest hopes are of heaven , and everlasting happiness with God , in the perfection of this sight and love . 15. That the ruling motives are fetch'd from God , and the life to come , which most command their choice , their comforts , and their lives . 16. That in comparison of this , all worldly riches , honours and dignities , are sordid contemptible things in their esteem . 17. That for the hope of this , they are much supported with patience under all sufferings in the way . 18. That they value and use the things of this world , in their callings and labours , in subserviency to God and Heaven , as a means to its proper end . 19. That they vse their relations in the same subserviency ; ruling chiefly for God , if they be superiours , and obeying chiefly for God , if they be inferiours ; and that with fidelity , submission and patience , so far as they can know his will . 20. That their care and daily business in the world is , by diligent redeeming precious time , in getting and doing what good they can , to make ready for death , and judgment , to secure their everlasting happiness , and to please their God .

§. 104. All this may be discerned in others , with so great probability of their sincerity , that no charitable reason shall have cause to question it . And I repeat my testimony , that here is not a word which I have not faithfully copied out of my own heart and experience ; and that I have been acquainted with multitudes , who , I verily believe , were much better than my self , and had a greater measure of all this grace .

§. 105. If any shall say , that men superstitiously appoint themselves unnecessary tasks , and forbid themselves many lawful things , and then call this by the name of Holiness : I answer , That many indeed do so , but it is no such that I am speaking of : Let reason judge ▪ whether in this or any of the fore-going descriptions of Holiness there be any such thing at all contained .

§. 106. He that will be able to discern this Spirit of God in others , must necessarily observe these reasonable conditions . 1. Choose not those that are notoriously No-christians , to judge of Christianity by ; a drunkard , fornicator , voluptuous , carnal , worldly , proud or selfish person , calling himself a Christian , is certainly but an hypocrite : And shall Christianity be judged of by a lying hypocrite ? 2. As you must choose such to try by , as are truly serious in their Religion , so you must be intimate and familiar with them , and not strangers , that see them as afar off : for they make no vain ostentation of their piety . And how can they discern the divine motions of their souls , that only see them in common conversation ? 3. You must not judge of them by the revilings of ignorant ungodly men . 4. Nor by the reproach of selfish men , that are moved only by some interest of their own . 5. Nor by the words of faction , ( Civil or Religious ) which judgeth of all men according to the interest of their sect , or cause and party . 6. Nor by your own partial interest , which will make you judge of men , not as they are indeed , and towards God , but as they either answer or cross your interests and desires . 7. Nor must you judge of all by some that prove hypocrites , who once seemed sincere . 8. Nor must you judge of a man by some particular fall or failing , which is contrary to the bent of his heart and life , and is his greatest sorrow . 9. Nor must you come with a fore-stalled and malicious mind , hating that holiness your self which you enquire after ; for malice is blind , and a constant false interpreter and a slanderer . 10. You must know what Holiness and Honesty is , before you can well judge of them .

These conditions are all so reasonable and just , that he , that liveth among religious honest men , and will stand at a distance , unacquainted with their lives , and maliciously revile them , upon the seduction of false reports , or of interest either his own interest , or the interest of a faction , and will say , I see no such honest and renewed persons , but a company of self-conceited hypocrites ; this man 's confirmed infidelity and damnation , is the just punishment of his wilful blindness , partiality and malice , which made him false to God , to truth , and to his own soul .

§. 107. It is not some but All true Christians , Inseperabilis est bona vita à fide quae per dilectionem operatur , imò vero ea ipsa est bona vita . Aug. de fid. & oper. c. 23. that ever were or are in the world , who have within them this witness or evidence of the Spirit of Regeneration .

As I have before said , Christ will own no others , Rom. 8. 4 , 5 , 6 , 7 , 8 , 9. 2 Cor. 5.17 . Luk. 14.26.33 . If any man have not the Spirit of Christ , the same is none of his . If any man be in Christ , he is a new creature : old things are passed away , behold , all things are become new . He that forsaketh not all that he hath , cannot be my disciple . Gal. 5.24 . They that are Christs , have crucified the flesh , with its affections and lusts . Indeed the Church visible , which is but the congregate Societies of professed Christians , hath many in it , that have none of this Spirit or grace ; but such are only Christians equivocally , and not in the primary proper sense : 1 Joh. 5.7 , 8 , 9 , 10. There are three that bear record in heaven , the Father , the Word , and the holy Ghost ; and these three are one . And there are three that bear witness on earth , the Spirit , and the Water , and the Blood ; and these three agree in one . If we receive the witness of men , the witness of God is greater : for this is the witness of God , which he hath testified of his Son . He that believeth on the Son of God , hath the witness in himself : He that believeth not God , hath made him a liar , because he believeth not the record that God gave of his Son .

§. 108. The more any one is a Christian in degree , the more he hath of this witness of the sanctifying Spirit in himself , and the holier he is .

See what I cited before of Socrates and his Converts . §. 109. The nearer any Philosopher or others are like to Christians , the nearer they come to this renewed Image of God .

§. 110. As this Image of God , the holiness of the soul , is the very end and work of a true Saviour , so the true effecting of it on all true Christians , is actually their begun salvation ; and therefore the standing infallible witness of Christ , which should confound unbelief in all that are indeed his own .

Nulla in discendo mora est , ubi spiritus sanctus doctor adest . Beda in Luc. This ( which I spake of the fore going Chapter ) is a testimony in every holy soul , which the gates of hell shall not prevail against . He that undertaketh to cure all of the Plague , or Stone , or Gout , or Fever , that will take his medicines , and be ruled by him , is certainly no deceiver , if he do that which he undertaketh . He that undertaketh to teach all men Arithmetick , Geometry , Astronomy , Musick , &c. who will come and learn of him , is certainly no deceiver if he do it . What is it that Jesus Christ hath undertaken ? Think of that , and then tell me whether he be a deceiver . He never undertook to make his Disciples Kings , or Lords , or rich , or honourable in the world ; nor yet to make them the best Logicians , Orators , Astronomers , Mathematicians , Physicians , Musicians , Spiritus Paracletus dat pignus salutis , robur vitae , scientiae lumen . Pignus salutis , ut ipse reddat testimonium spiritui tuo quod filius Dei sis : Robur vitae , ut quod per naturam tibi est impossibile , per gratiam ejus non solum possibile sed facile fiat : Lumen scientiae , ut cum omnia bene feceris , te servum in utilem pute● ; & quicquid boni in te inveneris , illi tribuas , à quo omne bonum est . Bern. Serm. 2. Pentec . &c. but to make them the best men : to renew them to the love of God in holiness , and thereby to save them from their sins , and give them repentance unto life . Nor hath he promised this to all that are baptized or called Christians , but only to those that sincerely consent to learn of him , and take his counsel , and use the remedies which he prescribeth them . And is it not certain that Christ doth truly perform this undertaking ? How then can he be a deceiver , who doth perform all that he undertaketh ? Of this all true Christians have a just demonstration in themselves , which is his witness .

Object . But Christ undertaketh more than this , even to bring us to everlasting blessedness in heaven .

Answ. It is our comfort that he doth so : but me-thinks its easie to believe him in that , if he perform the rest : For , 1. I have proved in the first part of this Book , that by the light of nature , a future life of retribution must be expected , and that man is made for a future happiness . 2. And who then should have that happiness , but the holy and renewed souls ? Doth not natural reason tell you , that so good a God will shew his love to those that are good , that is , to those that love him ? 3. And what think you is to be done to bring any man to heaven , but to pardon him , and make him holy ? 4. And the nature of the work doth greatly help our faith . For this holiness is nothing but the beginning of that happiness .

When we find that Christ hath by his Spirit begun to make us know God , and love him , and delight in him , and praise him ; it is the easier to make us believe that he will perfect it . He that promiseth to convey me safely to the Antipodes , may easily be believed when he hath brought me past the greatest difficulties of the voyage . He that will teach me to sing artificially , hath merited credit , when he hath taught me the gradual tones , the Scale of Musick , the Sol-fa-ing , the Cliffs , the Quantity , the Moods , the Rules of time , &c. He that causeth me to love God on earth , may be believed if he promise me that I shall love him more in heaven : And he that causeth me to desire heaven above earth , before I see it , may be believed when he promiseth , that it shall 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 must needs believe that God will do his work , and will never fail the just expectations of any creature . All my doubt is , whether I shall do my part , and whether I shall be a prepared subject for that felicity : and he that resolveth this , resolveth all : He that will make me fit for heaven , hath overcome the greatest difficulty of my belief ; and I should the more easily believe that he will do the rest , and that I shall surely come to heaven when I am fit for it .

Object . But Christ doth not only undertake to regenerate and to save us , but also to justifie us , and this by a strange way , by his Sacrifice and Merits .

Answ. The greater is his wisdom and goodness , as made known to us . I am sure an unpardoned unrighteous person , is uncapable of felicity in that state : and I am sure I cannot pardon my self , nor well know which way else to seek it . And I am sure that so excellent and holy a person , is fitter to be well-beloved of God I than . But I pray you remember , 1. That he undertaketh not to pardon or justifie any man , whom he doth not renew and sanctifie . 2. And that all his means , which seem so strange to you , are but to restore God's Image on you , and fit you for his love and service . And this we can testifie by experience that he hath done , in some measure in us : and if I find his means successful , I will not quarrel with it , because it seemeth strange to me . A Physician may prescribe me remedies for some mortal disease , which I understand not , but seem unlike to do the cure : but if I find that those unlikely means effect it , I will not quarrel with him , nor refuse them , till I know my self to be wiser than he , and have found out some surer means .

It is most evident then , that he who saveth us is our Saviour ; and he that saveth us from sin , will save us from punishment ; and he that maketh us fit for pardon , doth procure our pardon ; and he that causeth us to love God above all , doth fit us to enjoy his love ; and he that maketh us both to love him , and to be beloved by him , doth prepare us for heaven , and is truly the MEDIATOR .

§ . III. Four or five Consectaries are evident from this , which I have been proving : 1. That we have left no room for their insipid cavil , who say , that we flie to a private spirit , or conceit , or Enthusiasm , for the evidence of our faith .

Of this see Amyraldus in Thess. Salmuriens . There are some indeed that talk of the meer perswasion , or inward active testimony of the Spirit , as if it were an inward word that said to us , This is the word of God : But this is not it which I have been speaking of ; but the objective testimony , or evidence of our Regeneration , which could not be effected but , 1. by a perfect doctrine ; and , 2 by the concurrent work or blessing of God's Spirit , which he would not give to confirm a lie . The Spirit is Christ's witness in the four ways fore-mentioned : and he doth moreover cause me to believe , and increase that faith , by blessing due means : But for any Enthusiasm , or unproved bare perswasion , we own it not .

§. 112. II. That Malignity is the high-way to Infidelity : As the holiness of his members is Christ's last continued witness in the world ; so the malicious slandering and scorning at godly men , or vilifying them for self-interest , or the interest of a faction ; is the devils means to frustrate this testimony .

§. 113. III. That the destruction of true Church-discipline , tendeth to the destruction of Christianity in the world , by laying Christ's Vineyard common to the Wilderness , and confounding godly and the notoriorsly ungodly , and representing Christianity to Pagans and Infidels , as a barren notion , or a common and debauching way .

§. 114. IV. That the scandals and wickedness of nominal Christians , is on the same accounts , the devils way , to extirpate Christianity from the earth .

§. 115. V. That the great mercy of God hath provided a sure and standing means for the ascertaining multitudes of holy Christians of the truth of the Gospel , who have neither skill nor leisure to acquaint themselves with the History of the Church , and records of Antiquity , nor to reason it out against a learned subtil caviler , from other extrinsick arguments .

Abundance of honest holy souls , O magna vis veritatis ! quae contra hominum ingenia , calliditatem , sole tiam , contraque fictas omnium insid●as facile se per se ipsam defendat ▪ Cicer p●o Cael● . do live in the fervent love of God , and in hatred of sin , and in sincere obedience , in justice and charity to all men , and in heavenly desires and delights ; who yet cannot well dispute for their Religion ; nor yet do they need to flie to believe as the Church believeth , though they know not what or why , nor what the Church is : But they have that Spirit within them , which is the living witness and Advocate of Christ , and the seal of God , and the earnest of their salvation ; not a meer pretense that the Spirit perswadeth them , and they know not by what evidence ; nor yet that they count it most pious to believe strongliest , without evidence , when they least know why : but they have the spirit of Renovation and Adoption , turning the very bent of their hearts and lives from the world to God , and from earth to heaven , and from carnality to spirituality , and from sin to holiness . And this fully assureth them , that Christ , who hath actually saved them , is their Saviour , and that he who maketh good all his undertaking , is no deceiver , and that God would not sanctifie his people in the world by a blasphemy , a deceit and lie , and that Christ who hath performed his promise in this , which is his earnest , will perform the rest . And withall the very love to God , and Holiness , and Heaven , which is thus made their new nature by the Spirit of Christ , will hold fast in the hour of temptation , when reasoning otherwise is too weak . O what a blessed advantage have the sanctified against all temptations to unbelief : And how lamentably are ungodly Sensualists disadvantaged , who have deprived themselves of this inherent testimony . If two men were born blinde , and one of them had been cured , and had been shewed the Candle-light and twilight , how easie is it for him to believe his Physician , if he promise also to shew him the Sun ? in comparison of what it is to the other who never saw the light ?

CHAP. VIII . Of some other subservient and Collateral Arguments for the Christian Verity .

HAving largely opened the great Evidence of the Christian Verity , viz. The SPIRIT in its four wayes of testifying , Accidentally , Inherently , Concomitantly , and Subsequently , I shall more briefly recite some other subservient Arguments , which I finde most satisfactory to my own understanding .

§ . 1. I. The natural evidence of the truth of the Scripture , about the Creation of the World , doth make it the more Credible to me in all things else .

For that is a thing which none but God himself could reveal to us : For the Scripture telleth what was done , before there was any man in being . And that this World is not eternal , nor of any longer continuance , is exceeding probable , by the state of all things in it . 1. Arts and Sciences are far from that maturity , which a longer continuance , or an Eternity would have produced . Guns and Printing are but lately found out : The body of man is not yet well Anatomized ; A Sellius his milkie Veines , and Pecquets Receptacle of the Chyle , and Bartholines Glandules , and the Vasa Lymphatica , are of late discovery : Galilaeus his Glasses , and his four Medicaean Planets , and the Lunary mutations of Venus , and the strange either opacous parts and shape of Saturn , or the proximity of two other Stars which mishape it to our sight , the shadowy parts of the Moon , &c. with the innumerable Stars in the Via Lactea , &c. were all unknown to former ages . Gilberts magnetical discoveries ( I speak not of those questionable Inferences which Campanella and others contradict ) the nature of many Minerals and Plants , the chief operations and effects of Chymistry , abundance of secrets for the cure of many diseases , even the most excellent medicaments , are all of very late invention . Almost all Arts and Sciences are encreasing neerer towards Perfection . Ocular demonstrations by the Telescope , and sensible experiments , are daily multiplyed : Yea , the World it self is not all discovered to any one part ; but a great part of it was but lately made known even to the Europeans , whose knowledge is greatest , by Columbus , and Americus Vesputianus ; and it is not long since it was first measured by a Circumnavigation . If the World had been eternall , or of much longer duration than the Scripture speaketh , it is not credible that multiplyed experiences , would not have brought it above that Infancy of knowledge in which it so long continued .

Obj. Cursed Warrs by Fire and Depopulation , consume all Antiquities , and put the World still to begin anew .

Answ. It doth indeed do much this way ; but it is not so much that Warre could do : For when it is in one Countrey , others are free , and some would fly , or lie hid or survive , who would preserve Arts and Sciences , and be teachers of the rest . Who can think now that any Wars are like to make America , or Galilaeus's Stars unknown again ? or any of the forenamed Inventions to be lost .

2. Moreover , it is strange , if the World were eternall , or much elder than Scripture speaketh , that no part of the World should shew us any elder Monument of Antiquity ; no engraven Stones or Plates ; no Mausolus , Pyramids , or Pillars ; no Books ; no Chronological Tables , no Histories or Genealogies , or other Memorials and Records . I know to this also , cursed Warrs may contribute much : But not so much , as to leave nothing to inquisitive Successors .

§ . 2. II. It greatly confirmeth my belief of the Holy Scriptures , to finde by certain experience , the Original and Vniversal pravity of mans nature , how great it is , and wherein it doth consist ; exactly agreeing with this Sacred Word ; when no others have made such a full discovery of it .

This I have opened , and proved before ; and he is a stranger to the World and to himself , that seeth it not : Were it not lest I weary the Reader with length , how fully and plainly could I manifest it ?

§ . 3. III. The certain observation of the universal Spiritual Warre , which hath been carryed on according to the first Gospel , between the Woman's and the Serpent's seed , doth much confirm me of the truth of the Scriptures .

Even between the carnal hypocritical nominal Christian , and the true Christian : as Gal. 4.29 . As then he that was born after the Flesh persecuted him that was born after the Spirit , even so it is now . Such a contrariety there is , even between Cain and Abel , Children of the same Father ; such an implacable enmity throughout all the World , in almost all wicked men against Godliness it self , and those that sincerely love and follow it ; such a hatred in those that are Orthodoxly bred , against the true power , use and practice , of the Religion which they themselves profess ; such a resolute resistance of all that is seriously good and holy , and tendeth but to the saving of the resisters ; that it is but a publick visible acting of all those things which the Scripture speaketh of ; and a fulfilling them in all ages and places in the sight of all the World . Of which having treated largely in my Treatise against Infidelity , of the sin against the Holy Ghost , I referre you thither .

§ . 4. IV. It much confirmeth me to finde that there is no other Religion professed in the World , that an impartial rational man can rest in .

That man is made for another life , the light of Nature proveth to all men : And some way or other there must be opened to us to attain it : Mahometanisme I think not worthy a confutation . Judaisme must be much beholden to Christianity for its proofs , and is but the introduction to it , inclusively considered . The Heathens or meer Naturalists are so blinde , so idolatrous , so divided into innumerable sects , so lost and bewildred in uncertainties , and shew us so little holy fruit of their Theology , that I can incline to no more than to take those natural Verities which they confess , and which they cast among the rubbish of their fopperies and wickedness , and to wipe them clean , and take them for some part of my Religion . Christianity or nothing is the way .

§ . 5. V. It much confirmeth me to observe , that commonly the most true and serious Christians , are the holyest and most honest , righteous men ; and that the worse men are , the greater enemies they are to true Christianity : And then to think , how incredible it is that God should lead all the worst men into the truth , and leave the best and godlyest in an error .

In small matters , or common secular things , this were no wonder : But in the matter of Believing , worshipping and pleasing God , and saving of Souls , it is not credible . As for the belief of a Life to come , no men are so far from it as the vilest Whoremongers , Drunkards , perjured persons , Murderers , Oppressors , Tyrants , Thieves , Rebels , or if any other name can denote the worst of men : And none so much believe a Life to come as the most godly , honest-hearted persons : And can a man that knoweth that there is a God , believe that he will leave all good men in so great an error , and rightly inform and guide all these Beasts , or living walking images of the Devil . The same in a great measure is true of the friends and enemies of Christianity .

§ . 6. VI. It hath been a great convincing argument with me , against both Atheisme and Infidelity , to observe the marvelous Providences of God , for divers of his servants , and the strange answer of Prayers , which I my self , and ordinarily other Christians have had .

I have been and am as backward to ungrounded credulity about wonders , as most men , that will not strive against knowledge . But I have been oft convinced by great experience , and testimonies which I believed equally with my eye-sight , of such actions of God , as I think would have convinced most , that should know as much of them as I did . But few of them are fit to mention : For some of them so much concern my self , that strangers may be tempted to think that they savour of self-esteem ; and some of them the factions and parties in these times , will by their interest be engaged to distaste ; And some of them have been done on persons , whose after scandalous Crimes have made me think it unfit to mention them ; lest I should seem to put honour on a scandalous sinner , or seem to dishonour Gods Works by mentioning such an object of them : And I have much observed , that whatever wonder I ever knew done , in answer to Prayer , or attestation of any good , the Devil hath with marvellous subtilty , endeavoured by some error or scandal of men , to turn it all against Christ and to his own advantage . But yet God declareth the truth of his Promises , by the deliverances of his Servants , and the granting of prayers which are put up to him in the name of Christ . I will not dispute whether these actions shall be called Miracles , or not : It is enough for my purpose , if they be but attesting Providences . All Church-History telleth us of many such heretofore : how great things have been done , and deliverances wrought upon Christians earnest Prayer to God . The success of the Thundering Legion in the Army of Marcus Aurelius Antoninus , in Germany , is commonly mentioned : You may see it in the Apolog. of Justin Martyr and Tertullian : See more in Pamelius's Notes on Tertull. N. 64. Cyprian saith to Demetrius , pag. 328 of the Christians casting out of Devils , [ O si audire velles & videre , quando a nobis adjurantur & torqientur spiritalibus flagris , & verborum tormentis de obsessis corporibus ejiciuntur , quando ejulantes & gementes voce humanâ , & potestate divinâ flagella & verbera sentientes , venturum judicium confitentur . Veni & cognosce vera esse quae dicimus : & quia sic Deos colere te dicis , vel ipsis quos colis , crede : aut si volueris & ti●i credere , de te ipso loquetur , audiente te , qui nunc tuum pectus obsedit . Videlis nos rogari ab eis quos tu rogas , tamen ab eis quos tu adoras ; videbis sub manu nostra stare vinctos , & tremere captivos , quos tu suspicis & veneraris ut Dominos : certè vel sic confundi in istis erroribus tuis poteris , cum conspexeris & audieris deos tuos , quid sint , interrogatione nostra statim prodere , &c.

But it were tedious to recite all that Antiquity telleth us of this kinde : Later times have their testimonies also : Bayname could tell the Papists , that burned him , in the midst of his flames , [ Lo , ye Papists , here is a Miracle : I feel no more pain in this fire than in a bed of Down ; it is as sweet to me as a bed of Roses ] . Bishop Farrar could say , when he went to the fire [ If I stirre in the fire , believe not my doctrine ] ; and accordingly remain'd unmoved : Many more you may see in Martyrologies and Church-history . It was the mercifull Providence of God to Mris. Honywood , See her story in Fuller's Worthy's of England . who in her passionate self-accusations , when the Minister was perswading her of the pardon of her sin , threw the glass which was in her hand up to the wall , saying , she was as certainly an hypocrite , as that glass would break ; and it fell to the ground , and remained unbroken . They were convincing Providences which God exercised on the leading women of the Familistical Sect which troubled New-England : when one of them , Mris. Dyer , brought forth a Monster that had the parts of Man , Beast , Birds and Fishes ; and the other their Prophetess , Mris. Hutchinson , brought forth about thirty mishapen lumps or births at once ; and thereby the Land was awakened , and delivered from the danger * *

Which Mr. Weld of New-England hath printed : And upon Mr. Stubs his Extenuation , in his Book for Sir Henry Vane , against me , in Letters since he hath fully confirmed .

The many Miracles mentioned by such credible persons as Augustine ( de Civit. Dei ) and other learned holy men , deserve some credit sure .

Victor Uticensis telleth of many Confessors whose tongues were cut out by the Arrian Vandal Hunnerichus , who spake freely without tongues : And Aenaeas Gazaeus in a notable Treatise for the Immortality of the Soul saith the same , and that he saw them himself ; and hath more such Wonders .

Ego novi multa bonorum virorum corpora , quae etiam phalanges daemonum , tantopere terretent , quantopere ipsi vexabant hominem abs se captum atque obsessum : itemque morbos innumeros quibus curandis ars medica non sufficeret , ipsa facile curarent , perpurgarent , omninoque auferrent . Id. ibid. page 411. B.P.

Even Cicero speaking of some sacrilegious impious persons , could observe , Qui vero ex his & omnium scelerum principes fuerunt , & praeter caeteros in omni Religione impii , non solum vita cruciati ( vel cum cruciatu , ut Lambinus ) atque dedecore , verum etiam sepultura ac justis exequiis caruerunt Lib. 2. de leg . p. 245. And to the objection , that it oft falleth out otherwise , and that the best suffer most , he answereth , Non recte existimamus quae poena sit divina : & opinionibus vulgi rapimur in errorem , ne●vera cernimus : Morte aut dolore corporis , aut luctu animi aut offenfione judicii , hominum miserias ponderamus : quae fateor humana esse , & multis bonis viris accidisse : sceleris autem poena tristis , & praeter eos eventus qui sequuntur , per se ipsa maxima est . Videmus eos qui nisi odissent patriam , nun quam inimici nobis fuissent , ardentes cum cupiditate , tum metu , tum conscientia ; quid ag●rent modo timentes , vicissim contemnentes Religiones . And he concludeth , Duplicem poenam esse Divinam , quod constaret & ex vexandis vivorum animis , & eâ famâ mortuorum , ut corum exitium & judicio vivorum , & gaudio comprobetur . Ibid.

I desire the learned Reader to read the three Miracles which Aen. Gazaeus saith he saw with his own eyes , in his Theophrast . in Bib. Pat. Gr. To. 2. page 414 , 415. The first of an old man , that raised one from the dead : The second of a good man , that when he was dying , promised his Scholar , that was blind , that within seven days he should have his fight ; which accordingly came to pass : The third , of the Confessions before mentioned , that by prayer could speak most articulately without tongues : All these he professeth he saw with his own eyes : And the rationality and piety of his writings maketh his testimony the more credible .

Lege Palladii Historiam Lausiac . cap. 52. de Miraculo ab ipso viso .

Though I know that as Apparitions , so Miracles are too oft counterfeit , yet all that are recorded by the antient Doctors and Historians cannot be so thought , especially when we have seen something like them .

My own deliverances by prayer ( because they were my own ) I think not fit here to express : Nor many other persons that were familiar with me , some yet living , and some dead : Nor would I mention such small things as corporal deliverances and cures , but only because they are matters of sense , and somewhat unusual , and not as supposing them the great matters which Christians have to look after or expect in answer to their prayers : they are far greater things which prayer brings to all true Christians : the strength of the Spirit against temptations , the mortification of those sins , which nature , constitution , temperature , custom and interest , would most strongly draw them to ; the special assistances of God in duty , the information of the mind , by a light which sheweth the evidence of truth in a special clearness ; the resolution of doubts ; the conquest of passions ; the elevation of the soul in divine love and praises ; the joy of the holy Ghost , and comfortable thoughts of the coming of Christ , and our endless blessedness with God in Heaven . These are the Answers of Prayer , which are the fulfilling of the promises of Christ , and which are of greater moment than Miracles ; of which we have ordinary experience .

§ . 7. VII . It confirmeth my belief of the Gospel , to observe the connaturality and suitableness which it hath to the best & holiest souls : that by how much the better , in true honesty , and charity , and heavenliness any man is , by so much the more is the Gospel beloved , pleasant , and suitable to him ; as humane food is to humane nature .

My much converse in the world , with men of all sorts , but most with the persons now described , hath given me opportunity to be fully assured of the truth of this experiment , beyond all doubt . And that which is the best in man , is certainly of God : and therefore that which is suitable and connatural to the best in man , must be of God also .

§ . 8. VIII . It confirmeth my belief of the Gospel , to find it so very suitable to the worlds diseases , necessities and business ; to reconcile them to God , and fill them with love and heavenly mindedness ; which other Religions do meddle with so little , and superficially , and ineffectually .

§ . 9. IX . The matter of the Gospel is so holy and spiritual , and against all sin , and evil spirits , that it is incredible that evil spirits , or very bad men , should be the inventers of it : And yet to forge so many miracles and matters of fact , and call a man God , and to perplex the world with needless delusory strictnesses , and to father all this on God himself , would have been a villany so transcendent , that none but men extremely bad could do it . Therefore it must needs be the design of Heaven , and not of Men.

§ . 10. X. When I deeply consider the evidence of verity in the Gospel , it hath as much to convince me , as I could have chosen or desired .

§. 11. 1. If I had been put myself to choose by what means God should open to man the things of the unseen world , I could have desired no more than that a messenger might come to us from heaven to tell it us ; unless we had either sight and sense , or immediate vision and fruition .

And I am fully satisfied , 1. That spiritual things are invisible , and are no objects of corporeal sense . 2. That it is not meet and honourable to God's Wisdom and Justice , to govern rational free Agents in via , by sight and sense . It would be no trial , or thanks to the most sensual wretch , to forbear his sin , if Heaven and Hell were open to his sight . 3. That spiritual vision , and fruition is our state in patriâ ; our end and perfection , and not fit for the state of trial and travellers in the way .

§. 12. 2. If I had been to choose who this Messenger should be , I could have preferred none before him , who is the very Wisdom , Truth , and Word of God .

Had it been but an Angel , I might have thought that his Indefectibility and Veracity is uncertain to mankind on earth : but Wisdom and Truth it self can never lie .

§. 13. 3. If I had been to choose in what way this Messenger should converse with man , as an effectual and suitable Teacher of these Mysteries , and how the work of Mediation between God and man should be performed , I could have desired no fitter way than that he should assume our nature , and in that nature familiarly instruct us , and be our example , and our High Priest toward God , by his Merit , Sacrifice and Intercession .

§. 14. 4. Had I been to choose what way he should prove his Message to be of God , I could not have chosen a more satisfying way than that of Prophecy , Sanctity , and open numerous and uncontrouled Miracles , with his own Resurrection and Ascension , and giving the holy Ghost to be his Advocate and Witness continually to the world .

§. 15. 5. I could not have expected that these Miracles should be done in the sight of all the persons in the world , in every place and age , ( for then they would be but as common works ) but rather before such chosen Witnesses , as were fit to communicate them to others .

§. 16. 6. Nor could I have chosen a fitter way for such Witnesses to confirm their testimony by , than by the same Spirit of holiness and power , and by such a stream of Miracles as the Apostles wrought , and such success in the actual renovation of their followers .

§. 17. 7. Nor could I well have chosen a more meet and convincing way of History or Tradition , to convey down all these things to us , than that before described , which hath been used by God .

§. 18. 8. Nor could I have chosen any one standing Seal and Witness of Christ , so fit for all persons , learned and unlearned , and to endure through all generations , as is the actual saving of men , by the real renovation of their hearts and lives by the holy Spirit , reclaiming them from selfishness , sensuality , worldliness , and other sin , and bringing them up to the Image of God's holiness , in love and heavenliness ; which is the continued work of Christ .

So that when God hath done all things so , as my very reason is constrained to acknowledge best , what should I desire more ? I confess I feel still , that my nature would fain be satisfied by the way of sight and sense . Could I see heaven and hell , I think it would most effectually end all doubts : But my Reason is satisfied , that it is a thing unmeet , and utterly unsuitable to a world , that must be morally governed and conducted to their end .

§ . 19. XI . The temptations of Satan , by which he would hinder us from faith , love and obedience , are so palpable , malicious and importunate , that they do much to confirm me of the truth and goodness of that word and way , which he so much resisteth .

I think that there are few men , good or bad , if they will observe both the inward suggestions with which they are oft solicited , for matter , manner and season , and the outward impediments to every good work , and invitations to evil , which they meet with in their conversations , but may be convinced that there are malicious spirits , who are enemies to Christ and us , and continually by temptations fight against him .

§ . 20. XII . The Devils contracts with Witches ,

Of the abundance of Witches at that time read Bishop Hall , Sol. 15. p. 53 , 54.

Read Edm. Bower , of the Salisbury Witch .

opposing Christ , and engaging them to renounce their Baptism , and to forsake his ways , is some confirmation of the Christian verity .

That Witches really there are , as I said before , he that will read Remigius and Bodin only may be satisfied ; as also the Malleus maleficorum Danaeus , &c. and the numerous instances in Suffolk and Essex about 21 years ago , may further satisfie them . And that the Devil draweth them to such renunciations of the Covenant and Ordinances of Christ , the many Histories of it are full proof .

§ . 21. XIII . Though many such reports are fabulous and delusory , yet there have been certainly proved in all ages , such Apparitions , as either by opposition or defence have born some testimony to the Christian faith .

Of both these last , see what I have written in my Treat . of Infidelity , and in the Saints Rest , Part 2. And read Lavater de Spectris , & Zanchius , tom . 3. lib. 4 cap. 10. and cap. 20. Daelrio , &c. And what I said before , especially the Narrative called , The Devil of Mascon , and Dr. Moor of Atheism .

§ . 22. XIV . The speeches and actions of persons possessed by the Devil , usually raging blasphemously against Christ , doth somewhat confirm the Christian verity .

That there are and have been many such , there hath been unquestionable evidence . See my Saints Rest , part 2. page 258 , &c. Zanchius , tom. 3. lib. 4. cap. 10. page 288. Forestus de Venenis , observ. 8. in Schol. Pet. Mart. Loc. Com. Clas. 1. cap. 9. Fernel . de abdit . rerum causis , lib. 2. cap. 16. Platerus observ. pag. 20. de stupore Doemon . &c. Tertul. Apol. cap. 23. Cyprian . Epis. ad Demetrium . Origen . in Matth. 17. Augustin . de Divinat . Doemon . &c.

§ . 23. XV. Lastly , the testimony of the enemies of Christianity is some encouragement to faith .

What conjectures there be , Porphyry was so convinced of the truth of Daniel's Prophey , that he is fain to say , That it was written after the things were fulfilled , saith Grot. that Pythagoras had his knowledge from the Jews , and Plato was not a stranger to Moses's writings , hath been shewed by many . How plain it is , that the wiser and better any Heathens have been , the nearer they have come in their doctrines to that of Jesus Christ . I need not say much to convince the considerate , Imòi● Petri miracula Phlegon Adriani Imperatoris libertus in Annalibus suis commemoravit : in●uit Grotius de Verit. Rel. l. 3. that are men of reading . How the Jews were convinced of the miracles of Christ , and fled to the accusation of Christ as a Magician , is already shewed . The wisest and best of the Roman Emperours favoured them . Dion Cassius in the life of Nerva Cocceius , page 1. saith , [ Caeterum Nerva omnes qui impietatis in Deos rei fuerant , eos absolvi voluit : exules in patriam reduxit : ( These that were called Impietatis rei , were the Jews and Christians who refused to sacrifice to Idols ) And he addeth , [ Et ne servi de caetero dominos criminarentur , edicto vetuit , neve liceret aut impietatis , aut Judaicae sectae quemquam dehinc insimulari . ] It seemeth by this , that when displeased servants would be revenged on their masters , they used to accuse them of Christianity or Judaism .

Fuit vero prodigiorum apud sepulchra editorum tanta frequentia , tot corum testes , ut etiam Porphyrio ejus rei confessionem expresserit : inquit Grot. l. 3. Trajan did something against the Christians , being provoked by the Jews , who ( saith Dion Cassius in vita Trajani ) did make one Andrew their Captain , and about Cyrene murdered of Greeks and Romans above two hundred thousand men . But upon Pliny's information of the Christians innocency and unjust sufferings , their persecutions were moderated .

Adrian also was exasperated by the Jews , who as Ael . Spartianus saith in Adrian :

I know what a stir is made about Josephus testimony of Christ , some accounting it currant , and some as foisted in by some Christian : but I doubt not to say , that to those who well consider all , the middle opinion of B. Usher will appear to be far the most probable : viz. That the whole sentence is currant , except those words , [ This was Christ . ] And that some Christian having wrote those words as expository in the margin of his book , they afterward crept thence into the text .

Athenagoras tells M. Aurel. Antoninus the Emperour , and L. Aur. Commodus to whom he wrote , Nec dubito quin vos etiam doctissimi & sapientissimi Principes , historias & scripta Moses , Esaiae , Hieremiae , & reliquorum Prophetarum aliqua ex parte cognoveritis . — Sed vobis relinquo qui libros novistis , studiosius in illorum prophetias inquirere ac perpendere , &c. Apol. p. in B. p. 56 , 57. And it 's like that Antonine learned somewhat from the Scriptures , as well as Severus , if he so well knew them ; and thence received some of his wisdom and virtue .

Moverunt bellum , quod vetebantur mutilare genitalia : ( And the Christians were taken for a sort of Jews , and so suffered often for their faults : ) But Serennius Granianus Legatus , a Roman Noble-man , writing to Adrian how unjust it was upon vulgar clamour to kill innocent Christians , only for their Religion : Adrian wrote to Minutius Fundanus , Proconsul of Asia , that no Christian should suffer but for proved crimes . Euseb. Hist. lib. 4.

Lampridius in Alexand. Sever. saith , [ Quod ( viz. Templum Christo facere ) & Adrianus cogitasse fertur ; qui Templa in omnibus civitatibus sine simulachris j●ssit fieri : quae hodie idcirco , quia non habent numina , dicuntur Adriani ; quae ille ad hoc parasse dicebatur : sed prohibitus est ab his , qui consulentes sacra repererant , omnes Christianos futuros , si id optato evenisset , & templa reliqua deserenda .

Lucian honoureth the Christians , while he derideth them for their sufferings and faith ; saying , [ Persuaserunt sibi infoelices Christiani , se immortalitate fruituros , perpetuoque victuros esse : ideo & mortem magno contemnunt animo : ac non pauci sua sponte semetipsos occidendos offerunt : Postquam vero semel à nobis d●sciverunt , Graecorum Deos constanter abnegant , &c.

When Adrian had found how the Christians differed from the Jews , and had suffered by Barchochebas , because they would not joyn in the Rebellion , when he had ended the war , he gave Jerusalem to the Christians and others to inhabit , saith Euseb.

Antoninus Pius published this Edict for the Christians , [ Si quisquam cuiquam Christiano , quia Christianus sit , pergat molestiae quicquam aut criminis inferre , ille cui crimen illatum erit , etiamsi Christianus reipsa deprehensus sit , absolvatur : qui autem illum accusaverat , justum debitumque supplicium subeat . Adding a Decree of Adrian's , thus : [ Pro quibus hominibus & alii provinciarum Praesides , jam ante Divo Patri meo scripserunt ; Quibus ille rescripsit , nequid interturbarent hoc genus hominum nisi qui convicti essent tentasse quippiam contra Rempublicam . Euseb. Hist. l. 4.

And though under that excellent Prince , Antoninus Philosophus , some persecution was raised , it was mostly by Officers , at a great distance , in France , &c. yet all was staid , and favour shewed them , upon the miraculous relief of the Army by rain , upon the Christian Souldiers prayers , ( called Legio Fulminatrix ) when they were in war with the Quadi : of which see Jul. Capitolin . Dion Cass . Tertul. Apolog. Euseb. lib. 5. Orosium , &c. His Letters to the Senate are these : [ Credibile est Christianos , licet eos impios existimemus , Deum pro munimento habere in pectore : simul enim atque humi sese abjecerunt , & preces fuderunt ▪ ad ignotum mihi Deum , statim è coelo pluvia delapsa est , in nos quidem frigidissima , in nostros vero hostes grando & fulmina : eorumque orationibus & precibus statim Deus praesto fuit , qui neque vinci neque expugnari potest . Quamobrem concedamus talibus , ut sint Christiani , ne quae tela ejus generis contra nos petant & impetrent .

After this Emperour , a company of Beasts successively followed ; yet most of them were restrained from great persecutions : Commodus was restrained by Martia , a friend to the Christians as Dio Cass . writeth ; and others by other means . And the Christians often tendred their Apologies : among whom Apollonius , a Senator , in the reign of Commodus , offered a book for Christianity , and was beheaded ; Euseb. lib. 5. But of all the Emperours that were from Augustus to Constantine , there were but ten that persecuted the Christians , of whom , those that I have mentioned , who reversed their Decrees , or restrained the persecutors , were a part .

Septim . Severus forbad any to become Christians : but what judgments did fall upon divers of his Presidents , who persecuted the Christians , and what convictions some of them had by Miracles , is worth the reading in Tertullian ad Scapul .

Alexander Severus , the most excellent of all the Heathen Emperours , ( not excepting Antoninus Philos . ) was guided by the renowned Vlpian , and his mother Mammea , ( supposed a Christian : ) of him , saith Lampridius , [ Judaeis privilegia reservavit : Christianos esse passus est : Yea , in the mornings he went to prayer in lacario suo , in quo & divos principes , sed optimos electos , & animas sanctiores , in queis & Apollonium ; & quantum scriptor suorum temporum dicit , Christum , Abraham , & Orpheum , & hujusmodi Deos habebat . ] Yea , saith the same Lampridius , [ Christo templum facere voluit , eumque inter Deos recipere : Quod & Adrianus cogitasse fertur , ] — &c. ut ante . — And after — [ Cum Christiani quendam locum , qui publicus fuerat , occupassent ; contra , popinarii dicerent sibi eum deberi ; rescripsit , melius esse ut quomodocunque illic Deus colatur ; quàm popinariis dedatur . ] The great strictness of the Christian Churches in the election of their Pastors , he made his example in the choice of his Officers : [ Dicebatque grave esse , cum id Christiani & Judaei facerent in praedicandis sacerdotibus qui ordinandi sunt , non fieri in provinciarum rectoribus , quibus fortunae hominum committuntur & capita . ] That is , [ Nomina eorum proponebat , hortans populum , siquis quid haberet criminis , probaret manifestis rebus ; si non probaret , poenam subire capitis . ] He made a saying of Christ his Motto , saith Lamprid. [ Clamabatque saepius quod à quibusdam sive Judaeis sive Christianis audierat , & tenebat ; idque per praeconem cum aliquem emendaret , dici jubebat , QVOD TIBI NON VIS , ALTERI NE FECERIS : Quam sententiam usque adeo dilexit , ut & in palatio , & in publicis operibus , praescribi juberet . ] Thus you see what opinion the best Roman Heathen Emperours had of Christ and the Christians : Paul had liberty in Rome to preach in his hired house to any that would come and hear him , Act. 28.31 . no man forbidding him . And those Emperours that did persecute Christianity , were either such Beasts as Nero , or at best such as never understood the reason of that Religion , but persecuted they knew not what . And it was not so much for the positive parts of Christianity that they persecuted them , as for the Negatives , even for denying honour and worship to those Idols , whom the Romans had been long accustomed to adore . So that [ Tollite impios , tollite impios ] was the cry of the rabble , as if it had been ungodliness to deny their gods : And to sacrifice or burn incense on the Idols Altars , was that ordinary command , which they disobeyed , to the suffering of death .

As Grotius saith , lib. 3. Multa habemus testimonia quae historiae istis libris traditae partes aliquot confirmant . Sic Jesum cruci affixum , ab ipso & discipulis ejus miracula patrata , & Haelraei & Pagani memorant . De Herode , Pilato , Festo , Faelice , de Johanne Baptista , de Gamaliele , de Jerosolymorum excidio , exstant scripta luculentissima Josephi edita paulo post annum à Christi abitu 40. Cum quibus consentiunt ea quae apud Thalmudicos de iisdem temporibus leguntur . Neronis saevitiam in Christianos Tacitus memoriae prodidit . Exstabant olim & libri tum privatorum ut Phlegontis , tum & acta publica , ad quae Christiani provocabant , quilus constabat de eo sidere , quod post Christum natum apparuit , de terrae motu , & solis deliquio contra naturam , plenissimo lunae orbe , circa tempus quo Christus crucis supplicio affectus est .

Celsus and Julian do not deny the miracles of Christ : Mahomet himself confesseth Christ to be a true Prophet , and the Word of God , and condemneth the Jews for rejecting him : he confesseth his miraculous Nativity , and mighty works , and that he was sent from heaven to preach the Gospel : He bringeth in God as saying , [ We have delivered our declarations to Jesus the Son of Mary , and strengthned him by the holy Ghost . ] And , [ We have delivered him the Gospel , in which is direction and light , &c. ] And he teacheth his followers this Creed , [ Say , We believe in God , and that which was delivered to Moses and Jesus , and which was delivered to the Prophets from their Lord : we distinguish not between any of them , and we deliver up our selves to his faith . ] And if Christ be to be believed , as Mahomet saith , then Christianity is the true Religion : for as for his and his followers reports , that the Scriptures are changed , and that we have put out Christ's prediction , that Mahomet must be sent , &c. they are fables , not only unproved , but before here proved utterly impossible .

Read Eusebius , Eccles. Hist. l. 8 c. 17 , & 18. & l. 9. c. 10. of God's strange judgments on Maximinus the Emperour , whose bowels being tormented , and his lower parts ulcerated with innumerable worms , and so great a stink , as kill'd some of his Physicians ; which forced him to confess , that what had befallen him was deservedly , for his madness against Christ , ( for he had forbidden the Christians their assemblies , and persecuted them ) : wherefore he commanded that they should cease persecuting the Christians ; and that by a Law and Imperial Edict , their Assemblies should be again restored : He confessed his sins , and begg'd the Christians Prayers , and professed that if he were recovered , he would worship the God of the Christians , whom by experience he had found to be the true God .

See Bishop Fotherby Atheomast . l. 1. c. 3. p. 140 , 141. comparing his case with Antiochus his .

Paulus Orosius , histor. li. 6. fine , telleth us of a Fountain of Oyl which flowed a whole day in Augustus Reign , and how Augustus refused to be called Dominus , and how he shut up Janus Temple because of the Universal Peace , and that eo tempore , id est , eo anno quo fortissimam verissimamque pacem ordinatione Dei Caesar composuit , natus est Christus ; cujus adventum pax ista famulata est ; in cujus ortu audientibus hominibus exultantes Angeli cecinerunt , Gloria in excelsis Deo & in terra pax hominibus bonae voluntatis .

See also what after others he saith of Tyberius motioning to the Senate , that Christ might be accounted a God ; and Sejanus resisting it : li 7. Auct . Bib. Pat. To. 1. p. 209. where he saith also that aliquanti Graecorum libri attested the darkness at Christs death . And li. 7. p. 216. he sheweth , that as after the ten Plagues of Egypt , the Israelites were delivered and the Egyptians destroyed , so was it in the Roman Empire with the Christians and Pagans , after the particular revenges of the ten Persecutions . But because he is a Christian Historian , I cite no more from him .

CHAP. IX . Yet Faith hath many Difficulties to overcome : What they are ; and what their Causes .

THere are two sorts of persons who may possibly peruse these things , and are of tempers so contrary , Omnis credendi difficultas non temere ex futili nulliusque judidicii opinione nascitur ; sed ex valida causa , & verisimilitudine plurimum munita : Tum enim incredulitas rationem justam habet , quum ipsa res de qua non creditur , quiddam incredibile continet . Nam rebus quae dubitandi causam non habent , non credere , eorum est qui sano judicio in discutienda veritate minime utuntur . Athenagor . leg . pag. 82. that what helpeth one may hurt the other : The first are those who see so many objections and difficulties , that they are turned from the due apprehension of the Evidences of Christianity , and can think of nothing but stumbling-blocks to their Faith . To tell these men of more difficulties , may adde to their discouragement , and do them hurt : And yet I am not of their minde that think they should be therefore silenced : For that may tempt them to imagine them unanswerable , if they come into their mindes : The better way for these men is , to desire them better to study the Evidence of truth : And there are other men , who must be thought on , who seeing no difficulties in the work of Faith , do continue unfortified against them , and keep up a Belief by meer extrinsick helps and advantages , which will fall as soon as the storms assault it : And because no doubt is well overcome that is not known , and Nil tam certum quàm quod ex dubio certum est , I will venture to open the Difficulties of Believing .

§ . 1. That Believing in Christ is a work of Difficulty , is proved both by the paucity of sound Believers , and the imperfection of Faith in the sincere ; and the great and wonderfull means which must be used to bring men to believe .

Superficial Believers are a small part of the whole World , and sound Believers are a small part of professed Christians : And these sound Believers have many a temptation , and some of them many a troublesom doubt , and all of them a Faith which is too farr from perfection . And yet all the Miracles , Evidences , Arguments and Operations aforesaid , must be used to bring them even to this .

§ . 2. The Difficulties are I. Some of them in the things to be believed , II. Some of them in extrinsecal impediments : III. And some of them in the minde of Man who must believe .

§ . 3. I. 1. The mysteriousness of the doctrine of the blessed Trinity , hath alwayes been a difficulty to Faith , and occasioned many to avoid Christianity , especially the Mahometanes ; and many Hereticks to take up Devices of their own , to shift it off .

§ . 4. 2. The Incarnation of the second Person , the Eternal Word , and the personal union of the Divine Nature with the Humane , is so strange a condescension of God to man , as maketh this the greatest of difficulties , and the greatest stumbling-block to Infidels and Hereticks .

§ . 5. 3. The Resurrection and Ascension of Jesus Christ , and the advancement of mans nature in him above the Angelical nature , and glory , is a difficulty .

§ . 6. 4. To believe all the history of the Miracles of Christ , the Prophets , and Apostles , is difficult , because of the strangeness of the things .

Si animus fit quinta illa , non nominata magis quam intellecta natura : multo integ●iora & puriora sunt ut à terra longissime se efferant . Cicer. Tuscul . Qu. l. 1. p. 223. § . 7. 5. It is not without difficulty firmly to believe the Immortality of Souls , and the endlesness of the felicity of the life to come .

§ . 8. 6. And it hath proved hard to many to believe the endless miseries of damned souls in Hell .

§ . 9. 7. And it is as hard to believe the paucity of the blessed , and that the damned are the farr greater number .

§ . 10. 8. And that so great a change , and so holy a life , is necessary to salvation , hath proved a difficulty to some .

§ . 11. 9. The doctrine of the Resurrection of the Body , is one of the greatest difficulties of all .

§ . 12. 10. So is Christ's coming into the World so late , and the revealing of his Gospel to so few , by Prophecy before , and by Preaching since .

§ . 13. 11. So also was the appearing Meanness of the Person of Christ , and of his Parentage , place and condition in the World ; together with the manner of his birth .

§ . 14 12. The manner of his sufferings and death , upon a Cross , as a Malefactor , under the charge of Blasphemy , Impiety and Treason , hath still been a stumbling-block both to Jews and Gentiles .

§ . 15. 13. So hath the fewness and meanness of his followers , and the number and worldly preeminence and prosperity of unbelievers , and enemies of Christ .

§ . 16. 14. The want of excellency of speech and art in the holy Scriptures , that they equall not other Writings in Logical method and exactness , and in Oratorical elegancies , is a great offence to unbelievers .

§ . 17. 15. As also that the Physicks of Scripture so much differeth from Philosophers .

§ . 18. 16. As also the seeming Contradictions of the Scripture do much offend them .

§ . 19. 17. And it offendeth them , that Faith in Christ himself , is made a thing of such excellency and necessity to salvation .

§ . 20. 18. And it is hard to believe , that present adversity and undoing in the World , is for our benefit and everlasting good .

§ . 21. 19. And it offendeth many , that the doctrine of Christ doth seem not suited to Kingdoms and Civil Government , but only for a few private persons .

§ . 22. 20. Lastly , the Prophesies which seem not intelligible or not fulfilled , prove matter of difficulty and offence . There are intrinsecal difficulties of Faith .

§ . 23. II. The outward adventitious impediments to the Belief of the Christian Faith are such as these . 1. Because many Christians , especially the Papists , have corrupted the doctrine of Faith , and propose gross falshoods contrary to common sense and reason , as necessary points of Christian Faith : ( as in the point of Transubstantiation . )

§ . 24. 2. They have given the World either false or insufficient reasons and motives , for the belief of the Christian Verity ; which being discerned confirmeth them in Infidelity .

§ . 25. 3. They have corrupted Gods Worship , and have turned it from rational and spiritual , into a multitude of irrational ceremonious fopperies ; fitted to move contempt and laughter in unbelievers .

§ . 26. 4. They have corrupted the doctrine of Morality , and thereby hidden much of the holyness and purity of the Christian Religion .

§ . 27. 5. They have corrupted Church-history , obtruding or divulging a multitude of ridiculous falshoods in their Legends and Books of Miracles ; contrived purposely by Satan to tempt men to disbelieve the Miracles of Christ and his Apostles .

§ . 28. 6. They make Christianity odious , by upholding their own Sect and power , by fire and blood and inhumane Cruelties .

§ . 29. 7. They openly manifest that ambition and worldly dignities and prosperity , in the Clergy , is their very Religion : and withall pretend , that their party or Sect is all the Church .

§ . 30. 8. And the great disagreement among Christians , is a stumbling-block to unbelievers ; while the Greeks and Romans strive who shall be the greatest ; and both they and many others Sects , are condemning , unchurching , and reproaching one another .

Leg. Nazianz. Orat. 26. & 32. § . 31. 9. The undisciplined Churches , and wicked lives of the greatest part of professed Christians , especially in the Greek and Latine Churches , is a great confirmation of Infidels in their unbelief .

§ . 32. 10. And it tempteth many to Apostasie , to observe the scandalous errors and miscarriages of many who seemed more godly than the rest .

§ . 33. 11. It is an impediment to Christianity , that the richest , and greatest , the learned , and the far greatest number in the World , have been still against it .

§ . 34. 12. The custom of the Countrey , and Tradition of their Fathers , and the reasonings and cavils of men that have both ability and opportunity , and advantage , doth bear down the truth in the Countreys , while Infidels prevail .

§ . 35. 13. The Tyranny of cruel persecuting Princes , in the Mahometane and Heathen parts of the World , is the grand Impediment to the progress of Christianity , by keeping away the means of knowledge .

And of this the Roman party of Christians , hath given them an incouraging example , dealing more cruelly with their fellow-Christians than the Turks and some Heathen Princes do . So that Tyranny is the great sin which keepeth out the Gospel from most parts of the Earth .

§ . 36. III But no Impediments of Faith are so great , as those within us . As 1. the natural strangeness of all corrupted mindes to God , and their blindeness in all spiritual things .

§ . 37. 2. Most persons in the World , have weak , injudicious , unfurnished heads , wanting the common , natural preparatives to Faith , not able to see the force of a reason , in things beyond the reach of sense .

§ . 38. 3. The carnal minde is enmity against the Holiness of Christianity , and therefore will still oppose the receiving of its principles .

§ . 39. 4. By the advantages of Nature , Education , Custom , and Company , men are early possest with prejudices and false conceits , against a life of Faith and Holiness ; Magni autem est ingenii , revocare mentem a sensibus , & cogitationem a consuetudine abducere . Cicero Tuscul . Qu. l. 1. p. 222. which keep out reforming truths .

§ . 40. 5. It is very natural to incorporated Souls , to desire a sensible way of satisfaction , and to take up with things present and seen , and to be little affected with things unseen , and above our senses .

§ . 41. 6 Our strangeness to the Language , Idiomes , Proverbial speeches then used , doth disadvantage us as to the understanding of the Scriptures .

§ . 42. 7. So doth our strangeness to the Places and Customs of the Countrey , and many other matters of fact .

§ . 43. 8. Our distance from those Ages , doth make it necessary , that matters of fact be received by humane report and Historical Evidence : And too few are well acquainted with such History .

§ . 44. 9. Most men do forfeit the helps of Grace by wilfull sinning ; and make Atheism and Infidelity seem to be desireable to their carnal Interest , and so are willing to be deceived : and forsaking God , they are forsaken of him , flying from the Light , and overcoming Truth , and debauching Conscience , and disabling Reason , for their sensual delights .

§ . 45. 10. Those men that have most need of means and help , are so averse and lazy , that they will not be at the pains and patience , to read , and conferre , and consider , and pray , and use the means which is needfull to their information ; but settle their judgement by slight and slothfull thoughts .

§ . 46. 11. Yet are the same men proud and self-conceited , and unacquainted with the weakness of their own understandings , and pass a quick and confident judgement , on things which they never understood : It being natural to men to judge according to what they do actually apprehend , and not according to what they should apprehend , or is apprehended by another .

§ . 47. 12. Most men think it the wisest way , because it is the easiest , to be at a venture of the Religion of the King and the Countrey where they live ; and to do as the most about them do ( which is seldom best . )

§ . 48. 13. Men are grown strangers to themselves , and know not what man is ; nor what is a reasonable Soul ; but have so abused their higher faculties , that they are grown ignorant of their dignity and use ; and know not that in themselves which should help their Faith .

§ . 49. 14. Men are grown so bad and false , and prone to lying themselves , that it maketh them the more incredulous of God and man , as judging of others by themselves .

§ . 50. 15. The cares of the Body and World , do so take up the mindes of men , that they cannot afford the matters of God and their salvation , such retired serious thoughts as they do necessarily require .

§ . 51. 16. Too few have the happiness of judicious Guides , who rightly discern the Methods and Evidences of the Gospel , and tempt not men to unbelief , by their mistaken grounds , and unsound reasonings . These are the Impediments and difficulties of Faith , in the Persons themselves who should believe .

CHAP. X. The Intrinsecal Difficulties in the Christian Faith , resolved .

Object . I. THe Doctrine of the Trinity is not intelligible or credible .

Answ. 1. Nothing at all in God can be comprehended , or fully known by any creatures : God were not God , that is , Perfect and Infinite , if he were comprehensible by such Worms as we . Nothing is so certainly known as God , and yet nothing so imperfectly .

2. The doctrine of the Trinity in Unity is so intelligible and credible , and is so admirably apparent in its products , in the methods of Nature and Morality , that to a wise Observer it maketh Christianity much the more credible , because it openeth more fully , See Part 1. Chap. 5. Pardon the Repetitions here for the reasons after-mentioned . these excellent mysteries and methods . It is intelligible and certain that MAN is made in the Image of God : And that the noblest Creatures bear most of the impress of their Makers excellency : And that the invisible Deity is here to be known by us , See before in the Marg. of Chap. 5. Part 1. the Collection of Christoph . Simpson of Trinity in Unity , in the Harmony of Musical Concordance , in The Division-Violist . pag. 17. as in the Glass of his visible works : Of which the Rational or Intellectual Nature is the highest with which we are acquainted . And it is most certain , that in the Unity of mans Minde or Soul , there is a Trinity of Essentialities , or Primalities ( as Campanella calleth them ) that is , such faculties as are so little distinct from the Essence of the Soul as such , that Philosophers are not yet agreed , whether they shall say , it is realiter , formaliter , relativè vel denominatione extrinseca . To pass by the three faculties of Vegetation , sensation and intellection ; In the Soul as Intellectual there are the Essential faculties , of Power ( executive or communicative ad extra ) Intellect and Will ; Posse , Scire , Velle ; Read Campanella's Metaphysicks , and his Atheismus triumphatus of this . And accordingly in morality or virtue , there is in one New-creature , or holy Nature , wisdom , goodness , and ability or fortitude ( and promptitude ) to act according to them . And in our Relation to things below us , in the unity of our Dominion or superiority , there is a Trinity of Relations ; Richardus in Opuscul . ad S. Bernard : de appropriatis personarum , inquit , Quod Potentia , Sapientia & Bonitas , sunt notissima quid sint apud nos , qui ex visibilibus invisibilia Dei per ea quae facta sunt , intellecta conspicimus : Et quoniam in Elementis & plantis & brutis reperitur Potentia sine sapientia ; & in Homine & in Angelo reperitur Potentia , sed non sine sapientia : Et in Lucifero reperitur Potentia & Sapientia , sine Bonitate & Charitate , se● Bona Voluntate : Sed in Homine bono , bonoque in Angelo , non datur Bona Voluntas , nisi adsit Posse & Scire : Igitur sunt tria haec distincta ; et POSSE est per se ut principale , SAPIENTIA est a POTENTIA , & ab utrisque VOLUNTAS & AMOR. viz. we are their Owners , their Rulers ( according to their capacity ) and their End and Benefactors : so that in the Unity of Gods Image upon man , there is this natural , moral and dominative Image : and in the Natural , the Trinity of Essential faculties , and in the Moral , the Trinity of holy Virtues ; and in the Dominative , a Trinity of superiour Relations .

And though the further we go from the root , the more darkness , and dissimilitude appeareth to us , yet it is strange to see even in the Body , what Analogies there are to the Faculties of the Soul ; In the superior , middle , and inferior Regions : And in them the natural , vital , and animal parts , with the three sorts of Humours ; three sorts of Concoctions , and three sorts of Spirits , answerable thereto , and admirably united : with much more , which a just Scheme would open to you . And therefore seeing God is known to us by this his Image , and in this Glass , though we must not think that any thing in God is formally the same as it is in Man ; yet certainly we must judge , that all this is eminently in God ; and that we have no fitter notions and names concerning his incomprehensible Perfections , than what are borrowed from the Minde of man . Therefore it is thus undenyable , that GOD is in the Unity of his Eternal , Infinite Essence , a Trinity of Essentialities , or Active Principles : viz. POWER , INTELLECT and WILL : And in their HOLY Perfections , they are , Omnipotency , Omniscience ( or Wisdom ) and Goodness : And in his Relative Supremacy is contained this Trinity of Relations , He is our OWNER , our RECTOR and our CHIEF GOOD , that is , Our Benefactor and our end .

And as in Mans Soul , the Posse , Scire , Velle , are not three parts of the Soul , it being the whole Soul quae potest , quae intelligit & quae vult ; and yet these three are not formaliter , ( or how you will otherwise call the distinction ) the same :

Ecce in uno capite , duo tibi sunt Oculi : sed est substantiae eorum unus Aspectus , &c. Quod si unius substantiae in te ista bina continent unitatem , non v●s in Deo Patre & Filio vere duas personas unam habere substantiam . Arnobius Conflict . cum Serapione . p. 354.

Vid. Caesarii dialog . Q. 2. de triplici lumine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inquit Theophil . Antioch . ad Antol. l. 1. p. 3.

Leg. August , de Trinitate , & Dialog. ex eo excerpt . de Trinit. in B.P. Gr. Lat. To. 1. p 540.

Even so in GOD , it is not one Part of God that hath POWER , and another that hath UNDERSTANDING , and another that hath WILL ; but the whole Deity is POWER , the whole is UNDERSTANDING , and the whole is WILL : The whole is Omnipotency , the whole is Wisdom , and the whole is Goodness ( the Fountain of that which in man is called Holiness or Moral Goodness ) : And yet formally to understand is not to will , and to will is not to be able to execute .

If you say , what is all this to the Trinity of Hypostases or persons , I answer , Either the three Subsistences in the Trinity are the same , with the Potentia , Intellectus and Voluntas , in the Divine Essence , or not : If they are the same , there is nothing at all intelligible , incredible or uncertain in it : For natural Reason knoweth that there is all these eminently in God ; And whoever will think that any humane language can speak of him , must confess that his Omnipotence , Wisdom and Goodness , his Power , Intellect and Will , must be thus to mans apprehension distinguished : Otherwise we must say nothing at all of God , or say that his power is his willing , and his willing is his knowing , and that he willeth all the sin which he knoweth , and all that he can do : which language will , at best , signifie nothing to any man .

And it is to be noted , that our Saviour in his Eternal subsistence , is called in Scripture , The WISDOM of God , ( or his internal Word ) : and in his Operations in the Creation ; he is called , The Word of God , as operative or efficient : and in his Incarnation , he is called The Son of God : Though these terms be not alwayes and only thus used , yet usually they are .

The Words of an ancient godly Writer before cited , are considerable ; Potho Prumensis , de statu domus Dei , lib. 1.

Nihil aliud est Filius vel Verbum Dei , quam Cogitatio , vel Ars , vel Sapientia ejus — Nihil aliud Sp. sanctus quam Amor Dei intelligitur . Id. Ibid. pag. 542 , 543.

Leg. & Hilar. de Trinit.

p. 567. in Biblioth. Patr. T. 9. [ Tria sunt invisibilia Dei , h. e. Potentia , Sapientia , Benignitas , a quibus omnia procedunt , in quibus omnia subsistunt , per quae omnia reguntur : Pater est Potentia , Filius Sapientia , Sparitus sanctus Benignitas . Potentia creat , Sapientia gubernat , ● Benignitas conservat . Potentia per Benignitatem sapienter creat : Sapientia per potentiam benignè gubernat : Benignitas per sapientiam potenter conservat : Sicut Imago in speculo cernitur , sic in ratione animae .

Vid. Maxim . Mystagog . Ecclesiast. cap. 6. Per talem rationem venit homo ad cognitionem Dei , quod est Unus in substantia , & Trinus in Personis . Istud idem videt homo in seipso : Nam ipse videt bene quod semper habuit homo in seipso Potentiam , & post Potentiam , Sapientiam : — Et de ambabus venit Amor : & quando videt homo quod ita est in seipso , ex hoc intelliget bene quod ita est in Deo , qui est ultra illum : viz. Quod in Deo fit Potestas , & de illa Potestate venit sapientia , & de utraque venit Amor. Et propter hoc quod ex prima persona venit secunda , & de ambabus procedit tertia , ideo prima persona vocatur Pater , secunda Filius , tertia Spiritus S. Isto modo venit homo primo ad cognitionem Dei sui creatoris , quomodo est fine principio , & quare vocatur Deus , ●nus substantia , trinus personis . Et quia prima persona vocatur Pater , secunda Filius , tertia Spiritus Sanctus ; & quia appropinquatur Potestas Patri , Sapientia Filio , Bonitas & Amor Sp. Sancto : Tali modo debet cognoscere Deum Filium , & iste modus cognitionis est fundamentum contemplationis . Edmund . Archiepis . Cantuari . Specul . Eccles. cap 28.

See more of this before , tom. 1. cap. 5.

Huic similitudini Dei approximat homo ; cui Potentia Dei dat Bonum posse ; sapientia tribuit scire ; Benignitas prae●tat velle : Haec triplex Animae rationalis vis est ; scil. Posse , Scire , Velle ; quae supradictis tribus fidei , spei , & charitati cooperantur , &c. Read more in the Author , and in Raimundus Lullius : and among latter Writers , in Campanella , Raymundus de sabundis , &c. as I said before . He that will give you a scheme of Divinity in the true method , will but shew you how all God's Works and Laws flow from these Three Essentialities or Principles ; and the three great Relations founded in them , ( His being our Owner , Ruler , and Chief Good : ) And how all our duty is branch'd out accordingly in our correlations : He will shew you the Trinity of Graces , Faith , Hope and Love ; and the three summary Rules , the Creed , Lord's Prayer and Decalogue ; and , in a word , would shew you , that the Trinity revealeth it self through the whole frame of true Theology or Morality . But who is able to discern it in the smaller and innumerable branches ?

Yea , if ever it were to be hoped , that our Physicks should be brought into the light of certainty and true method , you would see Vnity in Trinity in all things in the world . You would see that in the Sun , and the other Celestial Luminaries , ( which are the glorious Images of the Intellectual world ) in the Vnity of their Essence , there is a Moving , Illuminating and Heating Power : and that no one of these is formally the other : nor is any one of them a Part of the Sun or other Luminary , much less a meer accident of quality , but an Essential Active Principle or Power ; the whole Luminary being essentially a Principle of Motion , Light and Heat ; which are not accidents in them , but Acts flowing immediately from their Essential Powers , as Intellection and Volition from the Soul .

I shall now say no more of this , but profess , that the discovery of the emanations or products of the Trinity , and the Image and Vestigia of it , in the course of Nature , and Method of Morality , doth much increase my reverence to the Christian Doctrine , so far is the Trinity from being to me a stumbling-block .

Object . But what are such Trinities in Vnity as these to the Trinity of Persons in the Deity ? such weak arguments will but increase incredulity . Will you pretend to prove the Trinity by natural reason ? or would you perswade us that it is but three of God's Attributes , or our inadequate conceptions of him ? Opera Trinitatis ad extra sunt indivisa : Ergo , No creature can reveal to us the Trinity .

Answ. 1. It is one thing to prove the Sacred Trinity of Persons , by such reason ( or to undertake fully to open the mystery ) and it is another thing to prove that the Doctrine is neither incredible nor unlikely to be true ; and that it implieth no contradiction or discordancy , but rather seemeth very congruous both to the frame of nature , and of certain moral verities . This only is my task against the Infidel .

2. It is one thing to shew in the creatures a clear demonstration of this Trinity of Persons , by shewing an effect that fully answereth it ; and another thing to shew such vestigia , adumbration or image of it , as hath those dissimilitudes which must be allowed in any created image of God . This is it which I am to do .

3. He that confoundeth the Attributes of God , and distinguisheth not those which express these three Essential Primalities , or Active Principles , to which our faculties are analogous , from the rest ; or that thinketh that we should cast by this distinction , under the name of an inadequate conception , so far as we can imagine these Principles to be the same , and that there is not truly in the Deity a sufficient ground for this distinction , is not the man that I am willing now to debate this cause with ; I have done that sufficiently before . Whether the distinction be real , formal or denominative , the Thomists , Scotists and Nominals have disputed more than enough . But even the Nominals say , that there is a sufficient ground for the denomination , which some call Virtual , and some Relative . And they that dispute of the distinction of Persons , do accordingly differ , calling it either Relative , Virtual , Formal or Modal , or ratione ratiocinata , as they imagine best . And they that differ about these , do accordingly differ about the difference of the faculties of our souls . For my part I see not the least reason to doubt , but that the Trinity of Divine Primalities , Principles and Perfections hath made its impress on man's soul , in its three parts , viz. the Natural , the Moral , and the Dominative parts : in the first we have an Active Power , an Intellect and Free-will . In the second Fortitude , ( or holy promptitude and strength ) Wisdom and Goodness , ( or Love : ) In the third , we are to the inferiour creatures their Owners , Rulers and Benefactors , or End : and what ever you will call our faculties and their moral perfections , it is undoubted that in God , his Omnipotency , Wisdom and Goodness are his Essence , and yet as much distinct as is aforesaid . And what mortal man is able to say , whether the distinction of Persons be either greater or less than this ? And remember , that as I speak of Motion , Light and Heat , both as in the faculties of the Sun , ( as I may call them ) and in the Acts or Emanations ; and of the Power , Intellect and Will of man , both as in the Faculties and Acts ; so do I here of the Divine Primalities ; yet so , as supposing that in God , who is called a Pure Act , there is not such a difference between Power and Act , as there is in man or other creatures .

4. No man , I think , is able to prove , that the works of the Trinity , ad extra , are any more undivided , than the works of the three Essential Active Principles : they are so undivided , as that yet the work of Creation is eminently , or most notably ascribed to the Father , ( as is also the sending of the Son into the world , the forgiving of sin for his sake , &c. ) and the work of Redemption to the Son , and the work of Sanctification to the holy Ghost : We shall be as loth to say , that the Father or holy Ghost was incarnate for us , or died for us , or mediates for us , as that the Power or Love of God ▪ doth the works which belong to his Wisdom . And the Essential Wisdom and Love of God are no more communicable to man , than the Son and holy Spirit , who are said to be given to us , and to dwell within us . The Scripture often calleth Christ the Wisdom of God : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is both the Ratio & Oratio , the Internal and Expressed ( or Incarnate ) Word . And he that understandeth that by the holy Ghost , which is said in Scripture to be given to believers , is meant the habitual or prevalent LOVE to GOD , will better understand how the holy Ghost is said to be given to them that already have so much of it as to cause them to believe . Abundance of Hereticks have troubled the Church with their self-devised opinions about the Trinity , and the Person and Natures of Christ : and I am loth to say , how much many of the Orthodox have troubled it also , with their self-conceited , misguided , uncharitable zeal , against those whom they judged Hereticks : The present divisions between the Roman Church , the Greeks , the Armenians , Syrians , Copties and Ethiopians , is too sad a proof of this : and the long contention between the Greeks and Latins about the terms Hypostasis and Persona .

5. And I would advise the Reader to be none of those , See Bp. Lucy , in the end of his Book against Hobs , proving the Trinity by Lully's reasons . that shall charge with Heresie all those School-men and late Divines , both Papists and Protestants , who say , that the Three Persons are Deus seipsum intelligens , Deus à seipso intellectus , & Deus à seipso amatus , ( though I am not one that say as they : ) nor yet those holy men whom I have here cited , ( Potho Prumensis , Edmundus Archiepisc . Cantuariensis & Parisiensis , and many others , who expresly say , that Potentia , Sapientia & Amor , are the Father , Son and holy Ghost .

6. But for my own part , as I unfeignedly account the doctrine of the Trinity , the very summ and kernel of the Christian Religion ▪ ( as exprest in our Baptism ) and Athanasius his Creed , the best explication of it that ever I read ; so I think it very unmeet in these tremendous mysteries , to go further than we have God's own light to guide us : And it is none of my purpose at all to joyn with either of the two fore-mentioned parties ; nor to assert that the mysterie of the blessed Trinity of Hypostases or Persons is no other than this uncontroverted Trinity of Essential Principles . All that I endeavour is but as aforesaid , to shew that this Doctrine is neither contradictory , incredible , nor unlikely , by shewing the vestigia or Image of it , and that which is as liable to exception , and yet of unquestionable truth . And if the three Hypostases be not the same with the Trinity of Principles aforesaid , yet no man can give a sufficient reason , why Three in One should not be truly credible and probable in the one instance , when common natural reason is fully satisfied of it in the other . He must better understand the difference between a Person and such an Essential Principle in Divinis , than any mortal man doth , who will undertake to prove from the Title of a [ Person ] that one is incredible or unlikely , when the other is so clear and sure : or rather , he understandeth it not at all , that so imagineth . For my part , I again from my heart profess , that the Image or Vestigia of Trinity in Unity through the most notable parts of Nature and Morality , do increase my estimation of the Christian Religion , because of the admirable congruity and harmony .

Arnobius junior , in his conflict , cum Serapion , useth this similitude : As fire and gold are two distinct substances , yet fire is of it self invisible , till by union with the heated gold it becometh visible : So Christ's Divine Nature and his Humane , &c. Leg. pag. 368 , 369. And to the question , Utrum Pater Filium genuerit Necessitate an Voluntate , he answereth , Neither because understanding or Wisdom is not necessitated , and yet is antecedent to Volition : But by Necessity he seemeth to mean that which is by constraint . Vid. Nat. Fevardent . in loc. Leg. Methodii Resp. ad eos qui dicunt , Quid profuit nobis Filius Dei homo factus ? &c. Edit. per Gretser . Object . II. But who is able to believe the Incarnation and Hypostatical Vnion ? If you should read that a Kings Son , in compassion to poor flies , or fleas , or lice , had himself become a flie , or flea , or louse , ( had it been in his power ) to save their lives , would you have thought it credible ? And yet the condescension had been nothing to this , as being but of a creature to a creature .

Answ. This is indeed the greatest difficulty of faith : but if you do not mistake the matter , you will find it also the greatest excellency of faith . 1. Therefore you must take heed of making it difficult by your own errour : think not that the Godhead was turned into man , ( as you talk of a man becoming a flie ) nor yet that there was the least real change upon the Deity by this incarnation : nor the least real abasement , dishonour , loss , injury or suffering to it thereby . For all these are not to be called difficulties , but impossibilities and blasphemies . There is no abatement of any of the Divine Perfections by it , nor no confinement of the Essence : but as the soul of man doth animate the body , so the Eternal Word doth , as it were , animate the whole humane Nature of Christ . As Athanasius saith , As the reasonable soul and humane flesh do make one man , so God and Man are one Christ : and that without any coarctation , limitation , or restriction of the Deity . 2. And this should be no strange Doctrine , nor incredible to most of the Philosophers of the world , who have one part of them taught , that God is the Soul of the world ; and that the whole Universe is thus animated by him : and another part , that he is the Soul of Souls , or Intelligences ,

Tunilius de part . Div. Leg. l. 1. c. 19. saith , that Et essentia vel natura facit , quia ei nihil accidens est , & tamen voluntate , quia nihil facit necessitate vel coactus . Speaking of his operations as he is Bonas , Sapiens , Fortis .

Leg. Ruperti Tuitiens . de Divin . Offic. l. 11. c. 2 , & 3 , & 4. Quod nomen Patris , Fil●i & Sp. Sancti propria veri Dei descriptio sit , &c. per totum lib. Arnob. ubi supra , l. 1. telleth the Heathens , how many they worship as Gods , who once were men , as Jupiter , Aesculapius , Hercules , &c. p. 6.

Leg. Theodori Presbyteri Rhaithuensis Praepar . & Meditat. de Incarnat . Christi , & Heresibus circa eandem .

Leg. & Theodori Abucarae Opuscul . 2. explan. vocum quibus Philosophi utuntur , &c. Et ejusdem fidem orthodox . missam ad Armen . à Thoma Patriarch . Hierosol .

Vide & Theoriani Dialog. cum Generaliss . Armeniorum .

At Deus Verbum nihil ipsum à societate & animae immutatum neque illorum imbecilitatis particeps , sed eis suam divinitatem impartiens , unum cum eis fit ; & permanet , quod erat ante junctionem . Vid. caetera in Nemesio Emissen . de Natura hom. cap. 3.

animating them as they do bodies . That therefore which they affirm of all , cannot by them be thought incredible of one . And it is little less , if any thing at all , which the Peripateticks themselves have taught of the assistant Forms ( Intelligences ) which move the Orbs ; and of the Agent , Intellect in man ; and some of them , of the universal soul in all men . And what all their vulgar people have thought of the Deifying of Heroes , and other men , it is needless to recite ; Julian himself believed the like of Aesculapius . None of these Philosophers then have any reason to stumble at this , which is but agreeable to their own opinions . And indeed the opinion , that God is the Soul of souls , or of the Intellectual world , hath that in it , which may be a strong temptation to the wisest to imagine it : Though indeed he is no constitutive form of any of those creatures , but to be their Creator and total efficient is much more . What Union it is which we call Hypostatical , we do not fully understand our selves : but we are sure that it is such as no more abaseth the Deity , than its concourse with the Sun in its efficiencies .

Object . But what kin are these assertions of Philosophers to yours , of the Incarnation of the Eternal Word and Wisdom of God ?

Answ. What was it but an Incarnation of a Deity , which they affirmed of Aesculapius and such others ? And they that thought God to be the Soul of the world , thought that the world was as much animated with the Deity , as we affirm the humane Nature of Christ to have been ; yea , for ought I see , whilst they thought that this soul was parcelled out to every individual , and that Matter only did pro tempore individuate , they made every man to be God incarnate . And can they believe that it is so with every man , and yet think it incredible in Christianity , that our humane Nature is personally united to the Divine ? I think in this they contradict themselves .

3. And it is no way incredible that God should value man according to his natural worth and usefulness , as an intellectual agent , capable of Knowing , and Loving , and Praising him , and Enjoying him : His creating us such , and his abundant mercies to us , do abundantly prove the truth of this . Nor is it incredible that he should be willing that his depraved creature should be restored to the use and ends of its nature : nor is it incredible that God should choose the best and fittest means to effect all this . Nothing more credible than all this .

4. And it is not incredible at all , that the Incarnation of the Eternal Word should be the fittest means for this reparation : If we consider , 1. What question we should have made of the word of an Angel , or any meer creature , that should have said , he came from God to teach us ; seeing we could not be so certain that he was infallible , and indefectible . 2. And how short a creature would have fallen in the Priestly part of Mediation . 3. And how insufficient he would have been for the Kingly Dignity , and universal Government and Protection of the Church , and Judgement of the world . 4. And withall , that God Himself , being the Glorifier of Himself , and the Donor of all felicity to us , it is very congruous , that he should most eminently Himself perform the most eminent of these works of mercy .

5. And it much assisteth my belief of the Incarnation , to consider , 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 himself and other creatures : and there was no way imaginable so fit to inflame us with love to God , as for him most wonderfully to manifest his love to us : which is more done in the work of man's Redemption , than any other way imaginable ; so that being the most suitable means to restore us to the love of God , it is fittest to be the way of our recovery ; and so the more credible .

6. And it much suppresseth temptation to unbelief in me , to consider , that the three grand works in which God's Essentialities declare themselves , must needs be all such as beseemeth God ; that is , most wonderful , transcending man's comprehension . And as his Omnipotency shewed it self ( with Wisdom and Love ) in the great work of Creation , so was it meet that his Wisdom should shew it self most wonderfully in the great work of Redemption , in order to the as wonderful declaration of his Love and Goodness , in the great work of our Salvation , ( our Regeneration , and Glorification . ) And therefore if this were not a wonderful work , it were not fit to be parallel with the Creation , in demonstrating God's Perfections to our minds .

Object . III. But how incredible is it that humane nature should , in a glorified Christ , be set above the Angelical nature .

Answ. There is no arguing in the dark , from things unknown , against what is fully brought to light . What God hath done for man , the Scripture hath revealed , and also that Christ himself is far above the Angels : But what Christ hath done for Angels , or for any other world of creatures , God thought not meet to make us acquainted with . There have been Christians who have thought , ( by plausible reasonings from many Texts of Scripture ) that Christ hath three Natures , the Divine , and a Super-angelical , and a Humane ; and that the Eternal Word did first unite it self to the Super-angelical nature , and in that created the world ; and in that appeared to Abraham and the other Fathers ; and then assumed the Humane nature last of all for Redemption : And thus they would reconcile the Arrians and the Orthodox . But the most Christians hold only two Natures in Christ : but then they say , that he that hath promised that we shall be equal with the Angels , doth know that the nature of Man's Soul and of Angels differ so little , that in advancing one , he doth as it were advance both : and certainly maketh no disorder in nature , by exalting the inferiour in sensu composito , above the Superiour and more excellent . Let us not then deceive our selves , by arguing from things unknown .

Object . IV. There are things so incredible in the Scripture-Miracles , that it is hard to believe them to be true .

Answ. 1. No doubt but Miracles must be Wonders : they were not else so sufficient to be a divine attestation , if they were not things exceeding our power and reach . But why should they be thought incredible ? Is it because they transcend the Power of God , or his Wisdom , or his Goodness ? Or because they are harder to him than the things which our eyes are daily witnesses of ? Is not the motion of the Sun and Orbs , and especially of the Primum Mobile , which the Peripateticks teach ; yea , or that of the Earth and Globes , which others teach , as great a work , as any miracle mentioned in the holy Scriptures ? Shall any man that ever considered the number , magnitude , glory , and motions of the Fixed Stars , object any difficulty to God ? Is it not as easie to raise one man from the dead , as to give life to all the living ?

2. And are not Miracles according to our own necessities and desires ? Do not men call for signs and wonders , and say , If I saw one rise from the dead , or saw a Miracle , I would believe ? Or at least , I cannot believe that Christ is the Son of God , unless he work Miracles ? And shall that be a hinderance to your belief , which is your last remedy against unbelief ? Will you not believe without miracles , and yet will you not believe them because they are Miracles ? This is but meer perversness ? as much as to say , we will neither believe with Miracles nor without .

3. Impartially consider of the proof I have before given you , of the certain truth of the matter of Fact , that such miracles were really done : and then you may see not only that they are to be believed , but the doctrine to be the rather believed for their sakes .

† †

Fuge garrulitates anxias Philosophorum qui asserere non erubescunt , suas canumque animas eandem tenere speciem . Basil Hexam . l. 8. Interp. Eustath .

Leg. Mammerti Claudiani lib. 3. de statu Animae ; & praecipuè Gr. Nyssenum : & quae ex eo cit●ntur in Caesarii Dialog. 3.

This stuck with Galen and some such .

His & talibus adductus Socrates , nec patronum quaesivit ad judicium capitis , nec judicibus supplex fuit : Adhibuitque liberam contumaciam à magnitudine animi ductam , non à superbia : & supremo vitae die de hoc ipso multa disseruit ; & paucis ante d●ebus , cum facile posset educi è custodia , noluit : Et cum pene in manu jam mortiferum illud teneret poculum , locutus ita est , ut non ad mortem , verum in coelum videretur ascendere . Ita enim censebat atque disseruit : Duas esse vias , duplicesque cursus animorum è corpore excedentium : Nam qui se humanis vitiis contaminassent , & se totos libidinibus dedissent quibus coecati velut domesticis vitiis atque flagitiis se inquinassent vel in Republica violanda fraudes inexpiabiles concepissent , iis devium quoddam iter esse seclusum à Concilio Deorum : Qui autem se integros castosque servassent , quibusque fuisset minima cum corporibus contagio , seseque ab his semper sevocassent , essentque in corporibus humanis vitam imitati Deorum , his ad illos à quibus essent profecti , reditum facilem patere . Cicer. Tuscul. 1. pag. 233.

Obj. V. It is hard to believe the Immortality of the Soul , and the Life to come , when we consider how much the soul dependeth in its operations on the body ; and how it seemeth but gradually to exceed the bruits : Especially to believe the Eternity of it , or its joyes ; when omne quod oritur interit ; And if Eternity à parte ante be proper to God , why not Eternity à parte post ?

Answ. 1. The Immortality of the Soul , and consequently its perpetual duration , and a life of Retribution after this , did not seem things incredible to most of the Heathens and Infidels in the World : And I have proved it before by evidence of Nature to common Reason . So that to make that incredible in Christianity , which Philosophers and almost all the World hold , and which hath cogent natural evidence , is to put out the eye of Reason as well as of Faith .

2. And that it hath much use of , or dependance on the body in its present operations , is no proof at all that when it is out of the body it can no otherwise act or operate . Not to meddle with the controversie , whether it take with it hence the material sensitive Soul as a body afterward to act by ? or whether it fabricate to it self an aethereal body ? or remain without any body of it self ? It is certain , that it was not the Body that was the Principle of Intellection and Volition here : but it was the Soul which did all in the body , but according to the mode of its present coexistence : seeing then that it was the Soul that did it here , why may it not also do it hereafter ? If the Candle shine in the Lanthorn , It can shine out of it , though with some difference : He is scarce rational that doubteth whether there be such things as incorporeal invisible intelligences , minds or spirits : And if they can act without bodies , why may not our minds ? Though the Egge would die if the shell were broken , or the Hen did not sit upon it , it doth not follow , that therefore the Chicken cannot live without a shell , or sitting on . Though the Embrio and Infant must have a continuity with the mother , and be nourished by her nourishment , it doth not follow , that therefore it must be so with him , when he is born and grown up to ripeness of age . And when there is full proof that Souls have a future life to live , it is a folly to doubt of it , meerly because we cannot conceive of the manner of their acting without a body : For he that is not desirous to be deceived , must reduce things uncertain and dark , to those that are clear and certain , and not contrarily : All good arguing is à notioribus , and not à minùs notis . The neerer any Being is in excellency unto God , the more there is in it which is hard to be comprehended : Spirits and Minds are excellent Beings ; and therefore very imperfectly known even by themselves , while they are in the Lanthorn , the Shell , the Womb of flesh . The Eye is not made to see its own sight , though it may see in a Glass the Organ of its sight : And as sight seeth not sight , nor hearing heareth not hearing , nor taste tasteth not tasting , &c. the act being not its own object ; But yet by seeing other things , I am most certain that I see , and by hearing , tasting , smelling , &c. I am certain that I hear , taste , and smell ; so is not the Intellect here fitted intuitively to understand its own act of understanding ; but by understanding other objects , it understandeth that it doth understand : ( Though I confess , some learned men in this think otherwise , viz. that the Intellect intuitively knoweth it self . ) If a man have a Watch which is kept in order , to tell him the hour of the day , though he know not the reason of the frame , the parts and motions , nor how to take it into pieces , and set it again together , yet it serveth his turn to the use he bought it for . And a Ship may carry him who is unacquainted with the workmanship that 's in it : And so if a mans Soul know how to love and please its Maker , and know it self morally , it attaineth its end , Campanella well inteth , that the Soul hath naturally a certain inward knowledge or sense of it self ; but when men go about to bring this to such a knowledge as we have of things extrinsical by ratiocination , they oft-times reason themselves into Ignorance and Error . And Cicero hath the very same . Nec vero de hoc quisquam dubitare posset , nisi idem nobis accideret diligenter de animo cogitantibus , quod iis saepe usu venit , qui acriter oculis deficientem solem intuerentur , ut aspectum omnino amitterent ; sic mentis acies seipsam intuens , nonnunquam hebescit ; ob eamque causam contemplandi diligentiam amittimus . Cic. Tusc. l. 1. p. 233. though it know not it self physically so far , as to be able to anatomize its faculties and acts . Argue not therefore from obscurities against the Light .

And that man doth not differ from a bruit only in degree , but specifically , he that is indeed a man doth know : Considering what operations the minde of man hath above Bruits ; not only in all the most abstruse and wonderful Arts and Sciences , Astronomy , Geometry , Musick , Physick , Navigation , Legislation , Logick , Rhetorick , &c. but also his knowledge of a Creator , a love and fear of him , an obedience to him , and a care for an Everlasting Life : Whether Bruits have Analogical Ratiocination or not , it is certain that these things are far above them .

2. If by the Eternity of our felicity were meant only an Aevum of very long duration , it would be so strong a motive to Godliness and Christianity , as with any rational man , as to weigh down all the counter-pleasures of this world .

3. But as long as there is no want of Power in God to perpetuate our blessedness , nor any proof that it is disagreeable to his Wisdom or his Will , why should that seem incredible to us , which is sealed and attested so fully by supernatural revelation , as I have proved ? If once the revelation be proved to be Divine , there is nothing in this which reason will not believe .

4. And all they that confess the immortality and perpetuity of the soul , must confess the perpetuity of its pleasure or pain .

5. And why should it be hard for the Peripatetick to believe the perpetuity of the soul , who will needs believe the eternity of the world it self , both as à parte ante , and à parte post ? Surely it should seem no difficulty to any of that opinion .

Object . VI. Who can believe that God will torment his creatures in the flames of hell for ever ? Is this agreeable to infinite Goodness ?

Answ. 1. I have fully answered this already , chap. 15. Sosipatra ubi — incidisset in disputationem de anima in genere ; quae ejus pars supplicio puniatur , quaeque interitus sit expers , dum furore quodam divino incitata rapitur , &c. Eunap . in Aedes . p. 594. Et , ut quod gnotum est pateat , haec est hominis vera mors , cum animae nescientes Deum , perlongissimi temporis cruciatu consumuntur ignifero , in quem illas jacium quidam crudeliter saevi , & ante Christum incogniti , & ab solo sciente detecti . This was the conceit of Arnob. adv. Gent. l. 2. p. 14. part 1. and therefore I must intreat the Objector to peruse his Answer there : Only I shall now say , that it is not incredible that God is the Governour of the world ; nor that he hath given man a Law ; nor that his Law hath penalties to the disobedient ; nor that he is just ; and will judge the world according to that Law , and make good his threatnings : nor is it incredible that those who chose sin , when they were fore-told of the punishment , and refused Godliness , when they were fore-told of the blessed reward and fruits , and this with obstinacy to the last , should have no better than they chose . It is not incredible that unholy enemies of God and Holiness , should not live hereafter in the blessed sight and love , and holy delightful fruition of God , no more than that a Swine is not made a King : nor that an immortal Soul , who is excluded immortal happiness by his wilful refusal , should know his folly , and know what he hath lost by it : nor that such knowledge should be his continual torment : nor is it incredible that God will not continue to him the pleasures of whoredom , and gluttony , and drunkenness , and sports , and worldly wealth , or tyrannical domination , to quiet him in his loss of heaven : nor that he will deprive him of the temporal mercies which now content him , or may afford him any delight hereafter : nor is it incredible , if his body rise again , that it shall be partaker with his soul : nor that God , who might deprive him of his being , if he had been innocent , may make him worse , or bring him into a condition to which he would prefer annihilation , when he is an obstinate impenitent sinner . It is not incredible , that a good King or Judge may hang a Felon or Traitor , for a crime against man and humane society . Nor is it any goodness in them to be unjust , or to cherish murderers by impunity : none of all this is at all incredible . But it is indeed incredible , till conscience have humbled him , that the Thief or Murderer should like this penalty , or think well of the Judge : or that a sinner , who judgeth of good and evil in others as Dogs do , by the interest of his throat or flesh , and thinks them good only that love him , and bad that hurt him and are against him , should ever believe that it is the amiable goodness of God , which causeth him in justice to condemn the wicked .

* * We say not that corporeal fire doth touch the soul . Sed memo●atae apud inferos poenae & suppliciorum generibus multiformes : Ecquis erit tam brutus , & rerum consequentias nesciens , qui animis incorruptibilibus credat , aut tenebras tartareas posse aliquid nocere ? aut igneos fluvios aut ●aenosis gurgitibus paludes ; aut rotarum volubilium circumactus . Quod enim eontiguum non est , & à legibus dissolutionis amotum est , licet omnibus ambiatur flammis , — illibatum necesse est permaneat . Arnob. advers. Gent. l. 2. p. 17. Auct . Bibl. Pat. To. 1. 2. But yet let not misunderstanding make this seem harder to you than indeed it is . Do not think that souls in hell are hanged up in flames , as beasts are hanged in a butchers shambles : or that souls have any pain but what is suitable to souls , ( and that 's more than bodies bear : ) It is an affliction in rational ways , which falls on rational spirits . Devils are now in torment , and yet have a malignant kingdom and order , and rule in the children of disobedience ; and go up and down seeking whom they may devour . We know not the particular manner of their sufferings , but that they are forsaken of God , and deprived of his complacential love and mercy ; and have the rational misery before described , and such also as shall be suitable to such kind of bodies as they shall have . And while they are immortal , no wonder if their misery be so .

Object . VII . Who can believe that the damned shall be far more than the saved ? and the devil have more than God ? How will this stand with the infinite goodness of God ?

Answ. I have fully answered this before in Part 1. chap. 11. and should now adde but this ; 1. In our enquiries , And seeing most of the Heathens believe the Immortality of souls , and the Justice of God , it is meet that they believe a punishment for the bad , as they do a reward for the good . As Arnobius saith , lib. 2. advers. Gent. Cum igitur haec ita sunt , quaenam injustitia tanta est , ut fatui vobis credulitate in ista videamur ? Cum vos & similia credere , & in eadem videamus expectatione versari ? Si irrisione existimamur digni , quod spem nobis hujusmodi pollicemur , & vos eadem expectat irrisio , qui spem vobis immortalitatis adsciscitis . Si tenetis aliquam sequiminique ratione , & nobis portione ex ista rationem concedite . Si nobis haec gaudia Plato promisisset — Consentaneum fuerat ejus suscipere nos cultus , à quo tantum doni expectaremus & muneris . Nunc cum eam Christus non tantum promiserit , verum etiam virtutibus tantis manifestaverit , posse compleri , quid alienum facimus aut stultitiae crimen quibus rationibus sustinemus , si ejus nomini Majestatique substernimur à quo speramus utrumque & mortem cruciabilem fugere , & vitam aeternitate donari ? page 17. A●ct . Bib. Pat. To. 1. we must begin with the primum cognita , or notissima , as aforesaid : that God is most good , and also just , and punisheth sinners , is before proved to be among the notissima , or primum cognita ; and therefore it is most certain , that these are no way contradictory to each other .

2. And if it be no contradiction to God's goodness , to punish and cast off for ever the lesser part of the world , then it is none to punish or cast off the greater part . The inequality of number will not alter the case .

3. It is no way against the goodness of humane Governours , in some cases , to punish even the greater number , according to their deserts .

4. Can any man that openeth his eyes deny it in matter of fact , that the far greater part of the world is actually ungodly , worldly , sensual and disobedient ? Or that such are meet for punishment , and unmeet for the love and holy fruition of God ? When I see that most men are ungodly , and uncapable of Heaven , is it not harder to reason , to believe that these shall have that joy and employment of which they are uncapable , than that they shall have the punishment which agreeth with their capacity , desert and choice ? Must I believe that God's enemies shall love him for ever , meerly because they are the greater number ? If one man that dieth unrenewed be capable of heaven , another is so , and all are so : Therefore I must either believe that no impenitent ungodly person is saved , or that all be saved . The number therefore is nothing to the deciding of the case .

5. Can any man in his wits deny , that it is as sure that God permitteth sin in the world , as that the Sun shineth on us : yea , that he permitteth that universal enormous deluge of wickedness which the world groaneth under at this day ? And that this sin is the souls calamity ; and to a right judgment , is much worse than punishment , what ever beastly sensuality may gainsay . If then the visible wickedness of the world be permitted by God , without any impeachment of his goodness , then certainly his goodness may consist with punishment , ( which as such is good , when sin is evil : ) And much of this punishment also is but materially permitted by God , and executed by sinners upon themselves .

6. The wisdom and goodness of God saw it meet , for the right government of this world , to put the threatnings of an everlasting punishment in his Law : ( and how can that man have the face to say , it was needless , or too much in the Law , with whom it proved not enough to weigh down the trifling interests of the flesh . ) And if it was meet to put that penalty in the Law , it is just and meet to put that Law into execution , how many soever fall under the penalty of it , ( as hath been proved . )

7. The goodness of God consisteth not in a Will to make all his creatures as great , or good and happy , as he can : but it is essentially in his infinite perfections ; and expressively in the communication of so much to his creatures , as he seeth meet , and in the accomplishment of his own pleasure , by such ways of Benignity and Justice as are most suitable to his Wisdom and Holiness . Man's personal interest is an unfit rule and measure of God's goodness .

8. To recite what I said , and speak it plainlier , I confess it greatly quieteth my mind against this great objection of the numbers that are damned and cast off for ever , to consider how small a part this earth is of God's creation , as well as how sinful and impenitent . Ask any Astronomer , that hath considered the innumerable number of the fixed Stars and Planets , with their distances , and magnitude , and glory , Of the probability of the habitation of the Planets , see Gassendus , and his reasons , that the inhabitants are not men of our species , but that the inhabitants are diversified as the habitations are , and other things in the universe . and the uncertainty that we have whether there be not as many more , or an hundred or thousand times as many , unseen to man , as all those which we see ( considering the defectiveness of man's sight , and the Planets about Jupiter , with the innumerable Stars in the Milky way , which the Tube hath lately discovered , which man's eyes without it could not see , ) I say , ask any man who knoweth these things , whether all this earth be any more in comparison of the whole creation , Though Cicero frequently derideth the superstitious fear of Hell , yet he meaneth not of all future punishment of the wicked , but of the Poets fables of Styt , Cerberus , Tantalus , and Sysiphus kind of penalties , and of Minos and Rhadamanthu● the infernal Judges . than one Prison is to a Kingdom or Empire , or the paring of one nail , or a little mole , or wart , or a hair , in comparison of the whole body . And if God should cast off all this earth , and use all the sinners in it as they deserve , it is no more sign of a want of benignity or mercy in him , than it is for a King to cast one subject of a million into a Jail , and to hang him for his murder , or treason , or rebellion ; or for a man to kill one louse , which is but a molestation to the body which beareth it ; or than it is to pare a mans nails , or cut off a wart , or a hair , or to pull out a rotten aking tooth . Sed Gegenetis Christus humani ( inquitis ) c●nservator advenit cur non omnes aequali munifi●entia liberat ? Resp. Aequaliter liberat , qui aequa●i●et omnes vocat : Haud ab ind●lgentia principali quemquam repellit , aut respuit : qui sublimibus , infimis , servis , &c. uniformiter potestatem ven●endi ad se facit ? Patet omnibus fons vitae , neque ab jure potandi quisquam prohibetur . Si tibi fastidium tantum est , ut oblati respuas beneficium muneris , quinimo si tantum sapientia praevales , ut ea quae offeruntur à Christo ludum & ineptias nomines quid invitans peccat , cujus solum sunt hae partes , ut sub tui juris arbitrio fructum suae benignitatis exponat ? — An orandus es ut beneficium salutis à Deo digneris accipere , & tibi aspernanti , fugientique longissime , infundenda est in gremium divinae benevolentiae gratia ? Vis sumere quod offertur , & in tuos usus convertere consulueris tu tibi . Aspernaris , contemnis & despicis , te muneris commoditate privaveris . Nulli Deus infert necessitatem . Object . Nolo ( inquis ) & voluntatem non babeo . Resp. Quid ergo criminaris Deum , tanquam tibi desit ? Opem desideras tibi ferre , cujus dona & munera non tantum asperneris & fugias , verum in alia verbà cognomines , & jocularibus facetiis prosequaris . Arnob. adv. Gent. l. 2. I know it is a thing uncertain and unrevealed to us , whether all these Globes be inhabited or not : but he that considereth , that there is scarce any uninhabitable place on earth , or in the water , or air , but men , or beasts , or birds , or fishes , or flies , or worms and moles do take up almost all , will think it a probability so near a certainty , as not to be much doubted of , that the vaster and more glorious parts of the Creation are not uninhabited ; but that they have Inhabitants answerable to their magnitude and glory ( as Palaces have other inhabitants than Cottages ) : and that there is a connaturality and agreeableness there as well as here , between the Region or Globe , and the inhabitants . But whether it be the Globes themselves , or only the inter-spaces , or other parts that are thus inhabited , no reason can doubt , but that those more vast and glorious spaces are proportionably possess'd : And whether they are all to be called Angels or Spirits , or by what other name , is unrevealed to us : but what ever they are called , I make no question but our number to theirs is not one to a million at the most .

Now this being so , for ought we know those glorious parts may have inhabitants without any sin or misery ; who are filled with their Makers love and goodness ; and so are fitter to be the demonstration of that love and goodness , than this sinful mole-hill or dungeon of ignorance is . If I were sure that God would save all mankind , and only leave the devils in their damnation , and forsake no part of his Creation but their Hell , it would not be any great stumbling to my faith : Or if Earth were all God's creation , and I were sure that he would condemn but one man of a hundred thousand , or a million , and that only for final impenitency in the contempt of the mercy which would have saved him ; this would be no great difficulty to my faith . Why then should it be an offence to us , if God , for their final refusal of his grace , do for ever forsake and punish the far greater part of this little dark and sinful world , while he glorifieth his Benignity and Love abundantly upon innumerable Angels , and blessed Spirits , and inhabitants of those more large and glorious seats ? If you would judge of the Beneficence of a King , will you go to the Jail and the Gallows to discern it , or to his Palace and all the rest of his Kingdom ? And will you make a few condemned malefactors the measure of it ? or all the rest of his obedient prosperous subjects ? If Hell be totally forsaken of God , as having totally forsaken him ; and if Earth have made it self next to Hell , and be forsaken as to the far greater part , because that greater part hath forsaken him ; as long as there may be millions of blessed ones above , to one of these forsaken ones on earth , it should be no offence to any but the selfish guilty sinner . I confess I rather look on it as a great demonstration of God's holiness and goodness in his Justice , that he will punish the rebellious according to his Laws ; and a great demonstration of his Goodness in his Mercy , that he will save any of such a rebellious world , and hath not forsaken it utterly as Hell : Eunomiani minas futuri supplicii & gehennae , non ad veritatem , sed ad metum prolatas aiebant . Hermenopul . de Sectis . Sect. 13. And when of all the thousands of Worlds or Globes which he hath made , we know of none forsaken by him , but Hell , and part of the Earth , all the Devils , and most of Men ; we should admire the glory of his bounty , and be thankful with joy , that we are not of the forsaken number ; and that even among sinners , he will cast off none but those that finally reject his mercy .

But selfishness and sense do make men blinde , and judge of Good and Evil only by self-interest and feeling ; and the malefactor will hardly magnifie Justice , nor take it to be a sign of Goodness : But God will be God whether selfish rebels will or not .

Obj. That any thing existeth besides God cannot be known but by sense or history : Have you either of these for those Inhabitants ? And if we may go by Conjectures , for ought you know there may as many of those Worlds be damned , as of earthly men .

Ans. 1. Some men are so little conscious of their humanity , that they think that nothing is known at all : But he that knoweth by sense that He is himself , and that there is a World about him , and then by Reason that there is a God , may know also by Reason that there are other Creatures which he never saw : Neither sense nor history told us of the inhabitants of the ( then ) unknown parts of the World ; and yet it had been easie to gather at least a strong probability that there are such . He that knoweth that an intelligent Nature is better than a non-intelligent , and then knoweth that God hath made man intelligent , and then thinketh what difference there is in matter , magnitude and glory , between the dirty body of Man with the Earth he liveth in , and those vast and glorious Ethereal spaces ; will quickly judge that it is a thing incredible , that God should have no Creatures nobler than man , nor imprint more of his Image upon any in those more glorious Regions , than on us that dwell as Snails in such a shell ; or that there should be such a strange disproportion in the works of God , as that a punctum of dirty earth only should be possessed of the Divine or Intellectual nature , and the vast and glorious Orbs or Spaces be made only to look on , or to serve these mortal Worms : But proofs go according to the preparation of the Receivers minde : Nothing is a proof to the unprepared and prejudiced .

2. We have sense by the Telescope to tell us , that the Moon hath parts unequal , and looketh much like the habitable Earth : And we have sense to tell us , that there are Witches and Apparitions , and consequently other kinde of intellectual Wights than we . And we have History to tell us of the appearances and offices of Angels : And if there be certainly such wights , our eyes may help us to conjecture at their Numbers ( compared to us ) by the spaces which they inhabit .

3. There is a proportion and harmony in all the works of God : And therefore we that see how much the superiour Orbs do in glory excell this dirty Earth , have reason to think that the nature of the Inhabitants is suited to their Habitations ; and consequently that they are more excellent Creatures than we , and therefore less sinfull , and therefore more happy .

4. Yet after all this , I am neither asserting that all this is so , nor bound to prove it . I only argue , that you who are offended at the numbers that sin and perish , do wrangle in the dark , and speak against you know not what . Conjecture is enough for me , to prove that you do foolishly to argue against experience ( of the sin and misery of the most ) upon meer uncertainties . You will not censure the actions of a Prince or Generall , when your ignorance of their Counsels maketh you uncertain of the cause ; yea and of the matter of fact it self . The proof lyeth on your part , and not on mine : You say , our doctrine is incredible , because so few are saved , and yet confess that for ought you know , taking all together it may be many millions for one that perisheth . I think by proving you uncertain of this , I prove you foolish in your Infidelity . And if you will conjecture then , that there may as many of those other Regions be damned , 1. You shew your selves much more harsh in your censures than the Christians are , whose harshness you are now reproving : Yea you conjecture this without all ground or probability . And will you say then , For ought I know it may be so , Ergo , Christianity is incredible ? Can a groundless conjecture allow any rational man such a Conclusion ?

Obj. But you say your selves that many of the Angels fell , and are now Devils .

Answ. But we say not how many : we never said that it is the whole number of the Glorious Inhabitants of all the superiour World , who are called Angels , as Messengers or Officers about man : we know not how small a part of them comparatively it may be : And of them we know not how few fell . Augustine conjectured that it was the tenth part ; but we have no ground for any such conjecture .

Obj. But it is incredible that the World should perish for one mans sin , whom they never knew , nor could prevent ?

Ans. 1. To them 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 holy Children , nor convey to them that which they have not themselves : nor yet that God should hate the unholy : Nor that the Parents choice should signifie much for their Childrens state , who have no wills of their own fit for actual choice ; nor that restored imperfect holiness should not be conveyed to Children by natural propagation ; which came to the Parents by Regeneration : nor that the Children of Traytors should be disinherited for their Fathers faults : nor that the Children of Drunkards and Gluttons should be naturally diseased .

2. No man in the World doth perish for Adams sin alone without his own : ( Though we judge the case of Infants to allow you no exception , yet to carry the controversie to them into the dark , and to argue à minus notis , is not the property of such as seek impartially for truth . ) Christ hath procured a new Covenant upon which all those that hear the Gospel , shall again be tryed for life or death : And those that hear it not , have divers means which have a tendency to their recovery , and are under undenyable Obligations to use those means in order to their recovery : which if they do not faithfully , they perish for their own sin . Should it not make Christianity the more easily credible , when certain experience assureth us , how prone even Infants are to sin , and how universally the World is drown'd in wickedness ; and then to finde so admirable and suitable a Remedy revealed ?

Obj. But Punishment is to warn others from sinning : But after this life there will be none to warn : therefore there will be no punishment , because the end of punishing ceaseth .

Answ. 1. It is a false position , that punishment is only or chiefly to be a warning to others . It is chiefly for the ultimate end of Government , which secundum quid among men , is the bonum publicum ; but simpliciter , in Gods Government , it is the Glorifying or demonstration of the Holiness and Justice of God the universal Governour , to the pleasure of his holy will .

See more of this before , Part 1 Ch. 15. The Reader man pardon this speaking of the same thing twice , both because the Objection requireth the repetition , and because I think it needfull to most Readers ; to procure their observation . 2. It is the Penalty as Threatned in the Law , and not the penalty as executed , which is the first necessary means to deterre others from offending : And then the execution is secondarily necessary , because the Law must be fulfilled . It is not the actual hanging of a murderer ; which is the first necessary instrument or means to restrain murderers : But it is the Penalty in the Law , which saith that Murderers shall be hanged : And the commination of the Law would be no restraint , if it were not that it relateth to a just execution . So that it was necessary to the restraint of sinners in this world , Aut ideo gregem pusillum appellat , quia totum hominum genus , ne dum soli sancti , cum immensa illa Angelorum multitudine , collatum , perexiguus grex est . Est enim illorum multitudo incredibilis , hominum nume um infinitis pene partibus exceden● . Titus ●ostrens . in Luc. cap. 12. that God should threaten Hell in his Law : And therefore it is necessary that he execute that Law ; or else it would be delusory , and contemptible .

3. How know we who shall survive this present World , to whom God may make mans Hell a warning ? Are not the Devils now set out in Scripture for a warning to Man ? And how know we what other Creatures God hath , to whom these punished sinners may be a warning ? Or whether the New Earth , wherein Righteousness must dwell , according to Gods Promise ( 2 Pet. 3.12 , 13. ) shall not have use of this warning to keep them in their righteousness ? As long as all these things are probable , and the contrary utterly uncertain , how foolish a thing is it , to go from the light of a plain Revelation and Scripture , and argue from our dark uncertainties and improbabilities against that light ? And all because self-love and guilt doth make sinners unwilling to believe the truth ? So much for the Objection against Hell .

Obj. VIII . But it is incredible , that all those shall be damned that live honestly and soberly , and do no body harm , if they do not also live a holy and heavenly life , and forsake all for another World .

We deny not but that there are different degrees of punishment according to the difference of mens sins . Answ. It is but selfishness and blindness , which maketh men call him an honest man , and speak lightly of his wickedness who preferreth the dung and trifles of this World , before his Maker , and Everlasting glory . What if a pack of Murderers , Thieves and Rebels , do live together in love , and do one another no harm ? shall that excuse their murders or rebellions , and give them the name of honest men ? Etsi mortalibus in decies millenos annos haec extemis sensibus exposita vita producatur , nunquam tamen opinor tantae Angelorum & Daemonum multitudini , hamanarum animamarum numerus par erit . Aeneas Gazaeus de Animâ Theophrastus p. 399. What is the Creature to the Creator ? what greater wickedness can man commit , than to deny , despise and disobey his Maker ? and to preferre the most contemptible vanity before him ? and to choose the transitory pleasure of sinning , before the endless fruition of his God ? what is wronging a Neighbour , in comparison of this wrong ? shall a sinner refuse his everlasting happiness when it is offered him , and then think to have it , when he can possess the pleasure of sin no longer ? and all because he did no man wrong ? Doth he think to refuse Heaven , and yet to have it ? If he refuse the Love of God , and perfection of Holiness , he refuseth Heaven . It is so far from being incredible that the unholy should be damned , and the Holy only saved , that the contrary is impossible : I would not believe an Angel from Heaven , if he should tell me that one unholy Soul , in sensu composito , while such , shall be saved , and have the heavenly felicity : because it is a meer contradiction . For to be blessed in Heaven , is to be happy in the perfect Love of God : And to love God without Holiness , signifieth to love him without loving him . Are these the Objections of unbelief ?

Obj. IX . The Resurrection of these Numerical Bodies , when they are devoured and turned into the substance of other bodies , is a thing incredible † † Cum non esses , re formavit ex humida & mini●a substantia , & ex minutissima guttula , quae nec ipsi aliquando erat . Thioph . Antioch . ad Antolych . l. 1. .

Answ. 1. If it be neither against the Power , the Wisdom , or the Will of God , it is not incredible at all . One that had never heard nor thought of the way of generation , would think it as unlikely a thing that an Aco●n should bring forth an Oak , or such a thing as sperma humanum the Body of a man , as you do that the body rise again . And the Platonists think , that all Souls presently upon their departure hence do fabricate to themselves either acreal or ethereal bodies : And why should you think them so alienated from the bodies which they lived in , as only to be uncapable of those ? If we knew what the hoc idem of the Body is , we might have more particular explicit satisfaction : In the mean time we must implicitly trust in God . Leg. Finem Disput. Zachariae Scholast. Mitylen . But it is not against any of these . Who can say , that God is unable to raise the dead , who seeth so much greater things performed by him , in the daily motion of the Sun ( or Earth ) and in the support and course of the whole frame of Nature ? He that can every Spring give a kinde of Resurrection , to Plants and Flowers , and Fruits of the Earth , can easily raise our bodies from the dust . And no man can prove , that the Wisdom of God , or yet his Will , are against our Resurrection ; but that both are for it ,

Lege etiam Athenagoram de Resurrectione .

Read Garbut of the Resurrection .

may be proved by his Promises : Shall that which is beyond the power of Man , be therefore objected as a difficulty to God ?

2. Yea , it is congruous to the Wisdom and Governing Justice of God , that the same Body which was partaker with the Soul in sin and duty , should be partaker with it in suffering or felicity ? Read Aen. Gazaeus his Theophrastus , where is a handsome discourse of the Resurrection .

3. The Lord Jesus Christ did purposely die and rise again in his humane body , to put the Resurrection out of doubt , by undenyable ocular demonstration , and by the certainty of belief .

4. There is some Natural Reason for the Resurrection in the Souls inclination to its Body . As it is unwilling to lay it down , it will be willing to reassume it , when God shall say , The time is come . As we may conclude at night when they are going to bed , that the people of City and Countrey will rise the next morning , and put on their Cloaths , and not go naked about the streets , because there is in them a Natural inclination to rising and to cloaths , and a natural aversness to lie still or to go uncloathed ; so may we conclude from the souls natural inclination to its body , that it will reassume it as soon as God consenteth .

5. And all our Objections which reason from supposed contradictions vanish ; because none of us all have so much skill in Physicks as to know what it is which individuateth this Numerical Body , and so what it is which is to be restored : But we all confess , that it is not the present mass of flesh and humours , which being in a continual flux , is not the same this year which it was the last , and may vanish long before we die .

Obj. X. If Christ be indeed the Saviour of the World , why came he not into the World till it was 4000 years old ? And why was he before revealed to so few ? and to them so darkly ? Did God care for none on earth , but a few Jews ? or did he not care for the Worlds recovery till the later age , when it drew towards its end ?

Answ. It is hard for the Governour of the World , by ordinary means , to satisfie all self-conceited persons of the wisdom and equity of his dealings . But 1. it belongeth not to us , but to our free Benefactor , to determine of the measure , and season of his benefits : May he not do with his own as he list ? And shall we deny or question a proved truth , because the reason of the circumstances is unrevealed to us ? If our Physician come to cure us of a mortal disease , would we reject him because he came not sooner ? and because he cured not all others that were sick as well as us ?

2. The Eternal Wisdom and Word of God , the second Person in the Trinity , was the Saviour of the World before he was incarnate . He did not only by his Vndertaking , make his future performances valid , as to the merit and satisfaction necessary to our deliverance ; If Philosophy be medicinal to the foolish world , why were Thales , Pythagoras , Socrates , Plato , Aristotle , and Zeno born no sooner ? but the world suffered to lie so long in ignorance ? Answer this your selves , and you are answered . but he instructed Mankinde in order to their recovery , and Ruled them upon terms of grace , and so did the work of a Redeemer or Mediator , even as Prophet , Priest and King , before his Incarnation . He enacted the Covenant of Grace , that whoever repenteth and believeth shall be saved ; and so gave men a conditional pardon of their sins .

3. And though Repentance and the Love of God , was necessary to all that would be saved , even as a constitutive cause of their salvation ; yet that Faith in the Mediator , which is but the means to the Love of God , and to sanctification , Arnobius answereth this Objection , partly by alledging mans ignorance of what God did to former ages , and partly by asserting Gods mercy to them ▪ adv. Gentes li. 2. was not alwayes , nor in all places , in the same particular Articles necessary as it is now , where the Gospel is preached . Before Christs coming , a more general belief might serve the turn , for mens salvation ; without believing , that [ This Jesus is the Christ ; that he was conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate ; was crucified , dead , and buryed , and descended to Hades , and rose again the third day , and ascended into Heaven , &c. ] And as more is necessary to be believed , since Christs incarnation and resurrection than before ; so more was before necessary to the Jewes , who had the Oracles of God , and had more revealed to them than to other Nations who had less revealed : And now more is necessary where the Gospel cometh , than where it doth not .

4. So that the Gentiles had a Saviour before Christs Incarnation , and not only the Jewes . They were reprieved from Legal Justice , 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 forfeited ; Obj. Quid visum est ut ante horas pauculas sospitator Christus coeli ex arcibus mitteretur ? Resp. Quae causa est quod serius hyems , aestas , autumnus fiant ? — Non minus inficias nescire nos : nec promptum est cu●quam Dei mentem videre , aut quibus modis ordinaverit res suas , homo animal coecum & ipsum se nesciens ullis potest rationibus consequi — Nec continuo sequitur ut infecta fiant quae facta sunt , & amittat res fidem , quae potestatibus est monstratum . Id. ib. which came to them by the Grace of the Redeemer . They had time and helps to turn to God , and a course of means appointed them to use , in order to their recovery and salvation : According to the use of which they shall be judged : They were not with the Devils left remediless , and shut out of all hope , under final desperation : No one ever perished in any Age or Nation of the World , who by believing in a mercifull , pardoning , holy God , was recovered to love God above all . And if they did not this , they were all without a just excuse .

5. The course of Grace as that of Nature , doth wisely proceed from low degrees to higher , and bringeth not things to perfection at the first : The Sun was not made the first day of the Creation ; nor was Man made , till all things were prepared for him . The Churches Infancy was to go before its Maturity . We have some light of the Sun , before it rise ; much more before it come to the height : As Christ now teacheth his Church more plainly , when he is himself gone into Glory , even by his Pastors whom he fitteth for that work , and by his Spirit ; so did he ( though more obscurely yet sufficiently ) teach it before he came in the flesh , by Prophets and Priests : His work of Salvation consisteth in bringing men to live in Love and Obedience : And his way of Teaching them his saving doctrine is by his Ministers without , Nam quod nobis objectare consuestis , novellam esse Religionem nostram , & ante dies propemodum paucos natam , neque vos potuisse antiquam & patriam linquere , &c. ratione istud intenditur nulla : Quid enim si hoc modo culpam velimus infligere , prioribus illis & antiquissimis seculis , quod inventis frugibus glandes spreverint , quod corticibus contegi , & amiciri desierint pellibus , postquam vestis excogitatae est textili , — Commune est omnibus & - ab ipsis pene incunabulis traditum , bona malis anteferre , inutilibus utilia praeponere — Convenit ut inspiciatis non factum , nec quid reliquerimus opponere , sed secuti quid simus potissimum contucri . Arnob. ib. l. 2. And he next instanceth , what abundance of things they had then innovated at Rome . Et postea — sed novellum nomen est nostrum , & ante dies paucos Religio est nata quam sequimur : Resp. Ut interim concedam — Quid est in negotiis hominum , quod vel opere corporis & manibus fiat , vel solius animae disciplina & cognitione teneatur , quod non ex aliquo coeperit tempore ? Philosophia , Musica , Astronomia , &c. Id. ib. p. 24. and by his Spirit within : And thus he did before his coming in flesh , and thus he doth since : we that are born since his coming , see not his Person , any more than they who were born before . But we have his Word , Ministers , and Spirit , and so had they : His reconciling sacrifice was effectual morally in esse cognito & volito before the performance of it : And the means of reconciling our mindes to God , were sufficient in their kind before , though more full and excellent since his coming .

If you would not be deluded into Infidelity by this objection ( which indeed is one of the greatest difficulties of Faith ) you must not further one error by another . 1. Think not that God is hired or perswaded by Christ as against his will to forgive mens sins and save their souls , or to do them any good . Understand , that no good cometh to man , or any Creature , but totally from Gods will and Love , who is the Original and Eternal Goodness . All the question is but of the modus conferendi , the way of his Conveyance : And then it will not seem incredible , that he should give out his mercy by degrees , and with some diversity .

2. Think not that Christianity doth teach men , that all those who were not of the Jewish Nation or Church then , or that are not now of the Christian Church , were so cast off and forsaken by God as the Devils are , to be left as utterly hopeless or remediless : nor that they were upon no other terms for salvation , than man in innocency was under ; which was [ Obey perfectly and live ; or if thou sin , thou shalt die ] : For this had been to leave them as hopeless as the Devils , when once they had sinned .

3. And think not that Christ can shew no mercy , nor do any thing towards the salvation of a sinner , before he is known himself to the sinner ; especially before he is known as an incarnate Mediator , or one that is to be incarnate . He struck down Paul , and spake to him from Heaven , before Paul knew him : He sent Philip to the Eunuch , before he knew him , and Peter to Cornelius , and sendeth the Gospel to Heathen Nations , before they know him . If the Apostles themselves , even after that they had lived long with Christ , and heard his preaching , and seen his Miracles , yea and preached and wrought Miracles themselves , did not yet understand that he must suffer , and die , and rise again , and send down the Spirit , &c. you may conjecture by this what the common Faith of those before Christs coming was , who were saved .

4. Think not therefore that Christ hath no way or degree of effectual Teaching , but by the express doctrine of his Incarnation , Death and Resurrection , which is now THE GOSPEL .

5. And think not that all the mercies which Pagan Nations have from God , are no acts of Grace , nor have any tendency to their conversion and salvation . Doubtless , it is the same Redeemer , even the eternal Wisdom and Word of God , who before his Incarnation gave greater mercy to the Jews , Religionis autoritas non est tempore estimanda sed numine . Id. ib. Yet next he saith , Our Religion is the oldest , because God is so , though Christ came but lately to teach it us better . and lesser to the Gentiles : He doth by these mercies oblige or lead men to Repentance and Gratitude , and reveal God as mercifull and ready to forgive all capable sinners : As even under the Law , Exod ▪ 34. he revealed himself fullyer to Moses , [ The Lord , the Lord God , mercifull and gracious , long-suffering and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgression and sin , &c. ] though he will by no means ( no not by Christ ) clear the guilty , that is , either say to the wicked , thou art just , or pardon any uncapable subject . Doubtless , mercy bindeth Heathens to know God as mercifull , and to love him , and to improve that mercy to their attainment of more , and to seek after further knowledge , and to be better than they are ; and they are set under a certain course of Means , and appointed Duty , in order to their recovery and salvation : Else it might be said , that they have nothing to do for their own recovery , and consequently sin not by omitting it . By all this you may perceive , that Christ did much by Mercies and Teaching before his Incarnation , and since for all the World , which hath a tendency to their conversion , recovery and salvation .

Obj. XI . The conception of a Virgin , without man , is improbable ; and must all depend upon the credit of her own word : And the meanness of his Parentage , breeding and condition , doth more increase the difficulty .

Answ. 1. It was meet that the birth of Christ should begin , in a Miracle , when his life was to be spent and finished in Miracles . 2. It is no more than was promised before by the Prophet , Isa. 7.14 . A Virgin shall conceive and bear a Son , &c. And why should the fulfilling of a Prophesie by miracle be incredible ? 3. It is neither above nor against the Power , Wisdom or Love of God , and therefore it should not seem incredible . There is no contradiction or impossibility in it ; nor any thing contrary to Sense or Reason . Reason saith indeed , that it is above the power of man , and above the common course of Nature ; but not that it is above the Power of the God of Nature : Is it any harder for God to cause a Virgin to conceive by the Holy Ghost , than to make the first of Humane kinde , ( or any other kinde ) of nothing ? 4. It was meet that he who was to be a Sacrifice for sin , and a Teacher and pattern of perfect righteousness , and a Mediator between God and Man , should not be an ordinary Childe of Adam , nor be himself defiled with Original or actual sin ; and therefore that he should be in a peculiar sense the Son of God . 5. And this doth not depend only on the Credit of the Virgin-mothers word , but on the multitude of Miracles whereby God himself confirmed the truth of it .

And as for the Meanness of his Person and Condition , 1. It was a needfull part of the humiliation which he was for our sins to undergo ; that he should take upon him the form of a Servant , and make himself of no reputation , Phil. 2.7 , 8 , 9. 2. It was a suitable testimony against the pride , carnality , and worldly-mindedness of deluded men , who over-value the honour and pleasure and riches of the World : And a suitable means to teach men to judge of things aright , and value every thing truely as it is . The contrary whereof is the cause of all the sin and misery of the World . He that was to cure men of the Love of the World , and all its riches , dignities and pleasure , & he that was to save them from this , by the Office of a Saviour , could not have taken a more effectual way , than to teach them by his own example , and to go before them in the setled contempt of all these vanities , and preferring the true and durable felicity . 3. Look inwardly to his God-head , and spiritual perfections : Look upward to his present state of Glory , who hath now all power given into his hands , and is made Head over all things to the Church , Eph. 1.22 . Look forward to the day of his glorious appearing , when he shall come with all his Celestial Retinue , to judge the World : And then you will see the Dignity and excellency of Christ . If you preferre not spiritual and heavenly dignities your selves , you are uncapable of them , and cannot be saved : But if you do , you may see the excellencies of Christ . 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 because his Kingdom is not of this World : And he that knoweth any thing of the difference between God and the Creature , Heaven and Earth , will not despise the Eternal Jehovah , because he weareth not a silken Coat , and dwelleth not in the guilded Palaces of a Prince : If Earthly Glory had been the highest , it had been the glory of Christ : And if he had come to make us happy by the rich mans way , Luk. 16. To be cloathed in Purple and Silk , and faring sumptuously every day , then would he have led us this way by his example . But when it is the work of a Saviour to save us from the flesh , and from this present evil World , the Means must be suited to the end .

Obj. XII . But it is a very hard thing to believe that person to be God Incarnate , and the Saviour of the World , who suffered on a Cross , as a Blasphemer and a Traytor that usurped the Title of a King .

Answ. The Cross of Christ hath ever been the stumbling-block of the proud and worldly sort of men . But it is the confidence and consolation of true Believers . For 1. It was not for his own sins but for ours that he suffered : Even so was it prophesied of him , Isa. 53.4 . Surely , he hath born our griefs , Leg. Ivon Carnotens . de rebus Ecclesiast. cap. Quare Deus natus & passus est ? Bibl. Pat. To. 10. pag. 809 , 810. Etiam Ruper . Tuitiens . li. 3. de Divinis Offic. cap. 14. de eo quod solet quaeri , Cur Deus lapsum hominis evenire permiserit , pro quo Incarnatio ejus necessaria fuit ? pag. 897. Pythagoras samius suspicione dominationis injustâ vivus concrematus in fano est : Nunquid ea quae docuit , vim propriam perdiderunt , quia non Spiritum sponte , sed crudelitate appetitus effudit : similiter Socrates civitatis suae judicio damnatus , &c. Aquilius , Trebonius , Regulus , acerbissinarum mortium experti sunt formas : nunquid idcirco post vitam judicati sunt turpes ? Nemo unquam innocens male interemptus infamis est ; nec turpitudinis alicujus commaculatur nota , qui non suo merito , poenas graves , sed truciatoris perpetitur saevitatem . Arnob. adv. Gent. li. 1. p. 7. and carryed our sorrows ; yet did we esteem him stricken of God , and afflicted : But he was wounded for our transgressions ; he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed : All we like Sheep have gone astray , we have every one turned to his own way , and the Lord hath laid on him the iniquity of us all . And it is impudent ingratitude to make those his sufferings the occasion of our unbelief , which we were the causes of our selves ; and to be ashamed of that Cross which we laid upon him by our sins . It is not worth the labour to answer the slanders of his accusers , about his usurpation of a Kingdom , when they believed it not themselves : He was above a worldly Kingdom . And it could be no blasphemy for him to say that he was the Son of God , when he had so fully proved it by his works .

2. His suffering as a reputed Malefactor on a Cross , was a principal part of the merit of his Patience : For many a man can bear the corporal pain , who cannot so far deny his honour , as to bear the imputation of a Crime : For the innocent Son of God , that was never convict of sin , to suffer under the name of a Blasphemer and a Traytor , was greater condescention , than to have suffered under the name of an innocent person .

3. And in all this it was needfull that the Saviour of Mankinde , should not only be a Sacrifice and Ransom for our sinfull Souls , but also should heal us of the over-love of Life , and Honour by his Example . Had not his self-denyal and patience extended to the loss of all things in this World , both life it self , and the reputation of his righteousness , it had not been a perfect example of self-denyal and patience unto us . And then it had been unmeet for so great a work , as the cure of our Pride and love of Life . Had Christ come to deliver the Jews from Captivity , or to make his Followers great on Earth , as Mahomet did , he would have suited the Means to such an End : But when he came to save men from pride , and self-love , and the esteem of this World , and to bring them to Patience , and full obedience to the will of God , and to place all their happiness in another life , true Reason telleth us that there was no example so fit for this end , as Patient submission to the greatest sufferings . The Cross of Christ then shall be our glory , and not our stumbling-block or shame . Let the Children of the Devil boast , that they are able to do hurt , and to trample upon others : The Disciples of Christ will rather boast , that they can patiently endure to be abused , as knowing that their Pride and Love of the World , is the enemy which they are most concern'd in conquering .

Obj. XIII . It was but a few mean unlearned persons who believed in him at the first : And it is not past a sixth part of the World , that yet believeth in him : And of these , few do it judiciously and from their hearts , but because their Kings or Parents , or Countrey are of that Religion .

Answ. 1. As to the Number I have answered it before . It is no great number comparatively that are Kings , or Lords , or Learned men , and truly judicious and wise : will you therefore set light by any of these ? Things excellent are seldom common . The Earth hath more Stones than Gold or Pearls . How gallantly have your Learned Philosophers excelled us ? When the Pyrrhonians and Arcesilas his new Academeticks have learned to know that ●ing can be known ; and the one sort of them say that they know not that much neither . But whether they dare say that they know that they know not that much they have not told us . Of them even Cicero learned as much to doubt as to know . All those believed in Christ who heard his word , and saw his works , and had wise , considerate , honest hearts , to receive the sufficient evidence of truth . The greater part are every where ignorant , rash , injudicious , dishonest , and carryed away with prejudice , fancy , custom , error and carnal interest . If all men have means in its own kind sufficient to bring them to believe , to understand so much as God immediately requireth of them , it is their fault who after this are ignorant and unbelieving ; and if it prove their misery , let them thank themselves . But yet Christ will not leave the success of his undertaking so far to the will of man , as to be uncertain of his expected fruits : He hath his chosen ones throughout the World , and will bring them effectually to Faith and Holiness , to Grace and Glory , though all the Powers of Hell do rage against it : In them is his delight , and them he will conform to his Fathers will , and restore them to his Image ,

Quicquid nil verum statuens Academia duplex

Personat ; arroso quicquid sapit ungue Cleanthes — Apol. Sidonius Carm. 2. p. 123.

and fit them to love and serve him here , and enjoy him for ever : And though they are not the greater number , they shall be the everlasting demonstration of his Wisdom , Love , and Holiness : And when you see all the worlds of more blessed Inhabitants , you will see that the Damned were the smaller number , and the Blessed in all probability many millions to one : If the Devil have the greater number in this World , God will have the greater number in the rest .

2. It was the wise design of Jesus Christ , that few in comparison should be converted by his personal converse or teaching , and thousands might be suddenly converted upon his Ascension , and the coming down of the Holy Ghost : Both because his Resurrection and Ascension were part of the Articles to be believed , and were the chiefest of all his Miracles which did convert men : And therefore he would Rise from the dead before the multitude should be called : And because the Spirit as it was his extraordinary Witness and Advocate on Earth , was to be given by him after he ascended into glory ; And he would have the World see , that the Conversion of men to Faith and Sanctity , was not the effect of any politick Confederacy between him and them , but the effect of Gods Power , Light and Love : so that it should be a great confirmation to our Faith to consider , that those multitudes believed by the wonderfull testimony and work of the Holy Ghost , upon the Disciples , when Christ had been crucified in despight , who yet believed not before , but were his Crucifiers : It was not so hard nor honourable an act to believe in him ; when he went about working Miracles , and seemed in a possibility to restore their temporal Kingdom , as to believe in him after he had been crucified among Malefactors . He therefore that could after this by the Spirit and Miracles , bring so many thousands to believe , did shew that he was alive himself and in full power .

3. And that the Apostles were mean unlearned men , is a great confirmation to our Faith . For now it is apparent that they had their abilities , wisdom and successes from the Spirit and Power of God : But if they had been Philosophers or cunning men , it might have been more suspected to be a laid contrivance between Christ and them . Indeed for all his Miracles , they began to be in doubt of him themselves , when he was dead and buryed , till they saw him risen again , and had the Spirit came upon them , and this last undenyable evidence , and this heavenly insuperable Call and Conviction was it , which miraculously setled them in the Faith .

* * Quid nobis est investigare ●a quae neque scire compendium , neque ignorare detrimentum est ullum ? Remittite haec Deo , atque ipsum scire concedite , quid , quare , & unde sit ? debuerit esse aut non esse . Vestris non est rationibus liberum implicare vos talibus , & tam remotas inutiliter curare res : Vestra in ancipiti sita est salus animarum vestrarum ; & nisi vos applicatis Dei Principis notioni , à corporalibus vinculis exolutos , expectat mors saeva ; non repentinam afferens extinctionem , sed pertractum temporis cruciabilis poenae acerbitate consumens . Arnob. adv. Gent. l. 2. 4. And that Saviour , who came not to make us Worldlings , but to save us from this present evil World , and to cure our esteem and love of worldly things , did think it meetest both to appear in the form of a poor man himself , and to choose Disciples of the like condition , and not to choose the worldly wise , and great , and honourable , to be the first attesters of his miracles , or preachers of his Gospel . Though he had some that were of place and quality in the World , ( as Nicodemus , Joseph , Cornelius , Sergius Paulus , &c. ) yet his Power needed not such Instruments : As he would not teach us to magnifie worldly Pomp , nor value things by outward appearance , as the deluded dreaming world doth , so he would shew us , that he needeth not Kings nor Philosophers , by worldly power or wisdom to set up his Kingdom . He giveth power , but he receiveth none : He setteth up Kings , and by him they reign ; but they set not up him , nor doth he reign by any of them : Nor will he be beholden to great men , or learned men for their help , to promote his cause and interest in the World . The largeness of his mercy indeed extendeth to Kings , and all in Authority , as well as to the poor , and if they will not reject it , nor break his bonds , but kiss the Son , before his wrath break forth against them , they may be saved as well as others : ( Psal. 2.1 , 2 , 9 , 10. 1 Tim. 2.1 , 2. ) But he will not use them in the first setting up of his Church in the World , lest men should think , that it was set up by the Learning , Policy or Power of man : 1 Cor. 1.26 , 27 , 28 , 29. and 2.5 , 6 , 7 , 10 , 13. & 13.19 , &c. And therefore he would not be voted one of the Gods by Tyberius , or Adrians Senate , nor accept of the worship of Alexander Sev●rus , who in his Lararium worshipped him as one of his Demi-gods ; nor receive any such beggarly Deity from man ; but when Constantine acknowledged him as God indeed , he accepted his acknowledgement . Those unlearned men whom he used were made wiser in an hour by the Holy Ghost , than all the Philosophers in the World : And those mean contemned persons overcame the Learning and Power of the World , and not by Arms as Mahomet , but against Arms and Arguments , wit and rage , by the Spirit alone they subdued the greatest powers to their Lord .

Obj. XIV . But it doth sapere scenam , sound like a Poetical fiction , that God should satisfie his own Justice , and Christ should die instead of our being damned , and this to appease the wrath of God , as if God were angry , and delighted in the blood or sufferings of the innocent .

Answ. Ignorance is the great cause of unbelief . This objection cometh from many errours , and false conceits about the things of which it speaketh . Lege pretiosissimum Grotii lib. de satisfactione : Item Zarnovecium & Johan . Junium & Essenium de satisf . 1. If the word [ Satisfaction ] offend you , use only the Scripture-words , that Christ was a Sacrifice , an Atonement , a Propitiation , a Price , &c. And if this be incredible , how came it to pass that sacrificing was the custom of all the world ? Doth not this objection as much militate against this ? was God angry ? Pontifex ille credo est qui principaliter apud divinitatem summae Trinitatis humani generis oblata sanctificat , peccata expiat , vota commendat . Ipse ergo verus sacerdos est , quia Filius Dei secundum id quod aequalis est Patri , non tam preces fundit , quam prec●ntes exaudit ; homo potius hic intelligendus est , quem Pontificem Apostolus d●cens , nostrisque infirmitatibus compati , &c. Claudian Mammert . de statu Animae contr. Faust . l. 1 c 3. or was he delighted in the bloud and sufferings of harmless sheep and other cattel ? and must these either satisfie him , or appease his wrath ? What think you should be the cause , that sacrificing was thus commonly used in all ages through all the earth , if it savoured but of poetical fiction ?

2. God hath no such thing as a passion of anger to be appeased , nor is he at all delighted in the bloud or sufferings of the worst , much less of the innocent , nor doth he sell his mercy for bloud ; nor is his satisfaction any reparation of any loss of his , which he receiveth from another . But , 1. Do you understand what Government is ? and what Divine Government is ? and what is the end of it ? even the pleasing of the will of God in the demonstrations of his own perfections : if you do , you will know , that it was necessary that God's penal Laws should not be broken by a rebel world , without being executed on them according to their true intent and meaning , or without such an equivalent demonstration of his Justice , as might vindicate the Law and Law-giver from contempt , and the imputation of ignorance or levity , and might attain the ends of Government as much , as if all sinners had suffered themselves : And this is it that we mean by a Sacrifice , Ransom , or Satisfaction . Shall God be a Governour and have no Laws ? or shall he have Laws that have no penalties ? or shall he set up a lying scar-crow to frighten sinners by deceit ? and have Laws which are never meant for execution ? Are any of these becoming God ? Or shall he let the Devil go for true , who told Eve at first , You shall not die ? and let the world sin on with boldness , and laugh at his Laws , and say , God did but frighten us with a few words , which he never intended to fulfill ? or should God have damned all the world according to their desert ? If none of all this be credible to you , then certainly nothing should be more credible , than that his wisdom hath found out some way , to exercise pardoning saving mercy , without any injury to his governing justice and truth , and without exposing his Laws and himself to the contempt of sinners , or emboldening them in their sins ; even a way which shall vindicate his honour , and attain his ends of government , as well as if we had been all punished with death and hell ; and yet may save us with the great advantage of honour to his mercy ; and in the fullest demonstration of that love and goodness , which may win our love . And where will you find this done but in Jesus Christ alone ? 2. You must distinguish between Anger and Justice : when God is said to be angry , it meaneth no more but that he is displeased with sin and sinners , and executeth his governing-justice on them . 3. You must distinguish between sufferings in themselves considered , and as in their signification and effects : God loved not any mans pain and suffering and death , as in it self considered , and as evil to us : ( no not of a sacrificed beast ) but he loveth the demonstration of his truth , and justice , and holiness , and the vindication of his Laws from the contempt of sinners , and the other good ends attained by this means : and so as a means adapted to such ends he loveth the punishment of sin .

Object . XV. It is a suspicious sign that he seeketh but to set up his name , and get disciples , that he maketh it so necessary to salvation to believe in him ; and not only to repent and turn to God .

Answ. He maketh not believing in him necessary , sub ratione finis , as our holiness and love to God is ; but only sub ratione medii , as a means to make us holy , and work us up to the love of God . He proclaimeth himself to be the Way , the Truth , and the Life , by whom it is that we must come to the Father ; and that he will save to the uttermost all that come to God by him , Heb. 7.25 . Joh. 14.6 . So that he commandeth Faith but as the bellows of Love , to kindle in us the heavenly flames . And I pray you , how should he do this otherwise ? Can we learn of 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 promises and covenant , and come to God with ever the more boldness and hope of mercy , if we believe not in his Sacrifice and Merits ? Shall we be comforted at death in hope that he will justifie us , and receive our souls , if we believe not that he liveth , and will judge the world , and is the Lord of life and glory ? Will you learn of Plato or Aristotle , if you believe not that they are fit to be your Teachers ? Or will you take Physick of any Physician whom you trust not , but take him for a deceiver ? Or will you go in the Vessel with a Pilot , or serve in the Army under a Captain , whom you cannot trust ? To believe in Christ , which is made so necessary to our justification and salvation , is not a dead opinion , nor the joyning with a party that cryeth up his name : But it is to become Christians indeed ; that is , to take him unfeignedly for our Saviour , and give up our selves to him by resolved consent or covenant , to be saved by him from sin and punishment , and reconciled to God , and brought to perfect holiness and glory . This is true justifying and saving faith . And it is our own necessities that have made this faith so necessary as a means to our own salvation . And shall we make it necessary for our selves , and then quarrel with him for making it necessary in his Covenant ?

Object . XVI . If Christ were the Son of God , and his Apostles inspired by the holy Ghost , and the Scriptures were God's Word , they would excel all other men and writings in all true rational worth and excellency : whereas Aristotle excelleth them in Logick and Philosophy , and Cicero and Demosthenes in Oratory , and Seneca in ingenious expressions of morality , &c.

* *

The parts and style of men may vary , who speak the same truth . Sentit ut Py●hagoras , dividit ut Socrates , explicat ut Plato , implicat ut Aristoteles , ut Aeschines blanditur , ut Demosthenes irascitur , vernat ut Hortensius , ut Cethegus , incitat ut Curio , moratur ut Fabius , simulat ut Crassus , dissimulat ut Caesar , suadet ut Cato , dissuadet ut Appius , persuadet ut Tullius : instruit ut Hieronimus , destruit ut Lactantius , astruit ut Augustinus , attollitur ut Hilarius , summittitur ut Joannes , ut Basilius corripit , ut Gregorius consolatur , ut Orosius affluit , ut Ruffinus stringitur , ut Eusebius narrat ; ut Eucheus sollicitat , ut Paulinus provocat , ut Ambrosius perseverat . Sidonius Ep Mamme●t . pop. l. de

Even as your Heathen Authors had their several styles , so had the Sacred Writers . Qua Cris●us brevitate pla●er , quo pondere Varro . Quo genio Plautus , quo flumine Quintilianus . Qua pompa Tacitus nunquam sine laude loquendus . Apol. Sidonius Carm 2. Auctuar . Bib. Patr. p. 123.

Answ. You may as well argue , that Aristotle was no wiser than a Minstrel , because he could not fiddle so well , nor than a Painter , because he could not limn so well ; or than a harlot , because he could not dress himself so neatly . Means are to be estimated according to their fitness for their ends . Christ himself excelled all mankind , in all true perfections ; and yet it became him not to exercise all mens arts , to shew that he excelleth them . He came not into the world to teach men Architecture , Navigation , Medicine , Astronomy , Grammar , Musick , Logick , Rhetorick , &c. and therefore shewed not his skill in these . The world had sufficient helps and means for these in Nature . It was to save men from sin and hell ,

Nihil fide nostra ini quius fingi posset , si in eruditos tantum , & dicendi facultate & Logicis demonstrationibus excellentes caderet : popularis autem multitudo , ut auro & argento aliisque omnibus rebus , quae hic in pretio habentur , atque à plerisque avide expetuntur , sic hoc quoque frustraretur , ac Deus id quod altum & excelsum est , & ad paucos pertingit , gratum acceptumque haberet ; contra , quod propinquius est , nec vulgi captum superat , aspernaretur & rejiceret . Nazianz. Orat. 26. p. 458.

Sed ab indoctis hominibus & rudibus scripta sunt . Et idcirco non sunt facili auditione credenda . Vide ne magis fortior haec causa fit : cur illa sint nullis coinqu●nata mendaciis ; mente simplici prodita , & ignara lenociniis ampliare Trivialis & sordidus sermo est : Nunquam enim veritas sectata est fucum , nec quod exploratum & certum est , circumduci se patitur orationis per ambitum longiorem : Collectiones Enthymemeta , definitiones , omniaque illa ornamenta quibus fides quaeritur assertionis , suspicantes adjuvant , non veritatis lineamenta demonstrant — Soloecismis , Barbarismis , inquis obsitae sunt tes vestrae — Puerilis sane & angusti pectoris reprehensio : Quam si admitteremus ut vera sit — Quid enim officit , O quaeso ? aut quam praestat intellectui tarditatem ? utiumne quid leve , an hirsuta cum asperitate promatur ? inflectatur quod acui , an acuatur quod oportebat inflecti — Arnob. l. 1. p. 10.

Dissoluti est pectoris , in rebus seriis quaerere voluptatem — Atsi verum spectes , nullus sermo natura est integer , vitiosus similiter nullus : Quaenam enim est ratio naturalis , aut in mundi constitutionibus lex scripta , ut hic paries dicatur , & haec sella ? Id. ibid.

and bring them to pardon , holiness and heaven , that Christ was incarnate , and that the Apostles were inspired , and the Scriptures written : and to be fitted to these ends , is the excellency to be expected in them : and in this they excell all persons and writings in the world . As God doth not syllogize or know by our imperfect way of ratiocination , but yet knoweth all things better than syllogizers do ; so Christ hath a more high and excellent kind of Logick and Oratory , and a more apt and spiritual and powerful style , than Aristotle , Demosthenes , Cicero or Seneca. He shewed not that skill in methodical healing which Hippocrates and Galen shewed : But he shewed more and better skill , when he could heal with a word , and raise the dead , and had the power of life and death , so did he bring more convincing evidence than Aristotle , and perswaded more powerfully than Demosthenes or Cicero . And though this kind of formal learning was below him , and below the inspired messengers of his Gospel , yet his inferiour servants ( an Aquinas , a Scotus , an Ockam , a Scaliger , a Ramus , a Gassendus ) do match or excel the old Philosophers , and abundance of Christians equalize or excel a Demosthenes or Cicero , in the truest Oratory .

2. His mercy had a general design , for the salvation of all sorts and ranks of men , and therefore was not to confine it self to a few trifling pedantick Logicians and Orators , or those that had learned to speak in their new-made words and phrases : but he must speak in the common Dialect of all those whom he would instruct and save . As the Statutes of the land , or the Books of Physick , which are most excellent , are written in a style which is fitted to the subject matter , and to the Readers , and not in Syllogisms , or terms of Logick ; so was it more necessary that it should be with the doctrine of salvation . The poor and unlearned were the greatest number of those that were to be converted and saved by the Gospel , and still to use the holy Scriptures .

3. There is greater exactness of true Logical method in some parts of the Scripture , ( as e. g. in the Covenant of Faith , the Lord's Prayer , and the Decalogue ) than any is to be found in Aristotle or Cicero ; though men that understand them not do not observe it . The particular Books of Scripture were written at several times , and on several occasions , and not as one methodical system , ( though the Spirit that indited it , hath made it indeed a methodical system , agreeably to its design : ) but if you saw the doctrines of all this Bible uno intuitu , in a perfect scheme , as it is truly intended by the Spirit of God ; if you saw all begin the Divine Unity , and branch out it self into the Trinity , and thence into the Trinity of Relations and Correlations , and thence into the multiplied branches of Mercy and Precepts , and all these accepted and improved in Duty and Gratitude by man , and returned up in Love to the blessed Trinity and Unity again , and all this in perfect order , proportion and harmony ; you would see the most admirable perfect method that ever was set before you in the world : The resemblance of it is in the circular motion of the humours and spirits in mans body , which are delivered on from vessel to vessel , and perfected in all their motions . I know there are many systems and schemes attempted , which shew not this : but that is because the wisdom of this method is so exceeding great , that it is yet but imperfectly understood : for my own part , I may say as those that have made some progress in Anatomy beyond their Ancestors , that they have no thought that they have yet discovered all ; but rejoyce in what they have discovered , which shewed them the hopes and possibility of more . So I am far from a perfect comprehension of this wonderful method of Divinity ; but I have seen that which truly assureth me , that it excelleth all the art of Philosophers and Orators , and that it is really a most beautiful frame , and harmonious consort ; and that more is within my prospect than I am yet come to .

4. Moreover it is Christ who gave all men all the gifts they have : to Logicians , Orators , Astronomers , Grammarians , Physicians , and Musicians , &c. what ever gifts are suited to mens just ends and callings , he bestoweth on them ; and to his Apostles he gave those gifts which were most suitable to their work : I do not undervalue the gifts of Nature or Art in any ; I make it not , with Aristotle , an argument for the contempt of Musick , Jovem neque canere , neque cytharam pulsare ; but I may say , that as God hath greater excellencies in himself , so hath he greater gifts to give ; and such gifts as were fittest for the confirmation of the truth of the Gospel , and first planting of the Churches he gave to the Apostles : and such as were fit for the edifying of the Church he giveth to his Ministers ever since . And such as were fit for the improvement of Nature , in lower things , he gave the Philosophers and Artists of the world .

Object . XVII . The Scripture hath many contradictions in it , in points of History , Chronology , and other things : Therefore it is not the word of God .

Answ. Nothing but ignorance maketh men think so : understand once the true meaning , and allow for the errors of Printers , Transcribers and Translators , and there will no such thing be found . Young Students , in all Sciences , think their books are full of contradictions ; which they can easily reconcile , when they come to understand them . Books that have been so oft translated into so many Languages , and the Originals and Translations so oft transcribed , may easily fall into some disagreement between the Original and Translations ; and the various Copies may have divers inconsiderable verbal differences . But all the world must needs confess , that in all these Books , there is no contradiction in any point of Doctrine , much less in such as our salvation resteth on .

There are two opinions among Christians about the Books of the holy Scripture : the one is , That the Scriptures are so entirely and perfectly the product of the Spirit 's Inspiration ; that there is no word in them which is not infallibly true . The other is , That the Spirit was promised and given to the Apostles , to enable them to preach to the world the true Doctrine of the Gospel , and to teach men to observe what ever Christ commanded ; and truly to deliver the History of his Life and Sufferings , and Resurrection , ( which they have done accordingly . ) But not to make them perfect and indefectible in every word , which they should speak or write , no not about Sacred things ; but only in that which they delivered to the Church , as necessary to salvation , and as the Rule of Faith and Life : but every Chronological and Historical narrative , is not the Rule of Faith or Life . I think that the first opinion is right , and that no one errour or contradiction in any matter , can be proved in the Scriptures : yet all are agreed in this , that it is so of Divine Inspiration , as yet in the manner , and method , and style , to partake of the various abilities of the Writers , and consequently of their humane imperfections . And that it is a meer mistake , which Infidels deceive themselves by , to think that the Writings cannot be of Divine Inspiration , unless the Book , in order , and style , and all other excellencies , be as perfect as God himself could make it : Though we should grant that it is less Logical than Aristotle , and less Oratorical and Grammatical and exact in words , than Demosthenes or Cicero , it would be no disparagement to the certain truth of all that is in it . It doth not follow that David must be the ablest man for strength , nor that he must use the weapons which in themselves are most excellent , if he be called of God to overcome Goliah ; but rather that it may be known that he is called of God , he shall do it with less excellence of strength and weapons , than other men : and so there may be some real weakness ( not culpable ) in the Writings of the several Prophets and Apostles in point of style and method , which shall shew the more that they are sent of God to do great things by little humane excellency of speech , ( and yet that humane excellency be never the more to be disliked , no more than a sword , because David used but a sling and stone . ) If Amos have one degree of parts , and Jeremiah another , and Isaiah another , &c. God doth not equal them all by Inspiration , but only cause every man to speak his saving truth in their own language , and dialect , and style . As the body of Adam was made of the common earth , though God breathed into him a rational soul , ( and so is the body of every Saint , even such as may partake of the infirmities of parents ) so Scripture hath its style , and language , and methods so from God , as we have our bodies ; even so that there may be in them the effects of humane imperfection ; and it is not so extraordinarily of God as the truth of the Doctrine is : All is so from God , as to be suitable to its proper ends : but the body of Scripture is not so extraordinarily from him , as the soul of it is ; as if it were the most excellent and exact in every kind of ornament and perfection . The Truth and Goodness is the soul of the Scripture , together with the power manifested in it : and in these it doth indeed excel . So that variety of gifts in the Prophets and Apostles , may cause variety of style and other accidental excellencies in the parts of the holy Scriptures , and yet all these parts be animated with one soul of Power , Truth and Goodness .

But those men who think that these humane imperfections of the Writers do extend further , and may appear in some by-passages of Chronologies or History , which are no proper part of the Rule of Faith and Life , do not hereby destroy the Christian cause . For God might enable his Apostles to an infallible recording and preaching of the Gospel , even all things necessary to salvation , though he had not made them infallible in every by-passage and circumstance , no more than they were indefectible in life .

As for them that say , I can believe no man in any thing , who is mistaken in one thing , ( at least as infallible ) they speak against common sense and reason : for a man may be infallibly acquainted with some things , who is not so in all : An Historian may infallibly acquaint me , that there was a Fight at Lepanto , at Edge-hill , at York , at Naseby ; or an Insurrection and Massacre in Ireland and Paris , &c. who cannot tell me all the circumstances of it : or he may infallibly tell men of the late Fire which consumed London , though he cannot tell just whose houses were burnt , and may mistake about the Causers of it , and the circumstances . A Lawyer may infallibly tell you whether your cause be good or bad , in the main , who yet may misreport some circumstances in the opening of it . A Physician , in his Historical observations , may partly erre as an Historian in some circumstances , & yet be infallible as a Physician in some plain cases which belong directly to his Art . I do not believe that any man can prove the least error in the holy Scripture in any point , according to its true intent and meaning : but if he could , the Gospel , as a Rule of Faith and Life , in things necessary to salvation , might be nevertheless proved infallible by all the evidence before given .

Object . XVIII . The Physicks in Gen: 1. are contrary to all true Philosophy , and suited to the vulgars erroneous conceits .

Answ. No such matter : there is sounder doctrine of Physicks in Gen. 1. than any Philosopher hath who contradicteth it . And as long as they are altogether by the ears among themselves , and so little agreed in most of their Philosophy , but leave it to this day , either to the Scepticks to deride as utterly uncertain , or to any Novelist to form anew , Lege Basilii Hexamer . & Greg. Nysseni addit . into what principles and hypothesis he please ; the judgment of Philosophers is of no great value , to prejudice any against the Scriptures . The sum of Gen. 1. is but this , [ That God having first made the * *

Basil saith , that In principio is In the beginning of time ; but that the intellectual world is here presupposed : Erat antiquissima creaturae ordinatio , illis quae extra mundum sunt , apta virtutibus , orta sine tempore , sempiterna sibique propria : in qua conditor omnium Deus opera certa constituit , id est , lumen intellectibile , conveniens beatitudini amantium Dominum : Rationabile , invisibilesque dico naturas , & omnium intellectibilium decorationem , quae capacitatem nostrae mentis excedunt , quorum nec vocabula reperire possibile est . Haec substantiam invisibilis mundi replevisse sciendum est , &c. Basil . Hex. interp. Eustath . l. 1.

Caesarius Dial. 1. Qu. 50 & Qu. 51. saith , That Moses past by the Nations of Angels , and began with the creation of the visible world , and that the first day he created Matter , and afterward other things of that , &c. And that of the Light first made , God made the Sun . But he ignorantly denieth its circular motion .

Intellectual Superiour part of the world , and the matter of the Elementary world in an unformed Mass or Chaos , did the first day distinguish or form the active Element of Fire , and caused it to give Light : The second day he separated the attenuated or rarifi'd part of the passive Element , which we call the Air ; expanding it from the earth upwards , to separate the clouds from the lower waters , and to be the medium of Light . ( And whether in different degrees of purity , it fill not all the space between all the Globes both fixed and planetary , is a question which we may more probably affirm than deny ; unless there be any waters also upwards by condensation , which we cannot disprove : ) The third day he separated the rest of the passive Element , Earth and Sea , into their proper place and bounds : and also made individual Plants , in their specifick forms and virtue of generation , or multiplication of individuals : The fourth day he made the Sun , Moon and Stars , ( either then forming them , or then making them Luminaries to the earth , and appointing them their relative office ; but hath not told us of their other uses , which are nothing to us . ) The fifth day he made inferiour Sensitives , Fishes and Birds , the inhabitants of Water and Air , with the power of generation or multiplication of individuals . The sixth day he made first the terrestrial Animals , and then Man , with the power also of generation or multiplication . And the seventh day , having taken complacency in all the works of this glorious perfected frame of Nature , he appointed to be observ'd by mankind as a day of rest from worldly labours , for the worshipping of Him their Omnipotent Creator , in commemoration of this work . ]

This is the sum and sense of the Physicks of Gen. 1. And here is no errour in all this , what ever prejudice Philosophers may imagine .

Object . XIX . It is a suspicious sign , that Believing is commanded us instead of knowing , and that we must take all upon trust without any proof .

Answ. This is a meer slander . Know as much as you are able to know : Christ came not to hinder , but to help your knowledge : Faith is but a mode , or act of knowing : How will you know matters of History which are past , and matters of the unseen world , but by believing ? If you could have an Angel come from heaven to tell you what is there , would you quarrel because you are put upon believing him ? if you can know it without believing and testimony , do : God biddeth you believe nothing but what he giveth you sufficient reason to believe : Evidence of credibility in Divine faith , is evidence of certainty : Believers in Scripture usually say , [ We know that thou art the Christ , &c. ] You are not forbidden , but encouraged to try the spirits , and not to believe every spirit nor pretended prophet : Let this Treatise testifie , whether you have not Reason and evidence for Belief : it is Mahomet's doctrine and not Christ's , which forbiddeth examination .

Object . XX. It imposeth upon us an incredible thing , when it perswadeth us , that our undoing , and calamity , and death , are the way to our felicity and our gain ; and that sufferings work together for our good : At least these are hard terms , which we cannot undergoe , nor think it wisdom to lose a certainty for uncertain hopes .

Answ. Suppose but the truth of the Gospel proved , yea or but the Immortality and Retribution for Souls hereafter , ( which the light of Nature proveth ) and then we may well say , that this Objection savoureth more of the Beast than of the Man : A Heathen can answer it though not so well as a Christian : Seneca and Plutarch , Antonine , and Epictetus have done it in part . And what a dotage is it to call things present , Certainties , when they are certainly ready to pass away , and you are uncertain to possess them another hour ? who can be ignorant what haste Time maketh , Sed & no● in h●jusmodi casibus non auxiliatur Deus . Prompta & manifesta causa est . Nihil enim est nobis promissum ad hanc vitam ▪ nec in carunculae hujus folliculo constitutis , opis al●quid sponsum est , auxiliique decretum : Quinimo edocti sumus minas omnes quaecunque sunt parvi ducere — Atque ista quam dicitis persecut onis asperitas , liberatio nostra est , non persecutio : nec poenam vexat o inferet , sed ad lucem libertat●s educet : Arnobius adv. Gent. l. 2. in fine . and how like the Life of man is to a dream ? What sweetness is now left of all the pleasant cups and morsels , and all the merry hours you have had , and all the proud or lustfull fancies , which have tickled your deluded fleshly mindes ? Are they not more terrible than comfortable to your most retired sober thoughts ? and what an inconsiderable moment is it , till it will be so with all the rest ? All that the World can possibly afford you , will not make Death the more welcom , nor less terrible to you ; nor abate a jot of the pains of Hell . It is as comfortable to die poor as rich , and a life of pain and weakness and persecution , will end as pleasantly as a life of Pomp and wealth , and pleasures . If it be no unreasonable motion of a Physician to tell you of blood-letting , vomiting , parging and strict dyet , to save your lives , nor any hard dealing in your Parents , to set you many years to School , to endure both the labour of learning and the Rod ; and after that to set you to a seven years Apprentice-ship , and all this for things of a transitory nature ; since God deserveth not to be accused as too severe , if he train you up for Heaven , more strictly and in a more suffering way , than the flesh desireth . Either you believe that there is a future Life of Retribution , or you do not : If not , the foregoing Evidences must first convince you , before you will be fit to debate the case , whether sufferings are for your hurt or benefit : But if you do believe a life to come , you must needs believe that its concernments weigh down all the matters of fleshly interest in this World , as much as a mountain would weigh down a feather : And then do but further bethink your selves impartially , whether a life of Prosperity or of Adversity be the liker to tempt you into the Love of this World , and to wean away your thoughts and desires from the heavenly felicity ? Judge but rightly first of your own interest , and you will be fitter to judge of the Doctrine of Christ .

Obj. XXI . Christ seemeth to calculate all his Precepts to the poorer sort of peoples state , as if he had never hoped that Kings and Nobles would be Christians : If men think as hardly of the Rich as he doth , and take them to be so bad , and their salvation so difficult , how will they ever honour their Kings and Governours ? And if all men must suffer such as abuse and injure them , and must turn the other cheek to him that striketh them , and give him their Coat who taketh away their Cloak , what use will there be for Magistrates and Judicatures ?

Ans. 1. Christ fitteth his Precepts to the benefit of all men : But in so doing he must needs tell them of the danger of over-loving this World , as being the most mortal sin which he came to cure : And he must needs tell them what a dangerous temptation a flesh-pleasing prosperous state is to the most , to entice them to this pernicious sin . Had he silenced such necessary truths as these , he could not have been their Saviour : For how should he save them from sin , if he conceal the evil and the danger of it ? If the corruption of mans Nature be so great , that Riches and Honours , and Pleasures are ordinarily made the occasions of mens perdition , must Christ be Christ and never tell them of it ? And is he to be blamed for telling them the truth ? or they rather who create these difficulties and dangers to themselves ? Christ teacheth men to honour a Sacred Office , such as Magistracy is , without honouring Vice , or betraying sinners by concealing their temptations . And to holy faithfull Rulers he teacheth us , to give a double honour . They that will prove , that most of the great and wealthy shall be saved , must prove first that most of them are godly , and mortified , heavenly persons : And the fit proof of that must be by shewing us the men that are so .

2. The Laws of Christ require every Soul to be subject to the higher Powers , and not resist ; and this not only for fear of their wrath , but for Conscience sake ; and to pay honour and custom to all whom it is due to . And what more can be desired for the support of Government .

3. Yea , nothing more tendeth to the comfort and quietness of Governours , than the obedience of those Precepts of patience and peace , which the Objection quarrelleth with . If Subjects would love each other as themselves , and forgive injuries , and love their enemies , what could be more joyfull to a faithfull Governour ? And to the Question , What use would there be then of Judicatures ? I answer , They would be usefull to good men for their protection against the injuries of the bad ; where we are but Defendants ; And also in Cases where it is not want of Love , but of Knowledge , which causeth the Controversie , and when no fit arbitration can decide it : And they will be usefull among contentious persons : For all men are not true Believers : The most will be ( ordinarily ) the worst : As we will not be Fornicators , Thieves , Perjured , &c. lest you should say , To what purpose is the Law against such offenders ? so we will not be revengefull and contentious , lest you should say , To what end are Judicatures ? The Law is to prevent offences by threatned penalties : And that is the happyest Common-wealth , where the Law doth most without the Judge , and where Judicatures have least employment : For there is none to be expected on Earth so happy , where meer LOVE ( of Virtue and of one another ) will prevent the use both of Penal Laws and Judicatures .

4. And it is but selfishness , and contentiousness , and private revenge which Christ forbiddeth , and not the necessary defence or vindication of any Talent which God hath committed to our trust , so it be with the preservation of brotherly Love and Peace .

5. And that Christ foreknew what Princes and States would be converted to the Faith , is manifest , 1. In all his Prophets , who have foretold it ( that Kings shall be our Nursing Fathers , &c. ) 2. In that Christ prophesied himself , that when he was lifted up , he would draw all men to him . 3. By the Prophecies of John , who saith , that the Kingdoms of the World should become the Kingdoms of the Lord , and of his Christ .

Obj. Sed & ipse pollicetur ●uae non probat . R●sp . Ita est : Nulla enim futurorum existere potest comprobatio . Arnob. lib. 2. Obj. XXII . But it is the obscurity of all those Phophecies which is one of the difficulties of our Faith , and that they are never like to be fulfilled : Almost all your Expositors differ about the sense of Johns Revelations : And the Calling of the Jews , and bringing in all the Gentiles to their subjection , seem to be plainly prophesyed of , which are never like to come to passe .

Answ. 1. Prophecies are seldom a Rule of Life , but an Encouragement to hope , and a Confirmation to Faith when they are fulfilled : And therefore if the particularities be dark , and understood by few , so the general scope be understood , it should be no matter of offence or wonder . It is doctrine and precept , and promises of salvation , which are the daily food of Faith .

2. If no man can hitherto truly say , that any one Promise or Prophecie hath failed , why should we think that hereafter they will fail ? what though the things seem improbable to us ? They are never the unliker to be accomplished by God : The Conversion of the Gentiles , of the Roman Empire , and so many other Nations of the World , was once as improbable as the Calling of the Jews is : and yet it was done .

3. And many of those Prophecies are hereby fulfilled , it being not a worldly Kingdom , as the carnal Jews imagined , which the Prophets foretold of the Messiah , but the spiritual Kingdom of a Saviour : When the power and glory of the Roman Empire in its greatest height , did submit and resign it self to Christ , with many other Kingdoms of the world , there was more of those Prophecies then fulfilled , than selfishness will suffer the Jews to understand . And the rest shall all be fulfilled in their season . But as in all Sciences , it is but a few of the extraordinarily wise , who reach the most subtile and difficult points , so it will be but a very few Christians who will understand the most difficult prophecies , till the accomplishment interpret them .

Obj. XXIII . But the difficulties are as great in the Doctrines as in the Prophecies : Who is able to reconcile Gods Decrees ; foreknowledge and efficacious special Grace , with mans Free-will , and the righteousness of Gods Judgement , and the reasonableness of his Precepts , Promises and Threats ? How Gods Decrees are all fulfilled , and in him we live , and move , and be , Read Cicero de Fato , de Divinatione , &c. and all those Philosophers de Fato , whose Opinions Grotius hath collected , and you will see that they had the same doubts as we , but were less able to resolve them . and are not sufficient for a good thought of our selves , but to believe , to will , and to do , is given us , and he will have mercy on whom he will have mercy , and whom he will he hardeneth , and it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy : And yet that he would not the death of a sinner , but rather that he repent and live , and that he would have all men saved , and come to the knowledge of the truth , and layeth all the blame of their misery on themselves .

Ans. First , consider these things apart and in themselves , Intellectum est optimum cognoscere voluntatem Dei : O●nium superior efficitur homo , qui ob●d erit veritati . Pachomius in mo●i● . per Voss . Ed●t . and then comparatively as they respect each other . 1. Is it an incredible thing , that all Being should be from the First Being ? and all Goodness from the Infinite , Eternal Good ? and that nothing should be unknown to the infinite omniscient Wisdom ? and that nothing can overcome the Power of the Omnipotent ? Leg. librum excell . D. Strangii Scoti de hisce controversiis . Plurima etiam consideratu dignissima sunt in Ro● . B● o●ii Metaphysic . or that he is certainly able to procure the accomplishment of all his own Will ? and that none shall disappoint his Purposes , nor make him fall short of any of his Councils or Decrees ? Go no further now , and do not by false or uncertain Doctrine make difficulties to your selves , which God never made , and then tell me whether any of this be doubtfull ?

2. On the other side , is it incredible , that Man is a rational free Agent , and that he is a Creature governable by Laws , and that God is his Ruler , Law-giver , and Judge ? and that his Laws must command and prohibit , and the sanction contain rewards and punishments ? and that men should be judged righteously according to their works ? or that the Messengers of Christ should intreat and perswade men to obey ? and that they should be moved as men by motives of good or evil to themselves ? Is there any thing in this that is incredible or uncertain ? I think there is not .

And these difficulties will concern you nevertheless , whether you are Christians or not ? They are harder points to Philosophers than to us : and they have been their controversies before Christ came into the World : They are points that belong to the natural part of Theology , and not that which resteth only on supernatural Revelation ; and therefore this is nothing against Christ .

2. But yet I will answer your question , Who can reconcile these things ? 1. They can do much to the reconciling of them , who can distinguish a meer Volition or Purpose or Decree , from an efficacious pre-determining influx : Dorothaeus Doct. 6. to prove the unsearchableness of Gods Counsels and differencing grace , doth instance in two young Maids in natural temper much like , both brought as Captives in a Ship to be sold . A holy woman bought one of them , and instructed her in holyness . A Harlot bought the other , and taught her the trade of wickednesse : And who , saith he , can give the reason of this event ? 2. And can distinguish between those effects which need a positive cause and purpose or decree , and those nullities which having no cause but defective , do need no positive purpose or decree . 3. And can distinguish between the need we have of Medicinal Grace for holy actions , and the need we have of common help for every action natural and free . 4. And can distinguish between an absolute Volition , and a limited Volition in tantum & ad hoc , and no further . 5. They that can distinguish between mans Natural liberty of self-determination , and his Civil liberty from restraint of Law , and his moral liberty from vicious habits : 6. They that can well difference mans Natural power or faculties , from his moral power of good and holy disposition : 7. They that know what a free Power is , and how far the causer of that Power is or is not the cause of the act or its omission . 8. They that can distinguish between those acts which God doth as our Owner or as our free Benefactor , and those which he doth as Rector : 9. And between those which he doth as Rector by his Legislative will , antecedent to mens keeping or breaking of his Laws , and by his Judicial and executive will , as consequent to these acts of man . 10. He that can distinguish between Gods method in giving both the first Call of the Gospel , and the first internal Grace to receive it , and of his giving the Grace of further sanctification , justification , and glory : 11. And between the manner of his procuring our first faith , and the procuring our following sanctification . 12. And he that knoweth how easie it is with God to attain what he willeth , without destroying the Liberty of our wills : ( As a Miller can make the stream of water turn his Mill and grinde his Corn , without altering any thing in the inclination of the water . ) 13. And withall how incomprehensible the nature and manner of Gods operation is to Man ; and how transcendently it is above all Physical agency by corporeal contact or motion : I say , he that understandeth and can apply these distinctions , can reconcile the Decrees and concourse of God , with his Government and mans Free-will , as farre as is necessary to the quieting of our understandings .

Obj. XXIV . But the Christian Faith doth seem to be but Humane and not Divine , in that it is to be resolved into the Credit of Men : Even of those men who tell us , that they saw Christs miracles , and saw him risen and ascend ; and of those who saw the miracles of the Apostles ; and of those who tell us , that the first Churches witness that they saw such things . The certainty cannot exceed the weakest of the Premises : And this is the argument : [ The Doctrine which was attested by Miracles is of God : But the Christian Doctrine was attested by Miracles : Proved : The spectators averred it to others , who have transmitted the Testimony down to us . ] So that you are no surer of the Doctrine than of the Miracles , and no surer of the Miracles than of the Humane Testimony which hath delivered it to you .

Ans. If you will be at the labour to read over what I have written before , you shall finde a threefold testimony to Christ , besides this of Miracles : And you shall finde the Apostles testimony of Christs Miracles and Resurrection attested by more than a humane testimony : And you shall finde the Miracles of the Apostles also to have a fuller attestation : Even 1. besides the most credible humane testimony , 2. a natural impossibility of deceit and falshood , 3. and a further attestation of God supernaturally : And you shall finde that the Gospel hath its certain evidence , in the sanctifying effect by the co-operation of the holy Spirit of Christ unto this day . Peruse it impartially , and you will finde all this in what is said .

What would men rather desire to attest the veracity of a Messenger from Heaven , than Miracles : Evident , uncontrolled ; multiplyed miracles ? And must this messenger live in every age , and go into every Land , to do these Miracles in the presence of every living Soul ? If not , how would those that live in another Land or Age , be brought to the knowledge of them , but by the testimony of those that saw them ? And how would you have such testimonies better confirmed , than by multiplyed miracles , delivered in a way which cannot possibly deceive ? and fully and perpetually attested by the Spirit of effectual sanctification on Believers ? It is an unreasonable arrogancy to tell our Maker , that we will not believe any miracles which he doth , by whomsoever or howsoever witnessed , unless we see them our selves with our own eyes ; and so they be made as common as the shining of the Sun ; ( and then we should contemn them as of no validity . )

So much shall here suffice against the Objections from the Intrinsecal difficulties in the Christian Faith . Many more are answered in my Treatise against Infidelity published heretofore .

CHAP. XI . The Objections from things Extrinsecal resolved .

Obj. I. ALL men are Liars : and History may convey down abundance of Vntruths : Who liveth with his eyes open among men , that may not perceive him partially men write ? and how falsly through partiality ? and with what brazen-faced impudency the most palpable falshoods in publick matters of fact , are most confidently averred ? and that in the Land , the City , the Age , the Year , of the transaction ? who then can lay his salvation upon the truth of the history of acts and miracles done , one thousand six hundred years ago .

Answ. The Father of Lies no doubt can divulge them , as well by Pen or Press as by the Tongue : And it is not an unnecessary Caution to Readers and Hearers too , to take heed what they believe ; especially , 1. when one Sect or party speaks against another ; 2. or when carnal Interest requireth men to say what they do ; 3. or when falling out provoketh them to asperse any others ; 4. or when the stream of the popular vogue , or countenance of men in power hath a finger in it ; 5. or when it is as probably contradicted by as credible men ; 6. or when the higher Powers deterre all from contradicting it , and dissenters have not liberty of speech .

But none of these , nor any such , are in our present case : There are Lyars in the world ; but shall none therefore be believed ? There is history which is false ; but is none therefore true ? Is there not a certainty in that history which telleth us of the Norman Conquest of this Land ? and of the series of Kings which have been since then ; and of the Statutes which they and their Parliaments have made ? yea , of a battail and other transaction , before the Incarnation of Jesus Christ ? Doth the falshood of Historians make it uncertain whether ever there was a Pope at Rome , or a King in France , or an Inquisition in Spain , & c ?

But I have proved , that it is more than the bare credit of any Tradition or Historians in the world , which assure us of the truth both of fact and doctrine , in the Christian Faith .

Obj. II. Are not the Legends written with as great confidence as the Scriptures ? and greater multitudes of Miracles there mentioned , and believed by the Subjects of the Pope ? And yet they are denyed and derided by the Protestants ?

Ans. Credible History reporteth many miracles done in the first ages of the Christian Church , and some since in several ages and places : And the truth of these was the Cloak for the Legends multiplyed falsities : which were not written by men that wrought Miracles themselves to attest them ; nor that proved the verity of their writings as the Apostles did : Nor were they ever generally received by the Christian Churches , but were written a while ago , by a few ignorant superstitious Friers , in an age of darkness , and in the manner , exposing the stories to laughter and contempt , and are lamented by many of the most learned Papists themselves , and not believed by the multitude of the people . And shall no Chronicles , no Records , no certain History be believed , as long as there are any foolish superstitious Lyars left upon the Earth ? Then Lyars will effectually serve the Devil indeed , if they can procure men to believe neither humane testimony , nor Divine .

Obj. III. Many Fryers and Fanaticks , Quakers and other Enthusiasts have by the power of Conceit , been transported into such streins of speech , as in the Apostles were accounted fruits of the Spirit : Yea , to a pretence of Prophesie and Miracles : And how know we that it was not so with the Apostles ?

How like are the stories of Eunapius , of ●amblichus , Aedesius , Sosipatra the wife of Eustathius , and others , their raptures , prophesies , visions , miracles , to those of the Roman Legends , and the Quakers ? Answ. 1. It is the Devils way of opposing Christ , to do it by apish imitation : So would the Egyptian Magicians have discredited the miracles of Moses . And Christianity consisteth not of any words which another may not speak , or any actions of devotion , or gesture , or formality , which no man else can do . There are no words which seem to signifie a rapture ( which are not miraculous ) but they may be counterfeited : But yet as a Statuary or Painter may be known from a Creator , and a Statue from a Man , so may the Devils imitations and fictions from the evidences of Christianity which he would imitate . Look through the four parts of the testimony of the Spirit , and you may see this to be so . 1. What antecedent Prophesies have foretold us of these mens actions ? 2. What frame of Holy doctrine do they deliver bearing the Image of God , besides so much of Christs own doctrine as they acknowledge ? 3 And what Miracles are with any probability pretended to be done by any of them ( unless you mean any Preacher of Christianity in confirmation of that common Christian Faith . ) There are no Quakers or other Fanaticks among us , that I can hear of , who pretend to miracles : In their first arising , two or three of them were raised to a confidence that they had the Apostolical gift of the Spirit , and should speak with unlearnt Languages , and heal the sick , and raise the dead ; but they failed in the performance , and made themselves the common scorn , by the vanity of their attempts : Not one of them that ever spake a word of any Language but what he had learnt ; nor one that cured any disease by Miracle : One of them at Worcester half famished , and then ( as is most probable ) drown'd himself ; and a woman that was their Leader undertook to raise him from the dead ; But she spake to him as the Priests of Baal to their God , that could not hear ; and made but matter of laughter and pity to those that heard of it . There hath not been in England in our dayes , that ever I could hear of , either by Jesuit , Fryer , Quaker , or other Fanatick , so much as a handsome Cheat , resembling a Miracle , which the People might not easily see , to be a transparent foolery . But many wonders I have known done at the earnest Prayers of humble Christians . So that he who shall compare the Fryers and Fanaticks with the Apostles and other Disciples of Christ , ( whose Miracles were such as afore-described ) will see that the Devils apish design , though it may cheat forsaken Souls into infidelity , is such as may confirm the faith of sober men . 4. And what Spirit of sanctification doth accompany any of their peculiar doctrines ? If any of them do any good in the World , it is only by the doctrine of Christ : But for their own doctrines , what do they but cheat men and draw the simple into sin ? A Frier by his own doctrine may draw men to some foppery or ridiculous ceremony , or subjection to that Clergy , whose holy diligence consisteth in striving who shall be greatest , and Lord it over the inheritance of Christ , and rule them by constraint , and not willingly . A Quaker by his own doctrine may teach men to cast away their bands , and cuffs , and points , and hat-bands , and to say [ Thou ] instead of [ You ] and to put off their hats to no men , and to be the publick and private revilers of the holiest and ablest Preachers of the Gospel , and the best of the people , and with truculent countenances to rail at God's servants in a horrid abuse of Scripture-terms . If this image and work of the Devil were indeed the image and work of God , it were some testimony of the verity of their doctrine . And yet even these Sects do but like a flash of lightning , appear for a moment , and are suddenly extinct , and some other sect or fraternity succeedeth them . The Quakers already recant most of those rigidities , on which at first they laid out their chiefest zeal . If a flash of such lightning , or a squib , or glow-worm , be argument sufficient to prove that there is no other Sun , then Friers and Fanaticks , as oft as they are mad , may warrant you to believe that all men are so too , even Christ and his Apostles .

Object . IV. But the power of cheaters , and credulity of the vulgar is almost incredible . The great number of Papists who believe their holy cheats , and the greater number of Mahometans , who believe in a most sottish ignorant deceiver , do tell us what a folly it is to believe for company .

Answ. This is sufficiently answered already : no doubt but cheaters may do much with the ignorant and credulous multitude : but doth it follow thence , that there is nothing certain in the world ? None of these were ever so successful in deceiving , as to make men of sound understanding and senses believe , that they saw the lame , and blind , and deaf , and sick , and lunatick , healed , and the dead raised , and that they themselves performed the like , and that they saw and were instructed by one risen from the dead , when there was no such thing ; or that abundance of men did speak in many unlearn'd tongues , and heal the lame , and blind , and sick , and raise the dead ; and this for many years together , in many Countries , before many Congregations ; and that they procured the same spirit to those that believed them , to do the like ; and that by this means they planted Churches of such believers through the world : Who is it that hath been such a successful deceiver ?

As for the Mahometans , they do but believe by education and humane authority , that Mahomet was a great Prophet , whose sword , and not his miracles , hath made his sect so strong , that they dare not speak against it . Those few miracles which he pretendeth to , are ridiculous unproved dreams . And if there be found a people in the world , that by a Tyrants power may be so barbarously educated as to believe any foppery , how foolish and vain soever be the report , it doth not follow , that full and unquestionable evidence is not to be believed .

Object . But what can be imagined by the wit of man more certain than sense ? when it is sound senses , and all the senses , and all mens senses , upon an object suitable and near , with convenient media , Sensus nostros , non parens , non nutrix , non magister , non poeta , non scena depravat ; non multitudinis consensu● abducit à vero : Animis omnes tenduntur infid●ae , vel ab ii● quos modo enumeravi vel ab ea quae penitus in omni sensu implicata insidet imitatrix boni voluptas , malorum autem mater omnium . Cic. de leg. 1. p. 226. &c. And yet in the point of Transubstantiation , it is not a few fools , but Princes , Popes , Prelates , Pastors , Doctors , and the most profound and subtil School-men , with whole Kingdoms of People of all sorts , who believe that all these senses are deceived , both other mens and their own . What therefore may not be believed in the world ?

Answ. And yet a nihil scitur vel certum est , is an inhumane foolish consequence of all this ; nor hath it any force against the certainty of the Scripture Miracles . For , 1. All this is not a believing that positively they see , and feel , and taste , and hear , that which indeed they do not : but it is a believing that they do not see , and hear , and feel , and taste , that which indeed they do : they are made believe that there is no Bread and Wine , when indeed there is . But this is no delusion of the senses , but of the understanding , denying credit to the sense : If you had proved that all these Princes , Lords , Prelates and People , had verily thought that they had seen , and tasted , and felt Bread and Wine , when it was not so , then you might have carried the cause of unbelief ; but upon no other terms ( which is to be remarked ) than by proving that nothing in all the world is certain or credible . For all the certainty of the Intellect is so far founded in the certainty of sense , and resolved into it , in this life , that it cannot possibly go beyond it . If you suppose not all mens sound consenting senses to have as much infallibility , as man is capable of in this life , for the ordinary conduct of his judgment , you must grant that there is no further infallibility to be had by any natural way . For he that is not certain of the infallibility of such consenting senses , is not certain that ever there was a Bible , a Pope , a Priest , a Man , a Council , a Church , a World , or any thing .

2. And for my part I do not believe , that all these that you mention do really believe , that their senses are deceived : ( though if they did , it s nothing to our case . ) Most of them are frightned for carnal preservation into a silencing of their belief : others know not what Transubstantiation meaneth . Many are cheated by the Priests changing the question , and when they are about to consider , Whether all our senses be certain that this is Bread and Wine ? they are made believe that the question is , Whether our senses are certain of the Negative , that here is not the real Body and Bloud of Christ . And they are taught to believe , that sense is not deceived about the Accidents , which they call the Species , Of the Canon of the Scripture , read Dr. Reynolds , de . lib. Apocr . and Bishop Cosin , his full Collections on that subject . Vide etiam Carm. Jambic . Amphilochii in Auct . Bibl. Pat. To. 1. pag. 624. Many Papists confess , that the H. Scriptures contain all things necessary to the salvation of all . but about the Substance only ; when most of the simple people by the species do understand the Bread and Wine it self , which they think is to the invisible body of Christ , like as our bodies , or the body of a Plant , is to the soul . So that although this instance be one of the greatest in the world , of infatuation by humane authority and words , it is nothing against the Christian verity .

Object . V. You are not yet agreed among your selves what Christianity is , as to the matter of Rule : the Papists say , it is all the Decrees de fide ( at least ) in all General Councils , together with the Scriptures Canonical and Apocriphal : The Protestants take up with the Canonical Scriptures alone , Quemadmodum ●enim siquis vellet sapientiam hujus seculi exercere , non aliter hoc consequi poterit , nisi dogmata Philosophorum legat ; sic quicunque volumus p●etatem in Deum exercere , non ●li●nde discemus quàm ex Scripturis Divin●s . S. H●ppel●t . Homil. A●ctuat . Bibl. Pat. To. 1. p. 622. and have not near so much in their Faith or Religion , as the Papists have .

Answ. What it is to be a Christian , all the world may easily perceive , in that solemn Sacrament , Covenant or Vow , in which they are solemnly entred into the Church and profession of Christianity , and made Christians . And the antient Creed doth tell the world , what hath always been the faith which was professed . And those sacred Scriptures which the Churches did receive , doth tell the world what they took for the entire comprehension of their Religion . But if any Sects have been since tempted to any additions , enlargements , or corruptions , it s nothing to the disparagement of Christ , who never promised , that no man should ever abuse his Word , and that he would keep all the world from adding or corrupting it . Receive but so much as the doctrine of Christ , which hath certain proof that it was indeed his , delivered by himself , or his inspired Apostles , and we desire no more .

Object . VI. But you are not agreed of the reasons and resolution of your faith : one resolveth it into the authority of the Church , and others into a private spirit , and each one seemeth sufficiently to prove the groundlesness of the others faith .

Answ. Dark minded men do suffer themselves to be fooled with a noise of words not-understood . Do you know what is meant by the resolution and grounds of faith ? Faith is the believing of a conclusion , which hath two premises to infer and prove it : and there must be more argumentation for the proof of such premises , and faith in its several respects and dependances , may be said to be resolved into more things than one , even into every one of these . This general and ambiguous word [ Resolution ] is used oft'ner to puzzle than resolve . And the grounds and reasons of faith are more than one , and what they are I have fully opened to you in this Treatise . A great many of dreaming wranglers contend about the Logical names of the Objectum quod , & quo , & ad quod ; the objectum formale , & materiale , per se , & per accidens , primarium & secundarium ; ratio formalis quae , qua & sub qua ; objectum univocationis , communitatis , perfectionis , originis , virtutis , adaequationis , &c. the motiva fidei , resolutio , and many such words ; which are not wholly useless , but are commonly used but to make a noise to carry men from the sense , and to make men believe that the controversie is de re , which is meerly de nomine . Every true Christian hath some solid reason for his faith , but every one is not learned and accurate enough to see the true order of its causes and evidences , and to analize it throughly as he ought . And you will take it for no disproof of Euclid or Aristotle , that all that read them , do not sufficiently understand all their Demonstrations , but disagree in many things among themselves .

Object . VII . Thus Julian and●unapius ●unapius in Aedesio , pag. ( mihi ) 598 , &c. You make it a ridiculous Idolatry to worship the Sun , and Jupiter , and Venus , and other Planets and Stars , which in all probability are animate , and have souls as much nobler than ours as their bodies are , ( for it 's like God's works are done in proportion and harmony : ) and so they seem to be to us as subordinate Deities : And yet at the same time you will worship your Virgin Mary , and the very image of Christ , yea , the Image of the Cross which he was hang'd on ; and the salita capita , and rotten bones of your Martyrs , to the dishonour of Princes , who put them to death as malefactors : Is not the Sun more worthy of honour than these ?

Answ. 1. We ever granted to an Eunapius , Julian , Porphyry or Celsus , that the Sun , and all the Stars and Planets , are to be honoured according to their proper excellency and use : that is , to be esteemed as the most glorious of all the visible works of God ; which shew to us his Omnipotency , Wisdom and Goodness , and are used as his instruments to convey to us his chief corporal mercies , and on whom , under God , our bodies are dependant , being incomparably less excellent than theirs . But whether they are animated or no , is to us utterly uncertain : and if we were sure they were , yet we are sure that they are the products of the Will of the Eternal Being : And he that made both them and us , is the Governour of them and 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 sacrifice , as being uncertain whether they understand what we do or say ; nor hath any way revealed that this is his will , nay , and hath expresly forbidden us to do so ; Reason forbiddeth us to do any more , than honourably to esteem and praise them as they are , and use them to the ends which our Creator hath appointed .

2. And for the Martyrs , and the Virgin Mary , we do no otherwise by them : we honour them by estimation , love and praise , agreeable to all the worth which God hath bestowed on them : ( and the holiness of humane souls , which is his image , is more intelligible to us , and so more distinctly amiable , than the form of the Sun and Planets is . ) But we pray not to them , because we know not whether they hear us , or know when we are sincere or hypocritical ; nor have we any such precepts from our common Lord . It is but some ignorant mistaken Christians who pray to the dead , or give more than due veneration to their memories . And it is Christ , and not every ignorant Christian , or mistaken Sect , that I am justifying against the cavils of unbelief .

Object . VIII . You make the holiness of Christian doctrine a great part of the evidence of your faith ; * * As you cannot judge of the faculties of man by an instant , so neither of the nature of Christianity by instant Christians . A primo mirabilter occulta est natura , nec perspici nec cognosci potest ; progiedientibus autem aetatibus sensim , tardéve potius nosmetipsos cognoscimus : Itaque illa prima commendatio quae a natura nostri facta est , nobis obscura & ince●ta est ; primusque apperitus ille animi , tantum agit ut salvi atque integri esse possimus : cum autem despicere caeperimus & sentire quid simu● , & quid ab animantibus coeteris differamus , tum ea sequi incipimus ad quae nati sumus . cic . de fin . l. 5. p. 192. So is it here . and yet Papists and Protestants maintain each others doctrine to be wicked : and such , especially against Kings and Government , as Seneca , or Cicero , or Plutarch would have abhorred . The Protestants tell the Papists of the General Council at the Lateran , sub Innoc. 3. where , Can. 3. it is made a very part of their Religion , That temporal Lords who exterminate not Hereticks , may be admonished and excommunicated , and their Dominions given by the Pope to others , and subjects disobliged from their allegiance : they tell them of the doctrine of their leading Doctors , that Kings excommunicate are no Kings , but may be killed : And of the many Rebellions which the Pope hath raised against Kings and Emperours . And the Papists say , that the Protestants are worse than they , and that their Religion hath every where been introduced by rebellion , or stablished by it : and that the Bible ( which is your Religion ) hath caused most rebellions , and therefore they dare not let the people read it : And is this your holy doctrine ?

Answ. 1. That Christianity is incomparably more for Government and due subjection , than Heathenism , is past all doubt to those that are impartial Judges . How few of all the Roman Heathen Emperours was there , that died not by subjects hands ? Among the Athenians , a King and a Tyrant were words too often of the same significant . How hateful the name of a King was among the Romans , is well known . How few even of their most renowned Orators and Philosophers were not put to death , upon accusation of resistance of some Prince : ( Brutus , Cicero , Cato , Seneca , &c. ) Cicero , pro Milone , can say , [ Non se obstrinxit scelere , siquis Tyrannum occidat ; quamvis familiarem ( which Brutus practised on Caesar ) Et Tuscul . 5. Nulla nobis cum Tyrannis societas est , neque est contra naturam spoliare eum quem honestum est necare . Much more such dangerous doctrine hath Cicero . Seneca Traged . Hercul . fur . saith , [ Victima haud ulla amplior potest , magisque opima mactari Jovi , Quam Rex iniquus — But Christianity teacheth us subjection to bad Rulers , and not only to the good . The ordinary Writings of the Athenian and Roman learned men are so bitter against Kings , and so much for the peoples power , that it is meer impudency for men of their Religion to asperse Christianity as injurious to Kings . How things were used to be carried at Rome , you may perceive by these words of Lampridius , who wondring that Heliogabalus was killed no sooner , but permitted three years , saith , [ Mirum fortasse cuipiam videatur , Constantine venerabilis , quod haec clades quam retuli loco Principum fuerit , & quidem propè triennio , ita ut nemo inventus fuerit qui istum à gubernaculis Romanae Majestatis abduceret ; cum Neroni , Vitellio , Caligulae , coeterisque hujusmodi nunquam tyrannicida defuerit .

Hesichius in Arcesil . saith , Arcesilaus Regum neminem magnopere coluit : Quamobrem legatione ad Antigonum fungens pro patria , nihil obtinuit . And Laert. maketh Solon resolve not to live in his own Country , meerly because there was a Tyrant , that is , a King , that had by a faction set up himself , Cum Antistibus agamus ut ex libris illis ( Sibillinis ) quidvis potius quam Regem proferant : Quem Romae posthac nec Dii nec homines esse patientur . Cic. Divinat . l. 2. p. 186. and yet ruled , as he professed , as righteously as a Senate . And he saith of Thales , that it was one of the rarities which he spake of , Rempubl . vidisse Tyrannum senem . And of Chrysippus , Quod videtur aspernator Regum , immodice fuisse , &c.

We do not deny but there are three sorts of Christians that are too much for the resisting and destroying of bad Governours , and speak much as these Heathens did : Imperatorem necesse est ut suspiciamus , ut enim quem Dominus noster elegit : ut merito dixerim , Noster est magis Caesar , ut à Deo nostro constitutus . Tertul. Apol. c. 33. The one sort are some over-philosophical learned men , who have more conversed with the antient Greeks and Romans than with Christian Writers . Such was honest Petrarch , who perilously saith , Et sane si vel unum Patria civem bonum habeat , malum Dominum diutius non habebit . The second sort are the faction of the Pope , who are led to it by meer interest , their Religion and Clergy-interest both consist in an universal Kingdom or Government over Kings and all the Christian world : it is no wonder therefore to find them industrious to subject all powers to themselves . The third sort are here and there a few Enthusiasts , or fanatical deluded persons , who are like the turbulent Zealots among the Jews , who occasioned the combustions and bloud-shed at Jerusalem , about the time of its destruction : who are but the ignoranter sort of Christians , misled by pretences of zeal or inspiration , for want of judgment , stayedness and experience . And this is vitium personae , and is no disparagement to Christ . As for any doctrines of rebellion or sedition , or deposing and killing excommunicate Kings , there is none more condemneth them than Christ . It is not every proud or covetous person that maketh the name of Christianity or Church-government a cloak for his usurpation , ambition or worldliness , that we are pleading for :

Beda in Apocal. 13. fol. 211. p. 2. expoundeth the number of Antichrist 666 by reference to 1 King 10.14 . 2 Chron. 9.13 . where Solomon's yearly revenue of Gold was 666 talents : and so he saith , Antichrist shal exact that tribute of mony to himself , which is due to a true King . As if covetousness and great revenues were the number of the Beast .

Et in cap. 17. In purpura fucus simulati regiminus : In coccino , cruentus habitus impietatis demonstratur . Fol. 214. p. 2.

Vobis humana aestimatio innocentiam tradidit : humana item dominatio imperavit : Inde nec plenae nec adeo timendae estis disciplinae : Tanta est prudentia hominis ad demonstrandum bonum , quantum authoritas ad exigendum : tam illa falli facilis quam ista contemni . Tertul. Apol. c. 45.

A Roman Praefect was wont to say , Make me the Bishop of Rome , and I will be a Christian : What if the match had been made , and the Pagan had turned Christian in profession for that Bishoprick ? and had lived like a Pagan still , and domineered according to his ambition ? would Christianity have been ever the worse for that ? Judge of Christ by his own Book and doctrine , and not by the Council of Laterane , nor by the books , or doctrine , or practice of any proud and worldly hypocrite , who abuseth his Name to sin against him . Christ never promised to make such Laws , as no man could abuse or break . Yet withall let me tell you , that the splene and envy of factious persons , doth usually cause them to belie each other , and make each others doctrine as odious as they can : and if wrangling boys fall out and call one another bastards , it is no good proof that they are so indeed .

Object . But those of you that do escape the doctrines of disloyalty , are traitors against your Countries liberties , and base-spirited men , and flatterers of Princes , and defenders of tyranny and oppression , and all to beg their countenance for your Religion . The Christian spirit is poor and private in comparison of the old Greek and Roman genius , which would stand up against the proudest Tyrant .

Answ. It seems Christianity is hot and cold , as malice fancieth it . Indeed the doctrine of it is so much for submission , patience and peace , as giveth more countenance to this accusation than the former , but is guilty of neither of the crimes . It is not flattering hypocrites that I am to defend , let them bear their shame ; but it is the doctrine of Christ which is the thing in question . Did Christ flatter Herod , when he said , Go tell that Fox , Behold , I cast out devils & c ? Luk. 13.32 ▪ Did John Baptist flatter him , when he lost his liberty and life for reprehending his filthy lust ? Did Christ flatter the Pharisees ? Matth. 23. Doth James flatter the rich and great , Jam. 5.1 , &c. Go to now , ye rich men , weep and houl , for the miseries that shall come upon you : your riches are corrupted , and your garments moth-eaten ; your gold and silver is cankered , and the rust of them shall be a witness against you , and shall eat your flesh as it were fire : ye have heaped treasure together for the last days — Ye have lived in pleasure on the earth , and been wanton , ye have nourished your hearts as in a day of slaughter : ye have condemned and killed the just , and he doth not resist you . And , Jam. 2.6 . Do not rich men oppress you , and draw you before the judgment-seats ? Christianity teacheth us to lament the sin of Tyranny , the grand crime which keepeth out the Gospel from the Nations of Infidels and Pagans through the earth , and eclipseth its glory in the Popish Principalities : It teacheth us to resist tyrannical Usurpers in the defence of our true and lawful Kings . But if it teach men patiently to suffer , rather than rebelliously resist , that is not from baseness but true nobleness of spirit , exceeding both the Greek and Roman genius : in that it proceedeth from a contempt of those inferiour trifles , which they rebell for , and from that satisfaction in the hopes of endless glory , which maketh it easie to them to bear the loss of liberty , life , or any thing on earth ; and from obedience to their highest Lord . But in a lawful way they can defend their Countries and liberties as gallantly , as ever Heathens did .

Object . IX . If your Religion had reason for it , what need it be kept up by cruelty and bloud ? how many thousands and hundred thousands hath sword , and fire , and inquisition devoured , as for the supporting of Religion ? and when they are thus compelled , how know you who believeth Christianity indeed ?

In ecclesia non coactum , sed acquiescentem oportet ad meliora converti : Non est enim qui curare possit invitum . Chrysost.

Nemo invitus bene agit , etiamsi bonum est quod facit . Aug. Confes .

Answ. This is none of the way or work of Christianity ; but of that sect which is raised by worldly interest and design , and must accordingly be kept up . In Christ's own family , two of his Disciples would have called for fire from heaven to consume those that rejected him ; but he rebuked them , and told them that they knew not what manner of spirit they were of , and that he came not to destroy mens lives , but to save them : Will you now lay the blame of that consuming zeal on Christ , which he so rebuketh ? The same two men would have been preferred before the rest , to sit at his right hand and his left hand in his Kingdom ; and his Disciples strove who should be the greatest : Did Christ countenance this ? or did he not sharply reprehend them , and tell them that they must not have titles and domination as secular Princes have , but be as little children in humility , and their greatness must consist in being greatliest serviceable , even in being servants to all . If men after this will take no warning , but fight , and kill , and burn , and torment men , in carnal zeal , Praefecti vel Antistetis vitium est non quàm optimum esse , nec novas subinde virtutum accessiones facere : siquidem virtutis suae praestantia , multitudinem ad mediocritatem tracturus sit . Nazian. Orat. 1. p. 8. and pride , and tyranny ; shall this be imputed to Christ , who in his doctrine and life hath form'd such a testimony against this crime , as never was done by any else in the world , and as is become an offence to unbelievers ?

Object . X. We see not that the Leaders in the Christian Religion do really themselves believe it : Pope Leo the tenth called it , Fabula de Christo : What do men make of it but a Trade to live by ? a means to get Abbies , and Bishopricks , and Benefices , and to live at ease and fleshly pleasure : and what do Secular Rulers make of it , but a means to keep their subjects in awe ?

Answ. . Profecto ars quaedam artium , & scientia scientiarum mihi esse videtur , hominem regere , animal omnium maxime varium & multiplex . Id. ibid. He that knoweth no other Christians in the world but such as these , knoweth none at all , and is unfit to judge of those whom he knoweth not . True Christians are men , that place all their happiness and hopes in the life to come , and use this life in order to the next , and contemn all the wealth and glory of the world , in comparison of the love of God and their salvation . True Pastors and Bishops of the Church do thirst after the conversion and happiness of sinners , and spend their lives in diligent labours to these ends ; not thinking it too much to stoop to the poorest for their good , nor regarding worldly wealth and glory in comparison of the winning of one soul , nor counting their lives dear , if they may but finish their course and ministery with joy . Luk. 15. Act. 20. Heb. 13.7.17 . &c. They are hypocrites , and not true Christians , whom the objection doth describe , by what names or titles soever they be dignified , and are more disowned by Christ than by any other in the world .

Object . XI . Christians are divided into so many sects among themselves , and every one condemning others , that we have reason to suspect them all :

Sicut noxium est si unitas defit bonis , ita perniciosum est si sit in malis . Perversos quippe Unitas corroborat , dum concordant ; & tanto magis incorrigibiles , quanto unanimes fecit . Greg. Moral . l. 33.

Sed perturbat nos opinionum varietas hominumque dissensio : & quia non idem contingit in sensibus , hos natura certos putamus : Illa quae aliis sic , aliis secus , nec iisdem semper uno modo videntur , ficta esse dicimus . Quod est longe aliter . Cic. de leg. 1. p. 226.

for how know we which of them to believe or follow ?

Answ. 1. Christianity is but One , and easily known ; and all Christians do indeed hold this as certain , by common agreement and consent , they differ not at all about that which I am pleading for : there may be a difference , whether the Pope of Rome or the Patriarch of Constantinople be the greater , or whether one Bishop must rule over all , and such like matters of carnal quarrel ; but there is no difference whether Christ be the Saviour of the world , or whether all his doctrine be infallibly true : and the more they quarrel about their personal interests and by-opinions , the most valid is their testimony in the things wherein they all agree : it is not those things which they differ about , that I am now pleading for , or perswading any to embrace ; but those wherein they all consent .

2. But if they agree not in all the Integrals of their Religion , it is no wonder , nor inferreth any more than that they are not all perfect in the knowledge of such high and mysterious things : and when no man understandeth all that is in Aristotle , nor no two interpreters of him agree in every exposition , no , nor any two men in all the world agree in every opinion , who hold any thing of their own , what wonder if Christians differ in many points of difficulty .

3. But their differences are nothing in comparison of the Heathen Philosophers , who were of so many minds and ways , that there was scarce any coherence among them , nor many things which they could ever agree in .

4. The very differences of abundance of honest Christians , is occasioned by their earnest desire to please God , and do nothing but what is just and right , and their high esteem of piety and honesty , while the imperfection of their judgments keepeth them from knowing in all things , what it is which indeed is that good and righteous way which they should take . If children do differ and fall out , if it be but in striving who shall do best , and please their father , it is the more excusable : enemies do not so : ideots fall not out in School-disputes or Philosophical controversies : swine will not fall out for gold or jewels , if they be cast before them in the streets : but it 's like that men may .

5. But the great sidings and factions kept up in the world , and the cruelties exercised thereupon , are from worldly hypocrites , who under the mask of Christianity , are playing their own game : And why must Christ be answerable for those whom he most abhorreth , and will most terribly condemn ?

Spiritus sanctus est Patris & Filii Amor & connexio : ad ipsum pertinet societas , qua efficimur unum corpus unici Filii Dei. Sicut enim unum corpus hominis multis constat membris , & vegetat omnia membra una anima , faciens in oculo ut videat , in aure ut audiat , &c. Ita Spiritus sanctus membra corporis Christi quod est ecclesia , continet & vegetat . Et sicut humani corporis membrum praecisum , formam quidem qua membrum cognoscitur retinet , &c. Sic quicunque à praedictae pacis unitate divisus est , sacramentum quidem tanquam formam retinet , sed spiritu praeter unitatem non vivit . Frustra ergo foris de forma gloriantur , nisi i●tus spiritu vegetentur . Aug. de Grat.

Nullus Christianus malus est nisi hanc professionem simulaverit . Athenag . leg . pro Christ . p 3.

Nemo ( in carceribus vestris ) Christianus nisi plane tantum Christianus : aut si aliud , jam non Christianus . Tert. Apol. c. 43.

Object . XII . You boast of the holiness of Christians , and we see not but they are worse than Heathens and Mahometans : they are more drunken , and greater deceivers in their dealings , as lustful and unclean , as covetous and carnal , as proud and ambitious , as tyrannical and perfidious , as cruel and contentious : insomuch as among the Turkish Mahometans , and the Indian Banians , the wickedness of Christians is the grand cause that they abhor Christianity , and it keepeth out your Religion from most Nations of the earth : so that it is a proverb among them , when any is suspected of treachery , What , do you think I am a Christian ? And Acosta witnesseth the like of the West-Indies .

Answ. 1. Every man knoweth , that the vulgar rabble , who indeed are of no Religion , will seem to be of the Religion which is most for their worldly advantage , or else which their Ancestors and Custom have delivered to them : And who can expect that such should live as Christians , who are no Christians ? You may as well blame men , because Images do not labour , and are not learned , wise and virtuous . We never took all for Christians indeed , who for carnal interest , or custom , or tradition , take up the bare name , and desire to be called Christians : rebels may affect the name of loyal subjects : and thieves and robbers , the name of true and honest men : Shall loyalty , truth and honesty therefore be judged of by such as them ? Nothing can be more unrighteous , than to judge of Christianity by those hypocrites , whom Christ hath told us shall be condemned to the sorest punishment , and whom he hateth above all sorts of sinners . What if Julian , Celsus , Porphyry , or any of these objectors , should call themselves Christians , and live in drunkenness , cruelty , perjury or deceit , is it any reason that Christ should be reproached for their crimes ? Christianity is not a dead opinion or name , but an active heavenly principle , renewing and governing heart and life . I have before shewed what Christianity is .

2. In the Dominions of the Turks and other Infidel Princes , the Christians by oppression are kept without the means of knowledge ; and so their ignorance hath caused them to degenerate , for the greater part , into a sensual sottish sort of people , unlike to Christians . And in the Dominions of the Moscovite , tyranny hath set up a jealousie of the Gospel , and suppressed Preaching , for fear lest Preachers should injure the Emperour . And in the West , the usurpation and tyranny of the Papacy hath lock'd up the Scriptures from that people in an unknown tongue , that they know no more what Christ saith , than the Priest thinks meet to tell them , lest they should be loosened from their dependance on the Roman Oracle . And thus Ignorance with the most destroyeth Christianity , and leaveth men but the shadow , image and name : For belief is an intellectual act , and a sort of knowing , and no man can believe really he knoweth not what . If any Disciples in the School of Christ have met with such Teachers , as think it their vertue and proficiency to be ignorant , call not such Christians as know not what Christianity is , and judge not of Christ's doctrine by them that never read or heard it , or are not able to give you any good account of it . But blessed be the Lord , there are many thousand better Christians .

Object . XIII . But it is not the ignorant rabble only , but many of your most zealous Professors of Christianity , who have been as false , as proud , and turbulent and seditious , as any others .

Answ. 1. That the true genuine Christian * *

Ut ubicunque triticum , ibi & zizania : sic ubicunque fuerit bonum Dei , i●l●c erit & scandalum inimici . Chrysost. in Matth. 6. Hom. 33.

Sed dicet aliquis etiam de nostris excedere quosdam à regula disciplinae : Desunt tum Christiani haberi apud nos . Philosophi vero illi cum talibus factis in nomine & in honore sapientiae perseverant . Tertul. Apol c 46. See a notable exhortation in Dorothaeus , Doct. 5. ne nos ipso i●f●memu , How unhappy they are that go on their own heads , and want good guides in Religion . Bibl. Pat. Gr. lat. ●o. 1. p. 778.

is not so , you may see past doubt by the doctrine and life of Christ and his Apostles . And that there are thousands and millions of humble , holy , faithful Christians in the world , is a truth which nothing but ignorance or malice can deny . 2. Hypocrites are no true Christians , what zeal soever they pretend : There is a zeal for self and interest , which is oft masked with the name of zeal for Christ . It is not the seeming , but the real Christian , which we have to justifie . 3. It is commonly a few young unexperienc'd novices , which are tempted into disorders . But Christ will bring them to repentance for all , before he will forgive and save them . Look into the Scripture , and see whether it do not disown and contradict every fault , both great and small , which ever you knew any Christian commit ? If it do , ( as visibly it doth ) why must Christ be blamed for our faults , when he is condemning them , and reproving us , and curing us of them ?

Object . XIV . The greater part of the world is against Christianity : Heathens and Infidels are the far greater part of the earth : and the greatest Princes and learnedst Philosophers have been and are on the other side .

Answ. 1. The greater number of the world are not Kings nor Philosophers , nor wise nor good men : and yet that is no disparagement to Kings , or learned , or good men . 2. The most of the world do not know what Christianity is , nor ever heard the reasons of it ; and therefore no wonder if they are not Christians . And if the most of the world be ignorant and carnal , and such as have subjected their reason to their lusts , no wonder if they are not wise . 3. There is no where in the world so much learning as among the Christians , experience puts that past dispute with those , that have any true knowledge of the world . Mahomitanism cannot endure the light of learning , and therefore doth suppress or sleight it . The old Greeks and Romans had much learning , which did but prepare for the reception of Christianity , at whose service it hath continued ever since . But barbarous ignorance hath over spread almost all the rest of the world : even the learning of the Chinenses and the Pythagoreans of the East , is but childishness and dotage , in comparison of the learning of the present Christians .

Object . XV. For all that you say , when we hear subtil arguings against Christianity , it staggereth us , and we are not able to confute them .

Answ. That is indeed the common case of tempted men : their own weakness and ignorance is their enemies strength : But your ignorance should be lamented , and not the Christian cause accused : it is a dishonour to your selves , but it is none to Christ : Do your duty , and you may be more capable of discerning the evidence of truth .

Object . XVI .

An hoc usquequaque aliter in vita ? & non ex maxima parte de tota judicabis . An dubium est quin virtus ita maximam partem obtineat in rebus humanis , ut reliquas obruat ? Audebo quae secundum naturam sunt Bona appellare , nec fraudare suo veteri nomine , virtutis autem amplitudinem quasi in altera librae lance ponere . Terram , mihi crede , ea lanx , & maria deprimet : semper enim ex eo quod maxima● partes continet , latissimeque funditur , res tota appellatur . Dicimus aliquem hilarem vivere ? ●gitur si semel tristior effectus est , an hilara vita amissa est ? Cic. de fin . l. 5 pag. 209.

Isti ipsi qui voluptate & dolore omnia metiuntur , nonne clammt , sapienti plus semper adesse quod velit , quam quod nolit . Id , ibid.

But the sufferings which attend Christianity are so great , that we cannot bear them : in most places it is persecuted by Princes and Magistrates : and it restraineth us from our pleasures , and putteth us upon an ungrateful troublesome life :

Those that revolt from Christ because of sufferings , are like him that Cicero , ibid. speaks of Nobis H●racleo●es ille Dionysius flagitiose descivisse videtur à Stoicis , propter oculorum dolorem . Quasi hoc didicisset â Zenone , non dolere cum doleret ! Illud audierat , nec tamen didicerat , Malum illud non esse , quia turpe non esset , & esset ferendum viro . p. 209.

Qui per virtutem peritat , non interit . Plaut. in du capt .

and we are not souls that have no bodies , and therefore cannot sleight these things .

Answ. But you have souls that were made to rule your bodies , and are more worthy and durable than they ; and were your souls such as reason telleth you they should be , no life on earth would be so delectable to you , as that which you account so troublesome . And if you will chuse things perishing for your portion , & be content with the momentary pleasures of a dream , you must patiently undergo the fruits of such a foolish choice . And if eternal glory will not compensate what ever you can lose by the wrath of man , or by the crossing of your fleshly minds , you may let it go , and boast of your better choice as you find cause .

How much did the light of nature teach the Stoicks , the Cynicks , and many other Sects , which differeth not much in austerity from Christ's precepts of mortification and self-denial ? Socrates could say , [ Opes ac nobilitates , non solum nihil in se habere honestatis , verum omne malum ex eis aboriri . Laert. l. 2. in Socr. p. 99. Dicebat & unicum esse bonum scientiam , malumque unicum , inscitiam . Id. ib. Et referenti quod illum Athenienses mori d●crevissent , & natura illos , inquit . Ib. Et multa prius de immortalitate animorum ac praeclara disserens , cicutam bibit . p. 105. Magna animi sublimitate carpentes se & objurgantes contemnebat . p. 96. When he was publickly derided , Omnia ferebat aequo animo . And when one kickt him , and the people marvelled at his patience , he said , What if an Ass had kickt me , should I have sued him at Law ? p. 93. When he saw in Fairs and Shops what abundance of things are set to sale , he rejoycingly said , Quam multis ipse non egeo ? & cum libere quo vellet abire carcere liceret , noluit , & plorantes severe increpavit , pulcherrimosque sermones illos vinctus prosecutus est . If so many Philosophers thought it a shameful note of cowardise , for a man to live and not to kill himself , when he was falling into shame or misery , much greater reason hath a true believer , to be willing to die in a lawful way , for the sake of Christ , and the hope of glory , and to be less fearful of death than a Brutus , a Cato , a Seneca , or a Socrates , though not to inflict it on themselves . Soundly believe the promises of Christ , and then you will never much stick at suffering . To lose a feather , and win a Crown , is a bargain that very few would grudge at . And profanely with Esau to sell the birth-right for a morsel , to part with heaven for the paltry pleasures of flesh and fancy , were below the reason of a man , if sin had not unmann'd him . Matth. 16.25 , 26. Whosoever will save his life , shall lose it ; and whosoever will lose his life for my sake shall find it . For what is a man profited if he shall gain the whole world , and lose his own soul ?

Virulent Eunapius giveth us the witness of natural reason , for a holy mortified life , whilst he maketh it the glory of the Philosophers , whom he celebrateth . Of Antoninus the son of Aedesius , he saith , [ Totum se dedidit atque applicuit Diis loci gentilibus , & sacris mysticis & arcanis ; citoque in Deorum immortalium contubernium receptus est ; neglectâ prorsus corporis curâ , ejusque voluptatibus remisso nuntio , & sapientiae studio profano vulgo incognitum amplexus . — Cuncti mortales hujusce viri temperantiam , constantiam & inflecti nesciam mentem demirati suere . Eunap ▪ in Aedes . What a Saint doth he make Jamblichus 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 Jambl. p. 572. Even while he raileth at the Alexandrian Monks , ut homines quidem specie , sed vitam turpem porcorum more exigentes , &c. p. 598. ( contrary to the evidence of abundant History ) he beareth witness against a vitious life . And if holiness , and mortification or temperance be so laudable , even in the judgment of the bitterest Heathens , why should it be thought intollerable strictness , as it is more clearly and sweetly proposed in the Christian verity . And if he say of Jamblicus , [ Ob justitiae cultum , facilem ad deorum aures accessum habuit ; ] we may boldly say that the righteous God loveth righteousness ; and that the prayers of the upright are his delight ; and that their sufferings shall not always be forgotten ; nor their faithful labours prove in vain .

CHAP. XII . The reasonable Conditions required of them , who will overcome the difficulties of Believing , and will not undo themselves by wilful Infidelity .

I Have answered the objections against Christianity , but have not removed the chiefest impediments : for recipitur ad modum recipientis ; the grand impediments are within , even the incapacity , or indisposition , or frowardness of the persons that should believe . It is not every head and heart that is fit for heavenly truth and work . I will next therefore tell you what conditions Reason it self will require of them that would not be deceived : that so you may not lay that blame on Christ , if you be infidels , which belongeth only to your selves .

Non meretur audire veritatem , qui fraudulenter interrogat . Ambros . Cond. 1. Come not , in your studies of these sacred Mysteries , with an enmity against the doctrine which you must study ; or at least suspend your enmity , so far as is necessary , to an impartial search and examination .

For ill will cannot easily believe well . Malice and partiality will blind the strongest wits , and hide the force of the plainest evidence .

Con. 2. Drown not the love of truth in a vitious fleshly heart and life ; and forfeit not the light of supernatural revelation , by wilful sinning against natural light , and debauching your consciences , by abusing the knowledge which already you have .

Read the beginning of Theophil . Antioch : ad Antolyc . shewing that wickedness causeth further Atheism , and that it blindeth sinners that they cannot know God . Sensuality and wilful debauchery is the common temptation to Infidelity : when men have once so heinously abused God , as that they must needs believe , that if there be a God , he must be a terrour to them ; and if there be a judgment and a life of retribution , it is like to go ill with them , a little thing will perswade such men , that there is no God , nor life to come indeed . When they once hope it is so , and take it for their interest , and a desirable thing , they will easily believe that it is so indeed . And God is just , and beginneth the executions of his justice in this world : and the forsaking of a soul that hateth the light , and wilfully resisteth and abuseth knowledge , is one of his most dreadful judgments . That man who will be a drunkard , a glutton , a whore-monger , a proud ambitious worldling , in despight of the common light of nature , can hardly expect that God should give him the light of grace . Despighting truth , and enslaving reason , and turning a man into a beast , is not the way to heavenly illumination .

Cond. 3. Be not ignorant of the common natural Truths , ( which are recited in the first part of this book ) for supernatural revelation presupposeth natural ; and grace , which maketh us Saints , supposeth that reason hath constituted us men : and all true Knowledge is methodically attained .

It is a great wrong to the Christian cause , that too many preachers of it have missed the true method , and still begun at supernatural revelations , and built even natural certainties thereupon ; and have either not known , or concealed much of the fore-written natural verities . And it is an exceeding great cause of the multiplying of Infidels , that most men are dull or idle drones , and unacquainted with the common natural truths , which must give light to Christianity , and prepare men to receive it . And they think to know what is in Heaven before they will learn what they are themselves , and what it is to be a man .

Cond. 4. Get a true Anatomy , Analysis , or Description of Christianity in your minds : for if you know not the true nature of it first , you will be lamentably disadvantaged in enquiring into the truth of it .

For Christianity well understood in the quiddity , will illustrate the mind with such 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 you have got the true method of the Christian doctrine , or Analysis of faith , begin at the Essentials or primitive truths , and proceed in order , according to the dependencies of truths ; and do not begin at the latter end , nor study the conclusion before the premises .

Cond. 6. Yet look on the whole scheme or frame of causes and evidences , and take them entirely and conjunct ; and not as peevish factious men , who in splenish zeal against another sect , reject and vilifie the evidence which they plead .

Viva lectio est vita sanctorum . Greg. Mor. 24. This is the Devils gain , by the raising of sects and contentions in the Church : he will engage a Papist for the meer interest of his sect , to speak lightly of the Scripture and the Spirit ; and many Protestants in meer opposition to the Papists , to sleight Tradition , and the testimony of the Church , denying it its proper authority and use . As if in the setting of a Watch or Clock , one would be for one wheel , and another for another , and each in peevishness cast away that which another would make use of , when it will never go true without them all . Faction and contentions are deadly enemies to truth .

Cond. 7. Mark well the suitableness of the remedy to the disease ; that is , of Christianity to the depraved state of man : and mark well the lamentable effects of that universal depravation , that your experience may tell you how unquestionable it is .

Cond. 8. Mark well how connaturally Christianity doth relish with holy souls ; and how well it suiteth with honest principles and hearts ; so that the better any man is , the better it pleaseth him . And how potently all debauchery , villany and vice befriendeth the cause of Atheists and unbelievers .

Cond. 9. Take a considerate just survey of the common enmity against Christianity and Holiness , in all the wicked of the world ; and the notorious war which is every where managed between Christ and the Devil , and their several followers , that you may know Christ partly by his enemies .

Cond. 10. Impartially mark the effects of Christian doctrine , where ever it is sincerely entertain'd , and see what Religion maketh the best men : and judge not of serious Christians at a distance , by false reports of ignorant or malicious adversaries : And then you will see that Christ is actually the Saviour of souls .

Cond. 11. Be not liars your selves , lest it dispose you to think all others to be liars , and to judge of the words of others by your own .

Cond. 12. * *

An vero nisi Deum genus humanum respicere ▪ eique praeesse putaremu● , adeo puritati & innocentiae studeremus ? Nequaquam , sed quia persuasissimi sum●s , Deo cui & no● & m●nd●m hunc condid●t , transactae hic vitae totius rationes nos reddituros , moderatum , benignum , & plerisque contemptum vivendi genus deligimus . Quippe nullum in hac vita tantum malum , etiamsi capitis periculum agatur , supervenire nobis posse a●b tramur , quod omnino sit minimi , immo nihili faciendum prae illa quam à summo judice expectamus olim foelicitate , &c. Athenag . Apol. p. 58. in B.P.

Si enim solam hanc praesentem vitam nos victuros crederemus , suspicioni foret locus , nos carni & sanguini indulgentes , aut avarit●a aut concupiscentia captos , peccare ? Nos vero omnibus non modo factis sed cogitationibus & sermonibus nostris , tum noctu tum interdiu , Deum adesse scimus ; eumque & totum esse lumen , & quae in cordibus nostris latent videre , & hac mortali vita defunctos , alteram hac terrestri longe meliorem , nempe coelestem , nos victuros . Id. ibid. p. 77.

Be-think you truly what persons you should be your selves , and what lives you should live , if you did not believe the Christian doctrine : or if you doe not believe it , mark what effect your unbelief hath on your lives .

For my own part , I am assured , if it were not for the Christian doctrine , my heart and life would be much worse than it is ; though I had read Epictetus , Arrian , Plato , Plotinus , Jamblichus , Proclus , Seneca , Cicero , Plutarch , every word : and those few of my neighbourhood , who have fallen off to infidelity , have at once fallen to debauchery , and abuse of their nearest relations , and differed as much in their lives from what they were before in their profession of Christianity , ( though unsound ) as a leprous body differeth from one in comeliness and health .

Cond. 13. Be well acquainted ( if possible ) with Church-History , that you may understand by what Tradition Christianity hath descended to us .

For he that knoweth nothing but what he hath seen , or receiveth a Bible , or the Creed , without knowing any further whence and which way it cometh to us , is greatly disadvantaged as to the reception of the faith .

Cond. 14. In all your reading of the holy Scriptures , allow still for your ignorance in the languages , proverbs , customs , and circumstances , which are needful to the understanding of particular Texts : and when difficulties stop you , be sure that no such ignorance remain the cause .

He that will but read Brugensis , Grotius , Hammond , and many other that open such phrases and circumstances , with Topographers , and Bochartus , and such others as write of the Animals , Utensils , and other circumstances of those times , will see what gross errors the opening of some one word or phrase may deliver the Reader from .

Cond. 15. Vnderstand what excellencies and perfections they be which the Spirit of God intended to adorn the holy Scriptures with , and also what sort of humane imperfections are consistent with these its proper perfections : that so false expectations may not tempt you into unbelief .

It seduceth many to infidelity to imagine , that if Scripture be the word of God , it must needs be most perfect in every accident and mode ; which were never intended to be part of its perfection . Whereas God did purposely make use of those men , and of that style and manner of expression , which was defective in some points of natural excellency , that so the supernatural excellency might be the more apparent . As Christ cured the blind with clay and spittle , and David slew Goliah with a sling . The excellency of the means must be estimated by its aptitude to its end .

Cond. 16. If you see the evidences of the truth of Christianity in the whole , let that suffice you for the belief of the several parts , when you see not the true answer to particular exceptions .

If you see it soundly proved , that Christ is the Messenger of the Father , and that his word is true , and that the holy Scripture is his word ; this is enough to quiet any sober mind , when it cannot confute every particular objection : or else no man should ever hold fast any thing in the world ; if he must let all go after the fullest proof , upon every exception which he cannot answer . The inference is sure . If the whole be true , the parts are true .

Cond. 17. Observe well the many effects of Angels ministration , and the evidences of a communion between us and the spirits of the unseen world : for this will much facilitate your belief .

Cond. 18. Over-look not the plain evidences of the Apparitions , Witches , and wonderful events which fall out in the times and places where you live : and what reflections they have upon the Christian cause .

Cond. 19. Observe well the notable answers of Prayers , in matters internal and external , in others and in your selves .

Cond. 20. Be well studied at home , about the capacity , use and tendency of all your faculties ; and you will find that your very nature pointeth you up to another life , and is made only to be happy in that knowledge , love and fruition of God , which the Gospel most effectually leads you to .

Cond. 21. Mark well the prophesies of Christ himself , both of the destruction of Jerusalem , and the successes of his Apostles in the world , &c. and mark how exactly they are all fulfilled .

Cond. 22. Let no pretence of humility tempt you to debase humane nature below its proper excellency ; lest thence you be tempted to think it uncapable of the everlasting sight and fruition of God .

The devils way of destroying is oftentimes by over-doing . The proud devil will help you to be very humble , and help you to deny the excellency of reason and natural free-will , and all supernatural inclinations , when he can make use of it to perswade you , that man is but a subtil sort of bruit , and hath a soul but gradually different from sensitives , and so is not made for another life .

Cond. 23. Yet come to Christ as humble learners , and not as arrogant self-conceited censurers : and think not that you are capable of understanding every thing as soon as you hear it .

Cond. 24. Judge not of the main cause of Christianity , or of particular texts or points , by sudden hasty thoughts and glances ; as if it were a business to be cursorily done : but allow it your most deliberate sober studies , your most diligent labour , and such time and patience , as reason may tell you are necessary to a learner in so great a cause .

Cond. 25. Call not so great a matter to the trial in a case of melancholy and natural incapacity ; but stay till you are fitter to perform the search .

It is one of the common cheats of Satan , to perswade poor weak , and melancholy persons , that have but half the use of their understandings , to go then to try the Christian Religion , when they can scarce cast up an 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 blasphemous and unbelieving thoughts ; and if not to shake their habitual faith , yet greatly to perplex them , and disturb their peace . The soundest wit and most composed , is fittest for so great a task .

Cond. 26. When upon sober trial you have discerned the evidences of the Christian verity , record what you have found true : and judge not the next time against those evidences , till you have equal opportunity for a full consideration of them .

In this case the Tempter much abuseth many injudicious souls : when by good advice and soberest meditation , they have seen the evidence of truth in satisfying clearness , he will after surprise them , when their minds are darker , or their thoughts more scattered , or the former evidence is out of mind , and push them on suddenly then to judge of the matters of immortality , and of the Christian cause , that what he cannot get by truth of argument , he may get by the incapacity of the disputant : As if a man that once saw a mountain some miles distant from him , in a clear day , should be tempted to believe that he was deceived , because he seeth it not in a misty day , or when he is in a valley , or within the house : Or as if a man that in many days hard study , hath cast up an intricate large account , and set it right under his hand , should be called suddenly to give up the same account anew , without looking on that which he before cast up ; when as if his first account be lost , he must have equal time , and helps , and fitness , before he can set it as right again . Take it not therefore as any disparagement to the Christian truth , if you cannot on a sudden give your selves so satisfactory an account of it , as formerly in more clearness , and by greater studies you have done .

Cond. 27. Gratifie not Satan so much , as to question well resolved points , as oft as he will move you to it .

Though you must prove all things , till , as learning , you come to understand them in their proper evidence , time and order ; yet you must record and hold fast that which you have proved , and not suffer the devil to put you to the answer of one and the same question over and over , as often as he please : this is to give him our time , and to admit him to debate his cause with us by temptation , as frequently as he will : which you would not allow to a ruffian to the debauching of your wife or servants : and you provoke God to give you up to errour , when no resolution will serve your turn . After just resolution , the tempter is to be rejected and not disputed with ; as a troublesome fellow that would interrupt us in our work .

Cond. 28. Where you find your own understandings insufficient , have recourse for help to some truly wise judicious Divine .

Not to every weak Christian , nor unskilful Minister , who is not well grounded in his own Religion : but to those that have throughly studied it themselves : you may meet with many difficulties in Theology , and in the Text , which you think can never be well solved , which are nothing to them that understand the thing . No Novice in the study of Logick , Astronomy , Geometry , or any Art or Science , will think that every difficulty that he meeteth with , doth prove that his Author was deceived , unless he be able to resolve it of himself : but he will ask his Tutor , or some one versed in those matters to resolve it : and then he will see that his ignorance was the cause of all his doubts .

Cond. 29. Labour faithfully to receive all holy truths with a practical intent , and to work them on your hearts according to their nature , weight and use . For the doctrine of Christianity is scientia affectiva practica ; a doctrine for Head , Heart and Life . And if that which is made for the Heart , be not admitted to the Heart , and rooted there , it is half rejected while it seemeth received , and is not in its proper place and soil .

If you are yet in doubt of any of the supernatural Verities , admit those truths to your hearts which you are convinced of : else you are false to them and to your selves , and forfeit all further helps of grace .

Object . This is but a trick of deceit to engage the affections , when you want arguments to convince the judgment : Perit omne judicium cum res transit in affectum .

Answ. When the affection is inordinate , and over-runs the judgment , this saying hath some truth ; but it is most false as of ordinate affections which follow sound judgment . For by suscitation of the faculties , such affections greatly help the judgment : Dubitamus , ambigimus , necesse quod dicitut plenum fidei suspicam●r : committamus nos Deo , nec plus apud nos valeat incredulitas nostra , quàm illius nominis & potentiae magnitudo : ne dum ipsi nobis argumenta conquirimus quibus esse videatur falsum id quod esse novimus atque adnitimur verum , obrepat dies extremus , & inimicae mortis reperiamur in faucibus . Arnob. adv. Gent. l. 2. verbis ultim . and judgment is but the eye of the soul to guide the man , and it is but the passage to the will , where humane acts are more compleat . If your wife be taught that conjugal love is due to her husband ; and your child , that filial love and reverence is due to his father ; such affections will not blind their judgments ; but contrarily they do not sincerely receive these precepts , if they let them not into the heart , and answer them not with these affections .

And here is the great difference between the faith of an honest sanctified Plowman , and of a carnal unsanctified Lord or Doctor : the one openeth his heart to the doctrine which he receiveth , and faithfully admitteth it to its proper work , and so embraceth it practically , and in love ; and therefore holdeth it fast as a radicated experienced truth , when he cannot answer all cavils that are brought against it . The other superficially receiveth it into the brain , by meer speculation ; and treacherously shuts up his heart against it , and never gave it real rooting ; and therefore in the time of trial loseth that unsound superficial belief which he hath . God blesseth his word to the heart that honestly and practically receiveth it , rather than to him that imprisoneth it in unrighteousness .

Cond. 30. Lastly , if yet any doubts remain , bethink you which is the surest side , which you may follow with least danger , and where you are certain to undergo the smallest l●ss .

It is pity that any should hesitate in a matter of such evidence and weight , and should think with any doubtfulness , of Christianity as an uncertain thing : But yet true Believers may have cause to say , Lord , help our unbelief , and encrease our faith . And all doubting will not prove the unsoundness of belief . The true mark to know when Faith is true and saving , notwithstanding all such doubtings , is the measure of its prevalency with our hearts and lives : That belief in Christ and the life to come is true and saving , notwithstanding all doubtings , which habitually possesseth us with the love of God above all , and resolveth the will to prefer the pleasing of him , and the hopes of heaven , before all the treasures and pleasures of this world , and causeth us in our endeavours to live accordingly . And that faith is unsound which will not do this , how well soever it may be defended by dispute . Therefore at least , for the resolving of your wills for choice and practice , if you must doubt , yet consider which is the safest side . If Christ be the Saviour of the world , he will bring Believers to Grace and Glory : and you are sure there is nothing but * *

Quae mala Stoici non audent appellare ; aspera autem , & incommoda & ●ejici●nda , & aliena naturae esse concedunt ; ea n●s mala dicimus , sed ex●gua , & porro minima . Piso de Peripat . & Academ . in Cicer. de fin . l. 5. p. 204.

Cum ergo haec fit conditio futurorum ut teneri & comprehendi nullius possim anticipationis attactu , nonne purior ratio est , ex duobus incertis & in ambigua expectatione pendentibus , id potius credere , quod aliquas spes ferat , quàm omnin● quod nullas ? In illo enim periculi nihil est , si quod dicitur imminere , cassum fiat & vacuum ; In hoc damnum est maximum , ( id est ●alutis amissio ) fi cum tempus advenerit , aperiatur hoc fuisse mendacium . Quid dicitis O nescii etiam ●e●u & miseratione dignissimi ; Ita non tam extimescitis , ne forte haec vera sint , quae sunt despectui vobis , & praebent materiam risus ? Nec saltem vobiscum sub obscuris cogitationibus volvitis , ne quod hodie credere obstinata renuitis perversitate redarguat serum tempus & irrevocabilis p●enitentia castiget ? Nonne vel haec saltem vobis fidem faciunt argumenta credendi , quod jam per omnes terras in tam brevi tempore immensi hujus sacrament● diffusa sunt ? &c. Arnob. l. 2. p. 12.

transitory trifles which you can possibly lose by such a choice . For certainly his precepts are holy and safe , and no man can imagine rationally that they can endanger the soul . But if you reject him by infidelity , you are lost for ever : for there remaineth no more sacrifice for sin , but a fearful looking for of judgment , and fire , which shall devour his adversaries for ever . There is no other Saviour for him , who finally refuseth the only Saviour . And if you doubted whether faith might not prove an error , you could never see any cause to fear , that it should prove a hinderance to your salvation : for salvation it self is an unknown thing to most that do not believe in Christ : and no man can well think , that a man who is led by an age of such miracles , so credibly reported to us , to believe in one that leadeth up souls to the love of God , and a holy and heavenly mind and life , can ever perish for being so led to such a guide , and then led by him in so good a way , and to so good an end .

AND thus , Reader , I have faithfully told thee , what reasonings my own soul hath had about its way to everlasting life , and what enquiries it hath made into the truth of the Christian faith : I have gone to my own Heart for those reasons , which have satisfied my self , and not to my Books , ( from which I have been many years separated ) for such as satisfie other men , and not my self : I have told thee what I believe , and why . Yet other mens reasonings perhaps may give more light to others , though these are they that have prevailed most with me . Therefore I desire the Reader , that would have more said , to peruse especially these excellent Books : Camero's Praelectiones de Ver●o Dei , with the Theses Salmurienses and Sedanenses on that subject : Grotius de Veritate Religionis Christianae : Marsilius Ficinus de Relig. Christ . cum notis Lud. Crocii : Lodovicus Vives de Verit. Fid. Christ . Phil. Morney du Plessis de Verit. Fid. Christ . John Goodwin of the Authority of the Scriptures : Campanella's Savonarola's Triumphus Crucis , ( both excellent Books , excepting the errors of their times ) Raymundus de Sabundis his Theologia Naturalis : Micrelli Ethnophronius ( an excellent Book ) Raymundus Lullius Articul . Fid. Alexander Gill ( out of him ) on the Creed : Mr. Stillingfleet's Origines Sacrae ( a late and very worthy labour ) Dr. Jackson on the Creed : Mr. Vincent Hatecliffe's Aut Deus aut Nihil ( for the first part of Religion : ) passing by Lessius , Parsons , and abundance more ; and Common Place-books , which many of them treat very well on this subject . And of the Ancients , Augustine de Civitate Dei , & Eusebii Preparatio & Demonstratio Evangelica , are the fullest ; and almost all of them have somewhat to this use , as Justin , M. Athenagoras , Tatianus , Tertullian , Clemens Alexand. Origen against Celsus , &c. Cyprian , Lactantius , Athanasius , Basile Gr. Nazianzene , Nyssen , &c.

For my own part , I humbly thank the Heavenly Majesty , for the advantages which my education gave me , for the timely reception of the Christian faith : But temptations and difficulties have so often called me to clear my grounds , and try the evidences of that Religion , which I had first received upon the commendation of my Parents , that I have long thought no Subject more worthy of my most serious faithful search ; and have wondred at the great number of Christians , who could spend their lives in studying the superstructures , and wrangling about many small uncertainties , to the great disturbance of the Church's peace , and found no more need to be confirmed in the faith . In this enquiry , I have most clearly to my full satisfaction discerned , all those natural evidences for GODLINESS or HOLINESS which I have laid down in the first part of this Book . And I have discerned the congruous superstruction and connection of the CHRISTIAN Religion thereunto : I have found by unquestionable experience the sinful and depraved state of man : and I have discerned the admirable suitableness of the remedy to the malady : I have also discerned the attestation of God , in the grand evidence , the HOLY SPIRIT , the ADVOCATE or Agent of Jesus Christ : viz. 1. The antecedent evidence in the Spirit of Prophecie , leading unto Christ . 2. The inherent constituent evidence of the Gospel , and of Christ , the Image of God , in the Power , Wisdom and Goodness , both of Christ and of his doctrine . 3. The concomitant evidence of Miracles , in the Life , Resurrection , and Prophecies of Christ , and in the abundant Miracles of the Apostles and other his Disciples through the world . 4. The subsequent evidence , in the successes of the Gospel , to the true sanctification of millions of souls , by the powerful efficacy of Divine co-operation . I have spent most of my life in converse with such truly sanctified persons , and in preaching this Gospel ( through the great mercy of God ) with such success upon no small numbers : so that I am certain by full experience of the reality of that holy change , which cannot be done but with the co-operation of God . I have seen that this change is another matter than fancy , opinion , or factious conjunction with a Sect ; [ Even the setting up God in the soul as God , as our Owner , Ruler , and Chief Good , and the devoting of the soul to him in Resignation , Obedience and thankful Love ; the seeking of an everlasting felicity in his glorious sight and love in heaven ; the contempt of this world , as it pleaseth the flesh , and the holy use of it , as the way to our felicity and pleasing God ; the subduing and denying all carnal desires , which would rebel against God and reason , and restoring Reason to the government of the lower faculties : the denying of that inordinate selfishness , which setteth up our interest against our neighbours ; and the respecting and loving our neighbours as our selves ; and doing to others as we would be done by ; and doing good to all men as far as we have power : the holy governing of our inferiours , and obeying our superiours in order to these ends : living soberly , righteously and godly in this world ; and in the patient bearing of all afflictions , and diligent serving God in our several places , to redeem our time , and prepare for death , and wait with longing for the everlasting glory , the hope of which is caused in us by faith in Christ , our Ransome , Reconciler , Example , Teacher , Governour and Judge . ] This is the true nature of the Religion expressed in the Gospel , and impressed on the souls of sanctified men . By this effect , I know that Christ is the Saviour of the world , and no deceiver , as I know a man to be a true Physician and no deceiver , when I see him ordinarily and throughly perform the cures which he undertaketh . He saveth us actually from the power of our sins , and bringeth up our hearts to God , and therefore we may boldly say , He is our Saviour : This witness through his mercy I have in my self , and is alway with me , and in those whom I converse with round about me . I have also upon just enquiry found , that the witnesses of Christ's Resurrection and Miracles have delivered us their testimony with a three-fold evidence : 1. The evidence of just credibility to a humane belief . 2. The evidence of natural certainty in the natural impossibilities of deceit . 3. The evidence of supernatural divine attestation , in , 1. The Image of God on their hearts and doctrine : 2. Their miracles : and , 3. Their sanctifying success . And I have found that the witnesses of the Miracles of the Apostles themselves , have also given us the same three degrees of proof of the Verity of their testimony ; though Miracles continue not now as then . And I have look'd round about me in the world , as diligently and impartially as I could , to see whether Christ , and the way which he hath prescribed us , have any competitor which may make it difficult , to resolve which to prefer and follow . And as I have found that none but GOD alone hath absolute Dominion and Sovereignty over us , and is our chief Benefactor , nor fit to be our felicity and ultimate end ; so I have found , that there is no one so fit to be taken for our Mediator and the Way to God , as Jesus Christ : none else that hath a natural aptitude , none else among men that is perfect without sin , that hath conquered Satan , the world and death ; that is a Messenger from Heaven so infallible and sure ; whose Doctrine and Life is suited to our case : none else that is become a Sacrifice for our sins , and hath risen from the dead , and ascended into Glory , and doth govern and preserve us , and will judge the world , and hath power to give the holy Ghost , both for Gifts and Graces , nor that actually giveth it to the sanctifying of all his sincere followers ; none else that hath such a Church and Kingdom , contemning the world , and contemned by the world , and so truly fitted to the pleasing of God , and the future fruition of him in Glory . I see that Judaism is but the porch of Christianity ; and if Christ had not confirmed the verity of the Old Testament to me , I should have found the difficulty of believing it much greater . And as for Mahometanism , besides the common truths which it retaineth , ( of the Unity of the Godhead , the Verity of Christ , and the Life to come , &c. ) there is nothing else which at all inviteth my understanding . And as for Heathenism , the case that it hath brought the miserable world into , is much to be pitied and deplored : Leg. Idiotae contemtemplat . de Amore Dei. Much precious truth is revealed to us by Nature ; but experience telleth us of the need of more : and Christianity hath all which Nature teacheth , with a great deal more . So that Christianity hath no considerable competitor .

And as for worldly wealth and honour , superiority and command of others , the favour , applause and praise of great ones , or of the multitude , voluptuousness , and fleshly delights , &c. ease , long life , or any accommodations of the flesh , yea , learning it self , as it is but the pleasing of the fancy in the knowledge of unnecessary things ; all these I have perused , and found them to be deceit and trouble : a glimpse of heaven , a taste of the love of God in Christ , yea , a fervent desire after God , yea , a penitent tear , is better than them all , and yieldeth a delight which leaveth a better taste behind it , and which my Reason more approveth in the review : and the vanity of all inferiour pleasures appeareth to me in the common effects : they distract and corrupt the minds of those that have the greatest measure of them , and make them the calamity of their times , the furious afflicters of the upright , and the pity of all sober standers-by , who see them turn the world into a Bedlam : and how all their honour , wealth and sport will leave them at a dying hour , and with what dejected minds unwelcome death will be entertain'd by them , and with what sad reviews they will look back upon all their lives , and in what sordid dust and darkness they must leave the rotting flesh , when their souls are gone to receive their doom , before the Judge of all the world . All these are things which were past all doubt with me , since I had any solid use of reason , and things which are still before my eyes .

Wherefore , my God , I look to Thee , I come to Thee , to Thee alone ! No man , no worldly creature Made me ; none of them did Redeem me ; none of them did Renew my soul , none of them will justifie me at thy Bar , nor forgive my sin , nor save me from thy penal Justice : none of them will be a full or a perpetual felicity or portion for my soul . I am not a stranger to their promises and performances : I have trusted them too far , and followed them too long ! O that it had been less , ( though I must thankfully acknowledge , that Mercy did early shew me their deceit , and turn my enquiring thoughts to thee : ) to thee I resign my self , for I am thine own ! to thee I subject all the powers of my soul and body , for thou art my Rightful Sovereign Governour : from thee I thankfully accept of all the benefits and comforts of my life : Illa enim gloria quid est nifi aeternum Angelorum ●eatorumque spirituum convivium , quod est semper laudare Deum ? Ad hoc vitae praesentis inopia nullatenu , valet contingere . Scire autem ubi sit , & praegustare , illud gaudio spei , fitire & esurire quod gustaveris , haec est illa quae dicitur sanctorum in hac vita perfectio . Hugo à S. Victore Erud . Theol. de offic. eccl. l. 2. cap. 19. in thee I expect my true felicity and content : to know thee , and love thee , and delight in thee , must be my blessedness , or I must have none . The little tastes of this sweetness which my thirsty soul hath had , do tell me that there is no other real joy . I feel that thou hast made my mind to know thee , and I feel thou hast made my heart to love thee , my tongue to praise thee , and all that I am and have to serve thee ! And even in the panting languishing desires and motions of my soul , I find that thou , and only thou , art its resting place : and though Love do now but search , and pray , and cry , and weep , and is reaching upward , but cannot reach , the glorious light , the blessed knowledge , the perfect love , for which it longeth ; yet by its eye , its aim , its motions , its moans , its groans , I know its meaning , where it would be , and I know its end . My displaced soul will never be well , till it come near to thee , till it know thee better , till it love thee more . It loves it self , and justifyeth that self love , when it can love thee : it loaths it self , and is weary of it self as a lifeless burden , when it feels no pantings after thee . Wert thou to be found in the most solitary desart , it would seek thee ; or in the uttermost parts of the earth , it would make after thee : thy presence makes a croud , a Church : thy converse maketh a closet , or solitary wood or field , to be kin to the Angelical Chore. The creature were dead , if thou wert not its life ; and ugly , if thou wert not its beauty ; and insignificant , if thou wert not its sense . The soul is deformed , which is without thine Image ; and lifeless , which liveth not in love to thee , if love be not its pulse , and prayer , and praise , its constant breath : the Mind is unlearned which readeth not thy Name on all the world , and seeth not HOLINESS TO THE LORD engraven upon the face of every creature . He doteth that doubteth of thy Being or Perfections , and he dreameth who doth not live to thee . O let me have no other portion ! no reason , no love , no life , but what is devoted to thee , employed on thee , and for thee here , and shall be perfected in thee , the only perfect final object , for evermore . Upon the holy Altar erected by thy Son , and by his hands , and his Mediation , I humbly devote and offer thee THIS HEART : O that I could say with greater feeling , This flaming , loving , longing , Heart ! But the sacred fire which must kindle on my sacrifice , must come from thee ; it will not else ascend unto thee : let it consume this dross , so the nobler part may know its home . All that I can say to commend it to thine acceptance , is , that I hope it 's wash'd in precious bloud , and that there is something in it that is thine own ; it still looketh towards thee , and groaneth to thee , and followeth after thee , and will be content with gold , and mirth , and honour , and such inferiour fooleries no more : it lieth at thy doors , and will be entertain'd or perish . Though alass , it loves thee not as it would , I boldly say , it longs to love thee , it loves to love thee ; it seeks , it craves no greater blessedness than perfect endless mutual love : it is vowed to thee , even to thee alone ; and will never take up with shadows more , but is resolved to lie down in sorrow and despair , if thou wilt not be its REST and JOY . It hateth it self for loving thee no more ; accounting no want , deformity , shame or pain so great and grievous a calamity .

For thee the Glorious Blessed GOD , it is that I come to Jesus Christ . If he did not reconcile my guilty soul to thee ; and did not teach it the heavenly art and work of Love , by the sweet communications of thy love , he could be no Saviour for me . Thou art my only ultimate end ; it is only a guide and way to thee that my anxious soul hath so much studied : and none can teach me rightly to know thee , and to love thee , and to live to thee , but thy self : it must be a Teacher sent from thee , that must conduct me to thee . I have long looked round about me in the world , to see if there were a more lucid Region , from whence thy will and glory might be better seen , than that in which my lot is fallen : But no Traveller that I can speak with , no Book which I have turn'd over , no Creature which I can see , doth tell me more than Jesus Christ . I can find no way so suitable to my soul , no medicine so fitted to my misery , no bellows so fit to kindle love , as faith in Christ , the Glass and Messenger of thy love . I see no doctrine so divine and heavenly , as bearing the image and superscription of God ; nor any so fully confirmed and delivered by the attestation of thy own Omnipotency ; nor any which so purely pleads thy cause , and calls the soul from self and vanity , and condemns its sin and purifieth it , and leadeth it directly unto thee ; and though my former ignorance disabled me to look back to the Ages past , and to see the methods of thy providence , and when I look into thy Word , disabled me from seeing the beauteous methods of thy Truth ; thou hast given me a glimpse of clearer light , which hath discovered the reasons and methods of grace , which I then discerned not : and in the midst of my most hideous temptations and perplexed thoughts , thou kepst alive the root of faith , and kepst alive the love to thee and unto Holiness which it had kindled . Thou hast mercifully given me the witness in my self ; not an unreasonable perswasion in my mind , but that renewed nature , those holy and heavenly desires and delights , which sure can come from none but thee . And O how much more have I perceived in many of thy servants , than in my self ! thou hast cast my lot among the souls whom Christ hath healed , I have daily conversed with those whom he hath raised from the dead . I have seen the power of thy Gospel upon sinners : All the love that ever I perceived kindled towards thee , and all the true obedience that ever I saw performed to thee , hath been effected by the word of Jesus Christ : how oft hath his Spirit helped me to pray ! and how often hast thou heard those prayers ! what pledges hast thou given to my staggering faith , in the words which prayer hath procured , both for my self and many others ? And if Confidence in Christ be yet deceit , must I not say that thou hast deceived me ? who I know canst neither be deceived , or by any falshood or seduction deceive .

On thee therefore , O my dear Redeemer , do I cast and trust this sinful soul ! with Thee and with thy holy Spirit I renew my Covenant ; I know no other ; I have no other ; I can have no other Saviour but thy self : To thee I deliver up this soul which thou hast redeemed , not to be advanced to the wealth , and honours , and pleasures of this world ; but to be delivered from them , and to be healed of sin , and brought to God ; and to be saved from this present evil world , which is the portion of the ungodly and unbelievers : to be washed in thy Bloud , and illuminated , quickned , and confirmed by thy SPIRIT ; and conducted in the ways of holiness and love : and at last to be presented justified and spotless to the Father of spirits , and possessed of the glory which thou hast promised . O thou that hast prepared so dear a medicine for the clensing of polluted guilty souls , leave not this unworthy soul in its guilt , or in its pollution ! O thou that knowest the Father , and his Will , and art nearest to him , and most beloved of him , cause me in my degree to know the Father ; acquaint me with so much of his will , as concerneth my duty , or my just encouragement : leave not my soul to groap in darkness , seeing thou art the Sun and Lord of Light . O heal my estranged thoughts of God! is he my light , and life , and all my hope ? and must I dwell with him for ever ? and yet shall I know him no better than thus ? shall I learn no more that have such a Teacher ? and shall I get no nearer him , while I have a Saviour and a Head so near ? O give my faith a clearer prospect into that better world ! and let me not be so much unacquainted with the place in which I must abide for ever ! And as thou hast prepared a Heaven for holy souls , prepare this too-unprepared soul for Heaven , which hath not long to stay on earth . And when at death I resign it into thy hands , receive it as thine own , and finish the work which thou hast begun , in placing it among the blessed Spirits , who are filled with the sight and love of God . I trust thee living ; let me trust thee dying , and never be ashamed of my trust .

And unto Thee , the Eternal Holy Spirit , proceeding from the Father and the Son , the Communicative LOVE , who condescendest to make Perfect the Elect of God , do I deliver up this dark imperfect soul , to be further renewed , confirmed and perfected , according to the holy Covenant . Refuse not to bless it with thine indwelling and operations ; quicken it with thy life ; irradiate it by thy light ; sanctifie it by thy love ; actuate it purely , powerfully and constantly by thy holy motions . And though the way of this thy sacred influx be beyond the reach of humane apprehension ; yet let me know the reality and saving power of it , by the happy effects . Thou art more to fouls , than souls to bodies , than light to eyes . O leave not my soul as a carrion destitute of thy life ; nor its eyes as useless , destitute of thy light ; nor leave it as a senseless block without thy motion . The remembrance of what I was without thee , doth make me fear lest thou shouldest with-hold thy grace . Alass , I feel , I daily feel that I am dead to all good , and all that 's good is dead to me , if thou be not the life of all . Teachings and reproofs , mercies and corrections , yea , the Gospel it self , and all the liveliest Books and Sermons , are dead to me , because I am dead to them : yea , God is as no God to me , and Heaven as no Heaven , and Christ as no Christ , and the clearest evidences of Scripture verity are as no proofs at all , if thou represent them not with light and power to my soul : Even as all the glory of the world is as nothing to me , without the light by which it 's seen . O thou that hast begun , and given me those heavenly intimations and desires , which flesh and bloud could never give me , suffer not my folly to quench these sparks , nor this bruitish flesh to prevail against thee , nor the powers of hell to stifle and kill such a heavenly seed . O pardon that folly and wilfulness , which hath too often , too obdurately and too unthankfully striven against thy grace ; and depart not from an unkind and sinful soul ! I remember with grief and shame , how I wilfully bore down thy motions ; punish it not with desertion , and give me not over to my self . Art thou not in Covenant with me , as my Sanctifier , and Confirmer , and Comforter ? I never undertook to do these things for my self ; but I consent that thou shouldest work them on me . As thou art the Agent and Advocate of Jesus my Lord , O plead his cause effectually in my soul , against the suggestions of Satan and my unbelief ; and finish his healing saving work ; and let not the flesh or world prevail . Be in me the resident witness of my Lord , the Author of my Prayers , the Spirit of Adoption , the Seal of God , and the earnest of mine inheritance . Let not my nights be so long , and my days so short , nor sin eclipse those beams , which have often illuminated my soul . Without thee , Books are senseless scrawls , studies are dreams , learning is a glow-worm , and wit is but wantonness , impertinency and folly . Transcribe those sacred precepts on my heart , which by thy dictates and inspirations are recorded in thy holy word . I refuse not thy help for tears and groans : but O shed abroad that love upon my heart , which may keep it in a continual life of love . And teach me the work which I must do in Heaven : refresh my soul with the delights of holiness , and the joys which arise from the believing hopes of the everlasting Joys : Exercise my heart and tongue in the holy praises of my Lord . Strengthen me in sufferings ; and conquer the terrors of death and hell . Make me the more heavenly , by how much the faster I am hastening to heaven : and let my last thoughts , words and works on earth , be likest to those which shall be my first in the state of glorious immortality ; where the Kingdom is delivered up to the Father , and GOD will for ever be All , and In all : of whom , and through whom , and to whom are all things , To whom be glory for ever . Amen .

CHAP. XIII . Consectaries : Vid. Pet. Damian : Dom. vobisc . c. 6. de unit . Eccles. 1. What Party of Christians should we joyn with , or be of , seeing they are divided into so many Sects ?

Psal. 1. Mat. ●8 . 19 . Act. 11 ▪ 26. I Shall briefly dispatch the Answer of this Question in these following Propositions .

§ . 1. GODLYNESS and CHRISTIANITY is our only Religion ; and if any party have any other , we must renounce it .

1 Cor. 12. Eph. 4.3 , 4 , 14. § . 2. The Church of Christ being his Body is but One , and hath many Parts , but should have no Parties ; but Vnity and Concord without Division .

1 Cor. 1.10 . Act. 20.30 . Rom. 16 , 17. § . 3. Therefore no Christian must be of a Party or Sect as such , that is , as dividing it self from the rest , causing schisme , or contention in the Body ; or making a rent unnecessarily in any particular Church , which is a part .

1 Cor. 3.3 ▪ 4 , 5. Act. 24.14 . Act. 28.22 . § . 4. But when Parties and Sects do trouble the Church , we must still hold to our meer Christianity , and desire to be called by no other name , than Christians ( with the Epithets of sincerity ) : And if men will put the name of a Party or Sect upon us , for holding to Christianity only , against all corrupting Sects , we must hold on our way , and bear their obloquy .

Matth. 28.19 , 20. Mar. 16.16 . Heb. 6.1 , 2 , 3. § . 5. What CHRISTIANITY is may be known , 1. Most summarily in the Baptismal Covenant , in which we are by solemnization made Christians , in which renouncing the Flesh , the World and the Devil , we give up our selves devotedly to God the Father , Son , and Holy Ghost , as our Creator , Redeemer and Sanctifyer . 2. By the ancient summary Rules of Faith , Hope and Charity , the Creed , the Lords Prayer and the Decalogue . 3. Integrally in the sacred Scriptures , which are the Records of the Doctrine of Christ and the Holy Spirit .

1 Cor. 14.26 . 40. § . 6. But there are many circumstances of Religious Worship , which Scripture doth not particularly determine of , but only give general Rules for the determination of them , ( as what Chapter shall be read , what Text preached on , what Translation used , what Meeter or Tune of Psalms , what time , what place , what Seat or Pulpit , or Cup or other Vtensils , what Vesture , gesture , &c. whether we shall use Notes for memory in preaching ? what method we shall preach in ? whether we shall pray in the same words often , or in various ; with a book , or without ; with many other ) . In all which the People must have an obediential respect to the conduct of the lawfull Pastors of the Churches .

§ . 7. Differing opinions or practices about things indifferent , Rom. 14. & 15. Gal. 2.13 , 14 , 15. Phil. 3.16 , 17. no nor about the meer integrals of Religion , which are not Essentials , do not make men of different Religions or Churches ( universally considered . )

§ . 8. Nothing will warrant us to separate from a Church as no Church , but the want of something Essential to a Church .

§ . 9. Eph. 1.22 . & 4.15 . Col. 1.18 . & 2.19 . 1 Cor. 12.27 . Eph. 4.12 . & 5.23 . Math. 28 19. 1 Cor. 5. The Essential or Constitutive parts of the Church Catholick ( or Vniversal ) are Christ the Head , and all Christians as the Members .

§ . 10. All sincere and sanctified Christians are the members of the Church mystical , invisible , or regenerate : And all Professors of sincere Christianity , that is , all Baptized persons , not apostatised nor excommunicate , are the members of the Church visible ; which is integrated of the particular Churches .

§ . 11. It is essential to particular political Churches , Act. 14.23 . Phil. 1.1 . Eph. 4.11 , 12. 1 Thess. 5.12 , 13. that they be constituted of true Bishops or Pastors , and of flocks of baptised or professed Christians : Vnited in these Relations , for holy communion in the worshipping of God , and the promoting of the salvation of the several members .

§ . 12. It is essential to a true Bishop or Pastor of the Church , Math. 28.19 , 20. & 18.15.18 . 1 Thess. 5.12 . Heb. 13.17 . Act. 20.36 . Jam. 5.14 . Act. 2.42 . Act. 8.1 . to be in Office , ( that is , in Authority and Obligation ) appointed by Christ in subordination to him in the three parts of his Offices , Prophetical , Priestly and Kingly : That is , to teach the people ; to stand between them and God in Worship ; and to guide or or govern them by the Paternal exercise of the Keyes of his Church .

§ . 13. He that doth not nullifie or unchurch a Church , may lawfully remove from one Church to another , and make choice of the best and purest , or that which is most suited to his own Edification , if he be a Free-man .

Rom. 9.3 . 1 Cor. 12.25 , 26. § . 14. But in case of such choice or personal removal , the Interest of the whole Church , or of Religion in common , must be first taken into consideration , by him that would rightly judge of the lawfulness of the fact .

§ . 15. If a Church which in all other respects is purest and best , will impose any sin upon all that will have local communion with it , Rom. 3.8 . though we must not separate from that Church as no Church , yet must we not commit that sin , but patiently suffer them to exclude us from their communion .

§ . 16. True Heresie , ( that is , an Error contradictory to an essential Article of the Christian Faith ) if it be seriously and really held , Tit. 3.10 . 2 Joh. 10. Heb. 5.11 , 12. 1 Cor. 15 1 , 2 , &c. Luk. 18.34 . Joh. 12.16 . Gal. 5 2. & 1.7 , 8 , 9. & 3.1 , 2. so that the contrary truth is not held seriously and really , doth nullifie the Christianity of him that holdeth it , and the Church-state of that Congregation which so professeth it . But so doth not that fundamental Error which is held but in words through ignorance , thinking it may consist with the contrary truth , while that truth is not denyed , but held majore fide ;

In isto factiosissimo soeculo , vix quisquam eximie doctus haereseos suspicione carebat . Erasm . in Vita Hieronym .

Et profecto ita est , ut id habendum sit antiquissimum & Deo proximum , quod sit optimum . Cic. de leg . l. 2. p. 244.

so that we have reason to believe that if they did discern the contradiction , they would rather forsake the error than the truth .

But of this more elsewhere .

CHAP. XIV . Consectary II. I intreat the Reader to peruse the Lord Bacons Considerations , and Mr. Hales of Schisme , and Mr. Stillingfleets . Ireni●on , especially pag. 117. and Mr. Jer. Burroughs Irenicon : which will all much promote his understanding in this point : And Grotius de Imper . sum . pa. Of the true Interest of Christ , and his Church , and the Souls of Men : Of the means to promote it ; and its Enemies and Impediments in the World .

SO great and common is the Enmity against Christianity in the World , yea , against the life and reality of it in all the Hypocrites of the Visible Church , that the guilty will not bear the detection of their guilt ; And therefore the Reader must excuse me for passing over the one half of that which should be said upon this subject , because they that need it cannot suffer it .

§ . 1. Luk. 14.26 , 29 , 33. Every true Christian preferreth the Interest of Christ and of Religion , before all worldly Interest of his own , or any others .

For he that setteth himself or any thing above his God , hath indeed no God : For if he be not Maximus , Sapientissimus , Optimus , Greatest , Wisest and Best , he is not God : And if he be not really taken as such , he is not taken for their God . And he that hath no God , hath no Religion . And he that hath no Religion is no Christian : And if he call himself a Christian , he is an Hypocrite .

§ . 2. Rom. 9.3 . & 15.7 . 1 Cor. 10.31 . Eph. 1.12.14 . Though we must preferre the Interest of Christ and the Church above the Interest of our Souls : yet must we never set them in competition or opposition , but in a due conjunction , though not in an equality .

I adde this to warn men of some common dangerous errors in this point : some think that if they do but feel themselves more moved with another Ministers preaching , or more edified with another way of Discipline , they may presently withdraw themselves to that Minister or Discipline , without regard to the Unity and good of the Church where they are , or whatever publick evil follow it . Whereas he that seemeth to deny even to his Soul some present edification for the publick good , shall finde that even this will turn to his greater edification .

And some , on the contrary extream , have got a conceit that till they can finde that they can be content to be damned for Christ , if God would so have it , they are not sincere . Which is a case that no Christian should put to his own heart , being such as God never put to any man : All the tryall that God putteth us to , is but whether we can deny this transitory life , and the vanities of the World , and the pleasures of the flesh , for the Love of God , and the Hopes of Glory : And he that doth thus much shall undoubtedly be saved . But to think that you must ask your hearts such a question , as whether you can be content to be damned for Christ , is but to abuse God and your selves . Indeed both Reason and Religion command us , to esteem God infinitely above our selves , and the Churches welfare above our own ; because that which is best , must be best esteemed and loved : But yet though we must ever acknowledge this inequality , Yet that we must never disjoyn them nor set them in a positive opposition or competition , nor really do any thing which tendeth to our damnation , upon any pretense of the Churches good , is past all question . He that hath made the love of our selves and felicity inseparable from man , hath made us no duty inconsistent with this inclination , that is , with our humanity it self : For God hath conjoyned these necessary ends , and we must not separate them .

Eph. 4.11 , 12 , 13 , 14 , 15 , 16. Col. 1.24 . 1 Tim. 4.16 . & 4.7.8

Rom. 11.36 . Prov. 16.4 . 1 Cor. 10.31 .

§ . 3. The Interest of the Church , is but the Interest of the Souls that constitute the Church , and to preferre it above our own , is but to preferre many above one .

§ . 4. He that doth most for the publick good , and the Souls of many , doth thereby most effectually promote his own consolation and salvation .

§ . 5. The Interest of God , is the Vltimate End of Religion , Church , and particular Souls .

§ . 6. Gods Interest is not any addition to his Perfection or Blessedness ;

Eph. 3.10.21 . & 5.27 , 29. 2 Thess. 1.10 , 11.

Joh. 21.15 , 16 , 17. Math. 25.

but the pleasing of his Will in the Glory of his Power , Wisdom and Goodness shining forth in Jesus Christ , and in his Church .

§ . 7. Therefore to promote Gods Interest , is by promoting the Churches Interest .

§ . 8. The Interest of the Church consisteth , I. Intensivè , in its HOLYNESS : II. Conjunctivè & harmonicè , in its Unity , Concord , and Order : III. Extensivè , in its increase and the multiplication of Believers .

Eph. 5.25.26 . Tit. 2.19 . 1 Pet. 2.9 , 10. & 1.3.14 , 15 , 16.22 , 8 , 6. § . 9. I. The HOLYNESS of the Church consisteth , 1. In its Resignation and submission to God its Owner . 2. In its subjection and obedience to God its Ruler . 3. In its Gratitude and Love to God its Benefactor and Ultimate End .

Act. 26.18 . Eph. 1.18 . Math. 28.19 . Heb. 5.9 . § . 10. These acts consist , 1. In a right estimation and Belief of the minde : 2. In a right Volition , Choice and Resolution of the Will : 3. In the right ordering of the Life .

Mat. 28.20 . Gal. 1.7 . 2 Tim. 1.13 . Act. 20.20 , &c. 1 Tim. 4.2 . 1 Tim. 5.17 . § . 11. The Means of the Churches HOLYNESS are these : 1. Holy Doctrine : Because as all Holiness entereth by the understanding , so Truth is the instrumental cause of all .

§ . 12. 2. The holy , serious , reverent , skilfull and diligent preaching of this doctrine , by due explication , proof and application , suitably to the various auditors .

Act. 20. 1 Tim. ● . 18 , 19. & 3.2 . & 4 12.

1 Cor. 5. Mat. 18.15 2 Thess. 3. Rom. 16.16 , 17. 1 Tim. 5.20 .

§ . 13. 3. The holy lives and private converse of the Pastors of the Church .

§ . 14. 4. Holy Discipline faithfully administred ; encouraging all that are godly , and comforting the penitent , and humbling the proud , and disgracing open sin , and casting out the proved impenitent gross sinners , that they infect not the rest , embolden not the wicked , and dishonour not the Church in the eyes of the unbelievers . Act. 20. 2 Tim. 2.15.2 . & 1 Tim. 3.2 . 3 Joh. 8. Act. 18.26 . Rom. 16.3 . 1 Tim. 6.18 . Tit. 3.8 .

§ . 15. 5. The election and ordination of able and holy Pastors , fit for this work .

§ . 16. 6. The conjunct endeavours of the wisest and most experienced members of the flock , not usurping any Ecclesiastical office , but by their wisdom , and authority , and example in their private capacities , seconding the labours of the Pastors , and not leaving all to be done by them alone . 1 Tim. 3.5 . Eph. 6.4 . Deut. 6.6 , 7 , 8. & 11.18 , 19. Act. 10.2 , 24.

§ . 17. 7. Especially the holy instructing and governing of families , by catechizing inferiours , and exhorting them to the due care of their souls , and helping them to understand and remember the publick teaching of the Pastors , and praying and praising God with them , and reading the Scripture and holy books , especially on the Lord's day ;

1 Pet. 3.2 . Phil. 2.15 . 2 Pet. 3.14 . Tit. 2.5 . 1 Tim. 6.1 . Rom. 2.24 .

Joh. 17.21 . 1 Cor. 1.10 .

Isa. 32.1 . & 52.5 . & 49.23 . Hos. 8.4 , 5. Psal. 2. Dan. 9.6 , 8. Rom. 13.3 , 5 , 6.

2 Pet. 2. Gal. 1.7 , 8. 1 Tim. 3.6 . & 5.22 . & 4.15 16. & 6.4 , 5. 1 Cor. 5. 1 Tim. 3.7 . Mar. 9.38 , 39. Phil. 1.15 . Jam. 3.1.15 , 17. 1 Sam. 2. Act. 20.30 , 31. Rom. 16.16 , 17. 1 Thess. 5.12 , 13. 2 Chron. 26.14 , 15. Ezek. 22.27 . Hos. 9.15 . & 7.3 . Zeph. 3.3 . 1 Cor. 2.6 , 8.

and labouring to reform their lives .

§ . 18. 8. The blameless lives , and holy conference , converse and example of the members of the Church among themselves : Holiness begetteth holiness , and encreaseth it , as fire kindleth fire .

§ . 19. 9. The unity , concord , and love of Christians to one another .

§ . 20. 10. And lastly , holy Princes and Magistrates , to encourage piety , and to protect the Church , and to be a terrour to evil doers . These are the means of holiness .

§ . 21. The contraries of all these may easily be discerned to be the destroyers of holiness , and pernicious to the Church . 1. Vnholy doctrine . 2. Ignorant , unskilful , negligent , cold or envious preaching . 3. The unholy lives of them that preach it . 4. Discipline neglected , or perverted , to the encouraging of the ungodly , and afflicting of the most holy and upright of the flocks . 5. The election or ordination of insufficient , negligent , or ungodly Pastors . 6. The negligence of the wisest of the flock , or the restraint of them by the spirit of jealousie and envy , from doing their private parts in assistance of the Pastors . 7. The neglect of holy instructing , and governing of families ; and the lewd example of the governours of them . 8. The scandalous or barren lives of Christians . 9. The divisions and discord of Christians among themselves . 10. And bad Magistrates , who give an ill example , or afflict the godly , or encourage vice , or at least suppress it not .

§ 22. To these may be added , 1. The degenerating of Religious strictness , Math. 15.2 , 3 , 9 , 11 , 13. Col. 2.20 ▪ 21 , 2● . Mar. 2 26. Luk. 6.2 . & 13 , 14 , 15. Joh. 5.18 . Joh. 11.49 . & 18.13 . Act 4.6 . & 23.2 . 2 Tim. 2.4 , 5 , 6.12 . & 1 Tim. 4 15. Math. 9.37 , 38. 1 Cor. 3.9 . Act. 14.23 . Tit. 1.3 . 1 Cor. 14.26 , 15 , 16.31 , 33 , 34 , 35. Math. 15.9 , 13. Rom. 14. & 15. Act. 15.28 . 1 Joh. 4.1 . 2 Thess. 2.2 . 1 King . 22.22 , 23. 2 Cor. 11.14 , 15. Matth. 24.24 . Matth. 15.2.11.13 . & 12.2 . Luk. 13.14 , 15. Joh 4.16 . Luk. 9.54 . Act. 11.36 . & 22.22 . Rom. 10.2 . Prov. 1.32 . Jam. 5.5 , 6. from what God requireth , into another thing , by humane corruptions gradually introduced ; as is seen among too many Friars , as well as in the Pharisees of old . 2. A degenerating of holy Institutions of Christ , into another thing , by the like gradual corruptions , as is seen in the Roman Sacrifice of the Mass . 3. The degenerating of Church-Offices by the like corruptions , as is seen in the Papacy , and its manifold supporters . 4. The diversion of the Pastors of the Church to secular employments . 5. The diminishing the number of the Pastors of the Church , as proportioned to the number of souls : as if one school-master alone should have ten thousand scholars ; or ten thousand souldiers but one or two officers . 6. The pretending of the soul and power of Religion , to destroy the body or external part : or making use of the body or external part , to destroy the soul and power ; and setting things in opposition which are conjunct . 7. The preferring either the imposition or opposition of things indifferent before things necessary . 8. An apish imitation of Christ by Satan and his instruments , by counterfeiting inspirations , revelations , visions , prophesies , miracles , apparitions , sanctity , zeal , and new institutions in the Church . 9. An over-doing , or being righteous over much , by doing more than God would have us , ( over-doing being one of the devils ways of undoing ) When Satan pretendeth to be a Saint , he will be stricter than Christ , as the Pharisees were in their company , Sabbath-rest and ceremonies : and he will be zealous with a fiery consuming zeal . 10. Accidentally , prosperity it self consumeth piety in the Church : if it occasion the perdition of the world , the Church is not out of danger of it .

Eph. 4.1 , 2 , 3 , 4 , &c. Rom. 8.17 . Eph. 1.22 . 1 Cor. 12.12 , 13. Eph 4.15 , 16. § . 23. II. The unity and concord , and harmony of the Church consisteth , 1. In their Universal Adoption , or One Relation to God , as their reconciled Father in Christ . 2. In the one Relation they have all to Christ their Head . 3. Rom. 8.9 . & 10.15 , 17 , 8. Gal. 1.6 , 7 , 8. Phil. 1.17 , 27. 1 Thess. 4.9 . 1 Pet. 1.22 . Eph 3 17. & 4 16. Heb 10 24. 1 Cor. 1 10 1 Joh. 3 22. 1 Thess. 2.4 . In the unity of the Spirit , which dwelleth and worketh in them all . 4. In their One Relation to the Body or Church of Christ , as its members . 5. In the unity of that Faith which stateth them in these relations . 6. In the unity of the Baptismal Covenant , which initiateth them . 7. In the unity of the Gospel , ( in the Essentials ) which is the common rule of their faith and life , and the ground of their hope and comfort . 8. In the bond of mutual brotherly love . 9. In the concord of a holy life . 10. In the unity of the End which they all intend , and shall at last attain , ( the pleasing of God , and the heavenly glory . )

§ . 24. The Means of this Unity and Concord are , 1. All , Phil. 2 4 ●1 2 Cor. 13.14 . Tit. 3.5 . Eph. 4.3 , 4 , 5.11 , 15 , 16. 1 Thess 5.12 , 13. Tit. 1 9.11 . Luk. 21.15 1 Tim. 3 , 4 5 , 6. 1 Pet 5.2 , 3. Act. 20.20 . &c. 2 Cor. 1 24. 1 Tim. 5 1. Tit. 3.10 . 1 Cor. 5. Joh. 17.21 , 23. Act. 15. Heb. 13.7 , 17. 1 Thess. 5.12 , 13. 1 Pet 5.5 . Luk. 22.24 , 26 , 27. 1 Pet. 5.2.3 . 2 Chron. 19.6 , 7 , 11. 1 King . 15.13 , 29. 2 King . 10.17 , 28. Rom 13.3 , 4 , 5 , 6. as aforesaid , which promote their holiness . From holiness is the centring of all hearts in God : and it destroyeth that dividing Selfishness , which maketh men have as many ends as they are persons . 2. The learning and ability of the Pastors , to hold the flocks together by the force of truth , and to stop the mouthes of cavilling dividers and seducers : When no gain-sayers are able to stand before the evidence of that truth which they demonstrate . 3. The holy lives of Pastors , which keep up the love of truth and them in the peoples hearts . 4. By the paternal government of the Pastors , ruling them , not by force , but willingly , and in fatherly love , and a loving familiar converse with them . 5. By the just execution of Discipline on the impenitent , that the godly may see that wickedness is disowned . 6 By the concord of the Pastors among themselves ; and the prudent use of Synods or Councils to that end . 7. By the humble and submissive respect of the people to their Pastors . 8 By keeping up the interest and authority of the most ancient and experienced of the flock , over the young and unexperienced , who are the common causes of division . 9. By the Pastors avoiding all temptations to worldliness and pride , that they tear not the Church , by striving who shall be the greatest , or have the preeminence . 10. By godly Magistrates keeping their power in their own hand , and using it to rebuke intollerable false Teachers , and to encourage the peaceable , and restrain the railing and violence of Pastors and parties against each other ; and by impartial keeping the Church's peace .

§ . 25. Hence the causes of Church-divisions are discernable . 2 Chron. 28.23 . Ezek. 18.30 . Num. 32.23 . 1 Tim. 3.6 . 1. The encrease of ungodliness and sin , which is as fire in the thatch ,

Eph. 4.14 . 3 Joh. 9 , 10. 1 King . 2● . 24 , 25. 1 Cor. 1.11 . & 3.3 , 4. 1 Cor. 5.5 , 12 , &c. Tit. 1.10 . 1 Thess. 5 12 , 14. 3 Joh. 9.

Non qui jussus aliquid facit , miser est ; sed qui invitus . Senec. ep. 62.

Nullum violentum est perpetuum .

and possesseth all men with dividing principles , practices and ends . 2. The disability of Pastors , over-topt in parts by every Sectary . 3. The ungodliness of the Pastors , which looseneth the hearts of the people from them . 4. The strangeness , violence , or hurtfulness of the Pastors . 5. The encouragement and tolleration of all the most flagitious and impenitent in undisciplin'd Churches , which frighteneth men out of the Church as from a ruinous house , and tempteth them to an unwarrantable separation , because the Pastors will not make a necessary and regular separation . 6. The discord of the Bishops among themselves . 7. The peoples ignorance of the Pastoral power , and their own duty . 8. An unruly , fierce , censorious spirit in many of the young and unexperienced of the flock . 9. The Pastors striving who shall be the greatest , and seeking great things in the world , or popular applause and admiration . 10. The Magistrates either permitting the endeavours of dividing Teachers in palpable cases ; or suffering self-seeking Pastors or people to disturb the Church .

Jam. 4.1 , 2 Phil 2.4 21. 1 King . 12.31 , 32. & 22 27. Rev. 13.16 , 17. 1 Cor. 12.12 , 28. Eph. 4.7 , 8 , 13 , 16. 3 Joh. 9. Matth. 15.2 , 3. 1 Tim. 3.3 . § . 26. But next to common ungodliness , the great causes of the most ruinating Church-divisions , are , 1. Wars and dissentions among Princes and States , and civil factions in Kingdoms ; whereby the Clergy are drawn or forced to engage themselves on one side or other : and then the prevailing side stigmatizeth those as scandalous who were not for them , and think themselves engaged by their interest to extirpate them . 2. Mistaking the just terms of union and communion , and setting up a false centre , as that which all men must unite in . Thus have the Roman party divided themselves from the Greeks and Protestants , and made the greatest schism in the Church that ever was made in it : 1. By setting up a false usurping constitutive Head , the Roman Bishop , and pretending that none are members of the Church who are not his subjects , and so condemning the far greatest part of the Catholick Church . 2 By imposing an Oath and divers gross corruptions in Doctrine , Discipline and Worship , upon all that will be in their communion , and condemning those that receive them not , Act. 20.30 , 31. Rom. 16.17 . 1 Tim. 1.19 Eph. 4 14. 2 Tim. 2.16 , 17 , 23 , 24 , 25. and so departing from the Scripture-sufficiency . These two usurpations are the grand dividers .

§ . 27. All Hereticks also , ( who speak perverse things against Christianity , to draw away Disciples after them ) or Schismaticks , ( who unwarrantably separate from those Churches in which they ought to abide , that they may gather new congregations , after their own mind ) are the immediate adversaries of Church-union and concord . Rom. 14. 1 Tim. 6.3 , 4 , 5. & 1.3 , 4 , 5 , 6 , 7. Luk. 22.24 . 1 King 22.27 . Gal. 5 15.

§ . 28. So are the importune and virulent Disputations of contentious Wits , about unnecessary things , or matters of faction and self-interest .

§ . 29. Especially when the Magistrate lendeth his sword to one party of the contenders , to suppress or be revenged on the rest , and to dispute with arguments of steel .

§ . 30. Act. 15. Surely there is no better way to stop the rising of new sects and schisms , than to reform abuses , to compound the smaller differences , to proceed mildly , and not with sanguinary persecutions , and rather to take off the principal Authors by winning and advancing them , than to enrage them by violence and bitterness . Lord Verulam Essay , 58. The well-ordered Councils of Bishops or Pastors of several Churches , assembled together , have been justly esteemed a convenient means of maintaining the concord and peace of Christians , and a fit remedy for the cure of heresies , corruptions and divisions . And when the cause requireth it , those councils should consist of as many as can conveniently meet , even from the most distant Churches , which can send their Bishops without incurring greater hurt or discommodity , than their presence will countervail in doing good . And therefore the councils called General in the Dominions of the Christian Roman Emperours , were commendable , and very profitable to the Church , when rightly used . But whereas the Pope doth argue , that he is the constitutive Head of the whole catholick Church throughout the world , because his Predecessors did oft preside in those councils , it is most evident to any one , who will make a faithful search into the History of them , that those councils were so far from representing all the Churches in the world , that they were constituted only of the Churches or Subjects of the Roman Empire , and those that having formerly been parts of the Empire , continued that way of communion when they fell into the hands of conquerors ; their conquerors being commonly Pagans , Infidels or Arrian Hereticks . I except only now and then two or three , or an inconsiderable number of neighbour Bishops . There were none of the Representatives of the Churches in all the other parts of the world : as I have proved in my Disputation with Mr. Johnson , and desire the Reader , who thinketh that his Reply doth need any confutation , but to peruse Ortelius , or any true Map of the Roman Empire ; and Myraeus , or any Notitia Episcopatuum , and withal the names of the Bishops in each Council ; and then let him ask his conscience whether those Councils were true or equal Representatives of all the Christian world , or only of the Subjects or Churches of one Empire ; with a few inconsiderable accidental auxiliaries : and if he smile not at Mr. Johnson's instances of the Bishops of Thrace , ( and other such Countries ) as if they had been out of the verge of the Roman Empire , at least he shall excuse me from confuting such Replies .

And since then Christ hath enlarged his Church to many more Nations and remote parts of the world , and we are not hopeless that the Gospel may yet be preached to the remotest parts of the earth ; and an equal just Representative may become more impossible than it now is : Yet now such proper universal Councils are so far from being the constitutive visible Head of the Church , ( or the Pope as there presiding ) or any necessary means of its Vnity and Peace , that rebus sic stantibus , they are morally impossible . For , 1. Their distance is so great , from Abassia , Egypt , Armenia , Syria , Mexico , New-England , and other parts , to those of Muscovy , Sweden , Norway , &c. that it will be unlawful and impossible to undertake such journeys , and deprive the Church of the labours of the Pastors so long on this account . 2. It cannot be expected , that many live to perform the journey , and return . 3. The Princes in whose countreys they live , or through whose dominions they must pass , are many of them Infidels , and will not suffer it , and many still in wars , and most of them full of State-jealousies . 4. When they come together , the number ( of just Representatives , which may be proportioned to the several parts of the Church , and may be more than a mockery or faction ) will be so great , that they will not be capable of just debates , such as the great matters of Religion do require : or if they be , it will be so long as will frustrate the work , and waste their age before they can return : when usually the cause which required their congregating will bear no such delays . 5. They cannot all speak to the understanding of the Council in one and the same language , ( for all the commoness of Greek and Latine ) God hath neither promised that all Bishops shall be able to converse in one tongue , nor actually performed it . 6. Such a council never was in any Christian Emperours time ; for they neither could nor did summon all the just Representatives of the Churches in other Princes dominions , Isa 9.17 . Phil. 2.21 . Act. 8.18 20. 1 Tim. 6.10 . 1 Joh. 2.15 . Gal. 5.11 . & 6 . 1● 13 , 14. but only those in their own .

§ . 31. The predominancy of Selfishness and Self-interest in all hypocrites , ( that are but Christians in name , and not by true Regeneration ) and the great numbers of such Hypocrites in the visible Church , are the summary of all the great causes of Divisions , and the Prognosticks of their continuance .

§ . 32. Unity and harmony will be imperfect , Luk. 22.24 . Act. 15.39 . Gal. 2.12 , 13 , 14 , 15. whilest true Holiness is so rare and imperfect : And to expect the contrary , and so to drive on an ill-grounded unholy unity , is a great cause of the Division and distraction of the Churches .

§ . 33. When differing opinions cause discord betwixt several Churches , the means of Christian concord is , Phil. 3.15 , 16. Rom. 14. & 15. 1 Pet. 3.15 . ( not an agreement in every opinion , but ) to send to each other a Profession of the true Christian Faith , subscribed , with a Renunciation of all that is contrary thereto ; and to require Christian Love and Communion on these terms , with a mutual patience and pardon of each others infirmities .

§ . 34. No Christian must pretend Holiness , Rom. 16.17 . 1 Thess. 5 , 12 , 13. 1 Cor. 1.10 . & 2. & 3. throughout . against Unity and Peace ; nor Unity and Peace against Holiness ; but take them as inseparable in point of Duty : And every tender Conscience should be as tender of Church-division and real Schisme , as of drunkenness , whoredom , or such other enormous sins . Jam. 3.14 , 15 , 16 , 17.

§ . 35. III. The extensive interest of the Church , consisting in the multiplication of Christians , is 1. Principally in the multiplication of the Regenerate-members of the Church-mystical : 2. And subordinately in the multiplication of Professed Christians in the Church Visible .

§ . 36. It is not another , but the very same Christianity , Math. 28.19 . Mar. 16.16 . Eph. 6.24 . 1 Cor. 16.22 . Rom. 8 9. which in sincerity constituteth a mystical member , and in Profession a Visible member of the Church ( which is not two Churches , but one ) : so that all are Hypocrites who are not sincere .

§ . 37. Math. 28.19 . The instituted door or entrance into the Church visible is by Baptisme .

§ . 38. Act. 2.41 , 42. Act. 8.37 , 38. The Pastors of the Church by the power of the Keyes are Judges who are to be admitted by Baptisme , and to Baptise them : And the people are to take the baptized for Church-members , and in point of publick communion , to see as with their Pastors eyes ( ordinarily ) : though as to Private converse they are Judges themselves .

See my Treat . of Confirmation , § . 39. Those that are baptized in Infancy , should at age have a solemn transition into the rank of adult members , upon a solemn serious owning and renewing of their Baptismal Covenant .

Act. 8.37 . & 13.21 , 22. Act. 2.41 . Luk. 14.16 , 18 , 2●●3 . § . 40. God doth not require a false profession of Christianity but a true : But yet he appointeth his Ministers to take a Profession not proved false , as credibly true : Because we are no heart-searchers , and every one should be best acquainted with himself ; and God will have every man the chooser or refuser of his own felicity , that the comfort or sorrow may be most his own : And a humane belief of them that have not forfeited their credit , especially about their own hearts , is necessary to humane converse .

Phil. 1.15 , 16 , 17 , 18. Math. 10.1 . & 7.22 , 23. § . 41. And God taketh occasion of Hypocrites intrusion , 1. To do good to the Church by the excellent gifts of many Hypocrites : 2. To do good to themselves , by the means or helps of Grace which they meet with in the Church .

Mar. 16.16 . Act. 5.13 . § . 42. But the proper appointed place , which all that are not ( at age ) perswaded to the profession of true Christianity , should continue in , is the state of Catechumens , or Audientes ; meer Learners in order to be made Christians .

Rom. 9.6 . Math. 13.41 , 42 , 47.20.22 . § . 43. The Visible Church is much larger than the Mystical ( though but one Church ) that is , the Church hath more Professing than Regenerate Members , and will have to the end of the World ; and none must expect that they be commensurate .

§ . 44. As a Corn Field , hath 1. Corn , 2. Straw and Chaffe , Math. 13.36.28 . & 3.12 . Psal. 1.4 . Jer. 23.28 . and 3. Weeds and stricken ears ; and is denominated from the Corn , which is the chief ( preserved ) part ; but the straw must not be cast out because it is necessary for the Corn ; but the weeds must be pull'd up , except when doing it may hurt the Wheat , Even so the Church hath 1. Sincere Christians , from whom it is denominated ; 2. Close Hypocrites , whose gifts are for the good of the sincere , and must not be cast out by the Pastors ; 3. Hereticks and notorious wicked men , who are impenitent after due admonition : and these must be cast out , Math. 13.28 , 29 , 30. except when it may hazard the Church .

2 Tim. 2.10 . Joh. 11. ●2 . 1 Tim. 2.4 . § . 45. The means of increasing the Church , must ultimately be intended alwayes to the increase of the Church mystical , for Holiness and Salvation .

§ . 46. These means are , 1. Act. 2.44 , 46. & 4.32 , 34. & 9 31. & 12.24 . Act. 9.15 . 2 Tim. 2.21 . Act. 20.20 , &c. Joh. 17.24 , 25. 2 Tim. 2.25 . Joh. 4.22 , 23 , 24. All the fore-mentioned means of holiness : for holiness is the Church's glory ; the Image of God , which will make it illustrious and beautiful in the eyes of men , when they are sober and impartial ; and will do most to win them home to Christ . 2. Especially the great abilities , holiness , patience and unwearied diligence of the Ministers of Christ , is a needful means . 3. The advancements of Arts and Sciences , doth much to prepare the way . 4. The agreement and love of Christians among themselves . 5. Love to the infidels and ungodly , and doing all the good we can even to their bodies . 6. A spiritual , pure , rational and decent worshipping of God . 7. And the concord of Christian Princes among themselves , for the countenancing and promoting the labours of such Preachers , as are fitted for this work .

§. 47 The hinderances then of the Church's increase ,

Isa. 9.17 . 1 Thess. 5.22 . Rom. 2.21 , 24. 1 Tim. 6.1 . Tit. 2.5 . 1 Pet. 3.16 , 17. & 4.15 . & 2.12 .

Read Joseph Acosta of this at large . And Thom. D.S. Jesu de convers . Gent.

1 Cor. 14.2 , &c. 7.10 , 11 , 14 , 16 , 22 , 23.

Read Bishop Bilson of Christian Subjection , p. 526.

and of the conversion of the heathen and infidel world are , 1. Above all , the wickedness of professed Christians , whose falshood , and debauchery , and unholiness , perswadeth the poor Infidels , that Christianity is worse than their own Religion , because they see that the men are worse that live among them . And , 2. the badness of the Pastors , ( especially in the Greek and Latine Churches ) and the destruction of Church-discipline , and impurity of the Churches hereupon , together with the ignorance and unskilfulness of most for so great a work , is a great impediment . 3. The defectiveness in Arts and Sciences . 4. The many divisions and unbrotherly contentions of Christians among themselves , either for Religion or for worldly things . 5. Not devoting our selves and all that we have to the winning of Infidels , by love , and doing them good . 6. A carnal , Vos aeris tinnitibus & tibiarum sonis — persuasum habetis Deos delectari & affici , irasque aliquando conceptas eorum satisfactione melliri . Nos inconvenient ducimus , quinimo incredibile judicamus , eos qui gradibus mille genus omne virtutum perfectionis transierint summitate , in voluptatibus habere arque in deliciis esse res eas , quas homo sapiens rideat , & quae non aliis videantur continere aliquid gratiae , quam infantibus parvulis & trivialiter & populariter institutis . Haec cum ita se habeant , cumque fit opinionum tanta nostrarum vestrarumque diversitas , ubi ant nos impii , aut vos pii ; cum ex partium sensibus pietatis debeat atque impietatis ratio ponderari ? Non enim qui simulachrum sibi aliquod conficit , quod pro Deo veneretur is habendus est rebus esse deditus divinis . Opinio religionem facit ; & recta de Dios mens : ut nihil eos existimes contra Decus praesumptae sublimitatis appetere . Arnob. adv. Gentes l. 7. in Bib. Pat. Auct . To. 1. p. 60. Suppose these words spoken by us to the Papists . irrational or undecent manner of worshipping God : for they will contemn that God , whose worship seemeth to them ridiculous and contemptible . 7. The discords , wars or selfishness of Christian Princes , who unite not their strength to encourage and promote this noble work ; Acosta is very large and honest in this reproof and lamentation of the sins of the Clergy . but rather hinder it , by weakening the hands of the labourers at home . 8. Especially when the very Preachers themselves are guilty of covetous or ambitious designs , and under pretence of preaching Christ , are seeking riches , or setting up themselves , or those that they depend on . These have kept under the Church of Christ , and hindred the conversion of the world till now .

Read Pet. Massaeus his Hist. Ind. & Epist. Jesuit . & Histor. Japon . & Chin.

The King of Terenate told Sir Francis Drake , We agree with you in Religion against the Portugals , that we must not worship flocks and stones . Fuller's Holy State in the Life of Sir Francis Drake , out of a M.S. of one of his company . What a scandal is such Worship against the Christian cause . Act. 9.31 .

§ . 48. The attempts of the Jesuits in Congo , Japon and China were a very noble work , and so was the Portugal Kings encouragements : but two things spoiled their suceess , ( which Protestants are not liable to : ) 1. That when they took down the Heathens Images , they set them up others in the stead ; and made them think that the main difference was , but whose Image they should worship : And withall by their Agnus Dei's , and such like trinkets , made Religion seem childish and contemptible . 2. But especially , that they made them see , that while they seemed to promote Religion , and to save their souls , they came to promote their own wealth , or the Popes dominion , and to bring their Kings under a forein power .

§ . 49. The honest attempts of Mr. Elliots in New-England is much more agreeable to the Apostles way , and maketh more serious spiritual Christians . But the quality of place and people , and the greatness of wants , doth hinder the multiplication of Converts . And higher attempts were very desireable .

As for the grand controversie of per se aut per alium , read Grotius de Imper. pag. 290 , 291. [ Nam illud quod quis per alium facit , per se facere videtur ] ad eas duntaxat pertinet actiones , quarum causa efficiens proxima à jure indefinita est . ] § . 50. The translating of fit Books into the language of the Infidels , and dispersing them , may in time prove the sowing of a holy fruitful seed .

§ . 51. Prosperity useth greatly to encrease the Church extensively , in the number of visible members ; and adversity and persecution to encrease it intensively , by increasing holiness in the tried and refined : Therefore God useth to send vicissitudes of prosperity and adversity , like Summer and Winter , to the Churches , that each may do its proper work .

§ . 52. Every true Christian should daily lament the common infidelity and impiety of the world , that the interest of true Christianity is confined into so narrow a room on earth : and to pray with his first and earnestest desires , that more labourers may be sent forth , and that God's Name may be hallowed ,

Dr. Jer. Taylor of Repent . ●ref . [ I am sure we cannot give account of Souls of which we have no notice . ]

Leg. Athanas . Patri . Constantine de necessaria Episcop. residentia .

his Kingdom come , and his will be done on earth , that it may be liker Heaven , which now is grown so like to Hell . But yet to comfort himself in considering ( as is before said ) that as this earth is to all the nobler world , but as one mole-hill to all England ; so if God had forsaken all , it had been but as the cutting off a cancer from a man , or as the casting away of the paring of his nails , in comparison of all the rest .

Therefore should we long for the coming of our Lord , and the better world , which we have in hope . HOW long , Lord , holy and true , how long ? Come , Lord Jesus , come quickly , Amen . For we , according to his promise , look for new heavens and a new earth , wherein dwelleth righteousness . 2 Pet. 3.11 , 12 , 14.

Exod. 6.12 . Behold the children of Israel have not hearkned to me , how then shall Pharaoh hear me ? Ezek. 3. Not to many people of a strange speech , and of an hard language , whose words thou canst not understand : surely had I sent thee to them , they would have hearkned unto thee . But the house of Israel will not hearken unto thee , for they will not hearken unto me : for all the house of Israel are impudent and hard-hearted . Octob. 16. 1666.

THE CONCLUSION , Defending the Soul's Immortality against the Somatists or Epicureans , and other Pseudophilosophers .

THough in this Treatise I have not wilfully balked any regardable objections , which I thought might stick with an intelligent Reader , about the truth of the things here delivered , yet those which are proper to the Somatical irreligious sect of Philosophers , I thought fitter to put here as an Appendix by themselves , that they might not stop the more sober in their way .

As to the Subject and Method of this Discourse , it consisteth of these four parts : 1. The proof of the Deity , and what God is . 2. Of the certain obligations which lie upon man to be holy and obedient to this God . 3. The proofs of a life of Retribution hereafter , where the holy and obedient shall be blessed , and the unholy and disobedient punished . Si vis Deorum speciem apprehendere , proprietates Animae rationalis ultimae cogita , & oppositas in perfectione Diis attribue . Jamblit . de Myster . per Fici●. 4. The proofs of the verity of the Christian faith .

For the first of these , ( that there is a God ) though I have proved it beyond all rational contradiction , yet I have dispatched it with haste and brevity : because it is to the mind as the Sun is to the eye , and so evident in all that is evident in the world , that there needeth nothing to the proving of it , but to help the Reader to a rational capacity and aptitude , to see that which all the world declareth . The common argument , from the effects to the cause , in all the entities and motions in the world , is undeniable . Whatsoever any Being hath , and hath not originally from it self , or independently in it self , it must needs have from another : and that other cannot act beyond its power , nor give that which it hath not either formally or eminently : Therefore he that findeth in the world about him , so much entity and motion , so much Intellection , Volition and Operation , and so much Wisdom , Goodness and Power , must needs know that all these have some cause , which formally or eminently , or in a way of transcendency , hath more it self than it giveth to others . I measured my endeavours about this subject , according as the occasions of my own soul had led me : among all the temptations which have at any time assaulted me , I have found those so contemptible and inconsiderable as to their strength , which would have made me doubt of the being of a God , that I am apt to think that it is so with others . And therefore in the review of this discourse , I find no reason to stand to answer any mans objections , against the Being , or essential Attributes or Properties of God .

And for the second point , ( that we all owe to this God our absolute Resignation , Obedience and Love , and so that Holiness is naturally our duty ) it doth so naturally result from the Nature of God and Man compared , that I can scarce think of any thing worthy of a confutation which can be said against it , but that which denieth the Nature of God or Man ; and therefore is either confuted under the first head , or is to be confuted under the third .

* * When Machumet had taken Constantinople , and demanded of the Patriarch an account of the Christian saith , Georg. Scholarius , alias Gennadius , then Patriarch , wrote that brief summary which you may find in Mart. Crusius his Turco Graec. l. 2. Hist. Eccles. p. 10 , &c. which very well openeth the mystery of the Trinity , and of Christianity , with seven reasons of it . As for the fourth particular , contained in the second Tome , ( the truth of the Gospel ) I find not any reason to defend it more particularly , nor to answer any more objections than I have done : for in proving the truth , I have proved all the contradictory assertions to be false ; and I have answered already the greatest objections : and after this , to answer every ignorant exception of unsatisfied persons , against the several passages of the Scripture , would be tedious , and not necessary to the end of my design . And indeed I perceive not that any considerable number are troubled with doubtings of the truth of the Christian faith , in a prevalent degree , who are well convinced of those antecedent verities of the Deity , and of the natural obligation and necessity of Holiness , and of the Immortality of the soul , or of a future life of reward and punishment ; and that live in any reasonable conformity to these natural principles which they profess . For when natural evidence hath sufficiently convinced a man , that he is obliged to be holy , in absolute obedience and love to his Creator , through the hopes and fears of another life ; he is very much prepared to close with the design and doctrine of the Gospel , which is so far from contradicting this , that it doth but confirm it , and shew us the way by which it may most certainly be brought to pass .

And therefore my observation and experiences constrain me to think , that there is no point which I have insisted on , which so much calleth for my vindication , as the third , about the Life to come .

I know there is a sort of over-wise and over-doing Divines , who will tell their followers in private , where there is none to contradict them , that the method of this Treatise is perverse , as appealing too much to natural light , and over-valuing humane reason ; and that I should have done no more but shortly tell men , that All that which God speaketh in his word is true ; and that propria luce , it is evident that the Scripture is the Word of God ; and that to all God's Elect he will give his Spirit to cause them to discern it : and that this much alone had been better than all these disputes and reasons : but these over-wise men , who need themselves no reason for their Religion , and judge accordingly of others , and think that those men who rest not in the authority of Jesus Christ , should rest in theirs , are many of them so well acquainted with me , as not to expect that I should trouble them in their way , Tr● Plat● and Aristotle were of one opinion abode the Soul , Mirandula and Mars . Ficinus upon Priscians ●heophrastus , de Anima , have largely laboured to evince . or reason against them , who speak against reason ; even in the greatest matters which our reason is given us for . As much as I am addicted to scribling , I can quietly dismiss this sort of men , and love their zeal , without the labour of opening their ignorance .

My task therefore in this conclusion , shall be only to defend the doctrine delivered in this fore-going Treatise , of the Life to come , Galen is known to speak many objections against Plato , and the Soul's immortality : but in other places he speaketh doubtfully . And if really Ne●esius had those words out of such a book of Galen , as he citeth , de Ani. c. 2. p. 481. he would then seem to have thought better of the Rational Soul . or the Soul's Immortality , against some who call themselves Philosophers . For of men so called , it is but a small part who at all gainsay this weighty truth . The followers of Plato the Divine Philosopher , with the Pythagoreans , the Stoicks , the Cynicks , and divers other Sects , are so much for it , that indeed the most of them go too far , and make the soul to be eternal both à parte arte , and à parte post : and Cicero doth conclude from its self-moving power , that it is certainly eternal and divine : Insomuch that not only Arnobius , but many other ancient Christians , write so much against Plato for holding the soul to be naturally immortal , and assert themselves , that it is of a middle nature , between that which is naturally immortal , Plotinus his last words were ( as Porphyry saith in his life ) [ I am now returning that which is Divine in us , to that which is Divine in the Universe . ] and that which is meerly mortal , that he that doth not well understand them , may be scandalized at their expressions , and think that he readeth the Philosopher defending the souls immortality , and the Christian opposing it . And though Aristotle's opinion be questioned by many , yet Cicero , who lived in time and places wherein he had better advantage than we to know his meaning , doth frequently affirm , that he was in the main of Plato's mind ; and that the Academicks , Peripateticks and Stoicks differed more in words than sense ; chiding the Stoicks for their schism or separation , in setting up a School or Sect as new , which had almost nothing new but words . Not only Fernelius ( de abditis rerum causis ) but many others have vindicated Aristotle , however his obscurity hath given men occasion to keep up that controversie . And if the book de Mundo be undoubtedly his , I see no reason to make any more question of his meaning ; much less if that book be his which is entitled , Mystica Aegypt . & Chald. Philos. which Aben Ama Arabs translated out of Greek into Arabick , which Franc. Roseus brought from Damascus , and Moses Rovas Medicus Haebr . translated into Italian , and Pet. Nicol. Castelinus into Latine , and Patricius thinketh Aristotle took from Plato's mouth .

It is only then the Epicureans , and some novel Somatists that I have now to answer , who think they have much to say against the separated subsistence and immortality of mans soul , which I may reduce to these objections following .

I. Matter and Motion , without any more , may do all that which you ascribe to incorporeal substances or souls : therefore you assert them without ground . II. To confirm this , the bruits have sense , imagination , thought and reason , by matter and motion only , without immortal or incorporeal substances : therefore by sense , imagination , thoughts or reason , you cannot prove that man hath more . III. Forms are but Accidents , that is , Qualities , or the mode of matter , and not Substances different from matter : therefore it is so with humane souls . IV. The soul dependeth upon matter in its operations , and acteth according to it , and not without it : therefore it is material , and consequently mortal . V. No immaterial substance moveth that which is material , or is the principle of its operations : but the soul moveth the body as the principle of its operations : ergo . VI. If in our dreams the thoughts do operate only according to the accidental irregular motion of the spirits , and sometime be so unactive , that we do not so much as dream , then the soul is nothing but the said active spirits , or some material corruptible thing : but , &c. ergo . VII . Sense is a more perfect apprehension than Reason : therefore Bruits , which have sense , have as noble and perfect a kind of soul as man ; or at least reason is no proof of the immateriality of souls . VIII . Sensation and Intellection are both but Reception , and and the soul is but a patient in them : Ergo , it is not a self-moving , and so not an incorporeal substance . IX . Nothing is in the understanding but what is first in the sense : Ergo , the understanding can reach no further than to sensible things : Ergo , it is it self of no higher a kind . X. Corporeal objects move the soul : Ergo , it is corporeal . For things material cannot work upon that which is immaterial . XI . If the soul were incorporeal , it would know it self to be so : but it is not only ignorant of that , but hath no true notion , but meerly negative , of immaterial beings . XI . That which is generated is corruptible : but the soul is generated , as is proved by Senertus , and many others . XIII . Quicquid oritur interit ; that which is not eternal as to the past duration , is not eternal as to the future duration : but all Christians maintain , that the soul is either created or generated , and not of eternal duration , as to what is past : and all the Philosophers , or most who took it to be eternal as to future duration , went on that ground , that it was so antecedently . XIV . You give us none but moral arguments for the soul's immortality . XV. Nay , you confess , that the soul 's eternal duration cannot by you be proved by any natural evidence ; though you think you so prove a life of Retribution . XVI . The soul and body are like a candle , where oyl , and week , and fire , ( which are all ) are in flexu continuo , and as there is not the same individual flame this hour as was the last , so neither have we the same individual souls : Ergo , they are uncapable of a life of Retribution hereafter . XVII . If the soul be a durable substance , ( as we must confess no substance is annihilated ) it is most likely to come from the anima mundi , or some universal soul of that orb or system of which it is a part , and so to return to it again , as the beams to the Sun ; and so to cease its individuation , and consequently to be uncapable of a life of Retribution . XVIII . The Platonists who hold the souls immortality , ( and some Platonick Divines too ) have so many fopperies about its vehicles , regions and transmutations , as maketh their principal doctrine the less credible . XIX . If the soul should continue its individuation , yet its actings will be nothing like what they are in the body ; nor can they exercise a memory of what they did in the body , as having not the material spirits and nerves , by which memory is exercised : and therefore they can have no proper retribution , especially punishment , for any thing here done . XX. The belief of the immortality of the soul doth fill men with fears , and take up their lives in superstitious cares for a life to come , which might be spent in quietness , and in publick works : and it fills the world with all those religious sects and controversies , which have so long destroyed Charity and Peace .

These are the Objections which I have here to answer .

OBJECTION I.

MAtter and Motion , without any more , may do all that which you ascribe to souls .

Answ. When nothing seemeth to us more false and absurd ,

The Platonists opinion that the Soul is all the Man , and that Animus cujusque is est quisque , is incomparably more probable , and of honester tendency , than theirs that think the Body is all the Man . Qui putant hominem esse ex Anima corporeque compositum , consequenter utile à justo sejungunt ; Qui vero hominem esse animam conjungunt . Proclus de Anim. & doem . per Ficin

What then will they hold and do , that think man is tantum corpus . For as Proclus there saith , and Cicero oft , most Philosophers agree that vivere secundum suam naturam , is man's great duty and felicity : Therefore as men differ about man's Nature , they will differ about his Duty and felicity : They that think he is all Body , will describe his work and his happiness accordingly ▪ a truth of sad and desperate consequence .

than the matter of your objection ; you cannot expect that your naked assertion should satisfie us without proof : and a satisfactory proof must reach to all the noblest instances , and must have better evidence than the bold and confident affirmations of men , who expect that their conceptions should be taken for the flower of reason , whilst they are pleading against the reasoning nature it self . And to what Authors will they send us for the proof of this assertion ? Is it to Mr. Hobs ? We have perused him , and weigh'd his reasons , and find them such as reflect no dishonour on the understandings of those , who judge them to be void of probability as well as cogent evidence . But after so smart a castigation as he hath received from the learned D● Ward , ( now Bishop of Exeter ) and from that clear-headed Primate of Ireland , Dr. Bramhal , I hope it will not be expected , that I trouble my self or my Reader with him here . Is it to Gassendus ? He writeth for the immaterial created humane soul himself . And Charity obligeth me not to charge him with prevarication , whatsoever to Cartesius or any where else he writeth , which seemeth injurious to this Doctrine . And if Sorberius number it with his honours , ( in vita Gassendi ) that Mr. Hobs could not sufficiently admire his works , Qui Heroem nostrum nunquam majorem apparere pronunciabat , quam in retundendis larvis , tenues in auras tam facilè diffugientibus , gladio imperviis , nec ictum clava excipientibus : ita enim sentiebat vir emunctae naris de Meditationibus Cartesii & de illa Gassendi disquisitione , &c. It was because he weighed not honour in an English ballance , nor judged not of an English-man by an English judgment , nor himself well perceived what was indeed honourable or dishonourable in his friend . If you send us to Epicurus and Lucretius , they are so overwhelmed with the number of adversaries that have fallen upon them , that it is a dishonour to give them another blow . Besides all the crowd of Peripateticks , Platonists and Stoicks , even the moderate latitudinarian Cicero hath spit so oft in the face of Epicurus , that when Gassendus hath laboured hard in wiping it , he thought meet to let this spot alone . But because it is onely this sort of men , that are the adversaries with whom we do contend , I will this once be so troublesome to the Reader , as to give him first some general countercharges and reasons , against the authority of these men ; and next some particular reasons against the objected sufficiency of Matter and Motion , to do the offices which we ascribe to souls .

And , 1. When I find men dispute against Man , and reason against the power of Reason , I think humane interest alloweth me to be distrustful of their sophist●y , and to yield no further than I have cogent evidence . If man's soul be his form , he denieth man to be man , who denieth him that soul .

2. I find Philosophers so little agreed among themselves , that it greatly diminisheth their authority and requireth a man who is just to his reason , to make a very accurate trial before he fall it with any of their opinions . Their divisions are sufficiently opened and aggravated by Laertius , Cicero , and many more of themselves ; and contemptuously displayed by Hermas , Arnobius , Athenagoras , Lactantius , Eusebius , and many other Christians . There are few things that one asserteth , but there are many to rise up against him and contradict it . They must better defend themselves against one another , before their authority be much reverenced by others .

3. I find the wisest of them so conscious of their ignorance , that they take most for uncertain which they say themselves ; and confess they talk but in the dark : which made the Pyrrhonians and Arcesilas have so many followers ; and Cicero with the Academicks so over-modest in disclaiming certainty and confidence , and writing by Dialogues with so much indifferency and wavering as they did . I need not send you to Zanchez his Nihil scitur , nor to our Mr. Glanvil's Vanity of Dogmatizing , for satisfaction . The learned Gassendus his modesty is sufficient , who if he speak of Occult Qualities , will ask you , What Qualities are not occult ? And if he speak of the magnitude and distances of the Stars , will tell you how little possibility of assurance is left to mortals , The truth is , as Fire is per essentiam , a moving , enlightning , heating substance ; so the soul is per essentiam , a Life or Vital Principle ; and therefore , as Porphyry argueth , for the soul to die , is for life it self to die ; or that which is per essentiam life , to cease to be what it is . about those things which others with over much confidence have asserted . And about the case in hand , he could no better defend Epicurus against Cicero's [ Hoc est optare , & provincias dare atomis , non disputare ] than by confessing [ Vere quidem id objici ; sed eam tamen esse ingenii humani imbecilitatem , ut objici idem nemini non possit — De ipsis principiis dicere nil aliud licet , nisi quod haec isto , illa illo modo se habeant , ex suae naturae necessitate ; cum ignoremus germanam causam ob quam ita se habeant ; immo cum ea frustra quaeratur , nisi sit cundum in infinitum . § . 1. l. 3. c. 7. pag. 275. And ingenuously he confesseth , §. 2. l. 2. c. 3. p. 560. Verum quicquid dicatur ( scil. per Cartesium & Epicurum ) hypothesis semper mera est , ac difficultas remanet , fierique nihil tutius potest , quàm profitendo ignorantiam , totum quem videmus rerum ordinem in arbitrium , summi opificis conferre . Dicere certe quod aliqui , solem v.g. idcirco hic potius quàm alibi esse , quia ejus naturae ita exigat , id quidem vere dicitur ; sed interim nil aliud est , quàm respondere ipsum quaesitum , & dissimulando ignorantiam , videri esse animi in causam optimam parum grati . Which is true and applicable to many other cases . And it is ingenuously confessed lately by the very ingenious Mr. Samuel Parker , [ I am lately grown such a despairing Sceptick in all Physiological Theories , that I cannot concern myself in the truth or falshood of any hypotheses . For though I prefer the Mechanical hypotheses before any other , yet me-thinks their contexture is too slight and brittle to have any stress laid upon them : and I can resemble them to nothing better than your glass drops , from which if the least portion be broken , the whole compages immediately dissolves and shatters into dust and atoms : for their parts which rather lie than hang together , being supported only by the thin film of a brittle conjecture , ( not annealed by experience and observation ) &c. And upon the like reasons it is rejected by that eminently learned and industrious man , Dr. Willis , de ferment . p. 3. At quoniam principia sua supponit potius quam demonstrat , docetque qualis figurae elementa ista corporum sint , non quae ipsa fuerint , atque etiam notiones inducit valde subtiles & à sensu remotas , quaeque naturae phaenomenis quando ad particularia descenditur , non satis quadrant , hac insuper habita , &c.

Quibusdam qui ne ignem calere putant , nisi cum manu contrectarint , nihil credendum esse placet , quod supra progredientem naturam videatur . Multorum quoque studia tardantur , quod id credere noluit quod minus sub ●orum cognitionem cadit : quae errorum pravitas ex ingeniorum imbecilitate defluxit : siquidem cum sensuum angustiae ex quibus hominem agnitio eruitur , in externorum sensilium genere versentur , satis notum esse debet , his tanquam compedibus intelligentiae cursum retardari , divinaque capessere nequire . Paul . Cartes●n 1 Sent. dis. 9. p. 22. 4. And I find that the Philosophers that have rejected or vilified Epicurus and his way , have been very numerous ; multitudes to a few , and of the most venerable names in the ages and places where they lived ; and no one sect of them so vilified by the rest , as the Epicureans were by all .

5. I find also , that the most who in this age adhere to the Epicurean ( or Cartes●an ) Hypothesis , are the younger sort of ingenious men , who have received prejudice against the Peripateticks , Platonists and Stoicks , before they did ever throughly study them ; but reverencing more some person noted for much ingenuity , by his authority have been drawn to defend , what they scarce understand themselves . And that it is the meer novelty of some of these new-started notions , which maketh them so much followed ; as novelties in Religion are with some young and wanton wits : and accordingly I expect , that ere long they will grow out of fashion , and die again before ever they come to have such supporters as the other Philosophy hath had .

6. Respicere ad plurima , to take in all that must be taken in , is the character of true wisdom . But I find that the Epicureans do respicere ad pauca ; they look so much at things corporeal , that they quite over-look the noblest natures ; and they reduce all to Matter and Motion , because nothing but Matter and Motion is throughly studied by them . And like idle Boys , who tear out all the hard leaves of their books , and say they have learn'd all when they have learnt the rest ; so do they cut off and deny the noblest parts of nature , and then sweep together the dust of agitated Atoms , and tell us that they have resolved all the Phaenomena in Nature .

7. And I find that they are very kind natured to their own conceptions , and take those for demonstrations , which other men think are liker dreams .

8. I perceive that they are deluded by taking the vestigia and images of things , for the things themselves . The Intellectual nature is the image of the Divine , and the Sensitive of the Intellectual , and the Vegetative of the Sensitive , and the Fiery of the Incorporeal . And when they can prove no more in any of the lower , but such an image of the higher , they would on that advantage confound them all ; and would hence conclude that Bruits are intellectual , and deny the differencing forms of all things .

9. I find that as they look so much at the Organ , as to over-look the Agent ; and look so much at the particles of matter , as to over-look the different natures of it : so do they observe the second cause with so narrow a mind , as much to over-look the first : or when they have acknowledged that there is a God , they think they have done fair , though afterwards they consider not that interest of his in all operations , which their own concessions necessarily infer .

10. Lastly , I perceive that they proceed not methodically in their collections , but confound all by mixing certainties with uncertainties . Whereas the first , the great , the most discernable truths , should be first congested as CERTAINTIES by themselves , and the uncertainties should not be pleaded against them , nor suffered to stand in contest with them .

Perceiving all these general Reasons to distrust this sort of Philosophers above others , though I resolve to be impartial , I cannot willingly be so foolish , as to over-look their disadvantage in the present cause .

II. The particular reasons which disswade me from believing the Epicurean sufficiency of Matter and Motion are these following .

1. They all ( with whom I have now to do ) are constrained to confess an incorporeal intellectual substance ; even that there is a God , and that GOD is such . Epicurus himself doth not deny it , yea , seemeth to speak magnificently of God , and in honour to him would excuse his providence from the minding of inferiour things . For , 1. They know that matter did not make it self ; and motion is but its mode : and therefore matter cannot be made by its own motion . It s being is in order of nature before its motion . And matter is in it self so dull a thing , ( and by the adversaries stripped of all forms , which are not caused by motion ) that if it were said to be from eternity in its duration , they will confess it could be but as an eternal effect of some nobler cause . So that at the first word they grant , that matter hath an incorporeal cause . 2. And motion , as it is found in matter , could not cause it self ; though it be but of the mode of matter , it is such a mode as must have a cause . Read the Mystic . Aegypt . & Chald. Philos. to prove that souls are not corporeal ; and Nemesius and Mammertus . And the passive matter yet unmoved , is supposed by themselves to be void of all antecedent moving power . So that they are all fain to say , that God made the matter , and gave it the first push . And so all matter and motion is reduced to a first efficient , who is incorporeal : And therefore an incorporeal being is acknowledged .

If the soul be nothing but Matter and Motion , then no man is the same this year as he was the last . For Matter is in fluxu continuo , as they object themselves anon : We have not the same slesh and bloud to day which we lately had : and the motion of this instant is not the same with the motion which succeedeth in the next : So that no man's soul , and consequently no man , is long the same : and so ( as I have said after ) Kings will lose their titles to their Crowns , and all men to their lands , as being not the same who were born heirs to them . And there must be no rewards or punishments , unless you will reward and punish one for another's faults : And they need no more to fear the pain or death which will befall them , than that which befall their neighbour , because it is not the man that now is who must undergo it . Nor should any man have a wife or child of his own one year together . If they like not these consequents , let them either prove that Identifying Matter and Motion are permanent , or grant that some other permanent thing doth identifie the person . See this as the argument of Ammonius and Numenias , prest by Nemesius de Anim. c. 2. p. 477. Vid. & Clean this argumenta pro animae corporeitate à Nemesio profligata ibid. p. 479 &c.

2. I meet with none of them who dare deny this God to be an intellectual free Agent ; so that though it be granted them , that intelligere , velle be not in God the same thing formally as it is in man ; yet is it something which eminently must be so called ; man having no fitter conception or expression of it , than from these acts of his own soul . Epicurus will not make God defectively ignorant , impotent , or bad . When themselves divide all things into such as have understanding , and such as have none ; of which part do they suppose GOD to stand ? Things that are void of understanding , ( formally or eminently ) are below the dignity of things that have understanding . So that they confess there is existent an incorporeal , intelligent , free Agent .

3. As they confess that this intellectual Agent is the first cause both of matter and motion , so they cannot deny that he still causeth both , by his continued influx or causing efficacy . For there can be no effect without a cause ; and therefore when the cause ceaseth , the effect must cease . The material part of a moral cause may cease , and yet the effect continue . But that moral causation continueth which is proportioned to the effect . The Parent may die while the child surviveth : but there is a continued cause of the life of the child , proportioned to the effect . Matter is not an independent being . To say that God hath made it self-sufficient and independent , is to say that he hath made it a God . Suppose but a total cessation of the Divine emanation , influx and causation , and you must needs suppose also the cessation of all Beings . If you say that when God hath once given it a Being , it will continue of it self , till his power annihilate it : I answer , if it continue without a continuing causation , it must continue as an independent self-sufficient being . But this is a contradiction , because it is a creature ; GOD is no effect , and therefore needeth no cause of subsistence : but the creature is an effect , and cannot subsist a moment without a continued cause . As the beams or communicated light cannot continue an instant , if there were a total cessation of the emanation of the luminary , because their being is meerly dependent : and they need no other positive annihilation , besides the cessation of the causation which did continue them . It was from one of your own Poets that Paul cited , [ In him we live , and move , and have our being , for we are his off-spring . ] And nothing is more abhorrent to all common reason , than that this stone or dirt , which was nothing as yesterday , should be a God to it self , even one independent self-sufficient being , as soon as it is created ; and so that God made as many demy-gods as atoms . We see past doubt , that one creature cannot subsist or move without another , on which it is dependent ; how much less can any creature subsist or move without its continued reception of its Creator's influx . If you could suppose that for one moment there were no God , you must suppose there would be nothing . If I thought any would deny this , besides those inflated vertiginous brains , that are not to be disputed with , I would say more for the illustration of it .

Object . But though matter subsist not without a continued divine causation , or emanation , or efficacious volition ; yet motion may continue when all divine causation of it ceaseth : Because when God hath given it one push , that causeth a motion , which causeth another motion , and that another , and so in infinitum , if there were no stop .

Answ. 1. If this were so , it must be on supposition of a vis motiva communicata vel impressa : for if there had been no such , the first motion would have not been , or all have presently ceased for want of a continued cause . As there is no motion sine vi motiva , so none can be communicated , but by the communication of that force . Action is not nothing : nor will be caused by nothing : As the delapsus gravium would presently cease , if we could cause the pondus or gravity to cease ; so is it in all other motions . If there be no vis or strength communicated along with the motion , there would be nothing in that motion to cause another motion , nor in that to cause another . ( And if it were by way of traction , if the cause cease which is the prima trahens , all the motion ceaseth : and so also if it be by way of pulsion ) So that in every motion , there is something more than matter and motion .

2. All motion ( of things below within our reach ) hath many impediments : and therefore would cease , if the first cause continued not his powerful efficacy . If the doctrine of Matter and Motion only were true , there would never be any true miracles in the world , but all things go on from motion to motion as the first touch did put them into a necessity : whereas ( however the world hath been deluded by many fictions , yet ) many certain miracles there have been . Whether the removing of the mountain by saith mentioned by M. Paulus Venetus , J. 1. cap. 18. be true or not , and the non-dissolution of excommunicate bodies in Constantinople , mentioned in Mart. Crusius his Hist. Eccles. Turco graec . l. 2. with multitudes of the likes which most Historians have , &c. Yet certainly that there have been some such , hath been fully proved unto many . It is tedious and needless to enumerate instances .

3. The moving power of the noblest creatures , is not purely active , but partly passive and partly active , and must receive the influx of the highest cause ▪ before it can act or communicate any thing . Therefore as soon as the first mover should cease , the rest would be soon stop'd , though some active power was communicated to them . As we see in a Clock when the poise is down , and in a Watch when the spring is down ; the motion ceaseth first where it first began .

4. Can you constrain your reason to imagine , that God is the sole principal active cause , for the first touch , and , as it were , for one minute , or instant , ( while he causeth the first motus ) and is an unactive being , or no cause ever after , ( save only reputativè , because he caused the first . ) This is to say , that God was God till he made the world , and ever since he hath done nothing , but left every atom or creature to be God . Is God so mutable , to do all for one instant , and to do nothing ever after ?

5. The infiniteness and perfection of God fully proveth , that all continued motion is by the continuance of his efficiency . For it is undeniable , that he who made all things is every where , or present to all his creatures , in the most intimate proximity . And it is certain , that he cannot but know them all : and also that his Benignity maintaineth all their beings and well-beings ; and therefore that he is not an unactive being ; but that his power as well as his wisdom and Goodness , is continually in act . How strangely do these Epicureans differ from Aristotle ? who durst not deny the Eternity of the World , lest he should make God an unactive Being ad extra , from Eternity till the Creation ? When-as these men feign him to have given but one instantaneous push , and to have been coetera otiosus , or unactive from Eternity .

Seeing then it cannot by sober reason be denyed , that God himself is by a continued Causation , the Preserver and intimate first mover of all things , it must needs thence follow , that matter and motion are still insufficient of themselves : and that this is to be none of the Controversie between us : but only whether it be any created Nature , Power , or other Cause , by which God causeth motion in any thing , or all things ? or whether he do it by his own immediate Causation alone without the use of any second Cause , save meer motion it self ? so that the insufficiency of Matter and Motion to continual alterations and productions , must be confessed by all that confess there is a God .

4. It is also manifest in the effect , that it is not a meer motion of the first Cause , 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 Good ; and there is a certain Order in all motions to that end ; and certain Laws , or Guidances and overrulings , to keep them in that Order : so that Wisdom and Goodness do eminently appear in them all , in their beings , natures , differences , excellencies , order and ends , as well as Motion the effect of Power . 1. It is certain that God who is unmoved himself , is the first mover of all : 2. And if God were not unmoved , but by self-motion caused motion , yet he exerteth Wisdom and Goodness in his Creation and Providence , as well as Motion . 1. He that is Infinite , and therefore not properly in any place or space , or at least is limited in none , can himself by Locomotion move himself in none : which methinks none should question : And they that make the World infinite , or at least indefinite , as they call it , methinks should not deny the Infinitenesse of God : And they acknowledge no motion themselves but Locomotion , or migratio a loco in locum . But saith Gassendus , Vol. 1. pag. 337. Et certè captum omnem fugit , ut quippiam quantumvis sit alteri praesens conjunctumque , ipsum moveat , si in seipso immotum maneat , &c. — Itaque necesse omnino videtur , ut cum in serie moventium quorum moventur alia ab aliis procedi in infinitum non possit , perveniatur ad unum primum ; non quod immotum moveat , sed quod ipsum per se moveatur . Answ. You gather from hence , that it is the contexture of the most subtile Atomes which is the form and first mover in physical beings . But you granted before , that God moved those Atomes , and also put a moving inclination into them . And atomes are far from being unum or primum . You said before [ sufficiat Deum quidem esse incorporeum , ac pervadere fovereq , universam mundi machinam . ] And if so , then movere etiam as well as fovere . Either you mean as you speak in confessing a God or not : If not , it is unworthy a Philosopher to dissemble for any worldly respects whatsoever . If you do , then , Is it beyond your capacity to conceive that God being unmoved moveth all things ? or not ? If not , why should it be beyond your capacity to conceive the same in a second Order of a second spiritual being ? The reason as to motion is of the same kinde . If yea ; then either you believe God is the first Mover or not : If not , withdraw your former Confession . If yea , what Locomotion ( for you deny all other ) can you ascribe to God , who is unbounded and infinite ? what place is he moved from , and what place is he moved into ? And is his motion rectus vel circularis ? is it one or multifarious ? or rather will you not renounce all these ? 2. And as God moveth being unmoved , so he doth more than move : He moveth Orderly , and giveth Rules and Guidances to motion ; and moveth graciously to the felicity of the Creature , and to a desireable end . A Horse can move more than a man ; for he hath more strength or moving power : But he moveth not so regularly nor to such intended ends , because he hath not wisdom and benignity or goodness as Man hath . He that buildeth a House or Ship , or writeth such Volumes as Gassendus did , doth somewhat more than barely move , which a Swallow or a Hare could have done as swiftly : And he that looketh on the works of God , even to the Heavens and Earth as Gassendus hath himself described them , and seeth not the effects of Wisdom and Goodness in the Order , and tendency , and ends of motion , as well as Power in motion it self , did take his survey but in his dream : saith Balbus in Cicero de Nat. Deor. l. 2. p. 62. Hoc qui existimat fieri potuisse ( that is , for the World to be made by meer fortuitous motion of atomes , &c. ) non intelligo cur non idem putet , si innumerabiles unius & viginti formae literarum , aliquo coniciantur , posse ex his in terram excussis Annales Ennii , ut di●inceps legi possint effici , quod nescio an in uno quidem versu possit tantum valere fortuna . Quod si mundum efficere potest concursus atomorum , cur porticum , cur templum , cur domum , cur navem non potest , quae sunt minus operosa , & multo quidem faciliora ? Certè ita temere de mundo effutiunt , ut mihi quidem nunquam hunc admirabilem coeli ornatum , qui locus est proximus , suspexisse videantur . Where he brings in this passage as from Aristotle , that if we should imagine men to have lived in some Dungeon or Cavern in the Earth , and never to have seen the Sun or Light , or World , as we do , and if there should be a doubt or dispute among them , whether there be a God ; and if you should presently bring up these men into our places , where they might look above them and about them , to the Sun and Stars , and Heaven and Earth ; they would quickly by such a sight be convinced that there is a God . But as he truly addeth , Assiduitate quotidiana & consuetudine oculorum assuescunt animi , neque admirantur neque requirunt rationes earum rerum quas semper vident : perinde quasi novitas nos magis quam magnitude rerum debeat adexquirendas causas excitare .

But I suppose it will be granted me , that the first mover doth more than meerly move , the effects of Wisdom and Goodness being so legible on all the World ; but you 'l say , that to do it wisely and to attain good ends by it , &c. is but the modus of action with the effect , and therefore matter and motion rightly ordered may be nevertheless sufficient to all effects . To which I answer , that the Creatures motion requireth not only that the Creator move them , but that he place and order them , and move them rightly , and that he remove and overcome impediments , &c. Therefore there is necessary in the first mover , both Wisdom and Love as well as Power : And neither his Power , Wisdom or Love are Locomotion in himself . And this much being proved , that in every motion , there is Divine Power , Wisdom and Love , which is more than matter and motion it self , I proceed next to enquire ,

5. Do you think there is any thing existent in the World , besides matter and motion , or not ? As to meer site , and figure and other such order or modes of matter , I know you will not deny them to have now a being as well as motion . But is there no different tendency to motion in the parts of matter ? Is there not in many Creatures a Power , an Inclination , or aptitude to motion , besides motion it self ? Is there not a reason à priore to be given , why one Creature is more agile and active than another ? and why they act in their various wayes ? Why is fire more active than earth ? and a Swallow than a Snail ? If you say , that the different ratio motus is in some extrinsecal agent only which moveth them , you will hardly shew any possibility of that , when the same Sun , by the same virtue ( or motion as you will say ) is it that moveth all : And if it were so , you must go up to the first Cause , to ask for the different motions of those movers ; when our enquiry now is de natura moventium & motorum Creatorum ? If you say , that it is the Ratio recipiendi in the different magnitudes or positions of the parts of matter , which is the cause of different motions ; I would know , 1. Whether this difference of magnitude and figure and site , being now antecedently necessary to different motions , was not so heretofore as well as now ? If you say , No , you feign without proof a state of things and order of Causes , contrary to that which all mens sense perceiveth to be now existent ? And who is the wiser Philosopher ? he that judgeth the course and nature of things to be , and have been what he now findeth it , till the contrary be proved ? or he that findeth it one thing , and feigneth it sometime to have been another without any proof ? That which is now antecedently necessary to diversity of motion , it 's like was so heretofore . 2. And then how could one simple equal act of God , setting the first matter into motion , cause such an inequality in motions to this day , if it be true that you hold , that only that which is moved or in motion it self can move ? and that motion is all that is necessary to the diversity ? 3. Either the first matter was made solid in larger parcels , or all conjunct , or in Atomes : If it was made first in Atomes , then Motion caused not Division . If it was made conjunct and solid , then motion caused not conjunction and solidity . And if the first division , or conjunction , site and figure of matter was all antecedent to motion and without it , we have no reason to think that it is the sole Cause of all things now .

But surely quantity , figure and site , are not all that now is antecedent to motion . Doth not a man feel in himself a certain Power , to sudden and voluntary motion ? He that sate still , can suddenly rise and go : And if you say , that he performeth that sudden motion by some antecedent motion , I answer , that I grant that ; but the question is , whether by that alone ? or whether a Power distinct from motion it self , be not as evidently the Cause ? For otherwise the antecedent motion would proceed but according to its own proportion : It would not in a minute make so sudden and great an alteration . I can restrain also that motion which some antecedent motion ( e.g. passion ) urgeth me to ? Surely this Power of doing or not doing , is somewhat different from doing it self . A power of not-moving is not motion .

And what is the Pondus which Gassendus doth adde to magnitude and figure as a third pre-requisite in Atomes ? I perceive he knoweth not what to make of it himself . But in conclusion it must be no natural Gravity by which the parts are inclined to the whole in themselves , but the meer effect of pulsion or traction , or both . At the first he was for both conjunct , pulsion of the Air , and traction of the Atomes from the Earth : But of this he repented , as seeing impulsionem aeris nullam esse : and was for the traction of Atoms alone . ( Than which , his Friends conceit of the pulsive motion of the Sun in its Diastole or whatever other motion , is the cause , doth seem less absurd . ) But that man that would have me believe that if a Rock were in the air , or if Pauls Steeple should fall , the descent would be only by the traction of the hamuli of invisible Atomes , ( or by the pulsion of Air and Sun conjunct ) must come neerer first , and tell me how the hamuli of atomes can fasten upon a marble rock ? and how they come to have so much strength as to move that rock ( which no man can move in its proper place ) if there be no such thing as strength or power besides actual motion ? and why it is that those drawing atomes do move so powerfully Earthwards , when at the same time it is supposed , that as many or more atomes are moving upwards by the Suns attraction , and more are moved circularly with the Earth ? why do not these stop or hinder one another ? and why doth not the Rock as well go upward with the ascending atomes ? And when the Rock descendeth , doth it carry down none of the ascendants with it ? As likely as for the descendants to carry down it . Are those atomes that carry down the Rock , more powerfull than an hundred thousand men , who could not lift it up at all ; much less so swiftly ? And why do not the same ( partial ) atomes , bear down a Feather , or the Birds that fly quietly in the air ? And why feel we not the power of their motion upon us ? How easily can some men believe any thing , while they think that their increase of wisdom lyeth in believing no more than evidence constraineth them to ? If Gassendus his instance of the Load-stone put under the ballance to increase the pondus of the Iron , prove any thing , it will prove something more than a traction of the hooked atomes , even the traction of Nature that needeth no hooks .

And mark , Those that fly to this ingenita dispositio vel pondus , will in other words grant that Nature , form or quality which they deny . And those that grant nothing to move but former motion , must needs make some degrees of motion daily to diminish in the World , one thing or other still ceasing its motion ; and all motion within our knowledge having such constant impedition , that before this time we may think all things would have stood still , if their opinion were true . If they say that the Sun or some superior Movers renew the motion of things inferior , I grant it ; But that is because it hath a moving nature : For if they say , that the Sun it self hath not the least impedition to diminish the degrees of its motion , they speak not only without any proof , but contrary to our observation of all things known , and to their own opinion , who make the Air impeditive to other motions , and the effluvia of other Globes to be impeditive to the Sun . I pray you , what Gassendus granteth , when he saith [ Vnum omnino supponere par est , viz. quantacunque fuit atomis mobilitas ingenita tanta constanter perseverare , so that , saith he , they may be hindered from moving , but not from endeavouring to move and free themselves from their restraint . What need we more than this ? or what more do we plead for ? It is granted us then that when a moveable or active being is stopt from motion , it doth not thereby lose its mobile or active nature or disposition : And so , that it is not only motion that causeth motion ; But that there is in atomis mobilitas ingenita , which continueth when the motion ceaseth . You 'l say perhaps , that he meaneth only a passive receptivity by which one thing is easier moved by an exterior cause than another . But you mistake him : for he taketh not mobilitas ingenita only passively , but also actively , and therefore saith , that [ it endeavoureth to move and free it self . ] And lib. 5. c. 2. he saith , [ Non motus sed impetus , ab initio perseverat ; vel nisus perpetuus . ] which is as much as I desire now . For then there is somewhat besides matter and motion ; even as Impetus & Nisus , which must also come from a Power which per nisum & impetum doth shew it self .

And indeed , it doth not only overpass our Reason , but contradict it , that meer subtilty of matter , or smallness of particles , should be all the cause of motion that is found in the matter it self . Must we believe that an Alcohol impalpalile of Marble or Gold , if it could but be anatomized more , would be as moveable as fire ; or would thereby turn to fire it self : or as active as the Vital and Intellectual Creatures ; yea turned to such a thing it self : If all matter was Atomes at first , then all was fire , and all was of one kinde , and equally moveable : And what hath made the difference since ? And if you will feign that God made some parts Atomes , and some parts more gross ; or that he distinguished matter ab initio into Cartesius his materia subtilis , globuli aetherei , and grosser matter , why may not we better say , that the same Creator hath distinguished matter by different natures and powers , which we finde them possessed of ? And by what proof do you distinguish matter into those three degrees , or sorts , any more than into two , or four , or six , or ten , or ten hundred ? who can choose but shake the head , to see wise Philosophers thus impose upon the world ? and at the same time say , It is the first duty of a man that would be wise , to believe no more than by evidence he is forced to ? Yea , and at the same time to say , These are but our Hypotheses , which saith one , I acknowledge to be false , and saith another , I cannot say is true : and yet they are our foundation ; and from these our Philosophical Verities result ; which must make you wise , who must believe nothing without proof . Alas , what is man !

And I would know whether they can prove against Gassendus , that Impetus & Nisus vel conatus is ipse motus ? when the heaviest poise is at a Clock that standeth still , the poise doth not move ; but it doth niti vel conari : Hold but a Weight of an hundred pounds of Lead in your hand , as immoveable as possible , I am of opinion you will feel that it doth incline to motion , though it move not . Is not this inclination then somewhat different from motion ? If you tell me again of nothing but the invisible tractive hooked atomes , I advise you to involve a thousand pound of Lead in a sufficient Case of Feathers , which it seems are charmed from the power or touch of atomes , and try then whether it be no heavier than the Feathers are ? The same I may say of a Spring of Steel which is wound up in a standing Watch , or other Engine . There is no proof of any motion : and yet there is a Conatus different from motion . You 'l say perhaps that the particles in the Steel are all in motion , among themselves : but when will you prove it ? and prove also that they are so in the Lead or Rock that by Gravity inclineth to descent ? and prove also that the particles are moved by an extrinsick mover only , and have no principle of motion in themselves ?

Moreover , what think you is the nature of all our Habits ? Is there nothing in a Habit but actual motion ? Suppose that you sleep without a dream ? or that a Lethargy intercept your intellectual motion ? or that other business alienate 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 learnt them ? Let a Musician , an Astronomer , a Physician , try ! whether they will not , return more expert than an Ideot ? what then is this Habit ? It is not actual motion it self ? Else it would be totally extinct when the motion is but for an hour intercepted . If you say , that there is other motion in us still , to renew it : I answer , why should that other , ( e.g. the motion of the Lungs or Heart , or the Circulation of the blood ) make you an Artist the next morning , any more than your Neighbour , if that were all ? You 'l grant , I suppose , that a Habit is somewhat distinct from Motion , but it is the Effect of it only , and one of the Phaenomena which we say that matter and motion are sufficient for . To which I answer , Do you deny that a Habit doth it self conduce to future motion , or not ? If not , it is no Habit : If yea , then as to future actions there is more than matter and motion needfull : and the Principles are more : And then what reason have you to contradict us , who finding some Principles in Nature which conduce to motion as much and more than Habits do , do assert such Principles ? And how know you that former motion proceedeth not from such Natures , or Principles , when you confess that later motions do so ? If you say that Habits are nothing but a Cursus motuum , as of water that by running in a certain Channell is inclined to run that way again : I answer , They are certainly something that remain when the action ceaseth ; and therefore are an Inclination ad agendum , as well as a cursus actionum ; And they are something that are active Principles , and not only so many Channels which the Spirits have made themselves in the brains and nerves : Otherwise the numberless variety of objects would so furrow and channel the brain that they would consume it , ( as gutta cavat lapidem , &c. )

6. And do you know what you oblige your selves to , when you undertake to solve all phaenomena by matter and motion only ? and how have you satisfied the studious and impartial World herein ? I hope you will not put off all questions that are put to you , with these same two general words only ? when we ask you , what causeth the descensus gravium , do not tell us , It is matter and motion : but tell us the differences in the motion or matter which cause this effect as different from others : What is the reason in motion that Fire ascendeth ? what is the reason that the motus projectorum doth continue ? why doth the Ant take one course , and the Bee another , and the Fly another , &c. what different motions are they that are the cause ? what motion is it that causeth the Hen to sit on her Eggs in fasting and patience , and to know her Chickens , and to cherish them till they are mature , and then beat them away ? And so almost of all other Birds and Beasts ? What is the difference in motion that causeth one Creature to love this food , and another that ; that one eateth Grass , and another Flesh ? that every seed doth bring forth only its proper species ? what are the differences in motion , which cause the difference in odour , and taste and virtue , and shape of leaves , and flowers , and fruits , &c. between all the Plants that cover the Earth ? that all that come of one seed have an agreement in leaf , and flower , and fruit , and odour , and taste , and virtue , e.g. Germander , Betony , Peony , &c. what are the different motions that cause all these differences ? even in the very seeds themselves ? To tell us only in general that the difference is all made by motion , is to put an end to learning , and studies , and to give one answer to all the questions in the world , and one description of all beings in the world : You may as well tell us , that you salve all the Phaenomena , to tell us , that all things are Entities , and made and moved by God . It is a fair advancement of Knowledge indeed , to cast away and deny all the noblest parts of the world , and to tell us , that all the rest is matter of various magnitude and figure , variously moved and placed . This is short Philosophy . And the particular specifying differences , you do not , you cannot tell us , according to your Principles .

Gassendus , § . 1. l. 3. c. 2. denyeth the transmutation of Elements . Others of the Atomists tell us , that every Hour changeth the Elements , and that continual motion is continually turning one into another : And that Fire e.g. is but that part of matter which falleth under such or such a motion : And that the same matter which is Fire this moment while it moveth , is something else the next when that motion ceaseth : And that whatever matter falleth under the same motion , be it Stone or Earth , or any thing , it is presently by that motion turn'd to Fire , as Fire may be into Stone or Earth . But that which we expect from them is , to tell us , what motion it is that maketh the different Elements ? and what doth constitute them ? and what transmuteth them , and not to put us off with two general words , when they boast of solving all the Phaenomena .

We expect also to hear from them , how Density and Solidity come to be the effects of motion ? And how the Cohesion of the particles of Gold or Marble , or Glew , is caused by the meer magnitude and figure of Matter , or by the motion of it , without any other material properties .

And they must give us a better account than they have yet done , of the true cause of sense in matter and motion . They know our argument , but I could never yet understand how they answer it . We say that Nihil dat quod non habet , vel formaliter vel eminenter . ( All the objections against this Maxim they may find answered ( besides others ) in Campanella , de sensu rerum . ) Atoms , as matter , have no sense : they smart not , they see not , they feel no delight , &c. Formaliter you will not imagine that they have sense : and they cannot have it . eminenter , being not above it , but below it ; and shewing us nothing that doth transcend it , or is like it . And motion is no substance , but a mode of matter , and therefore hath it self no sense .

Object Doth not Campanella , Telesius , &c. argue , that all things have sense ?

Answ. 1. Their fanaticisms are no part of our Physical Creed . 2. They mean , when all is done , but this much , that there is some Image or Participation of Life in Inanimates , of Sense in Vegetatives , of Reason in Sensitives ▪ and of Angelical Intellection in Rationals . 3. As it is said in the Mystic . Aegypt . & Chald. Philos. ascribed to Aristotle , [ Et si quibusdam videtur quod elementa habent Animam , illa est aliena adventitiaque eis . Cumque sint viva , vita illis est accidentaria , non naturalis : alioquin forent inalterabilia . ] l. 12. c. 11. So the Sticks deifi'd the fire , and made it Intellectual ; but it was not as it is matter , but as they supposed it animated with an intellectual form . So many of the ancients thought , that the Angels were compounded of an intellectual form or soul , and of a fiery or aethereal body . But it is only the body that we are now enquiring of . Have atoms sense ? doth matter feel or see as such ?

Object . We say not that all matter or atoms have sense , but only some part of it , which by motion is subtilized .

Answ. Still nihil dat quod non habet ; you grant then that matter as such hath no sense at all . Else the argument would hold ad omnem . And if it have none as matter , motion can give it none as meer motion ; for motion hath not sense to give . Let motion attenuate the matter , and subtilize it , it is but matter still ; and it can be no less than atoms . Therefore shew us how materia subtilis , or atoms , should feel or see , because of the subtility or parvity , and by its magnitude or grossness lose that sense . Tell us how and why the change of meer magnitude and figure should make a thing feel that felt not before . If you difference not matter by some natural difference of forms , or properties and virtues , you will never speak sense in proving sense to be in matter , by meer atomizing it , or moving it . The alkohol of Marble feeleth no more than the solid stone ; nor the air than the earth , for any proof that we have of it . The boys that whip their tops , and the women that turn their wheels so swiftly , that the motion shall not be discerned , Sane ignis , aër , aqua , terra , suapte natura carent anima : & cuicunque horum adest anima , hoc vita utitur peregrina : Alia vero praeter haec nulla sunt corpora . Plotin . Ennead. 4. l. 7. c. 2. p. 457. yet put no feeling into either , though the motion be swifter than that of the heart , or lungs , or blood . What the learned Dr. Ward hath said of this against Mr. Hobs , I refer you to peruse , and excuse me for transcribing it . Scaliger , Sennertus , and many others , have heretofore challenged these Philosophers , to shew the world how atoms by motion , or elements by mixture , can get that sense which neither matter , motion nor mixture have ; but we can meet with no account of it yet worth the reading : not by Cartesius , not by Regius or Berigardus , not by Gassendus , nor any other that we can get and read . How unsatisfactory is it to tell us that facultas sentiendi & movendi , quae anima sensitiva vulgo dicitur , est partium animalis in spiritus , nervos & alia sensoria , &c. talis attemperatio & conformatio , qua animal ab objectis variis motibus affici potest ; as Regius , l. 4. c. 3. p. 267. This is an easie solving of the Phaenomena indeed . But qualis est illa contemperatio ? & quomodo potest contemperantia insensibilium , sensibile constituere ? Nonne dat ista contemperatio quod non habet ?

Perhaps you will say with him in Cicer. de Nat. Deor. that by this argument God must be a Fidler , because he maketh men that are such . Answ. By this argument no fidler , nor any other man , hath more wisdom than God , or can do that which God cannot do : but because God is above him in his skill , doth it follow that the names which signifie humane imperfection must be put on God ? Can God enable a man to that which he is not able to do himself , and can he give that which he hath not to give ?

Object . None of the parts of a clock can tell the hour of the day , and yet all set together can : and none of the letters of a book are Philosophy , and yet the whole may be a learned system : and no atoms in a Lute can make melody , as the whole can do .

Answ. This is but to play with words . In all these instances the whole hath nothing of a higher kind in nature than the several parts , but only a composition by the contribution of each part . The clock telleth you nothing but per modum signi ; and that signum is only in the sound , or order of motion . And sound and motion belongeth to the whole , by vertue or contribution of the parts , and is not another thing above them . And that the motion is so ordered , and that man can by it collect the time of the day , is from the power of our understandings , and not from the matter of the engine at all . So the book is no otherwise Philosophy at all , but per modum signi : which signum is related to mans understanding both as the cause and orderer , and as the receiver and apprehender . So that the letters do nothing at all , but passively serve the mind of man . And so it is in the other instance : the strings do but move the air , and cause the sound which is in the ear : that this is melody , is caused only by the mind of man , who first frameth , and then orderly moveth them , and then suo modo receiveth the sound , and maketh melody by the aptitude of his apprehension . If you had proved that Clock , or Book , or Lute do make themselves , and order and use themselves , and know the time , or understand or delight in themselves , you had done something . But by the deceitful names of Philosophy and Melody , to confound the bare natural sound and sign , with that ordering and that reception , which is the priviledge of a mind , is unfit for a Philosopher .

Moreover I expect from Matter and Motion , Vid. Priscian . in Theophrast . Proving that light is neither a Body nor a Quality , c. 19. But I find no satisfaction when he cometh to tell us what it is : Nor will I subscribe to Ficinus , who ( with other Platonists ) saith , [ Coeleste corpus primum luminis susceptaculum incorporea vita & intelligentia regi à qua & Lumen habeat ; caeterisque tradat — Si Lumen esse dicamus , Radios visuales coelestium oculorum in se viventium , perque ejusmodi radios cuncta videntium agentiumque videndo — non errabimus . ] an account of motions great concomitants , that is , of Light and Heat . Mistake me not , I am not undervaluing the effects of motion ; I take it for a most noble and observable cause of most that is done or existent in the corporeal world : but must it therefore be the solitary cause ? I have long observed amongst wranglers , and erroneous zealots in Divinity , that most of their error and misdoing lieth in setting the necessary co-ordinate causes or parts of things as inconsistent in opposition to one another . It would make one ashamed to hear one plead , that Scripture must be proved by it self ; and another , that it must be proved by reason ; and another , that it must be by miracles ; and another , by the Church ; and another , by general History and Tradition , &c. As if every one of these were not necessary concurrent parts in the proof . Such work have we among poor deluded women and ignorant men , while the Romanists say , that they are the true Church ; and the Greeks say , it is they ; and the Lutherans say , it is they ; and the Anabaptists say , it is they : as if my neighbours and I should contend , which of our houses it is that is the Town . And so do these Philosophers about the Principles and Elements . The Intellectual nature , which is the Image of God , hath notoriously three faculties , Vnderstanding , Will and Executive Power ; and men think that they cannot understand the one , without denying the other two : and the fiery nature which constituteth the Sun and other Luminaries , ( and is the image of the vital nature ) hath three notorious powers or properties , Light , Heat and Motion ; and they cannot understand Motion , without making nothing of Light and Heat , or greatly obscuring and abusing them . Cull out into one , and set together , but what Patricius hath said of Light , and what Telesius hath said of Heat , ( and Campanella after him ) and what Gassendus and Cartesius have said of Motion , and cut off all their superfluities , and you will have a better entrance into sound Philosophy , than any one book that I know doth afford you * *

Leg. Le Grand . Dissert. in Epicur . Philos. ad Gassend . & de communi rerum vivendi ratione ad Campanel . & de nominibus Dei soli attributis ; In which he taketh Atoms or indivisible particles for the first real passive matter , antecedent to the distinction of Elements : but Fire ( called also Spiritus Aethereus & Natura ) to be of a higher elevation , the Active informer , disposer and moderator of all matter : and animated Fire , ( that is , the Sun and its emanations ) to be the life and Ruler of the material world : And that this was the sense of almost all the old Philosophers : And that by their numerous names of God , they meant the same thing , as diversly operating ; that is , the Sun , Fire or Aether , ( which they took to be animated intellectuals ) as considered in its various respects to mortals .

Ut docet Hermes , Mens generalis habet pro corpore Ignem , & quasi Igne stipatur & circum vestitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; semper enim & necessario Ignis Aethereus & Mens Universalis sihi invicem comites assident ; amboque ita affinos nihil constituunt aliud quàm spiritum Igneum , Aethereum , lucidum , coelestem , & divinum , ten●brosam hanc & informem immanis materiei abyssum complentem , illustrantem & animantem . Idem ad Campanel . pag. ●0 .

Vide quae ex Mercur. Pimand . citat . pag. 79.

I confess , that as wisdom must lead the will , and determine its acts quoad specificationem , Saith a novel Philosopher himself , Ex speculis ustoriis certum est , calorem a sole creari intensissimum , non acceleratione motus , sed coalitione radiorum . and the will must set a work the same intellect , and determine its acts quoad exercitium ; and the active power doth partly work ad intra in the operations of both these , and ad extra is excited by the imperium of the will ; so that these three faculties ( as Schibler , Alsted , and many others truly number them ) are marvellously conjunct and co operative : Even so it is in the Motion , Light and Heat of the active element , or fiery or aethereal nature . I know motion contributeth to light and heat ; Lumen species est inter omnes species sensibiles prae caeteris intellectualem speciem repraesentans : & in Intellectu est per causam ; in coelo per formae plenitudinem ; in igne per plenitudinem participationis ; hinc derivatur in portiones . Ficin. in Theophrast . de Anim. c. 44. but it 's as true that light and heat have their proper , coequal and co-ordinate properties and effects , and that heat contributeth as much to motion at least , as motion doth to heat : indeed in one essence they are three coequal vertues or faculties , the Vis Motiva , Illuminativa & Calefactiva . And so vain is their labour , who only from matter and motion give us an account of light and heat , that I find no need nor willingness to be at the labour of confuting them . Call but for their proofs , and you have confuted them all at once .

And if no better a solution be given us of the nature of Light and Heat , what shall we expect from them about Intellection and Volition ? do atoms understand or will ? or doth motion understand or will ? If not , ( as sure they do not as such ) then tell us how that which hath no participation of understanding or will should constitute an agent that doth understand and will ? Set to this work as Philosophers , and make it intelligible to us if you are in good earnest .

7. But to proceed a little further with you , I take it for granted , that you confess that an intellectual incorporeal being there is , while you confess a God : and that this sort of being is more excellent than that which is corporeal , sensible and gross . I would next ask you , Do you take it for possible or impossible that God should make any secondary Beings , which are incorporeal and intellectual also ? If you say , It is impossible , give us your proof . If possible , I next ask you whether it be not most probable also ? You acknowledge what a spot or punctum in the world this earthly Globe is : you see here that man , whose flesh must rot and turn to dust , hath the power of Intellection and Volition : you look up to the more vast and glorious Regions and Globes , and I am confident you think not that only this spot of earth is inhabited . Non ergo levitas & gravitas causae primi ● orus sunt , sed qualitates sunt elementorum ; sed tamen ut etiam hoc detur , quomodo ratiocinari , opinari , judicare , gravitatis & levitatis opera esse possunt ; si ron sunt gravitatis & levitatis opera , neque elementorum sunt : si non elementorum , neque certe corporum . Nemesius de An. c. 2. p. 484. And surely you think that the glory of the inhabitants , is like to be answerable to the glory of their habitations . You make your Atoms to be invisible , and so you do the Air and Winds ; when yet our earth and dirt is visible . Therefore you take not crassitude , nor visibility or sensibility , to have the preeminence in excellency . Judge then your selves whether it be not likely that God hath innumerable more noble and excellent creatures , than we silly men are ? And will you reduce all their unknown perfections , or their known intelligence to matter and motion only ?

Moreover , when you observe the wonderful variety of things , in which God is pleased to take his delight , what ground have we to imagine that he hath no greater variety of substances , but corporeal only ? nor no other way of causation but by motion ? when no man can deny , but he could otherwise cause the variety which we see , and fix in the creatures ab origine their differing natures , properties and vertues ; what reason then have you to say that he did not do so ?

And can you believe that the goodness of that God , who hath made this wonderful frame which we see , would not appear in making some creatures liker and nearer to himself , than matter and motion is ?

But to talk no more of probabilities to you , we have certain proof that man is an intellectual free agent , whose soul you can never prove to be corporeal , and whose power of intellection and volition is distinct from corporal motion . And we have proof that there are superior Intelligences more noble than we , by the operations which they have exercised upon things below .

And what should move you ( who seem not to be overmuch Divine , and who seem to observe the order and harmony of the creatures ) to imagine , that God doth himself alone , without any instrument or second cause , move all the corporeal matter of the world ? If you are serious in believing that God himself doth move and govern all , why do you question , whether he make use of any nobler natures next him , to move things corporeal . And why do you against your own inclinations , make every action to be done by God alone ? I doubt not but he doth all : but you see that he chooseth to communicate honour and agency to his creatures . He useth the Sun to move things on earth . Therefore if you believe that corporeal beings stand at so infinite a distance from his perfections , you may easily judge that he hath some more noble ; and that the noblest are the most potent and active and rule the more ignoble : as you see the nobler bodies ( as the Sun ) to have power upon the more ignoble . Therefore to violate the harmony of God's works , and to deny all the steps of the ladder save the lowest , is but an unhappy solving of Phaenomena .

Nay , mark what you grant us : you confess God to have Power , Wisdom and Will , and that he is incorporeal , and moveth all : and you confess that man hath in his kind Power , Vnderstanding and Will ; and is there any thing below that 's liker God ? If not , do you not allow us to take these faculties for incorporeal ? and that those are so that are higher than we ?

8. And you seem to us by your Philosophy to write of Nature , as the Atheist writeth of God ; instead of explaining it , you deny it . What is Nature but the principium motus & quietis ? &c. * *

So Lipstorpius in his Specim . Philos. Cartes . Deus in principio mundi materiam simul cum motu & quiete creavit — Unde communissima naturae lex , &c. vid. pag. 37 , 38. So that Nature with the Cartesians is nothing at all , but God's first moving act at the creation : as if he caused motion , without any moving created principle : and as if spirits and fire had no more moving a nature or principle than clay ; but only that their matter was either in the creation more moved by God , or since by a knock from some other mover , put into motion , by which accidental motion clay or water may be made fire .

Leg. Petr. Mousnerii , lib. de Impetu , & lib. 2. de motu naturali : Where the nature of Motion is more exactly handled than by the Epicureans or Cartesians ; though too little is said de vi moventis , in comparison of what is said de impetu mobilis . Leg. l. 2. pag. 76 , 77 , &c. de causa intrinseca motus localis naturalis . Et pag. 78. his seven Reasons against Gassendus his doctrine of Gravitation by the traction of Atoms ; and his confutation of all extrinsick causes , viz. Causa prima sola , aër , terrae vis magnetica ( vel per qualitatem diffusam , vel per vim sympathicam , vel tractionem filamentorum ) virtus coeli pellens , detrusio per lucem , & generans ( And as easily may the Cartesian reason be confuted , which Lipstorpius so magnifieth : ) and the Impetus innatus is the reason which he assigneth , pag. 80 , 81 , &c.

Vid. exceptiones Jo. Bap. du Hamel . contra Cartes . in conciliat . pag. 148 , 151 , 170 , 209 , 210.

And you deny all such principia , and substitute only former motion : so that you leave no other nature but what a stone receiveth from the hand that casteth it , or the childrens tops from the scourge which driveth them : or rather every turn is a nature to the next turn ; and so the nature of things is mostly out of themselves in the extrinsick mover .

And so you level all things in the world : you deny all specifick forms , or natural faculties and virtues . The Sun and a clod have no natural difference , but only magnitude , and figure , and motion : as if so noble a creature had no differencing peculiar nature of its own , nor any natural power or principle of its own motion , and so it moved but as a stone is moved .

Yea , you make all motion to be violent , and deny all proper natural motion at all : for that which hath no active principle of motion in its nature , hath no proper natural motion as distinct from violent .

Hereby also you deny all vital powers : you make a living creature and a dead to differ but in the manner of motion ; ( which whether you can at all explain , we know not ) why may not the arrow which I shoot , or the watch which I wind up , be said to live as well as you ? It hath matter and motion ; and some inanimates ( the Air and Fire ) perhaps have as subtil matter and as speedy motion , as is in you . Why doth not the wind make the air alive , and the bellows the fire ? In a word , you deny all Intelligences , all Souls , all Lives , all Natures , all active Qualities and Forms ; all Powers , Faculties , Inclinations , Habits and Dispositions , that are any principles of motion : and so all the natural excellency and difference of any creature above the rest . A short way of solving the Phaenomena .

Lastly , with Nature you deny the being of Morality . For if there be no difference of Beings , but in quantity , figure , motion and site ; and all motion is Locomotion , which moveth by natural necessitating force , than a man moveth as a stone , because it is irresistibly moved , and hath no power to forbear any act which it performeth , or to do it otherwise than it doth . For if there be no power , habits or dispositions , antecedent to motion , but motion it self is all , then there is one and the same account to be given of all actions , good and bad , I did it because I was irresistibly moved to it , and could no more do otherwise than my pen can choose 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 necessitateth : whatsoever is done amiss , is as much imputable to God the first mover , as that which is done-well . If you shoot an arrow which killeth your friend , the arrow could not hinder it : if you make or set your watch amiss , though one motion causeth another , yet the errour of all is resolved into the defect of the first cause . They that killed Henry the 3. and Henry the 4. Kings of France , may say , that as the knife could not resist the motion of their hand , so neither could they the motion of the superiour cause that moved them , and so on to the first . No Traitors or Rebels can resist the power which acteth them therein , any more than the dust can resist the wind which stirreth it up . And so you see what cometh of all the Government of God and Man , and of all Laws and Judgments , Justice and Injustice , Right and Wrong . And how little cause you have to be angry with the Thief that robbeth you , or the man that cudgelleth you , any more than with the staff . But of this I refer you to the foresaid writing of Bishop Bromhal against Mr. Hobs , allowing you to make the most 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 , figure and motion . God hath not made only homogeneal undifferenced matter : there are plainly now exceeding diversities of natural excellencies , virtues and qualities in the things we see . And he that will say that by motion only God made this difference at first , doth but presumptuously speak 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 goodness of things as laudable , as their quantity and motion ? Why then should we imagine so vast a disproportion in the image of God upon his works , as to acknowledge the magnitude and motion incomprehensible , and to think that in virtue and goodness of nature they are all alike , and none is more noble or more like himself than a clod of earth ? We see that the natures of all things are suited to their several uses . Operari sequitur esse , Things act as they are . There is somewhat in the nature of a bird , or beast , or plant , which is their fitness to their various motions . If only motion made that fire to day , which yesterday was but a stone , why doth not the strongest wind so much as warm us ? or why doth it so much cool us ? Why doth not the snow make us as warm as a fleece of wool ? the wool doth move no more than the snow , and the matter of it appeareth to be no more subtil . Indeed man can give to none of his works a nature , a life or virtue , for the operation which he desireth . He can but alter the magnitude , and figure , and motion of things , and compound and mix them , and conjoyn them : and these Epicureans seem to judge of the works of God by mans . But he who is Being , Life and Intelligence , doth accordingly animate his noble Engines , and give them natures and vertues for their operations ; and not only make use of matter and weight where he findeth it , as our Mechanicks themselves can do . Debasing all the noblest of Gods works , is unbeseeming a true Philosopher , who should search out the virtues and goodness , as well as the greatness of them .

But I have been longer in answering this first Objection , than I can afford to be about the rest , unless I would make a Book of this , which I call but the Conclusion . I will adde but this one thing more ; That in case it were granted the Epicureans , that the soul is material , it will be no disproving of its immortality , nor invalidate any of my former arguments for a life of retribution after this . To which purpose consider these things .

1. That where matter is simple and not compounded , it hath no tendency to corruption . Object . Matter is divisible , and therefore corruptible , how simple soever . Answ. It is such as may be divided , if God please , and so the soul is such as God can destroy . But we see that all parts of matter have a wonderful tendency to unity , and have a tendency to a motus aggregativus if you separate them . Earth inclineth to earth , and water to water , and air to air , and fire to fire . 2. All Philosophers agree to what I say , who hold that matter is eternal , either à parte ante , or à parte post . For if matter be eternal , the soul's materiality may consist with its eternity . 3. Yea all without exception do agree , that there is no annihilation of matter when there is a dissolution . Therefore if the soul be a simple uncompounded being , though material , it will remain the same . This therefore is to be set down as granted us , by all the Infidels and Atheists in the world , that man's soul , what ever it is , is not annihilated when he dieth , if it be any kind of substance material or immaterial . And they that call his temperament his soul , do all acknowledge , that there is in the composition some one predominant principle , more active or noble than the rest ; and of the duration of this it is that we enquire , which no man doth deny , though some deny it to be immaterial . But this will be further opened under the rest of the Objections . The reasons of my many words in answering this Objection , I give you in the words of a late learned Conciliator , Philosophiae Platonicae explicationi diutius immorati sumus , quod res maximas & cognitione dignissimas complectatur . Habet i● quoque prae coeteris , quod ad aeternas & primitivas rationes mentem erigat , eamque à fluxis & perituris rebus advocatam , ad eas quae sola intelligentia percipiuntur convertat . Qua quidem in re infinitum prope momentum est : Nam obruimur turbâ Philosophorum , qui nimis fidunt sensibus , & nihil praeter corpora intelligi posse contendunt . Atque ut mihi videtur , nulla perniciosior pestis in vitam humanam potest invadere , nihil quod magis religioni adversetur . Joh. Bapt. du Hamel . in Conscens . veteris & novae Philos. Praefat.

OBJECTION II.

BY Sense , Imagination , Cogitation , Reason , you cannot prove the Soul to be incorporeal , because the Bruits partake of these ; whose Souls are material and mortal .

Answ. 1. It is easie for men , that set themselves to say all they can , either with Mr. Chambre to extol the bruits as rational , or with Gassendus to talk of the whispers and consultations of the Ants , or with Telesius and Campanella to say that every thing hath sense ; or on the other hand with Cartesius , to deny all to a bruit which belongeth not to an engine . But our converse with them doth teach all men to judge of their natures , as between both these extremes , unless by study and learning they learn to know less than they did before , and do but study to corrupt their understandings , and obliterate things that are commonly known . I doubt not but the Minerals have something like life , and the Vegetatives have something like to sense , and the Sensitives have something like to reason : but it doth not follow that therefore it is the same . But this is so copiously written of by very many , that I supersede my further labour about it .

2. If it were so , that the apprehensions of a bruit might be called Reason or Intellection , yet the difference betwixt it and humane Intellection is so great , as may easily prove to those that have their reasons in free use , that they are several species of creatures , made for several uses and ends . And none of the twenty Arguments which I used , are at all debilitated by this . If a bird have reason to build her nest , and to feed her young , yet she hath none to build Cities and Castles , nor to use Navigation , nor any of the Arts : much less to set up Government by Laws , and to write Systems of Philosophy and other Sciences ; and least of all to enquire after God , the cause of all things , or to hope for blessedness in another life , or to escape a future misery , or to be ruled in this life by the interest of another . Beasts think not of God , nor of loving him , seeking him , pleasing him or enjoying him , or of being judged by him . I know the perverse wrangler will ask me , How I know this ? And I can answer him no better than thus : As I know that a Stone doth not see or feel , or that my Paper doth not talk ; because they manifest no such thing : And these are all operations which they that exercise , are apt to manifest ; and things that in their nature are unapt to be long hid . Campanella , who hath written de sensu rerum , to prove Bruits Rational , and Plants sensible , hath yet in his Atheismus Triumphatus written more for the excellency of humane nature and the Souls immortality ; than any Infidel can soundly answer .

3. And how prove you , that the Souls of Bruits exist not , after death ? See Sir W. Rawleigh Hist. l. 1. of Fire , making it certainly a thing unknown , and probably quiddam medium between things corporeal and incorporeal . Of their Individuation we shall say more anon . But there is no part of their substance annihilated as you will confess : Nor any part of it abased below the same nature which it had in the composition : Only the constituting parts are separated , retaining their several natures still . All men that confess that Bruits are sensible , do confess that there is some one predominant part in their composition which is the principal cause of sense : whether it be the finest Atomes , or the materia subtilis or globuli coelestes , or Elementary Fire , or Aristotles quintessence analogous to the coelestial Starry substance , or yet an incorporeal soul : whatever it is , it is not annihilated , nor the nature of the simple essence destroyed .

4. And here let me venture to tell you once for all , that I never found cause to believe that any mortal man , † † Hence it is that the wisest Philosophers differ in this point , whether any proper matter be found in the Soul of man . Micraelius Ethnoph . l. 1. c. 13. p. 23 , 24. hath instanced in many that are for some materiality . Eam sententiam inter veteres probavit apud Macrobium , Heraclitus Phyficus , cui anima est essentiae Stellaris scintilla : & Hip parchus apud Plinium cui est coeli pars : Et Africanus apud Ciceronem , qui detrahit animum ex illis sompiternis ignibus , quae sydera vocamus ; quaeque globos●e & rotundae divinis animatae mentibus circulos fuos orbesque conficiunt celeritate mirabili : & Seneca , qui descendisse eam ex illo coelesti Spiritu ait , & Plato ipse , qui alicubi animam vocat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , radians & splendidum vehiculum : Et Epicterus qui astra vocat nobis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , amica & cognata Elementa : ipseque cum Peripateticis Aristoteles , qui eam quinta essentia constare & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in animabus inesse dicit . Inter nostrates Scaliger quoque vocat animam naturam coelestem , & quintam essentiam alia quidem a quatuor Elementis natura praeditum , s●d non sine omni materia . Eadem opinio arridet Roberto de Fluctibus , &c. is so well acquainted with the true difference between a Corporeal and an Incorporeal substance , as to tell us certainly wherein it doth consist ; and to lay the stress of this Controversie upon that difference . I know what is said of Moles & extensio , & partes extra partes ; of divisibility and impenetrability ; and so on the contrary side . But how much of this is spoken in the dark ? Are you certain that no true matter is penetrable ? ( If you say , that which is so , we call not Matter , and so make the Controversie de nomine only intelligible , I must pass it by . ) And are you sure that no matter is indivisible ? And that no spiritual incorporeal substance is quantitative , extended , or divisible ? It now goeth for current that Light is a Body : And Patricius that so judgeth , doth take it to be indivisible in longitudine radiorum , and to be penetrable ; and that it can penetrate other bodies . And it 's hard to be sure that Diaphanous bodies are not penetratrated by Light . I know Gassendus and others think that it passeth but through the pores of the Glass or Chrystal : But I have heard of no Engyscope that hath perceived pores in Glass . In Cloth they are certainly discernable , and large , and numerous , when yet the Light doth not penetrate it as it doth the Glass : Gassendus saith , the reason is , because the pores of the Glass and other diaphanous bodies , are all one way , so that the Light is not intercepted by their irregularity : And he giveth us a proof of his opinion , because that if you set white Papers on each side the Glass , there will be umbels on one side , and light reflected on the other . I have oft tried ,

Lege rationes Carpentarii in Dec. 1. Exerc. 7. contra porositatem diaphanorum .

Dicit Plato universae naturae animam porrectam esse a centro orbis terrae usque ad extremas oras coeli : Non ut locum ista notet po●ectio , sed extensionis quendam modum , quem Mens & Ratio assequatur . Nemes . de Anim. c. 2. pag. 487.

and see indeed abundance of such umbels : But I as plainly see that they all answer the Squilts or sanded faults that are in the Glass ( the bigger sort of which are all as visible as the shades ) . And surely all the rest of the Glass is not pores , or nothing ! And if the pores lie all one way , how cometh it to pass , that a Glass of water , or a Ball of Chrystal is equally perspicuous every way . Look which way you will it is all alike : Therefore it must be every way equally porous . But I would know whether we have any atomes smaller than the body of Light , which thus penetrateth the Glass and Chrystal ? I think they all make it the most subtile matter : And yet Gassendus thinketh that they are Bodies ( and such as have their hamuli too ) which flow from the Load-stone to the Iron : And if so , then those Bodies must be more penetrating than Light : For they will pass through a brick wall , and operate by their attraction on the other side , where no light can pass . And whether the Air be penetrable by Light , is scarce well cleared or understood . They that think there is no Vacuum I think ( with G●ssendus ) can never prove that there can be any motion , unless the Air or some bodies are penetrable . Let them talk of a Circulation with Cartesius as long as they will , some body must cedere before the next can move : And no one can give way till the motion or cession begin at the utmost part of the coporeal world . My understanding is past doubt that there must be an inane or a penetration . And yet on the other side , I am satisfied that Entity is the first excellency , and that something is better than nothing . And therefore if Rarity be only by the multitude and greatness of interspersed Vacuities , and the rarity and subtilty of matter be but the scantness or smallness of its quantity in that space , then it would be but next kin to annihilation , and the rarest and most subtile matter would be coeteris paribus the basest , as being next to nothing . For instance , Sir Kenelme Digby telleth Gassendus from two accurate Computers , that Gold in the same space is seven thousand six hundred times heavier than Air : so that Air is in the same space seven thousand six hundred times neerer to nothing than Gold is ; and the whole Air betwixt us and the Heavens hath interspaces that are vacuous , to the same proportion of 7600 to one : And then we may well say that datur inane ! Nay quaere , whether it be more proper to say , that all between us and Heaven is a Vacuum or not ? when it is to be denominated from the space which so far exceedeth all the rest as 7600 to one ? And then if the aether be something more subtile , it must be still more neer to nothing , and consequently be most vile : But I am satisfied that dung is not so much more excellent than Light as it is more gross . And that these terrestrial bodies are not the most noble , nor have most of Entity or Substance , because they are more gross : † † I hope we shall not have Philosophiam staticam , and judge of Essences and Excellencies by the ballance . Therefore though Gassendus put off Sir K. Digby by saying only that the said disproportion is no inconvenience , I see not how these inconveniences will be answered . I am satisfied , that nothing , is not so good as Entity , and yet that the most subtile and invisible substances are the life of the World , and of greatest excellency and force . But what will hence follow about penetrability I know not ; But I know that it 's little about these things which men understand of what they say . The fiery nature seemeth as Patricius saith to be some middle thing between corporal and incorporeal . And I much doubt whether Materia be a summum genus ; and whether the lowest degree of things incorporeal , and the highest degree of things corporeal , ( suppose fire , or that which is the matter of the Sun ) do differ so much more than Graduals , as that mortals can say , that one of them is penetrable and indivisible , and the other not . There have been some Philosophers that have thought that sensibility was as fit an attribute to characterize Matter or Bodies by , as any other ; But then they meant not by [ sensible ] that which Man can perceive by sense : But that which is a fit object for senses of the same kinde as mans , supposing them elevated to the greatest perfection that they are capable of in their kinde . And so aire and atomes being of the same kinde as other matter , may be visible to a sight of the same kinde as ours , if it received but the addition of enow degrees . And for ought I know , this is as wise Philosophy as that which is more common . I am sure it is more intelligible .

And for Divisibility they have Demonstrations on both sides that a Punctum is divisible , and that it is not . One thinketh , that if three be set together , it 's possible at least for God to divide just in the midst : Another with Gassendus thinketh , that it 's unlike to be true , that every part should be as much or more than the whole , and a point as much as all the Universe : And that if a point may be divided into infinite parts it is infinite in magnitude , and therefore bigger than the World : And is it any marvell , if Indivisibility 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 Individuation of Souls , and so a numeral division of them . That which is your Soul , is not your Neighbours . And it is certain , that created Spirits are not infinite as to extent . And what Division God can make upon them , is more than I can tell .

Scotus thinketh , that the subject of Physicks is not Corpus naturale but substantia naturalis ; and so that Angels are moved motu physico . Scaliger , Schibler , &c. say , that Angels have extension and figure , that is , extension entitativè distinct from extension quantitativè . vid. Scalig. Exercit. 359. § . 4. The termini essendi , saith Schibler , being no other than are signified per inceptionem , seu dependentiam ab alio & desitionem : and that no Creature is immense , but hath finitas adessendi according to which it is determinate to a certain space . He saith , that Angels are finite , 1. Essentia , 2. Numero , 3. Potestate , 4. Quantitate , h. e. non esse immensos . And that they are in spatio intelligibili . He saith also Exerc. 307. Vnum primum est : alia dependent igitur . Ergo sua natura omnia praeter unum sunt corruptibilia . Tametsi sunt Entia absoluta à subjecto & termino , non sunt absoluta à Causa .

Damascene saith , de Orthod. fid. l. 2. That God only is a Spirit by nature , but other things may be Spirits by indulgence and grace .

The doctrine of Psellus † † In Ficinus his collections , lib. de daemonib . is too gross , and largely delivered by himself .

Eugubinus , Niphus , and Vorstius , were of the same minde , that Angels were Corporeal .

Augustine himself saith , that Anima respectu incorporei Dei corporea est : de Spir. & anim . c. 8.

Caesarius in Dialog. 1. p. 573. B.P. saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And he applyeth to them the Apostles words , There are Bodies celestial , and bodies terrestrial .

Arnobius is a little too gross herein , and almost all the Ancients , especially the Greeks , that speak of that subject , take Angels for more subtile purer Bodies .

I know not what Athenagoras meaneth to call the Devil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Materiae ejusque formarum Princeps , & alii ex iliis qui circa primum mundi fundamentum erant peccarunt , &c. pag. 71. And hence he and others talk of their falling in love with Virgins , &c.

And when Faustus Rhegiensis wrote a Book to prove that Angels and Souls were but a purer subtile sort of bodies or matter , Claudianus Mammertus largely and learnedly confuteth him ( who pretended that all the Ancients were on his side ) : Yet doth the same Mammertus think , that though Angels quoad sormam be incorporeal , they had Bodies also which were Fire , or of the nature of the Starrs . Which Caesarius also seemeth to mean , when he saith that [ Not only that which is here with us below is Fire ; but also those higher Powers seem to be Fire , and kin to that which is with us , as our Souls are kin to Angels . ] Dialog. 1. Q. 58 , 59. pag. 584. And Qu. 60. he saith [ That the Shepherds when they will boil flesh ( in the Fields where they have no Fire ) do use to fill a glass Vessel with water , and hold it directly opposite to the Sun , and then touch dryed dung with it , and it will kindle Fire . ] And having thus proved the Sun to be Fire , he saith , Dial. 2. Qu. 195. that Omnibus creatis levior est ignis naturâ : ideoq , Angeli etiam hanc sortiti sunt : Qui facit Angelos suos spiritus , & Ministros suos ignis flammam . And Qu. 107. he faith , that the Starre which led the Magi to Christ , was an Angel . ] It would be tedious to cite all out of Tertullian , Lactantius , and all the Ancients that was written to assert that Angels quoad formam were corpor a tenuiora ; and out of those that came after them , and confuted them , who yet wrote that they were the Souls of fiery bodies .

And abundance of our writers of Physicks , Metaphysicks and Logick , do tell us , that Angels have Materiam metaphysicam , and in a certain sense may be called corporeal . And the summ of all is , when they determine the questions about their locality , extension ▪ or quantity , that they have their ubi ; their quantity and extension ( which are the properties of bodies ) sou modo , vel modo metaphysico , as bodies have them modo sou physico ; being not immense or infinite no more than bodies . ( How far the name of Nature belongeth to them , see Fortunius Licetus de natura primo-movente . ) And Schibler with others , maketh the difference of extension to be this , that Angels can contract their whole substance into one part of space , and therefore have not partes extra partes . Whereupon it is that the Schoolmen have questioned how many Angels may sit upon the point of a Needle ?

For my part I profess , that as my understanding is fully satisfied by the operations and effects , that there are such invisible potent substances , which we call Angels and Spirits , so it is utterly unsatisfied in the common properties of Penetrability and Impenetrability , Extension , or discerptibility , and indiscerptibility or indivisibility , as the Characters to know them by . And as I think that Materia had been as fit a name as another , for that part or notion of spiritual substances which is distinguished from their form , if Custom had so pleased to use it ; so I think that such Substances as we call Spirits or immaterial , may be well said to be compounded of Metaphysical or spiritual matter and form , and this in consistency with such simplicity as belongeth to a Creature . And I remember not what apt word we have instead of matter to supply its place in Latine , which taketh not in the notion of the Form : For the word Matter signifieth no real Being , but only a partial inadequate Conception of Real Beings quoad hoc , which have all something more which is essential to them . There is no such thing existent as matter without form or peculiar nature . And the matter and form are such partes intelligibiles as can neither of them exist alone . Therefore as it is not fit to make too eager a Controversie de nomine materiae , vel materialis ; so I think that it is little that we know of any substances at all , but what their accidents and effects reveal . Matter we know by the quantity , figure , colour , heat or cold , density or rarity , hardness or softness , levity or weight , &c. And forms , or differencing natures we know by their operations : But that either matter or form is known to us immediately by it self , and is the objectum sensus per se & immediatè , I cannot say by any observed experience of mine own .

Would you have me to go further yet ? I shall then adventure to say , That as I feel no satisfying notion to difference the highest simple Being called Material , from the lowest next it called Immaterial , but what is in and from the forms ; so I think that it is too slippery a ground for any man to satisfie himself or others by , to say only that one is material and the other immaterial . Matter as I said being but a pars intelligi●ilis or inadequate conception of a thing , is not to be a Genus in any predicament . And if substance express the adequate conception , it must comprehend something answerable to Matter , with that defferencing nature called the form . And what name besides matter to give to that part of the conception of a substance , which is contradistinct from the form , Philosophers are yet but little agreed in : some name there must be when we speak of any created substances : For the name of substance must not confound these distinct Conceptions : Therefore materia metaphysica vel spiritualis is the term , that hitherto men are fain to use .

Moreover , it is the form that doth difference and denominate . How then can you sufficiently difference corporeal and incorporeal from the material Cause , by calling one Physical and the other Hyperphysical , or Metaphysical ? Doth any mans understanding perceive the true positive difference by these words ? Is Matter as opposed to Nihil reale , and is Ens creatum , ( or as it expresseth our half-conception both of corporeal and incorporeal substances ) differenced so discernably or toto genere , vel tota specie , without a form to make the difference : Doth mole immunis & mole praedita speak a formal difference or not ? If not , what place hath it in arbore Porphyrii vel Gassendi ? And if it do not , you make the matter of substances ab origine differenced in se without any forms to difference them ; that is the Physical and the Metaphysical matter . But if those words do express a formal difference , you should finde some other to expound them by : For sure mole praedita , expresseth no form intelligibly : And mole immunis is but a meer negation of quantity .

Differences therefore that are fetcht from matter here ( or the material part of substance ) are hardly made intelligible : And we have so little acquaintance with spiritual substances in their naked matter ( for unless you will take 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is better than substance ) I know not how else to call it ) that we speak but by rote when we talk of Indivisibility , and unextensiveness , and impenetrability as the notifying differences ; because they are things beyond our understandings .

Is there a difference between Intellectual and Spiritual Beings among themselves or not ? Doubtless there is , as the case of Angels , Devils , and the Souls of men declare : Is this difference among any of them specifical and formal ? It is commonly so concluded , as between Angels and men . Is there then any agreement in substance , or in another essential part , where there is a formal difference ? I know none that notifie the other essential difference of the substance of mens Souls and Angels ; but they commonly confess that both are Spirits , not differenced materially otherwise than in degrees of purity and dignity ( which how far it belongeth to the form I pretermit ) . But there can be no specifical difference in the matter considered without that form which specifieth . At least some agreement there is ; and of Spirits which are of different forms or species , there must be some one name for that in which they still agree . If you say that it is in [ substance ] you must then take substance as we do matter for an inadequate conception , or only the pars inteligibilis of a being as without the form ; But that is not the common acception of it ; nor is it then fit for the place assigned it in ordine praedicamentali .

From all this I am not about to injure any mans understanding , by building my Conclusions upon any questionable grounds : I do but right your understandings so far , as to remove all uncertain foundations , though they be such as seem to be most for the advantage of my Cause , and are by most made the great reasons of the Souls Immortality . And it is not my purpose to deny , that as Angels are compounded ex genere & differentiâ , so the generical nature of Angels greatly differeth from the nature of Corporeal things : As God can make multitudes of corporeal Creatures , formally or specifically different , of the matter of one simple Element only ( as Air , or Fire ) without material mixture ; so he can either make an Element of Souls , either existent of it self , of which he will make Individuals , yea species formally divers , or else existent only in the species and individuals , as he please . But then we must say , that as fire , and air , and water , do differ formally , as several Elements , so the spiritual Element or general Nature hath a formal difference from the Corporeal ( called the Material ) . But hence it will follow , Po●phyry de Occasion . per Ficin. holds that Anima quidam Medium quiddam est inter Essentiam individuam , atque essentiam vera corpora divisibilem . Intellectus autem essentia est individua solum : sed qualitates materialesque formae secundum corpora sunt divisibiles . 1. That Angels and humane Souls have a double form ( as some use to call it ) that is , Generical as Spirits , which is presupposed as the aptitude of their Metaphysical matter , by which they differ from bodies ; and specifical by which they are constituted what they are , and differ among themselves : ( unless you deny all such formal difference among them , and difference them only by individuation and accidents ; as several drops or bottles of water taken out of the same Sea . ) 2. And it will seem plain , that our differencing characters or properties between Spirits and Bodies , must be sought for in their different forms , which must be found in the noble operations which flow from the forms , and not from uncertain Accidents . Therefore my design in all this is but to intimate to you , how lubricous and uncertain , and beyond the reach of mans understanding , the ordinary characters from such Accidents are , and that its better fetch the difference from the Operations .

Saith Georg. Ritschel Contempl. Metap . c. 6. pag. 40 , & 43. Difficile est rebus materialibus immersis substantiam immaterialem concipere . — Et licet pro certo non constet an Menti Angelicae omnis simpliciter Materialitas repugnet ; certum tamen est elementarem nostram ab illis abesse ; atque Divinam Essentiam ab omni esse materia secretam aeterna ejus & immutabilis habitudo convincit , nisi per materialitatem fortè substantiam intelligas . — § 15. Dubium quidem nullum est immaterialem Mundum essentiarum varietate Intelligibilium aequè admirabilem & augustum esse , atque Mundum corporeum videmus : sed in quo illa consistat diversitas , bonis indicio certo non percipitur . Nimirum si praeter te & lumbricum atque scarabaeum animal aliud nullum vidisses , audires autem esse alia innumera genera , diversitate naturae & forma penitus discrepantia , tum vagas quidem confusasque de diversitate volvere cogitationes posses ; non posses autem illas tot bestiarum , piscium , reptilium , avium , species suo vultu & coloribus signare : Ita quid spiritus sit immaterialis ex te capere , qui Mentem immaterialem habes , qualemcunque notitiam potes , non potes autem in te perspicere in quo precise illa varietas consistat .

To come neerer to the application of what is said to the present Objection . 1. The Souls of Men and Bruits , we see do not differ in genere entis , nor in genere substantiae , nor in genere principii vitalis , nor in genere sentientis ; 2. The matter of both , whether it differ as Metaphysical and Physical , or how , is much beyond our knowledge . 3. The great diversity of Operations , doth shew the great diversity of their Powers and forms , and inclinations . 4. This sheweth the diversity of their uses and ends for which they were created . 5. It is certain , that no substantial Principle in either of them is annihilated at death . The Souls of Bruits have the same nature after death as they had before , and the Souls of men have the same nature as before . They are not transformed into other things . 6. Therefore about both of them , there is nothing left of doubt or controversie , but only 1. About the perpetuated Individuation , 2. The future Operations ( and so the habits ) ; viz. 1. Whether the Souls of men or bruits , or both , do lose their individuation , and fall into some Vniversal Element of their kinde ? 2. Whether they operate after death as now ? There is nothing else about their Immortality that common Reason can make a question of . And for the Souls of Bruits , whether they remain Individuate , or return to a common Element of their kinde , is a thing unknown to us , because unrevealed ; and unrevealed , because it is of no use and concernment to us . Our own case concerneth us more , and therefore is more made known to us by God . As will further appear in that which followeth .

OBJECTION III.

HVmane souls are but forms : and forms are but the qualities or modes of substances , and therefore accidents : and therefore perish when separated from the bodies .

Answ. . Lege Plotinum de Anim. En. 4. l. 3. c. 391. sect. 26. The world of learned men do find themselves too much work , and trouble others with controversies about names and words , and especially by confounding words and things , and not discerning when a controversie is only de nomine , and when it is de re . And they have done so about forms as much as any thing . The word form is usually liable to this ambiguity : In compounded beings , it is sometime taken for the active predominant part or principle ; and sometimes for the state which resulteth from the contemperation of all the parts . Which is the fittest to be called the form , is but a question de nomine . Gassendus himself confesseth this ambiguity of the word , and having pleaded that all forms , except man's intellectual soul , are but modes or qualities of bodies , and accidents . He addeth , §. 1. l. 6. c. 1. Si formae nomine spiritum quendam & quasi florem materiae intellexeris , cujusmodifere concipimus animam in equo , tum forma dici potest substantia , immo & corpus tenuissimum , quod crassius pervadat , perficiat & regat — At si formae nomine intelligatur dispositio ac modus quo tam substantia illa spirituosior quam crassior reliqua se habet , & ad quam facultates actionesque naturales consequuntur tum posse Qualitatem conseri ac dici . Whether the souls of bruits be only the spirits , or the flos materiae , or not , it is granted by him , and by almost all men , that in mixt bodies there is one part more subtil than the rest , which is the most active , powerful , predominant part , and which doth corpus pervadere , perficere , regere . He thinketh that this is but that subtil matter which others call fire ; but others think upon the reasons before given , that it is a superiour nature , and that the spirits , or fiery nature , is but its nearest instrument : Because no subtilty will make atoms sensible or appetitive , which in their proper nature have no such thing . But what ever becomes of the controversie , whether the animal principle in bruits be material or immaterial , it is granted us , and is certain , that in all mixed beings , there is a difference of the constitutive parts : as the fiery nature ( such as the Sun is of ) is active in comparison of the other three Elements , which to it are passive ; so the vital principle in bruits is active , powerful and regent , as to the rest of the compounding parts . And it 's certain , that the name of a [ form ] is by contenders taken , sometime for that regent active principle or substance , ( be it what it will ) and sometime for the temperament resulting from all the parts . In Engines where there is no principle or part which is notably predominant , the name of the [ form ] is given to the ordered conjunction of all the parts . So in a Watch , the spring , though the beginning of motion , is not so fitly called the form of the watch , as the order of the whole frame . But in living things , there is more room for a competition between the regent part and the temperament , which of them should be called the form . Now it is undeniable with all men , that both in men and bruits , that regent principle is a substance , and that the contemperation or order of the parts is but their mode , and maketh no other kind of being than Ordo Civitatis vel Reipublicae is , which ceaseth upon the dissolution . And the form of simple beings , corporeal or incorporeal , elements or spirits , is neither another substance , distinct from the Physical and Metaphysical matter , nor yet an accident or mode : but that peculiar nature , consisting in certain powers or virtues , by which , as essential to it , that being is specifically differenced from others : which some call an essential quality , and some a substantial quality , and some a substantial form , because it is the perfection and essential nature of the substance in specie , and not another substance besides it .

Thus Burgersdicius ( however in his Physicks he saith as others ) in his Metaphysicks , l. 1. c. 25. §. 6 , 7 , 9. saith , that [ Forma substantialis est quae materiam complet eamque informat , atque ita constituit substantiam corpoream : Forma accidentalis est additamentum completae substantiae inhaerens , & cum illa constituens . Ens concretum atque unum per accidens . ] And he addeth that [ Forma substantialis non per se est substantia : substantia enim per se sul sistit , &c. — Quid ergo erit substantialis forma ? Nihil aliud quam substantialis modus . — Quia formis , debetur , quod res corporales tales res sint , iis etiam ex parte debetur quod sint : Quia esse non potest concipi absque tali aut tali esse , & tale esse est ipsius esse complementum . ] And yet the same man saith , i. id . l. 2. c. 17. § 13. p. 304. Resp Animas vegetativas & sensitivas unitas quidem esse corpori ex elementis confecto , sed mediante spiritu vituli & animali : Ideoque facultates earum animarum non esse temperationes primarum qualitatum , sed ipsam substantiam animarum , quatenus spiritium ope elementari corpori aliigantur .

If then you take the word [ form ] for the order of the parts , I say that man's soul is not his form in that sense , nor is his form a substance : but if the regent , predominant , active , vital , intelligent principle be called the [ form ] so the form is a substance , and the soul is that form .

Here we must not confound formam corporis , formam animae , & formam hominis . 1. The form of Adam's body , before it had received a soul , was but the contemperation or order of all the parts , by which it was apt to receive a soul , and to be actuated by it , as corpus physicum organicum . 2. The form of the soul it self , ( e.g. in its separated state ) is that vis naturalis inteligendi , volendi & exequendi , by which it is essentially differenced from all other kinds of being , ( commonly comprehended under the name of reason alone . ) 3. The forma hominis , taken for the state of the parts contemperate and ordered , is that said state or order , and not the soul . But taken for the vital , intelligent , regent part or principle , it is the soul it self . So that the soul is not the forma corporis , nor the forma hominis in the one sense ; but it is the forma hominis in the other : and it s own differencing nature is its own form .

The li●e ambiguity there is in the word Quality , used in the objection . As I was never satisfied with the order or number of Aristotle's ten predicaments , so especially I never understood him in the predicament of Quality it self . As it is a very hard thing to know what those are that are by him , and commonly , called Qualities ; so I think that name too general and defective to signifie the nature of them aright . And I supposed ever that his forma & figura differ much more from the other species of Quality , than most of the predicaments do from one another , ( of which see Bergersdicius Metaph. l. 2. cap. ult. & Gassendus in Logic. ) Judicious Mr. Pemble , de origine formarum , pleadeth hard that principia constitutiva are materia ( vel subjectum ) & accidentia ; & principium transmutationis is contrariarum qualitatum pugna : that forma , exceptâ humanâ , non est substantia , nec materialis , nec immaterialis , sed accidens vel accidentium mixtura dictum temperamentum , & quod accidentia per se & immediate agunt , & non in virtute formae substantialis . That is , Quod qualitates immediate haerent in materia , & à Qualitatibus immediate profluunt operationes & operandi vires . Quod Qualitates omnes primae , ( which he maketh five , lux , calor , frigus , humiditas , siccitas ) & aliquae secundae , tenuitas , erassities , gravitas , levitas ▪ fluor , consistentia , creationis die primo existiterunt : Quod Qualitates omnes activae generant sibi simile , & ita sui diffusivae & similium generativae sunt , ut necessario materiam sibi proportionatam efficiunt . Quod animae vegetativae in plantis & sensitivae in brutis sunt tantum temperamenta nobiliora qualitatum actuosiorum in materia subtili , pura , spirituosiore .

Telesius maketh the same principles ( materia , calor & frigus ) as to the chief ; but he maketh calor & frigus to be substances , vel formae substantiales , & non tantum accidentia . So that they that agree that it is Qualities that are the active forms , are never the more agreed what they are , nor what the word Qualities doth signifie . And what if by the word Quality , Pemble do mean the very same thing as many others do that call them forms , ( when they speak of vegetatives . ) And what if by substances , Telesius mean the same that Pemble doth by accidents . Is not the world then troubled with ambiguitie of words ? He that will consider them well may suspect , that they mean as I conjecture . An active power or principle being the chief cause of operations , alterations and discrimination , is the thing that they all mean by all these names . And the followers of Democritus , especially Gassendus and Cartesius , do not improbably argue that it is some substantial being which maketh that change or effect upon our senses , which as there received is a quality . So that unless Mr. Pemble can better tell us what lux , & calor , are , than by calling them Qualities , he hath given the understanding no satisfaction at all . Much less when he nakedly asserteth , without any proof , that sensation doth not superare naturam primarum qualitatum , that are none of them sensible themselves . And when he hath no other answer to this argument , but that non minus miranda sunt in inanimatis , which he giveth not one instance or word to prove . When Aristotle , &c. Scaliger , Sennertus , and abundance more , have said much to the contrary .

I conclude , that for all that is here said , and whether you call them our forms or not , ( as you may or may not , in several senses ) humane souls are those parts of man which are simple , pure , invisible , active , powerful substances ; and therefore being not annihilated , must needs subsist in their separated state .

OBJECTION IV. Against the soul's dependance upon matter , the Platonists write excellently . Plato himself , and Plot●nus , and Jamblicus , Proclus , &c.

THe Soul is material , and consequently mortal , because it dependeth upon matter in its operations , and consequently in its essence .

Answ. 1. I have proved already , that if you did prove the soul material , you had not thereby at all proved it mortal : ( unless you mean only , that it hath a posse mori vel annihilari ; Anima per essentiam est mobilis ex se●psa ; sed conjuncta corpori quodammodo evasit etiam mobilis a●unde ; sicut anim ipsa sua praesentia dedit corpori ultimum ex se movendi vestigium , sic & ipsa propter corporeum cont●bernium conditionis notam subtit mobilis abunde . Proclus de Anim. & Daemon . which may be said of every creature ) for simple matter , which hath no repugnant parts or principles , hath not only a posse nen mori , but an aptitude in its nature , ad non moriendum . Remember your friends that make the world , or matter , at least , to be eternal . They thought not that materiality was a proof of either annihilation or corruption .

Object . If it be material , it must be compounded of matter and form , and therefore is corruptible .

Answ. True , if that matter and form were two several substances , and were one repugnant to the other . The soul and body are different substances ; but the metaphysical matter and form of the soul , being but the genus & differentia , are not two substances , much less repugnant ; and therefore have never the more a tendency to corruption .

2. The soul useth matter , and dependeth no otherwise on it than its instrument . It doth not follow that a man is a horse ▪ because he dependeth on his horse in the manner of his riding , and his pace : nor that I am inanimate , because in writing I depend on my pen , which is inanimate . If you put spirits of wine into water or whey , as its vehicle to temper it , for a medicine , it doth not follow that the spirits are meer water , because they operate not without the water , but conjunct , and as tempered by it . If the fire in your Lamp do not shine or burn without the oil , but in manner and duration dependeth on it , it doth not follow that fire is annihilated when the candle is out , or that it was but oil before : no nor that it ceaseth to be fire afterwards , as Gassendus must needs confess , who holdeth that the Elements are not turned into one another , §. 1. l. 3. c. 2. Fire ceaseth not to be fire , when it goeth out of our observation .

The noblest natures use and rule the inferiour . God himself moveth and useth things material , and yet is not therefore material himself . Yea , if motus be in patiente & recipitur ad modum recipientis , you may conjecture how far God's own operations upon the creatures may be called dependent , as to the effect , as being ad captum & modum creaturae . And the Sun doth move and quicken all passive matter here below ad modum recipientis , with great variety through the variety of the matter ; and yet it followeth not that the Sun is it self such passive matter .

3. The soul hath operations , which are not upon matter at all , though matter may possibly be an antecedent occasion or prerequisite . Such is the apprehension of its own intellection and volitions , and all that it thence gathereth of God , and other intellectual natures and operations , of which I must say more anon .

OBJECTION V.

NO immaterial substance moveth that which is material , as a principle of its operations : but the soul moveth the body as the principle of its operations : Ergo.

Answ. 1. I have already said , that if you proved the soul material , it would not prove it mortal .

2. As the body hath various operations , so it is moved by various principles or powers . As to locomotion , and perhaps vegetation , the materia subtilii , or finest atoms , as you will call it , or the fiery matter in the spirits , as I would call it , is an active being , which hath a natural power to move it self and the rest . But whether that motion do suffice to sensation , is undecided . But certainly there is another inward principle of motion , which guideth much of the locomotive , and over-ruleth some of the natural motion , by a peculiar action of its own , which is called Intellection and Volition , as I have proved before . When I go to the Church , when I write , or talk , the spirits are the nearest sufficient principle of the motion as motion : but as it is done in this manner , to this end , at this time , with these reasons , it is from the intellectual principle .

3 And thus I deny the major Proposition . And I prove the contrary . 1. God is the first principle of all motion in the world , and the first cause of material motion , and yet is not material . 2. What the lower and baser nature can do , that the higher and nobler hath power to do , ( suppositis supponendis ) therefore if a body can move a body , a soul can do it much more .

But , saith Gassendus , Causis secundis primum agendi principium est Atomorum varia mobilitas ingenita , non incorporea aliqua substantia . Answ. Angels are causae secundae , souls are causae secundae , animated bodies of men are causae secundae : prove it now of any of these ( in your exclusion ) if you can . But he saith , Capere non licet quomodo si incorporeum sit , ita applicari corpori valeat , ut illi impulsum imprimat ; quando noque ipsum contingere , carens ipsa tactu seu mole quae tangat , non potest — Physicae actiones corporeae cum sint , nisi à principio physico corporeoque elici non possiut — Quod anima autem humana incorporea cum sit ▪ & in ipsum tamen corpus suum agat , motumque ipsi imprimat , dicimus animam humanam qua est intellectus seu mens , atque adeo incorporea , non elicere actiones nisi intellectuales , seu mentales & incorporeas . Et quum est sentiens , vegetans , praeditaque vi corporum motrice atque adeo corporea est , elicere actiones corporeas , &c. And of Angels and Devils he saith , That it is known by faith only that they are incorporeal , and perhaps God gave them extraordinary bodies , when he would have them move or act on bodies .

To this I answer , 1. Who gave those atoms their ingenite mobility , and how ? You say that captum omnem fugit ut quippiam aliud moveat , si in seipso immotum maneat . If so , then it seemeth , that either God was moved when he moved atoms , or that he never moved them . How then came they to be moved first ? But you confess that God put into them their mobility . You say , De Deo alia ratio est , quoniam infinitae virtutis cum sit , & v●ique praesens , non ullo s●i motu , sed nutu solo agere & movere quidlibet potest . If you think not as you speak , it is unworthy of a Philosopher ; if you do , then it is strange that you should overthrow your own reasoning , and excuse it no better than thus . If the reason why incorporeal spirits cannot move bodies be that which you alledge , ( because only a body can be applied to a body to make impression on it ) then God can less move a body than man's soul can ; because his purest essence is more distant from corporeal grossness than our souls are . At least , the reason would be the same . And to say that God is every where , and of infinite vertues , maketh him nevertheless a Spirit : and created spirits ( if that be enough ) may have power or vertue enough for such an effect . Doubtless if God move bodies , the spirituality of an agent hindereth not the motion .

2. But why should it captum omnem superare , that a nobler and more potent nature can do that , which a more ignoble can do ? Because I cannot know how a spirit by contact can apply it self to matter , shall I dream that therefore it is uncapable of moving bodies ? Clean contrary , I see that matter of it self is an unactive thing : and were it not that the noble active element of fire , ( which as a lower soul to the passive matter , and a thing almost middle between a spirit and a body ) did move things here below , I could discern no motion in the world , but that which spirits cause , except only that of the parts to the whole , the aggregative motion which tendeth to rest . The difference of understandings is very strange : it is much easier to me to apprehend , that almost all motion should come from the purest , powerful , active , vital natures , than that they should be all unable to stir a straw , or move the air , or any body .

OBJECTION VI.

THe soul is in our sleep either unactive , See in Aristcas Histor. de 70. p. 879. the Kings Quest. 19. about Dreams , with the Answer , how far Dreams are in our power . ( as when we do not so much as dream ) or acteth irregularly and irrationally , according to the fortuitous motion of the spirits : Ergo , it is no incorporeal immortal substance .

Answ. 1. I suppose the soul is never totally unactive . I never awaked since I had the use of memory , but I found my self coming out of a dream . And I suppose they that think they dream not , think so because they forget their dreams .

2. Many a time my reason hath acted for a time as regularly , and much more forcibly , than it doth when I am awake : which sheweth what it can do , though it be not ordinary .

3. This reason is no better than that before answered ; where I told you , that it argueth not that I am a horse , or no wiser than my horse , because I ride but according to his pace , when he halteth , or is tired . Nor doth it prove that when I alight , I cannot go on foot . He is hard of understanding that believeth , that all the glorious parts of the world above us , have no nobler intellectual natures than man . Suppose there be Angels , and suppose one of them should be united to a body , as our souls are : we cannot imagine but that he would actuate it , and operate in it according to its nature ; as I write amiss when my pen is bad . The same I say of persons Lethargick , Apoplectick , Delirant , &c.

OBJECTION VII .

REason is no proof of the soul's immateriality , because sense is a clearer and more excellent way of apprehension than Reason is ; and the bruits have sense .

Answ. 1. I have said enough to the case of Bruits before .

2. The soul understandeth bodily things , by the inlet of the bodily senses : Things incorporeal ( as I shall shew more anon ) it otherwise understandeth . When it understandeth by the help of sense , it is not the sense that understandeth any thing . If Bruits themselves had not an Imagination which is an Image of Reason , their sense would be of little use to them . We see when by business or other thoughts the minde is diverted and alienated , how little sense it self doth for us : when we can hear as if we never heard , and see , and not observe what we see , yet it 's true , that the more sense helpeth us in the apprehending of things sensible , which are then objects , the better and surely r●w perceive them by the understanding . As the second and third Concoction will not be well made , if there be a failing in the first ; so the second and third perception , ( ●n the Phantasie and Intellect ) will be ill made , if the first deceive or fail them . But this proveth not either that the first Concoction or Perception is more noble than the third ; or that Sensitives without Reason have any true understanding at all ; or that Sense , Phantasie and Reason , are not better than Sense alone . But these things need not much disputing . If Sense be nobler than Reason , let the Horse ride the man , and let the Woman give her milk to her Cow , and let Bruits labour men , and feed upon them , and let Beasts be your Tutors , and Kings and Judges , commit to them the noblest works , and give them the preeminence , if you think they have the noblest faculties .

OBJECTION VIII .

SEnsation and Intellection are both but Reception : The passiveness therefore of the Soul doth shew its materiality .

Read Priscians Theophrast de Anim ▪ with Ficinus Notes , which sheweth how farr the Sense is Active . Answ. A short answer may satisfie to this Objection . 1. All created Powers are partly passive , how active soever they be . For being in esse & operari dependant on and subordinate to the first Cause , they must needs receive his influence , as well as exercise their own powers . As the second wheel in the Clock , must receive the moving force of the first , before it can move the third .

2. It is an enormous error about the operations of the Soul , to think that Intellection yea or Sensation either , Sensus Principium mediaque & finem sentiendae rei individuae comprehendit , & Actio est , judiciumque perfectum , & in praesenti momento simul totus existit , etsi non absque passione aliqua instrumenti sensus efficitur non tamen est haec passio sensus ; Quo fit ut patiamur & vigilantes & dormlentes nec tamen persentiamus . Theophrast . de Anim. ut supr. is meer Reception , and that the sensitive and intellective power are but Passive . The active Soul of Man ( yea of Bruits ) receiveth not its object , as the mark or butt receiveth the arrow that is shot at it . It receiveth it by a similitude of nature , and by an active attendance , and embracement , yea by an active appetite sicut foemina marem , vel potius sicut esuriens cibum : Yea , it moveth towards its object , and meeteth it : It actively welcometh and improveth it : As I said even now , a Scholar that in his studies so far diverteth his thoughts , that he knoweth not that the Clock hath strucken at his ears , and knoweth not what those say that talk by him , doth shew that some active attendance is necessary to almost all perception . He that feeleth not that his understanding doth agere as well as pati ( when he is studying , reading or writing ) is a stranger to himself . How oft have I read over many lines when I have thought of something else , and not known one word that I have read ? Is inventing , Lege Mars . Ficinum de Volupt . c. 1. & 2. & 3 , &c. Platonis dogma defendentem , scil. Voluptatem esse Actum vel Motum . compounding , dividing , defining , &c. no action ? I never felt cause from any experience of my own , to believe that I was a meer patient in any thought that was ever in my minde . Nay the Epicurean that supposeth thoughts to be but a dance of Atomes , called Spirits , Priscian in Theophrast . de Anim. c. 13. saith , [ Anima quidem cum sit forma vivens & sensualis , agit circa illa quae sibi offeruntur . Vitaliter atque sensualiter : & quia est in corpore , usque ad certum spatium operatur . doth think that those atomes or spirits are notably active . Cartesius his materia sultilis is eminent in activity . Do you think that every dead Object which I think on with my eyes shut in the night , and so much more alive than I , and so much more active than my minde , that it must be accounted the sole agent , and my minde the patient . They know little of a minde that talk in this strain .

I know Cartesius telleth us , that the eye hath no fire or light in it , except perhaps the eye of a Cat or Owl . But if the study of matter and motion had left him any room for the consideration of other things which he past over , he would by a little search have found that the eye doth close with its primary object , Light , by meer connaturality , because it participateth of Light it self , in its own constitution . It is fire in the eye , even in the visive Spirits , which meeteth the fire or light without , and by union causeth that which we call sight . And seeing that experience forced him to confess it of Cats and Owls , how could he think that all other eyes or sight were quite of another kinde ? Some men have been able to see in the dark , and had sparkling eyes almost like Cats . The degree here differeth not the species . If this materia subtilis or globuli aetherei be fire , he might have allowed some of that to the visive spirits in Man as well as in Owls . Saith Ficinus in Theophrast . de Anim. c. 14. Primum luminosum est Coeleste : Secundum est Igneum : Tertium inter composita quod quasi fulget ut Ignis . Primum luminale est Oculus , praecipuè radiosus , in animalibus , quae nocte vident ; sed ●lii quoque oculi quamvis minus , sunt tamen luminalus .

Nemesius † † See Alcinous de doctr. Plat. cap. 18. to the same purpose . l. pro Immort . Anim. in Bibl. Pat. p. 505. approveth Plato's Judgement , ( Plato inquit ) per confusionem splendorum res aspici existimat , ut id lumen quod ex oculis proficiscitur aliquo usque in aerem , qui ejusdem est secum genus effluat . Quod verò à corporibus manat contraferatur , & quod in aere est , qui interponitur , facileque diffunditur & vertitur , simul cum oculorum igne extendatur ] . Et Galenus ( inquit ) de visione cum Platone consentit in 70 de consens . And he saith himself , that the Sun sendeth its light by the Air , and the light in the eye streameth also into it ; which is to seeing as the Nerves are to the Brain for feeling . Porphyry saith , that sight is the Soul it self discerning it self in all things . But if there were any doubt in the point of sight ( which is performed both by active spirits , and an active object , Light ) yet methinks that when I feel a stone , much more when I meditate on a Mountain , all should confess that my sense and intellection is like to have more action than that Stone and Mountain . And if you say only that Spirits first moved move others , and so touch the Intellectual Organs , or Spirits , I have partly answered that before , and shall answer it more anon . We have great reason to ascribe the most of action to that part which is most subtile , vigorous and active .

OBJECTION IX .

THere is nothing in the Intellect which was not first in the Sense , from which it receiveth all its knowledge by the Idea's of the Phantasie ; Therefore the Soul can reach no higher than to corporeal sensible things : Therefore it is but such it self .

Answ. The Antecedent is false , and both the Consequents . Had he limited his assertions to corporeal objects , I should easily acknowledge to Gassendus , that Omnis quae in mente habetur Idea ortum ducit à sensibus . Et Omnis Id●a aut per sensum transit , aut ex iis quae transeunt per sensum formatur . Et quae Idea propriis acquiritur sensibus persectior est eâ quae ex facta ab alio descriptione formatur . Qualis Idea rei , talis definitio . But that these things will not hold true as he delivereth them universally , I think I shall make plain , and confute this Objection to the satisfaction of any one that knoweth himself .

Ortum ducere à sensu is an ambiguous phrase : The sense may be the Occasion sine qua non , of that whereof it never had the least participation in it self . I desire you but to distinguish between the Intellects Object and its Act , and those Objects which it knoweth by the mediation of other extrinsick objects , and those which it knoweth by the mediation of its own Act. These differences are past all doubt . When the eye seeth these Lines and this Paper , the Light and Lines and Paper are each one thing , and the sight of them is another . I see the Light , and thereby the Paper ; but I see not my sight : My sight is not the object of my sight : It may be said , that the Object is in my sight , but not that my sight is in my sight : Yet by seeing I perceive not only what I see , but that I see ; and I perceive much more plainly that I see , than what I see . I may doubt of a thousand objects which I see , what matter , shape , or colour they are of ; but I doubt not at all of the act of seeing ; that right or wrong some fight I have , or that I see the Light : so is it with the Intellect . This book is one thing , and the understanding it is another thing . The book is the object of my understanding ; but ( at least in primò instanti ) my understanding is not the object of my understanding ; but by understanding I have an immediate perception that I understand . And ( as Cartesius truely saith ) the act of Intellection is more perceived than the object : I am more certain that I think and understand , than I am of the nature of that which I think of and understand . If any say , that the act of Intellection is the object of another Intellection , because intelligo me intelligere , and so that intellectio non est tantum actus intellectus , sed etiam est in intellectu , and that the Intellect doth understand its own act intuitivè as some speak , or by reflexion as others ( though doubtless the first perception that I understand , is not by reflexion , but by that same act of understanding something else ) ( as sight doth not reflect upon it self to get a perception that I see ) I will enter no controversie about any of these notions of the manner of our understanding our own act of Intellection , which doth not concern the present business . But it is most certain that Actus intelligendi nunquam fuit in sensu : when the object of Intellection did pass through the sense , the Act of Intellection did not : nor the intellection or perception of that Act of Intellection , did not : Nor the Intellection of the common nature of an Intelligence , which from hence I gather ; nor the Intellection of particular Intelligences as Angels ; nor my Intellection of any mans Intellect or intellectual act , whose nature I gather from mine own : Nor the conception I have of a Deity as the most perfect intellect ; nor the perception which I have of my own Volition of my own felicity , or of the means thereto as such , nor of the pleasing of God , nor of another mans good : Nor my perception of the nature of the will hence gathered ; nor my conception of the Volitive power in other persons ; nor my conceptions of the Volitions of God , of Angels , &c. nor my conception of Intellectual or moral habits , nor of the Wills natural inclinations ! None of all these were ever in the Sense ; nor passed through the Sense : some of them ( which Gassendus de Ideis overlooketh ) are without any Idea at all properly so called ( as the first perception of the act of my own understanding and will , by understanding and willing other things ; as we perceive that we see non videndo Ipsum visum , sed alia videndo ) : And that Idea which we have of all the rest , is fetcht from this perception of our own acts , and not from any thing which ever was in the sense : The Soul by knowing it self , doth gather the knowledge of all higher intellectual beings , which is its most considerable worthy knowledge . I hope I have given you instances enow ; and plain enough , and you see now what truth there is of nihil est intellectu quod non fuit prius in sensu .

D' Orbellis distinguisheth Knowledge ( largely taken ) into sensitivè & intellectivè : and both of them into Abstractivè & Intuitivè . Knowledge Intuitive is of an Object as it self present , when a thing in its present existence , is the moving object of knowledge . Knowledge Abstractive is when the species of the thing doth move us to know the thing it self : and that whether the thing it self be present or absent , and have existence or not . The example of Intuitive sensitive knowledge or perception which he giveth , is the Eye seeing Colours . The instance of Abstractive sensitive knowledge is , as the Phantasie imagineth colours : The instance of Intuitive Intellective Knowledge is , the Saints seeing the glory of God in Heaven , and he might have instanced in many other things : The instance of Abstractive Intellective Knowledge , is the understandings Knowledge of the Quiddity of Colours by means of the species . To which may be added , that Abstractive Knowledge is either per speciem propriam , or per speciem alienam : In this life the Soul knoweth its own acts either Intuitively or by an act , if possible , yet neerer to its essential power , that hath no usual distinguishing name . It knoweth its own powers , inclinations , and habits , neither by a knowledge , in proper and strict sense , intuitive or abstractive : For it is not by a proper species , but it is its natural innate power of discerning this Principle , that quicquid agit potest agere quod agit ; by arguing ab actu ad potentiam & naturam . But in the large sense as Cartesius useth the word , this may be called , an Idea . The minde knoweth God and Angels , and other mens Souls , in this large sense also by an Idea , but not per speciem propriam , sed alienam , that is , not by a species of God and Angels , but by an Idea borrowed from our own Intellections and Volitions . But this is not an Idea that ever passed through the senses : and Gassendus might have thought on it , whether it be not an Idea in the Intellect , if not without the phantasie , at least over and above the Idea in the Imagination , when he denieth that there is any such Intellective Idea's .

2. But what if there had been nothing in the intellect , but what passed through the sense ? it would no more thence follow that the intellect is no more noble , spiritual or immortal than the sense , than it will follow that the King is no better than his Porter , because none cometh to him till he let them in ; or that the animal spirits are no more noble than the teeth , or than the natural heat ; or the third concoction is no more excellent than the first , because nothing cometh to the third concoction , but what was masticated , swallowed , and passed the first and second concoction . Of which , before .

3. And even by the help of things sensible , Epicurus can reach the knowledge of insensible atoms , and Cartesius of his subtil matter , and globuli coelestes : why then by things sensible may we not reach the knowledge of spiritual substances and powers ?

Yet after all this , I am much of their mind , who think that it is not actual knowledge that is born with us ; nor is there any true Idea or picture of any thing innate in our understandings ; and I think that if per possibile vel impossibile , you suppose a man born without any one sense , that he would have had no actual knowledge at all , ( though that is uncertain . ) Because as if I had not seen any thing objective , I should not have perceived that I could see ; so if I had never known any other object , I could not have known what it is to know : and other objects have no way , that I know of , to the intellect , but through the sense : ( Though what the active spirits would have done upon the phantasie , I cannot possibly understand . ) But all this only concludeth , that the senses reception is the way to the intellection of things sensible ; and that it was a necessary occasion , sine qua non , to the perception of our own intellectual act , because thus necessary to the act it self : But not that any Idea of our own Intellection , or any of all the things fore-instanced , was received through the senses .

OBJECTION X.

THat which things corporeal work upon , is corporeal : for it cannot be conceived how bodies own work upon that which hath no body : But things corporeal work upon the soul : Ergo , it is it self corporeal .

Answ. 1. I largely before shewed , that our uncertainty of the just consistence of Metaphysical matter , or incorporeal substance , doth make all such arguings to sound like dreams .

2. I have shewed , that spiritual powers receive not impressions as dull matter doth , by a meer passive power : but by an activity and outgoing , it worketh indeed upon that which it receiveth , much more than any such matter can be said to work on it : nay , matter doth not properly work upon it at all , but only afford it matter to work upon , and occasion to exercise its active power . As the stone or tree doth not work upon the sight , but the sight by the help of light doth work upon it . As the eye can see a dung-hill , and yet be of a nobler kind , and God and Angels can know beasts and worms , and yet be incorporeal . So man can know things inanimate , and yet be animate ; and things insensible , and yet be sensible ; and things irrational , and yet be rational ; and things corporeal , and yet be incorporeal . And this by the activity and extent of its power , and not by any passive debasing defectiveness at all .

OBJECTION X● .

THat is not incorporeal , Vid. Paul . Cartesium in Sent. 1. Dis. 1. p. 7. & Dis. 2. p. 8. That spiritual things are better known than corporeal , and of the knowledge of God . which neither knoweth it self to be incorporeal , nor hath any notion but negative of an incorporeal being : But such is man's soul .

Answ. 1. If the soul know not it self to be an immortal spirit , what maketh almost all the world to judge so of themselves ? insomuch that those men that under pretence of Philosophy deny it , are fain to study very hard , and take many years pains to blot out this light of nature from their minds ; because they cannot be ignorant of it at easie rates : The understanding will not lose its natural light , nor suffer such verities to be obliterated , but by a great deal of industry , and by the engines of abundance of false notions , which are sought after to that use . As Cicero saith of the Epicureans , They learn those things , quae cum praeclare didicerunt nihil sciant . ( Piso de fin. 5. p. 204. ) They learn diligently to unlearn the truth , that when they have learn'd much , they may know little .

2. Hath man no notion but Negative , of an incorporeal being . I shewed you before why the notion of materiality should not be here used for a cheat or blind . But look back on what I said even now , and you will see that as Cartes truly saith , we have not only positive conceptions of a mind , but the first , the clearest , and the surest conceptions of it , in the measure that is fit for our present state .

Quest. 1. Have you not a positive conception of Intellection and Volition ? If not , you are unfit for any controversies about them , and cannot own your own humanity .

Quest. 2. Have you not a clearer perception , that you think , and know or reason ( either right or wrong ) than you have what that thing is that you think or reason about ?

Quest. 3. Have you not a sure and positive conception , that omnis actus est alicujus actus , & quod nihil , nihil agit ? and therefore that you are an intelligent volitive being .

Quest. 4. Have you not a positive sure conception , that quicquid agit agere potest , and that nothing doth that which it cannot do ; and therefore that your souls are beings potentiated for Intellection , Volition and Execution ?

Porphyr . de occas . inq . Anima est Essentia inextensa , immaterialis , immortalis , in vita habente à seipsa vivere atque esse simpliciter possidente . Quest. 5. Have you not a positive sure conception , that you have a natural inclination to these acts , and a pleasure in them , and that they are natural and perfective to you ? and consequently that your souls are beings , that have not only a power , but a vis & inclinatio naturalis , or a power that is natural , and active , and inclined to these particular actings .

Quest. 6. Have you not a positive sure conception , that the end and highest objects of these acts and inclinations , are things above sense , viz. your selves or minds in the first place , and then the things above you , the first Being , Cause , and Mover of all ; the infinite Power , Wisdom and Goodness , who is your Maker and your End ? If you find no such thing , The Lord have mercy on you , for every honest man may find it .

Quest. 7. Have you not a positive sure conception , that such as the Operations are which flow from the essential powers or faculties , such in nobility , and excellency , and nature is the substance thus potentiated and acting .

All these are clear , undeniable , positive conceptions of the soul ; which set together are thus much , that [ The Mind or Soul of man is a noble Essence , above the reach and nature of sense , naturally potentiated and inclined , as an active being , to intellection , volition , and seeking after things celestial and everlasting , especially God himself , his ultimate end . ] All this is positive , clear and sure . And you would think this enough , 1. If you did consider what Lud. Vives saith , that God hath given man a soul to use , rather than accurately to know ; or to know so far as is necessary to use . As your child may have the use of his knife , or clock , or watch , or cloaths , without knowing what metall they are made of , or how to compose and make the like , as long as he can but do that with them which is necessary to their use . Often saith Seneca , Necessaria ignoramus , quia superflua didicimus . 2. If your minds were not by sense deluded and captivated to such fixed idea's of things corporeal and gross , as to over-look all other beings , and measure all substance by such gross idea's . 3. If you well considered , that you know in any respect little more of things corporeal , and in some respects much less . Let us see wherein it is that you know more : either as to the sensible or insensible parts of such beings . As for the substances as such , you confess they are but per accidens , the objects of sense , and that as stripped of their accidents you have no positive true conception of them . And as for the accidents , you are no whit agreed either what they are , or how many . Of all things you are most unanimous in that of Quantity , moles , or extensions ; but what a poor kind of knowledge is it , to know that this or that is quantum , and not to know what it is that is quantum . What light , colour , sapor , odor are , and what all the senses that perceive them , you are as much disagreed as if this age had been the first that had debated it . The same I may say both of Qualities in general , and of all other in particular , except figure , which properly belongeth not to the predicament . Of all the rest there is the like disagreement ; even time and place , which truly are nothing but entia rationis , are debased by you in the first place , and are two of Gassendus his four predicaments . About the number either of principles or elements , there is no agreement ; no nor what any one of the elements are : Who hath told us what is the form of earth , or water , or air , or described them otherwise than by their qualities ? And then differ you as much about those qualities . Who hath told us any thing of the naked matter or form of fire ( such as the Sun and Luminaries are ) ? any otherwise than by its acts , and powers or vertues of Motion , Light and Heat , as we describe to you the soul of man . And if you go to the invisible part of matter , it would make a man rather sick than wise , to read men provincias dare atomis , as Cicero speaketh ; and to think with what bold unreasonable fiction they number them , as shaped and figured ; and figure and shape them to the uses which they have feigned for them , and then use them and conduct them , and vary their motions , as confidently and seriously , as if they had given us any proof of any of this , and indeed expected to be believed . Nay , we must know how the corners of atoms ( pardon the contradiction ) came to be filed or worn off by motion , and so reduced to greater subtilty . And Gassendus , after all the fabrick which he buildeth upon atoms , saith , [ That atoms have not of themselves a moving force , but from God's first motion . § . 1. c. 8. p. 280. Non quod Deo necesse fuerit creare seorsim atomos , quas deinceps in partes grandiores , grandioresque ex his , mundus constaret , compingerit ; sed quod creans materiae massam , in corpuscula exolubilem , atque adeo ex corpusculis tanquam minimis extremisque particulis compositam , concreasse illi ipsa corpuscula censentur . ib. So that they know not indeed whether God created matter first in atoms disjunct , or in more large and bulky parts : and so whether motion did divide grosser and greater parts into atoms , or whether it coagulated atoms into greater bodies . But the sum is , that they only affirm , that what ever bodies God made , they are divisible into atoms , that is , into parts by man indivisible . A great mystery sure , that the whole is divisible into smaller parts ! And what the nearer is any man by this , for the discerning of any of their wild hypotheses ? In a word , God hath given man knowledge for his benefit and use , to the ends of his being and life : and so far as we have use for it we may know all things about us ; but to humour our wanton fancies he is not obliged . And because we have more use for the faculties of our souls , than for fire and water , or any outward thing , he hath given us the first and surest knowledge of them ; whatsoever self-contradicting Somatists say , to depress this knowledge , and advance that knowledge of Bodies , which their own disagreements do confute . Sure I am , if that be a probable opinion which hath divers learned men for it , almost all things are probable in Philosophy : and if that be improbable which hath multitudes of learned men against it , almost all things are improbable .

OBJECTION XII .

THat which is generated is corruptible : but the soul is generated : Ergo , &c. —

Answ. 1. If by [ corruptible ] you mean that which hath [ à posse perire ] or a certainty of perishing , if God uphold it not , I grant it of the whole Creation . But if you mean that which in its nature is so fitted to dissolution , perishing or decay , as that God seemeth to intend it to such an end ; or must miraculously preserve it , or else it will perish ; or that which eventually will perish , then we must not so easily dismiss you .

2. The word [ generated ] is of so great ambiguity , and generation it self a thing so little understood by mortals , that this reason doth but carry the controversie into the dark , and argue ab obscuriore & minùs noto ; which is the way of a wrangler , and not of one that would reveal the truth . Either generation is the production of some new substance , not existent before so much as in its matter ; or it is only the composition of pre-existent substances . If it be the later , then you may prove the possibility and probability of the dissolution of the frame , and separation of those several substances . But you will confess your selves , that each part retaineth its proper nature still ; and that if one were a more noble and active element than the rest , it is not annihilated , but remaineth so still without debasement . Therefore if their opinion were true , who hold the pre-existence of that purest part of man which we call his soul , ( either in a common element , or individuate ) no reason can think that the dissolution doth any more than separate the parts of man , and return that soul to its pre-existent state ; where still it will be as noble a creature as it was here .

But if Generation do produce a substance de novo , which did no way pre-exist , then it is either a corporeal substance , or a spiritual or incorporeal : which soever it be , can you give any reason why this should perish at the dissolution , any more than if it had pre-existed ? If the nature of it be the same , why should not the duration be the same ? one of the two you will confess it , either a corporeal substance or an incorporeal , if it be at all a substance : and you confess that no substance is annihilated , or perisheth , otherwise than by dissolution of parts . If the reason of your major be , because the thing generated hath a beginning , and did oriri de novo , so did all matter and substances that be created . Or if you suppose them all from eternity , yet do but suppose them to be created and have had a beginning , and yet to be the same as if they had been eternal , and you will see that there will be the same reason to prove their continuance , as long as their nature and their dependance on God are both the same .

But it may be you will form your objection better , and say , that Generation produceth no new substance , but only a composition , order and temperament of pre-existent substances : But souls are generated : Ergo , They are no substances , but the order or temperament of pre-existent substances .

Answ. I never saw any thing like a cogent proof of the major : and most Christians think you can never prove the minor .

A substance may be called new , either because it is made of nothing , as in creation , or because it ariseth to its natural state of perfection ex semine vel natura foecunda , where it was only virtually and seminally before .

Before you can prove your major even in the first sense , you must be better acquainted with the nature of God , and of Spirits , and of Generation , than you are : I cannot imagine what shew of proof you can bring to prove , that universally no generation causeth a substance totally new , unless you will go to Scripture , ( which you believe not ) and plead from Genes. 1. that God then ended all his works , and therefore doth create no more . But , 1. He may cause them totally de novo , without such a creation as is there spoken of : for he may by a stablished Law of Nature adjoyn his producing influx to the act of a creature , ( ordinarily ) and so difference it from that proper creation . 2. No man can prove that God hath there said one word to assure us , that he will never create any thing hereafter . Cannot a workman look on his house , and see that it is well done , and say , I have finished it , without obliging him never to build another , nor to make any reparations of that as there is cause ? May not God create a new Heaven and Earth ? may he not create a new Star , or a new Plant or Animal , if he please , without the breaking of any word that he hath spoken ? For my part , I never saw a word which I could discern to have any such signification or importance . The argument from Genes. 1. is no better than theirs , who from Christ's consummatum est do gather , that his death and burial which followed that word , were no part of his satisfactory meritorious humiliation .

On the contrary , there have been both Philosophers and Divines , who have thought , that God doth in omni instanti , properly create all things which he is said to conserve : of whom the one part do mean only , that the being of the creatures is as dependant on his continual causation , as the life of the branches is on the tree : but that the same substance is continued , and not another daily made . But there are others who think , that all creatures who are in fluxu continuo , not per locomotum , but ab entitate ad nihilum , and that they are all but a continual emanation from God , which as it passeth from him tendeth to nothing , and new emanations do still make such a supply , as that the things may be called the same ; as a River , whose waters pass in the same Channel . As they think the beams or light of the Sun doth in omni instanti oriri & festinare ad nihilum , the stream being still supplied with new emanations . Were it not for the overthrow throw of individuation , personality , rewards and punishments that hence seemeth to follow , this opinion would seem more plausible than theirs , who groundlesly prohibit God from causing any more new beings .

But though , no doubt , there is unto all beings , a continual emanation or influx from God , which is a continued causation , it may be either conservative of the being first caused , or else restorative of a being continually in decay , as he please : for both ways are possible to him , as implying no contradiction ; though both cannot be about one and the same being , in the same respect , and at the same time . And our sense and reason tell us , that the conservative influx is his usual way .

2. But it is commonly , and not without reason , supposed , that generation produceth things de novo in another sense : not absolutely , as creation doth ; but secundum quid , by exalting the seminal virtue into act , and into perfection . New individuals are not made of new matter now created ; but the corporeal part is only pre-existent matter , ordered , compounded and contempered : and the incorporeal part is , both quoad materiam suam metaphysicam , & formam vel naturam specificam , the exaltation and expurgency of that into full and perfect existence , which did before exist in semine virtuoso .

When God had newly created the first man and woman , he created in them a propagating virtue and fecundity : this was , as it were , semen seminis : by this they do first generare semen separabile : which suppositis supponendis , hath a fecundity fit to produce a new suppositum vel personam ; and may be called a person seminally or virtually , but not actually , formally and properly : and so this person hath power to produce another , and that another in the same way . And note , that the same creating word , which said , Let there be light ; and , Let us make man ; did say also to man , as well as to other creatures , Increase and multiply : not , [ create new souls or bodies ] but by generation , [ Increase and multiply ] which is the bringing of many persons out of two , and so on , as out of a seminal pre-existence or virtual , into actual formal existence .

He knoweth not the mysteriousness of this wonderful work of God , nor the ignorance of mankind , who knoweth not that all generation of man , bruits or plants , hath much that is to us unsearchable . And they that think it a dishonour to a Philosopher , not to undertake or pretend to render the just causes of this and all other the Phaenomena in nature , do but say , I will hide the dishonour of my ignorance by denying it ; that is , by telling men that I am ignorant of my ignorance , and by aggravating it by this increase , and the addition of pride , presumption and falsity .

This much is certain , 1. That whatsoever distinct parts do constitute individuals , which are themselves of several natures , so many several natures in the world we may confidently assert , though we understand not whether they all exist separatedly , or are found only in conjunction with others .

2. We certainly find in the world , * *

The Platonists method of progression is thus summed up in Plotinus Ennead. 4. l. 3. p. 384. and out of him by Ficinus , [ Sicut aëris summum primum omnium ignitur , ab infimo ignis , sic coelum summum corpus primo animatur ab anima quae est ultimum Divinorum : Ipsum Bonum est quasi Centrum : Mens , lumen inde emicans ; & permanens : Anima , Lumen de Lumine se moven● : Corpus , per se opacum illuminatur ab anima ; sed Animae in coelo , securae illuminant ; sub coelo non sine curâ .

Est utique aliquid velut centrum ; Penes hoc autem circulus ab ipso micans : Praeter haec & alius circulus , Lumen de lumine : ultra haec insuper non amalius Luminis circulus , sed jam Luminis indigus alieni , propriae lucis inopia . Inqu . Plot. ibid.

1. An intelligent nature ; 2. A sensitive nature ; 3. A fiery , active , vegetative nature ; 4. A passive matter , which receiveth the influx of active natures ; which is distributed into air , and water , and earth .

3. The most active nature is most communicative of it self , in the way of its proper operations .

4. We certainly perceive that the Sun and fiery nature are active upon the air , water and earth , which are the passive Elements . And by this activity in a threefold influx , Motion , Light and Heat , do cause the sensible alterations which are made below ; and so that it is as a kind of life , or general form , or soul to the passive matter .

5. We also find that Motion , Light and Heat , as such , are all different totâ specie from sensation ; and therefore as such are not the adequate causes of it . And also that there is a sensitive nature in every animal , besides the vegetative .

6. Whether the vegetative nature be any other than the fiery or solar , is to man uncertain . But it is most probable that it is the same nature , though it always work not to actual vegetation , for want of prepared matter . But that the Sun and fiery nature is eminenter vegetativè , and therefore that vegetation is not above the nature of fire , ( or the Sun ) and so may be an effect of it .

7. In the production of vegetatives by generation it is evident , that as the fiery active nature is the nearest cause efficient , and the passive is the matter and recipient . So that this igneous nature generateth as in three distinguished subjects , three several ways . 1. As in Parentibus & semine , into which God ab origine in the creation , hath put not only a spark of the active virtucus fiery nature in general , but also a certain special nature , differencing one creature from another . 2. The Sun and superiour globes of the fiery nature , which cast a paternal , though but universal influx , upon the foresaid semen . 3. The calor naturalis telluris , which may be called , as Dr. Gilbert and others do , its soul or form ; which is to the seed as the anima matris is to the infant . And all these three , the fiery nature of the semen , of the Sun , and of the calor naturalis telluris , are generally the same : and by their agreeableness do meet in co-operation for generation .

8. Herein all three as conjunct are the cause of Life , as Life , the Sun , the seed , and the calor telluris , communicating conjunctly what in their natures they all contain : that is , an active nature , having a power by motion , light and heat , to cause vegetation and its conjunct effects . But the calor & motus solis , and the calor telluris , are but universal causes of life as life : but the virtus seminalis is both a cause of life in genere , and a specifying cause of this or that sort of Plants in specie : the reason why e. g. an Oak , an Elm , a Rose-tree , and every plant is what it is in specie , being to be fetch'd from the seed alone , and the Creator's will .

9. Though the seed be the chief or only specifying cause , ( why this is Adeantum , and that Betonica , and that Calendula , &c. ) yet the Sun and Earth , the universal causes , do contribute much more to the life as life , than the seed it self .

10. This fiery , or solar active nature , is so pure , and above the full knowledge of mortals , that we have no certainty at all , whether in all this generative influx , it communicate to vegetatives from it self a pre-existent matter , and so draw it back to it self again by circulation ) or whether it do only by the substantial contact of its active streams , cherish , and actuate , and perfect the substance which it findeth in semine & materiâ passivâ ; or whether per influxum virtutis , it operate only by that which is commonly called Quality , without any communication or contact of substance .

11. In all this operation of the Solar or fiery nature in generation , it is quid medium , between the passive matter and the animal nature , and is plainly an image of the animal nature and its operations : so like it , that it hath tempted many to ascribe all animal operations only to the Solar or fiery nature , and hath caused wise men to doubt whether this nature be to be numbred with things corporeal or incorporeal ; and to place it between both , as participating in several respects of both .

12. If the sensitive nature be really above , or specifically different from the fiery , we may , in what is said , conjecture much at the order of the generation of things sensitive , viz. by a three-fold cause co-operating , one specifying , and two universal and cherishing . The specifying is the virtus seminalis maris & foeminae conjunct , and of neither alone , ( the same God which bless'd the single seed of a plant with the gift of multiplication , bless'd only the conjunct seeds of male and female animals with that gift : ) The superiour universal cause is either some anima universalis ejusdem naturae , or God immediately . By an Anima universalis I mean not an anima totius mundi ▪ but of that superiour vortex or part which this earth belongs to . Either this is the Sun , or some invisible soul . If it be the Sun , it is not by its simple fiery nature before mentioned ; because sensation seemeth to be somewhat totâ specie , different from motion , light and heat : and then it must prove that the Sun is compound , and hath a superiour form and nature , which either formaliter or eminenter is sensitive ; and that by this it is that it animateth inferiour sensitives . But of this we mortals have no certainty : It seemeth very improbable , that a worm or flie should have a nature superiour to any that the Sun hath : but probabilities are not certainties : there are things highest and things lowest in their several kinds . But remember , that if it should be the Sun , it is by that nature superiour to fire , by which it doth it : The maternal universal Cause of the sensitive life is the Mother . Whether the spirits of a sensitive Creature have more in them than the spirits of a Plant ; and do more by nutrition , than cause Vegetation ; whether they nourish sensitive Life as such , is doubtfull : But if they do so , they be but an universal and not a specifying Cause ; that is , the Cause of Life as Life , but not of the vita bovis , equi , canis , felis , aquilae , qua talis . And therefore if the late-discovered trick of passing all the blood of one animal into another , be prosecuted to the utmost tryal , possibly it may do much to the advantage of Life and Sense as such ; but never to the alteration of the species , to turn a Dog into a Swine , or any other sort of Animal .

13. Whether the sensitive nature be most refined-corporeal , or totally incorporeal , is past the reach of man to be assured of .

14. The foresaid difficulty is greater here than in the Vegetative Generation , viz. Whether in the multiplication of sensitive souls , there be an addition of substance communicated from the Universal Causes ? or a greater quantity or degree of matter ( physical or metaphysical ) propagated and produced into existence by generation , than there was before ? It seemeth hard to say , that a pair of Animals in Noahs Ark , had as much matter or substance in their souls as the millions since proceeding from them : But whether such souls have quantitive degrees ? or by what terms of gradation the souls of millions are distinct from one ? besides the number ? or whether God in the blessing of multiplication , hath enabled them to increase the quantity of matter which shall serve for so many more forms ? are things which we cannot fully understand .

15. In the like manner we may rise up , and conceive of the Generation of Mankind . We are sure that he hath an intelligent nature , much nobler than the sensitive . And we know that homo generat hominem : And we know that in his Generation there is an Vniversal Cause , and a specifying Cause : ( for though there be but one species of men , yet there are more of Intelligences ; and that one may have an Vniversal Cause , producing that and other effects , and an Univocal special Cause . ) We know that because he is Generated , the specifying Cause , is the fecundity or propagating power of the Parent , generating a separable seed , which seed ( in conjunction as aforesaid , & suppositis supponendis ) is semen hominis , and is man seminally and virtually , but not actually : that is , Hath both Passive and Active Power , and virtue , by reception of the influx of the universal Cause , to become a man . The universal inferior or feminine Cause , is the Mothers Body , and Soul , or the whole Mother , in whom the Infant is generated and cherished . I call it Vniversal : For it is only the semen that specifieth : And therefore by a false or bruitish semen a woman may produce a Monster . The Vniversal Paternal Cause is certainly GOD ut prima , and it is probable also ut sola : For he made Mans Soul at first by that immediate communication , which is called Breathing it into him : And the Intellectual nature ( though specified into Angels and Men ) is the neerest to GOD that we have any knowledge of : And therefore Reason will not teach us to look to any intermediate universal or superiour Cause ; because there is no created superiour Nature to the Intellectual : And it 's absurd to goe to the Inferior to be the Cause of the superior . If any will needs think , that under God , there is some Vniversal Intellect ( not of the whole Universe , for that 's plainly improbable , but of our Systeme or Vortex , ) they must take it to be some Angelical Intelligence , as Aristotle , or the Sun , No man can prove either of these to have any such office . And for the Sun , it is certain that it is not possible , unless it self be an Intelligence : And though to humane Reason it seem very likely , that so glorious a corporeal Nature as the Sun , should not be destitute of as noble a form , as a lump of Clay , a humane body doth possess , that so there may be a proportion in Gods works between the nobility of matter and form ; yet all this to man is utterly uncertain ; nor doth any man know whether the Luminaries are animated with either sentient or intelligent Souls , or not . He that most confidently asserteth either , and scorneth the Contradicter , doth but tell you , that he is ignorant of his ignorance . But if it should prove true , as many of the Fathers thought , and Mammertus ubi supra asserteth , that Angels have fiery Bodies which they animate , and so that the Sun is animated with an Intelligence , it would not follow that as fiery or as sensitive , but only as intellective , it were a subordinate universal Cause of compleat humane Generations , and that Sol & Homo generant hominem ; ( save only quoad Corpus , which is but secundum quid . ) But that God is the Vniversal Cause is unquestionable , whether there be any subordinate or not .

16. And here it is no wonder if the doubts arise which were in the cases of the forementioned Generations . Whether God as the universal cause produce new-metaphysical matter for new forms ? Whether millions of Souls since generated , have not more such metaphysical matter , than the soul of Adam and Eve alone ? How Souls may be said to have more or less such matter or substance ? Whether he educe all Souls è virtute & foecunditate primarum , by giving them a power without any division or diminution of themselves , to bring forth others by multiplication ? and so cause his Creature to participate of his own foecundity , or power of causing Entities , &c. But such difficulties as these , which arise not from uncertainties in Theology , but are the meer consequents of the imperfection of humane Intellects , and the remoteness , depth , and unrevealedness of these mysterious works of God , should turn no man from the holding of other plain revealed truths . As that man generateth man ; that God is the chief specifying Cause by his first making of man , and giving him the power and blessing of propagation , which he still maintaineth , and with which he doth concurre : That Man is the second specifying Cause in the exercise of that power of Generation which God gave him . That God is the chief universal Cause ; and to the production of an Intellectual nature as such , doth unspeakably more than man . That the mother as cherishing the semen utriusque Parentis , is the maternal universal Cause , &c. We know not fully how it is that one Light causeth a thousand , without division or diminution of it self : and what it is that is caused de novo . It is easie to say , that it is but the motion of one part of the atomes or materia subtilis moving another , which was all pre-existent : But few men that can see through a smoke or dust of atomes , will believe , that the Sun and other fiery bodies , which shew themselves so wonderfully to us by Motion , Light and Heat , have no peculiar Nature , Power or Virtues to cause all this , but meer magnitude , and figure : And that those Corpuscles which have so many hundred degrees of magnitude , and figures , should not fall into as many hundred such Bodies as we call Elements , rather than into two or four .

Suppose ( which we may ad verum exquirendum ) that there were no more Fire in the Universe than one Candle : It having the same nature as now it hath , that Candle would turn Cities and all combustible matter into Fire . But of the Generation of man quoad animam , I referre the Reader to Sennertus his Hypomnemata ( to omit all others )

And now I would know what there is in Generation that should be against the Immortality of the Soul ? Nemesius de Anima ( which goeth under the name of Greg. Nyssen . ) while he endeavoureth to prove the pre-existence of Souls , doth thus peremptorily conclude [ Si animae ex ortu fiunt mutuo , ratione providentiae fiunt , & caducae sunt ut caetera quae ex propagatione generis oriuntur : si sunt ex nihilo , Creatio haec est , neque verum est , cessavit Deus ab omnibus operibus suis : Non ergo nunc animae fiunt : But there is no appearance of a just proof in any thing that he saith , against either of the Opinions which he opposeth . will you say , it is because the Soul hath a Beginning ? I have answered before , that so have all Creatures : Is it because it proveth the Soul material ? 1. If it did , I have shewed that you your selves hold a perpetuity of matter . 2. But it doth not so . If you say , that Incorporeal Spirits generate not : I answer , That is but a naked , unproved assertion . If you say , that Angels do not : I answer , that 1. that is not because they are unable or unapt if God thought it fittest for them : nor 2. can any man prove de facto whether they do or not . Christ saith , They marry not : but he saith not , whether they at all propagate their species or not : I know the negative is taken for certain ; and I say not that it is not true , but that it is not certain not at all known , and therefore an unfit supposition to argue from , against the Immortality of the Soul . And I must confess , that for my part , as I have oft read , Formae se multiplicant , and that the Fire can more multiply or encrease it self than Earth , and as I know that the more noble any Nature is , the more like it is to God , and therefore more potent , more active , more fecund and productive ; so I should farr rather think that the Angelical Nature can propagate it self than the Humane , if God had not told me the later , and said nothing pro or contra of the former . And therefore make no doubt , but if it do not , ( which no man knoweth ) it is not because things material are more able ; but for other reasons unknown to us . Whether because God will have this lower World , to be the Nidus vel Matrix Coelorum , and the Seminary of Heaven , and all multiplication to be here , or what it is , we know not .

But if it be on the other side concluded , that the whole substance of a Soul doth proceed directly and immediately from God , it doth make no great alteration in this case , or any of the coincident cases about humane propagation : if you consider , 1. That it is impossible that there should be any substance which is not totally from God , either immediately , or mediately : And that what is said to be mediately from Him , hath in it as much of his Causation as if there were no medium : For God is not a partial Cause , but a total in suo genere ; and he is as neer to the effect as if there were no second Cause . 2. That the Somatists themselves say , that in the Generation of Plants and Animals ( which they suppose to be totally Corporeal ) there is not the least degree of substance produced de novo , and therefore there is none , but what was totally of God , and the Parents do but cause instrumentally the uniting of matter prae-existent . Therefore if in the Generating of Man , the Parents do but instrumentally cause the uniting of substance which is totally from God , though not prae-existent , it little differenceth the Case as to the consequents . 3. Especially considering that what God doth , he doth by an establisht Law of Nature : As in his making of the World he made the Sun a Causa Vniversalis constantly to send forth the emanation of Light , Heat , and moving force upon passive matter , and thereby to produce effects diversifyed by the preparations and reception of that matter ; as to soften Wax , to harden Clay , to make a Dunghill stink , and a Rose smell sweet , to produce a poysonous and a wholsom Plant , a Nightingale and a Toad , &c. and this without any dishonour to the Sun : So if God the Father of Spirits , the Central efficient of Souls , have made it the original Law of Nature , that he will accordingly afford his communicative Influx , and that in Humane Generations , such and such Preparations of matter , shall be as Receptive of his emanations for such and such Forms , or spiritual substances , and that he will be herein but an Vniversal Cause of Souls as Souls , and not of Souls as clean or unclean ; and that this shall depend upon the preparation of the Recipient ( whether it be the Body , or a sensitive foregoing Principle ) ( still keeping at his pleasure , as a Voluntary Agent , the suspension or dispose of the effect ) , this would make no great alteration , neither as to the point of original sin , nor any other weighty consequent .

OBJECTION XIII .

OMne quod oritur interit : That which is not eternal as to past duration , is not eternal as to future duration : But the Soul is not eternal as to past duration : Ergo.

Answ. I confess this argument will prove that the Soul is not mortal ex necessitate suae naturae , without dependance on a Voluntary preserver . And therefore Cicero after most other Philosophers , who useth the Major for a contrary Conclusion , mistook in this , that he thought the Soul was as natural an Emanation from God as the beams or light is from the Sun : and therefore that it was naturally eternall both à parte ante & à parte post : which made Arnobius and other Ancients argue as much against the Platonists Immortality of the Soul , as against the Epicureans Mortality , so that ( as I said before ) one would think that they were heretical in this point that doth not make them well . But it is only this natural Eternity which they confute : And when the Philosophers say , that Omne quod oritur interit , they can mean , or at least prove no more but this , that it is not Everlasting ex necessitate naturae . But yet 1. It may be in its nature fitted to be perpetual . 2. And by the will of the Creator made perpetual . Every Creature did oriri de novo : and yet every one doth not interire .

OBJECTION XIV .

Would you see Physical Arguments for the Souls Incorporeity and Immortality ? Among a multitude that have done it , I desire you to read Plotinus , En. 4. l. 7. of the Immort . of the Soul ; whose arguments I pretermit , because I would not be tedious in transcribing that which is already so well written ( abateing their peculiar Conceits . )

Vid. & Savonarol . l. 1. c. ult.

AMong all your Arguments for the Souls Immortality , there are none but Morall ones .

Answ. Morality is grown so contemptible a thing , with some debauched persons , that a very argument is invalidated by them or contemned , if they can but call it Moral . But what is Morality but the modality of Naturals ? And the same argument may be Natural and Moral . Indeed we call that a Causa Moralis oft-times which doth not necessitate the effect : And yet sometimes even moral Causes do infalibly and certainly produce the effect . But causation and argumentation are different things , and so is an effect and a Logical consequence . Will you call the consequents of Gods own Wisdom , Justice , Veracity , Goodness , &c. uncertain as coming from a Morali Cause ? The Soul is an Intellectual free agent , and adapted to Moral operations ; And this is its excellency and perfection , and no disparagement to it at all . And if you will better read them over , you will finde that my Arguments are both Physical and Moral : For I argue from the Acts or operations of the Soul to its Powers and Nature ; And from its Acts and Nature to its ends , with many such like , which are as truly Physical media , as if I argued from the nature of Fire and Earth , that one if not hindered will ascend , and the other descend . And other men have given you other Arguments in their Physicks and Metaphysicks .

OBJECTION XV.

YOu seem to confess that you cannot prove the endless duration of the Soul by any Argument from Nature alone ; But only that it shall live another Life which you call a Life of Retribution .

Answ. I told you , that a great probability of it , I thus prove : God hath made the Soul of a Nature not corruptible , but apt to perpetual duration : Ergo , he thereby declareth his will , that he intendeth it for perpetual duration : because he maketh nothing in vain , either for substance or quality . It may be some other will think that this argument will inferre not only a probability but a certainty .

And if you go back to your objection of Materiality , I now only adde , that Aristotle and his followers , who think that the Heavens are corporeal , yet think that they are a quinta essentia and simple , and incorruptible , and therefore that they shall certainly be everlasting : And he taketh the the souls of Bruits to be analogous to the matter of the Starrs ; and so to be of that everlasting quintessence : And can you in reason say less of Rational Souls ?

2. It is sufficient , that I prove by natural evidence a Life of Retribution after this , which shall fully make the miserable ungodly ones repent tormentingly of their sin , and fill the righteous with such Joyes as shall fully recompense all their labour and suffering in a holy life : And that I moreover prove that duration of this life , and all the rest , by supernatural evidence .

OBJECTION XVI .

BOth Soul and Body are like a Candle in fluxu continuo ; and we have not the same substance this Week or Year as we had the last , there being a continual consumption or transition and accretion : Ergo , being not the same , we are uncapable of a Life of future Retribution . Will you reward and punish the man that is , or the man that was ?

Answ. It is a foolish thing to carry great and certain Truths into the dark , and to argue against them à minus notis , from meer uncertainties . As to your simile , I confess that the Oyl of your Candle is still wasting , so is the wick ; but not that new is added to make it another thing , unless it be a Lamp . I confess , that the lucid fume which we call the flame is still passing away . But whether the fiery Principle ( in its essence not visible , but only in its Light ) be not still the same till all the passive matter be consumed , is more than you know . So also if you argue from the Vegetative life of a Tree : Whether the same Principle of Vegetation ( enlarging it self ) continue not to the end to individuate the Tree , though all the passive Elements ( Earth , Water , and Air ) may be in fluxu and a transient state ? It is certain , that some fixed Principle of Individuation there is , from whence it must be denominated the same . The water of the hasty River would not be called the same River , if the Channel which it runs in were not the same : Nor your Candle be called the same Candle , if some of the first Wick or Oyl at least did not remain , or the same fire continue it , or the same Candlestick hold it . And what is it in the Tree which is still the same ? or what in the Bird that flyeth about , which is still the same ? when you have searched all , you will finde nothing so likely as the vital Principle , and yet that something there must be .

2. But doth not the light of Nature , and the concurrent sense and practice of all the World confute you ? and tell you that if you cannot understand what the Individuating Principle is , yet that certainly some such there is and doth continue . Why else will you love and provide for your own Children , if they be not at all the same that you begat , nor the same this year as you had the last ? Why will you be revenged on the Man that did beat you , or hang the Thief that robbed you , or do Justice on any Murderer or Male-factor , seeing that it is not the same man that did the deed ? If he transpire as much as Sanctorius saith , and his substance diminish as much in a day as Opicius saith , certainly a few dayes leave him not the same as to those transitory parts . Surely therefore there is something which is still the same . Else you would deny the King his title , and disoblige your selves from your subjection , by saying that he is not at all the same man that you swore Allegiance to , or that was born Heir of the Crown . And you would by the same reason forfeit your own Inheritance . Why should uncertain Philosophical whimsies befool men into those speculations , which the light and practice of all the world doth condemn as madness . But arguing ab ignotis will have no better success . Of the individuation of Bodies in the Resurrection I spake before † † The summ of their Reasons , who thinke that Bodies at the Resurrection are Identified only by the Souls identity , you may see in Thom. Whites Theolog. Institut. To. 2. li. 3. Lect. 4. p. 239.340 . .

OBJECTION XVII .

IF the Soul be a substance , we must confess it not annihilated : Read Plotinus in Ennead. 4. pag. 374● ( Ed. Basil . ) de individuatione Animarum . As also the following pages , provin● that our Souls are no parts of the Anim● Mundi . Et sect. 8● pag. 377. Quomod● animae differant : & quomodo sint immortales in form● propria restantes ? But it is most like to proceed from some Element of Souls , or Vniversal Soul , either the Anima Mundi , or rather the Anima Solis , vel hujus systematis : And so to be reduced to it again , and lose its individuation , and consequently to be uncapable of Retribution .

Answ. 1. That the Soul which we speak of is a substance , is past all controversie : For though , as I have shewed , there is truely an order or temperament of the parts , which he that listeth may call the form , the life , the soul , or what he please ; yet no man denyeth but that there is also some one part which is more subtile , pure , active , potent , and regnant than the rest ; and this is it ( whatever it is ) which I call the Soul . We are agreed of the Thing ; let them wrangle de nomine who have nothing else to doe .

2. That this substance ( no substance else ) is not annihilated , as I have said , is past dispute .

3. Therefore there is nothing indeed in all this business which is liable to Controversie , but this point of Individuation , which this Objection mentioneth ; ( and that of action and operation following . ) And I must confess that this is the only particular , in which hereabouts I have found the temptation to error to be much considerable . They that see how all waters come from the Sea , and how Earth , Water , Air , and Fire , have a potent inclination of union , and when the parts are separated , have a motus aggregativus , may be tempted to think it a probable thing , that all Souls come from , and return unto a Universal Soul or Element of which they are but particles . But concerning this , I recommend to the sober Reader these following Considerations .

1. Read the Note in the Margin of the last Leaf . There is in Nature more than a probability that the Vniverse hath no Vniversal Soul ( whatever particular Systems or Globes may have ) . For we finde that Perfection lyeth so much in Vnity , and as all things are from One , so as they go out from One , they go into Multiplicity , that we have great cause to think , that it is the Divine Prerogative to be Vnicus Vniversalis . He is the Vnicus Vniversalis in Entity , Life , Intelligence , &c. As he hath made no one Monarch of all the Universe ( no nor of all the Earth ) nor no one Head of all the Church , that is not God ( whatever the Roman Vice-god say ) nor hath given any one a sufficiency hereto ; ( whatever a self-Idolizer may imagine of himself ; ) so he hath not given away or communicated that Prerogative , which seemeth proper to the Deity , to be an Vniversal Minde , and consequently an Vniversal Parent , and King , yea more , to be Omnia in Vno . Having no sort of proof that there is any such thing , finding it so high and Divine a Prerogative , we have little reason to believe that there is any such thing at all in being .

2. If you mean therefore no more than an Vniversal Soul to a particular Systeme , or Vortex in the World , that Vniversal will be it self a particular Soul , Individuated , and distinct from other Individuals . And indeed those very Elements that tempt you , might do much to undeceive you . There is of Fire a specifical Unity , by which it differeth from other Elements ; but there is no universal aggregation of all the parts of Fire . The Sun which seemeth most likely to contend for it , will yet acknowledge , individual Starrs and other parts of Fire , which shew 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 elsewhere ( above the Clouds ) . We have no great cause to think , that this Earth is Terra Vniversalis : I confess , since I have looked upon the Moon through a Tube , and since I have read what Galilaeus saith of it , and of Venus , and other Planets , I finde little reason to think that other Globes are not some of them like our Earth . And if you can believe an Individuation of Greater Souls , why not of Lesser ? The same reasons that tempt you to think that the Individuation of our Souls will cease , by returning into the Anima Systematis vel Solis , may tempt you to think that the animae systematum may all cease their Individuation by returning into God ( and their existence too . )

3. If this were left as an unrevealed thing , you might take some liberty for your Conjectures . But when all the Twenty Arguments which I have given , do prove a continued Individuation and Retribution , it is deceitful and absurd to come in with an unproved dream against it , and to argue , ab ignoto , against so many cogent arguments .

4. And we have proved supernatural revelation to second this , which is evidence more than sufficient to bear down your unproved conjectures .

5. If it had been doubtful whether the souls individuation cease , ( and nothing of all the rest is doubtful ) yet this would not make so great a difference in the case as some imagine ; for it would confess the perpetuity of souls , and it would not overthrow the proof of a Retribution , if you consider these four things .

1. That the parts are the same in union with the whole , as when they are all separated . Their nature is the same , and as Epicurus and Democritus say of their atoms , they are still distinguishable , and are truly parts , and may be intellectually separated : the same individual water which you cast out of your bottle into the sea , is somewhere in the sea still ; and though contiguous to other parts , is discernable from them all by God . The Haecceity , as they say , remaineth .

2. That the love of individuation , and the fear of the ceasing of our individuation , is partly but put into the creature from God pro tempore , for the preservation of individuals in this present life . And partly it is inordinate , and is in man the fruit of his fall , which consisteth in turning to SELFISHNESS from GOD. And we know not how much of our recovery consisteth in the cure of this selfishness ; and how much of our perfection in the cessation of our individuate affections , cares and labours . Nature teacheth many men by Societies , to unite as much as possible , as the means of their common safety , benefit , and comfort : and earth , water , air , and all things , would be aggregate . Birds of a feather will flock together . And love , which is the uniting affection , especially to a friend who is fit for union with us in other respects , is the delight of life . And if our souls were swallowed up of one common soul , ( as water cast into the sea is still moist and cold , and hath all its former properties , so ) we should be still the same ; and no man can give a just reason why our sorrows or joys should be altered ever the more by this .

3. And God can either keep the ungodly from this union for a punishment , or let them unite with the infernal spirits , which they have contracted a connaturality with ; or let them , where ever they are , retain the venom of their sin and misery .

4. And he can make the Resurrection to be a return of all these souls , from the Ocean of the universal nature , into a more separated individuation again . I only say , that if it had been true , that departing souls had fallen into a common element , yet on all these reasons , it would not have overthrown our arguments for a life of full retribution . God , that can say at any time , [ This drop of water in the Ocean is the same , that was once in such a bottle ] can say , This particle of the universal soul , was once in such a body , and thither can again return it . But the truth is , no man can shew any proof of such a future aggregation .

And to conclude , the Scripture here cleareth up all the matter to us , and assureth us of a continued Individuation yet more than Nature doth , though the natural evidences before produced are unanswerable .

And as for the similitude of Light returning to the Sun , it is still an arguing à minus noto : we know not well what it is : we know not how it returneth : and we know not how the particles are distinguishable there . They that confess souls to be indivisible ( though the individuals are all numerically distinct ) must on the same ground think that two or many cannot by union be turned into one , as they hold that one cannot be turned into two , or into several parts of that one divided .

OBJECTION XVIII .

THe Platonists , and some Platonick Divines , have so many dreams and fopperies about the soul 's future state , in aerial and aethereal vehicles , and their durations , as maketh that doctrine the more to be suspected .

Answ. 1. Whether all souls hereafter be incorporate in some kind of bodies , which they call vehicles , is a point which is not without difficulty . A sober Christian may possibly doubt , whether there be any incorporeal simple essence in a separated existence besides God alone . Those that doubt of it , do it on these grounds . 1. They think , that absolute simplicity is a divine incommunicable perfection . 2. They think that Christ is the noblest of all creatures ; and that seeing he shall be compound of a humane Soul and Body , ( though glorified and spiritual ) to eternity , therefore no Angel shall excell him in natural simplicity and perfection . Plotinus his Enn● 4. de Anima , has great deal of doe in it , much wiser wholesome than the Epicurus and the tomists . 3. Because it is said that we shall be equal with the Angels : and yet we shall , ( at the Resurrection ) be compounded of a soul and body . 4. Because it is said , that He made his Angels spirits , and his ministers a flame of fire . 5. Because the ancient Fathers , who first thought Angels to be subtil bodies , were confuted by those ( as Mammertus forementioned ) who asserted them to be fiery bodies , animated with incorporeal souls . 6. Because they read of the Devils dwelling in the air , as one cast down : therefore they think that he hath an aery body , instead of an ethereal or fiery . 7. Because they see the Sun so glorious a creature , in comparison of a body of flesh : therefore they think that the symmetry and proportion among God's works requireth , that bodies and forms , or souls , be suitable . 8. Because they know not what else becometh of the sensitive soul of man , when he dieth ; which they take to be but a subtil body : and therefore think it goeth as a body or vehicle with the rational soul . 9. Because they mistake that difficult Text , 2 Cor. 5.1 , 2 , 8. think by the 7 and 8 verses , that it speaketh of the instant after death ; and thinking by the first and second verses , that ( as Beza and most think ) it speaketh of a celestial body as our cloathing , and not of a meer state of glory to the soul .

I name their reasons , that you may be charitable in your censures ; but the truth is , they talk of unrevealed or uncertain things , which do but trouble the heads of Christians to no purpose , who may live better , and speed better , by following the naked precepts of Christianity , and hoping for such a glory as Christ hath plainly described , without prying into that which doth less concern them to be acquainted with .

2. And Satan knoweth that over-doing is one way of undoing . Thus men on all extremes do harden one another . As in these times among us it is notorious , that the men of one extreme in Church affairs do harden the other , and the other harden them . And as Fanaticism riseth from the disliking of sensuality and prophaneness ; incautelous , and sensual and prophane men run into hell to avoid fanaticism ; even so the bruitish grossness of the Somatists driveth some Philosophers into Platonick dreams , and the Platonick fictions harden the Epicureans in a far worser way . Lactantius , de ira Dei , cap. 13. thinks , that Epicurus was moved to his opinion against Providence , by seeing the hurt that good men and Religious endure from the wo●ser sort here in this world . But why should you run out on one side the way , because other men run out on the other ? why do you not rather argue from the doctrine in the sober mean , that it is true ; than from the extreams that the truth is falshood ? When reason will allow you to conclude no more than that those extremes are falshood . But surely I had rather hold Plato's Anima mundi , or Aristotle's Intellectus agens , and his moving Intelligences , than Epicurus his Atoms and motion only . And I had rather think with Alexander Arphad . that omnis actio corporis est ab incorporeo principio ; yea , or the Stoicks doctrine of Intellectual Fire doing all ; than Gassendus his doctrine , that no incorporeal thing can move a corporeal , or that Atoms and their motion only do all that we find done in nature .

When I look over and about me , I find it a thing quite past my power to think , that the glorious parts above us are not replenished with much nobler creatures than we . And therefore if the Platonists , and the ancient Platonick Fathers of the Church , did all think that they lived in communion with Angels , and had much to do with them , and that the superiour intelligences were a nobler part of their studies than meer bodies , they shall have the full approbation of my reason in this , though I would not run with them into any of their presumptions , and uncertain or unsound conceits .

Saith Aeneas Gazaeus , pag. 778. when he had told us that Plato , Pythagoras , Plotinus and Numenius were for the passing of men's souls into bruits , but Porphyry and Jamblichus were against it , and thought that they passed only into men , Ego quidem hac ipsa de causa filium aut famulum ob id quod commiserint peccatum puniens , antequam de ipsis supplicium sumam , praemoneo , ut meminerint ne posthac unquam in eadem mala recurrant . Deus autem quando ultima supplicia decernit , non edocet eos qui poenarum causas , sed scelerum memoriam omnem tollet ? vide pag. 382. For this reason and many others , we assume not their conceit of the soul's pre-existence , and think all such unproved fancies to be but snares to trouble the world with . We think not that God punisheth men for sin in another world , while he totally obliterateth the memory of the other world and of their sin : When he hath told us that In Adam all die , and By one mans disobedience many are made sinners , and so condemnation passed upon all , Rom. 5. Nor will we with Origen thus tempt men to look for more such changes hereafter , which we can give them no proof of . Nor will we distribute the Angelical Hierarchy into all the degrees , which the pseudo-Dionysius doth ; nor with the Gnosticks , Basilidians , Saturninians , Valentinians , and abundance of those antient Hereticks , corrupt Christianity with the mixture of fanatick dreams , about the unrevealed Powers and worlds above us , either worshipping Angels , or prying into those things which he hath not seen , ( and are not revealed ) vainly puft up by his fleshly mind , ( or without cause puffed up by the imagination of his own flesh , as Dr. Hammond translateth it ) Col. 2.18 . Nor will we make a Religion with Paracelsus , Behmen , the Rosicrucians , or the rest , described by Christ . Beckman , Exercit. of the Philosophical whimsies of an over-stretch'd imagination . And yet we will not reject the saying of Athenagoras , Apol. pag. 57. Magnum numerum Angelorum & Ministrorum Dei esse fatemur ; quos opifex & architectus mundi Deus Verbo suo tanquam in classes ordinavit centuriavitque , ut elementa , coelos , mundum , & quae in mundo sunt , vicesque & ordinem omnium moderarent . Though we may adde with Junilius Africanus , that [ Whether the Angels meddle with the government of the world of stablished creatures , is a difficult question . ]

OBJECTION XIX .

See Plotin . Ennead. 4. l. 3. p 185. shewing , that in separated souls Reason is so powerful , that it ex tempore conceiveth all things propounded by the Intellect ; and that souls in Heaven converse without voice , but daemons and souls that are in the air converse by voice . IF the soul do continue individuate , yet its actings will not be such as they are now in the body , because they have not spirits to act by : And as Gassendus thinketh , that the reason of oblivion in old men , is the wearing out of the vestigia of the former spirits , by the continual flux or transition of matter ; so we may conceive that all memory will cease to separated souls , on the same account : and therefore they will be unfit for Rewards or Punishments , as not remembring the cause .

Answ. 1. I● Gassendus his opinion were true , men should forget all things once a year , if not once a month , considering how many pounds of matter are spent 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 , and twenty , Vid. Porphyr . de occasion . de Passionibus Animae & corp. than most of the later passages of our lives , ( as I do for my part very sensibly . )

2. What is mans memory ( for with bruits we meddle not ) but scientia praeteritorum ? Is not remembring a knowing of things past ? surely we may perceive that it is ; and that it is of the same kind of action with the knowing of things present . And therefore we may make not memory a third faculty , because it is the same with the understanding .

3. We have little reason to think , that the surviving soul will lose any of its essential powers , and grow by its change not only impotent , but another thing . Therefore it will be still an intelligent power . And though remote actions and effects ( such as writing , fighting , &c. ) are done by instruments , which being removed we cannot do them without ; yet essential acts are nothing so , ( which flow immediately from the essence of the agent , as light , heat and motion of the fire : ) If there be but due objects , these will be performed without such instruments : Nor will the Creator , who continueth at an active intelligent power , continue it so in vain , by denying it necessaries for its operations . There is like to be much difference in many respects , between the soul's actings here and hereafter : but the acts flowing from its essence immediately , as knowledge , volition , complacency , ( called Love ) and Displacencie , &c. will be the same . Plotin . ubi supr. p. 391. sect. 26. sheweth , that Memory is more pertinent to the soul than the body , and oft without the body . Et sect. 29 , &c. Et c. 31 , 32. the difference between the sensitive and rational memory . Et l. 2 he sheweth , that the soul in heaven forgetteth these trifles , not through ignorance , but contempt . How far the soul here doth act , without any idea or instrument , I have spoken before . And the manner of our acting hereafter , no man doth now fully understand : But that which is essentially an intellectual volitive power , will not be idle in its active essence , for want of a body to be its instrument . If we may so far ascribe to God himself such Affections or Passions , as the ingenious Mr. Samuel Parker , in his Teutam . Phil. l. 2. c. 8. p. 333 , &c. hath notably opened , we have no reason to think that scientia praeteritorum is not to be ascribed to a soul , when it is separated from the corporeal spirits .

Or if the soul out of the body were as liable , as it is by diseases of the body while it is in it , to the loss of memory , yet all those arguments which prove the Life of Retribution hereafter , do fully prove that God will provide it a way of exercise , and prevent all those hinderances of memory , which may make his Judgment and Retribution void . Again , therefore I say , To argue ab ignotis against clear evidence , in matters that our own everlasting joy or sorrow is concerned in so deeply , is a folly , that no tongue can express with its due aggravations .

OBJECTION XX.

THe belief of the immortality of souls doth fill men with fears , and draw them to superstition , Sic ille ( Strato ) Deum opere magno liberat , & me timore : Quis enim potest cum existimet à Deo se curari , non & dies & noctes divinum numen ho●rere ? & siquid adversi acciderit , ( quod cui non accidit ) extimescere ne id jure evenerit . Cic. Acad. quast. l. 4. p. 44. and trouble the peace of Kingdoms by unavoidable sects , in the prosecution of those things which are of such transcendent weight ; when otherwise men might live in quietness to themselves and others , and in promoting of the publick good .

Answ. This is the maddest objection of all the rest ; but in our days there are men found that are no wiser than to make it . I have answered it fully in divers popular Treatises , as that called , A Saint , or a Bruit , &c.

1. The greatest and best things are liable to the worst abuses . Thus you may argue against Reason , that it doth but fill mens brains with knavish craft , and enable them to do mischief , and to trouble the world , and to live themselves in cares and fears , &c. Upon many such reasons , Cotta , in Cic. de Nat. Deor. doth chide God for making man a rational creature , and saith , he had been happier without it . And were it not for this wit and reason , we should have none of these evils which you have here now mentioned . Why then is not reason as well as Religion on that account to be rejected ?

On the same reason , Philosophy and Learning may be accused , ( as it is with the Turks and Moscovites . ) What abundance of sects , and voluminous contentions , and tired consuming studies have they caused ? witness all the volumes of Philosophers and School-men .

On the same account you may cry down Kings , and Civil Government , and Riches , and all that is valued in the world : for what wars and bloudshed hath there been in the world for Crowns and Kingdoms ? what hatred and contention for honour and wealth ? If you could make all men swine , they would not stir for gold or pearls ; or if they were dogs , they would not fight for Kingdoms : and if they be blind and impious worldlings , they will not be zealous about Religion , unless to dis-spirit it , and to reduce it to the service of their fleshly interest , ( which is the hypocrites zeal . ) No man will contend for that which he valueth not .

But , 2. Consider , that though dogs will not fight for Crowns , they will fight for bones , and some times need men of reason to stave them off . And though swine fight not for gold , they will fight for draff , and burst their bellies if they be not governed . And though unbelievers and Atheists trouble not the world to promote Religion , they set Families , Towns , and Countries , and Kingdoms together by the ears for their worldly pelf , and fleshly interest . Enquire whether the wars of the world be not most for carnal interest , ( even where Religion hath been pretended : ) and hearken in Westminster-hall , and at the Assizes , whether most of the contendings there are such as are caused by Religion , or by the love of the world and of the flesh . And where Religion seemeth to be a part of the cause , it is the Atheists and ungodly that are commonly the chief contenders ; who think it not enough to hope for no life to come themselves , but they cannot endure other men that do it , because they seem wiser , and better , and happier than they , and by their holiness gall their consciences and condemn them .

3. The extremity of this objections impudency appeareth in this above all ; that it is most notorious , that there is no effectual cure for all the villanies of the world but true Religion ; and shall the cure be made the cause of that disease ? 1. Read and judge in Nature and Scripture , whether the whole matter of Religion be not perfectly contrary to the vices of the world . Will it trouble Kingdoms , or disquiet souls , to love God above all , and to honour and obey him , and be thankful for his mercies , and to trust his promises , and to rejoice in hope of endless glory : and to love our neighbours as our selves , and to do no injustice or wrong to any : to forbear wrath and malice , lust , adultery , theft and lying , and all the rest expressed in this treatise . 2. Is it not for want of Religion that all the vices and contentions of the world are ? Would not men be better subjects , and better servants , and better neighbours , if they had more Religion ? Would not they lie , and deceive , and steal , and wrong others less ? Do you think he that believeth a life to come , or he that believeth it not , is liker to cut your purse , or rob you by the high way , or bear false witness against you , or be perjured , or take that which is not his own , or any such unrighteous thing ? Is he liker to live as a good subject or servant , who looketh for a reward in heaven for it , or he that looketh to die as a beast doth ? Is he liker to do well and avoid evil , who is moved by the effectual hopes and fears of another life , or he that hath no such hopes and fears , but thinketh that if he can escape the Gallows there is no further danger ? Had you rather your servant , that is trusted with your estate , did believe that there is a life to come , or that there is none ? Nay , why doth not your objection militate as strongly against the thief's believing , that there will be an Assize ? For if the belief of an Assize did not trouble him , he might quietly take that which he hath a mind to , and do what he list : but this fills his heart with fears and troubles . 3. Compare those parts of the world ( Brasil and Soldania , &c. ) which believe not a life to come , 〈…〉 ( if any such there be ) with those that do , and see which belief hath the better effects . 4. What is there of any effectual power , to restrain that man from any villany which he hath power to carry out , or policy to cover , who doth not believe a life to come . 5. And if you believe it not , what will you do with Reason , or any of your faculties , or your time ? How will you live in the world , to any better purpose , than if you had slept out all your life ? What talk you of the publick good , when the denying of our final true felicity , denyeth all that is truely Good , both publick and private .

But so sottish and malignant an objection deserveth pity more than confutation . Whatever Religious persons did ever offend these men with any reall Crimes , I can assure them , that the Cure had been to have made them more Religious and not less ; And that the true Belief of a Life to come , is the end , the motive , the poise of all wise and regular actions , and of Love and Peace , of right Government and obedience , and of justice , mercy , and all that is lovely in the world .

An OBJECTION about the Worlds Eternity .

HAving said thus much about the point which I thought most considerable , I shall answer an Objection about the Worlds Eternity , because I perceive that it sticks with some .

Obj. We finde it the harder to believe the Scripture , and the Christian Doctrine , because it asserteth a thing which Aristotle hath evinced to be so improbable , as is the Creation of the World within less than 6000 years . When no natural reason can be brought to prove that the World is not eternall .

Answ. 1. It is you that are the affirmers , and therefore on whom the natural proof is incumbent . Prove if you can that the World is eternal . Were it not tedious , I should by examining your reasons shew that they have no convincing force at all .

Vid. Paul . Cartes . in a sent . d. 1. p. 30 , 31. 2. There is so much written of it , that I am loth to trouble the Reader with more . I now only again referre the Reader to Raymundus Lullius , desiring him not to reject his arguments if some of them seem not cogent , seeing if any one of all his multitude prove such , it is enough .

3. I now only desire that the Controversie between the Christian and the Infidel may be but rightly stated . Some think , because they read much in Plato of the making of the World , that his opinion was not for its eternity ; but I doubt they are quite mistaken . Alcinous in li. de doct. Plat. saith too truely , [ Cum vero mundum Plato genitum inquit , haudquaquam sic eum sensisse credendum est , ut aliquod olim temp●s ante mundum praecesserit ; Verum quia semper in generatione perdurat , indicatque substantiae suae causam praestantiorem . Animam praeterea mundi , quae semper extitit , haud officit Deus ; sed ornat : eâque ratione eam facere nonnunquam asseritur , quod excitat eam , & ad seipsum ejus mentem velut ex profundo quodam somno convertit , &c. And to that end do not charge Christianity with any School-mans or other confident persons private opinions , nor suppose Christ or Scripture to determine any thing , which they do not determine . 1. Christianity and Scripture do not at all determine , whether the whole Universe was created at the same time when this our Heaven and Earth was : But only that the Systeme or World , which we belong to , the Sun , and Moon , and Starrs , and Earth were then created . Nay , a great part of the ancient Doctors , and of the most learned late Expositors on Gen. 1. do expound the Heavens which God is said to create as being only the visible Heavens , and not including the Angels at all . And others say , that by [ In the beginning ] is meant ab initio rerum , and that the Heavens there meant being the Angelical Habitations , and the Earth as without form , were both ab initio rerum before the six dayes Creation , which began with the making of Light out of the pre-existent Heavens or Chaos . I think not this opinion true ; but this liberty Christian Doctors have taken of differing from one another in this difficult point . But they utterly differ about the time of the creation of Angels ( on Gen. 1. and on Job 1. ) and consequently whether there were not a World existent , when this World was created .

2. Or if any that seeth more than I , can prove the contrary , yet it is certainly a thing undetermined by Scripture and in the Christian Faith , whether there were any Worlds that had begun and ended before this was made : That God is the maker of Heaven and Earth , and of all things visible and invisible , is most certain : But whether this Heaven and Earth , which now is , was the first which he hath made , is a thing that our Religion doth not at all meddle with . They that with Origen affirm , that there were antecedent worlds , are justly blamed on one side , not for speaking things false , but things uncertain and unrevealed , and for corrupting Christianity by a mixture of things alien and doubtfull . And those who affirm that there were no antecedent worlds , are as much culpable on the other side , if not more , on the same account and upon further reasons . On the one side , we know that God needeth nothing to his own felicity , but is perfectly sufficient for himself ; and that he createth not the World ex necessitate naturae as an agent which acteth ad ultimum posse . And on the other side we know , that though he hath a Goodness of self-perfection , unspeakably more excellent than his Benignity as Related to man ( not that one Property in God is to be said more excellent than another in it self , but that quoad Relationem there is an infinite difference between his Goodness in Himself , and his Goodness only as Related to his Creatures , and measured by their interest ) , yet we confess that his Fecundity , and Benignity is included in his own Goodness ; and that he delighteth to do Good , and is communicative ; and that he doth Good ex necessitate voluntaria , ex naturae perfectione , without coaction ; it being most necessary that he do that which his Infinite wisdom saith is best : ( which made Th. White de Mundo say , that God did necessarily make the World , and necessarily make it in time , and not ab aeterno , and yet all this most voluntarily , because he doth necessarily do that which is best in the judgement of his Wisdom . ) And we deny not that if a man will presume to give liberty to his Reason to search into unrevealed things , that it will seem to him very improbable , that he who is Actus purus , of Infinite Power , Wisdom and Goodness , and who now taketh pleasure in all his works , and his delights are with the Sons of men , should from all Eternity produce no Creature till less than 6000 years ago ; when a thousand years with him are but as a day ; and that he should resolve to have Creatures to all Eternity , who as to future duration shall be so like to Himself , when from all Eternity he had no Creature , till , as it were , five or six dayes agoe ! Christians are apt to have such thoughts as these as well as you , when they look but to rational probabilities . But they hold that all these matters , whether there were antecedent worlds , and how many , and of what sort , and of what duration , whether this was the first , are matters unrevealed , which they ought not to trouble the world or themselves with prying into , or contending about : And they finde that they are unfruitfull speculations , Lumine naturae non constat quod Angeli facti sint in tempore , & non fuerint ab aeterno : Nam imprimis per lumen naturae cognoscimus , exemplo Solis & luminis , effectum posse coaevum esse suae causae : unde nulla repugnantia est , ex parte Dei vel ex parte Creaturae , ut haec sit Deo coaeva . Schibler Met. de Angel . See also Durandus Ariminensis , Aquinas , Pererius , Suarez , &c. which do but overwhelme the minde of him that searcheth after them ; when God hath provided for us in the Christian Faith , more plain , and sure , and solid , and wholsom food to live upon .

3. And if it be unrevealed in Scripture , whether before this there was any other World , we must confess it unrevealed whether there were any emanant or created Entity , which God did produce from all Eternity considered quoad durationem only . For the Scripture saith no more of one than of the other . And if there were one moment ( dividing Eternity only imaginarily ) in which there had been nothing but God , we must equally confess an Eternity in which there was nothing but God : because Eternity hath no beginning .

4. But Christianity assureth us of these two things , 1. That certainly there is no Being besides God but what was created , produced or totally caused by Him : And that if any Creature were eternal as to duration , yet it is after God in order of being as caused by Him , as the shadow is after the substance , 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 eternal Cause , and the other but an eternal Effect . 2. It is certain , that this present World containing the Sun , and Moon , and Heavens , and Earth , which are mentioned Genes. 1. is not from Eternity . And indeed Reason it self doth make that at least very probable , as Revelation makes it certain . Which will appear when I have opened the Philosophers opinions on the other side .

2. Among your selves there are all these differences , ( and so we have several Cases to state with you ) . 1. Some think that this present Systeme of compounded beings is from Eternity . 2. Others think , that only the Elements and Heavens , and all simple Beings are from Eternity . 3. Others think that Fire or Aether only as the Active Element is from Eternity , or the incorruptible matter of the Heavens . 4. Others think that matter and motion only were from Eternity . 5. Others think , that only spiritual purer beings , Intelligences or Mindes were from Eternity , and other things produced immediately by them . 6. And there have been those Heathen Philosophers , who held that only God was from Eternity .

Among all this variety of opinions , why should any one think the more doubtfully of Christianity , for denying some of them , which all the other deny themselves ? Is it a likely thing that any individual mixt body should be eternall , when we know that mixt bodies incline to dissolution ? and when we see many of them oriri & interire daily before our eyes ? And if Man and Beast as to each individual have a beginning and end , it must be so as to the beginning of the species ; for the species existeth not out of the Individuals , and some individual must be first ; ( And as Bp. Ward argueth against Mr. Hobs , If the World be eternal , there have infinite dayes gone before , e. g. the birth of Christ : and then the whole is no greater than the parts , or infinity must consist of finite parts . ) The Heavens and the Earth therefore which are compounded beings , by the same reason are lyable to dissolution , Read in Bib. Pat. the dispute of Zachary Mitilene with Ammonius and a Physician about the Worlds Eternity . as man is ; and therefore had a beginning . So that the truth is , there is no rational probability in any of your own opinions , but those which assert the Eternity of some Simple Beings , as Matter or Intelligences , or an Anima Vniversalis . Now consider further , that if ever there was a moment when there were no Individuals , or mixt Beings , How neerly the Manichees opinion agreed with the Platonists , see in Nemesius de Anim. pag. 487 , 488 , &c. ( but only some universal Soul or Matter ) then there was an Eternity when there was nothing else : ( For Eternity hath no beginning ) : And then will it not be as strange to your selves , to think that God should from all Eternity delight himself in Matter unformed ( if that be not a contradiction ) or in an Anima simplex & unica , without any of all the variegated matter , and beings which we now finde besides in Nature , as that he should eternally content himself with Himself alone ? If all individuals of compound beings were not from Eternity , what was ? Either the Egge or the Hen must be first : ( as the old instance is . ) If you will come to it , that either Anima unica , or Atoms unformed were eternal , why should not God as well be without these , as be without the formed Worlds ?

What shall a presumptuous minde now say to all these difficulties ? why return to modesty : Remember that as the Bird hath wit given her to build her nest , and breed her young as well as man could do it , and better , but hath no wit for things which do not concern her ; so man hath reason for the ends and uses of reason , and not for things that are not profitable to him ; and that such looks into Eternity about things unrevealed , do but over-whelm us , and tell us that they are unrevealed , and that we have not one reason for such employments .

And what is the end of all that I have said ? Why to tell you that our Religion doth not only say nothing of former worlds , but , 2. that it also forbiddeth us to say , Yea or Nay , to such questions , and to corrupt our minds with such presumptuous searches of unrevealed things . And therefore that you have no reason to be against the Scripture on this account ; for it doth not determine any thing against your own opinion , if you assert not the eternity of this present world or system ; but it determineth against your presumption , in medling with things which are beyond your reach .

And withall it giveth us a certainty , that as in one Sun there is the Lux , Radii & Lumen ; so in one God there is Father , Son , and holy Spirit ; eternally existent and self-sufficient ; which quieteth the mind more than to think of an eternity of an Anima or Materia , which is not God .

All this I have here annexed , because these Philosophical self-deceivers are to be pitied , and to have their proper help : And I thought it unmeet to interrupt the discourse with such debates , which are not necessary to more sober Readers , but only for them who labour of this disease : and I know that when they read the first leafe of the book , which proveth that man hath a Soul or Mind , they will rise up against it with all the objections which Gassendus , Mr. Hobs , &c. assault the like in Cartesius with , and say , You prove not this Mind is any thing but the subtiler part of Matter , and the temperament of the whole : To whom I now answer , 1. That it is not in that place incumbent on me , nor seasonable to prove any more than I there assert . 2. But I have here done it for their sakes , more seasonably , though my discourse is entire and firm without it .

And I desire the unbelieving Reader to observe , that I am so far from an unnecessary incroaching upon his liberty , and making him believe that Christianity condemneth all those conjectures of Philosophers which it asserteth not it self , that I have taken the liberty of free conjecturing in such cases my self , Nor do I here press you with the authority of a Hermes , Zoroaster , or Orpheus , as knowing how little proof is given us , that the writings were theirs which are fathered on them : and giving some credit to Porphyry himself , who in the life of Plotinus telleth us , that there were then [ Ex antiqua Philosophia egressi haeretici , Adelphii Acylinique sectatores , qui Alexandri Lybici Philocomi , Demostrati , & Lydi plurimos libros circumferebant , & revelationes quasdam Zoroastris , Zostriani , Nichotei , Allogenis , Mesi , aliorumque ejusmodi palam ostendentes , & deceperunt multos , & ipsi decepti jam fuerant : — Ego vero Porphyrius argumentationibus multis ostendi , librum Zoroastri ab illis inscriptum adulterinum novumque esse , & ab eis confictum qui struebant haeresin : ut institutiones suae esse Zoroastris voteris crederentur . And hereupon Plotinus wrote his Book against the Gnosticks . not going beyond the evidence of probability , or the bounds of modesty : and that I think them betrayers of the Christian cause , or very injurious to it , who would interess it in matters with what it medleth not ; and corrupt it , by pretending that it condemneth all the opinions in Philosophy which themselves are against . Nor am I one that believe that Christianity will allow me that zeal , which too hastily and peremptorily condemneth all , that in such points do hold what I dislike . I do not anathematize as Hereticks all those , who hold those opinions which either Stephanus , or Guilielm . Episc. Parisienses condemned in their Articul . Contra varios in fide errores : though I think many of them dangerous , and most very audacious . e. g. Quod intelligentia motrix coeli fluit in animas rationales , sicut corpus coeli influit corpus humanum : Quod scientia intelligentiae non differt à substantia ejus . Quod intelligentia sola voluntate movet coelum : Quod omne quod non habet materiam est aeternum . Quod intellectus non est forma corporis nisi assistens : Quod anima separata non patitur ab igne : Quod anima separata manet animal vivum , &c. I can more charitably bear such opinions than those that so severely then condemned them . Though yet I think that in this age , it is one of the devils chief designs , to assault Christianity by false Philosophy .

Pretend not then your by-opinions to prejudice you against Christianity in the main : much less against those natural verities , which all wise , and sober , and honest Philosophers are agreed in . When Xenocrates , de morte , ( translated by Ficinus ) had in the name of Socrates , told Axiochus what Gobrias told , of an inferiour place whither souls went at death , and of their judgment , and of the torment , Vbi homines impii omniformibus suppliciis cruciati perpetua punitione vexantur , he disclaimeth the imposition of the belief of so much , but selects this certainty , Ego ratione coactus hoc solum plane firmiterque cognosco , animam omnem immortalem existere , & eam , quae pura ex iis locis abierit , sine tristitia vivere ; Quamobrem sive sursum sive deorsum tendas , Axioche , beatum fore te oportet , si modo pi● sancteque vixeris . N.B. And he holds to this , [ Non in mortem , sed in ipsam immortalitatem migras : neque bonis privaberis , sed integra bonorum possessione frueris : nec voluptates mortali corpori mixtas percipies amplius , sed omni prorsus tristitia vacuas : Illuc inquam proficisceris ex hoc carcere liber , ubi quieta omnia , & à tristitia senectuteque semota . Vbi exultatio sancta , vitaque malorum nescia , & tranquilla pace nutrita , naturam rerum speculans , & arcana Philosophiae contemplans ; haud sane ad turbae theatrive gratiam , sed ad perspicuae veritatis objectum . ]

If you are not wise enough to be Christians , why will you not be as wise and honest as the better sort of Heathens ? Must we have so much adoe to reason debauched hypocrites and apostates , to that which nature taught so many , who yet did but in part improve it ? Believe this much which a Xenocrates or Socrates could teach you , and live accordingly , and you will not be blinded and deceived with so many beastly lusts , which hinder your belief , and will drown you in perdition . Or rather come to Christ , who will better cure those lusts than Socrates or Plato , or any Philosopher could do . But alas , Epicurus had more Court and Country disciples than the manly sort of Philosophers , however the wise men vilified him in the Schools : And his Apostles , while they contemn the doctrine of incorporeal spirits , do so often animate themselves with those corporeal spirits , which the hearers of Christs disciples thought they had drunk in , Act. 2. That they are more fool-hardy and pot-confident than their wiser adversaries ; and get that with audacity , that I say not impudency , which others lose by humble modesty : for ( saith Cicero , de fin . l. 2. p. 100. ) Est tanti Philosophitamque nobilis , audacter sua decreta defendere . ] And his doctrine so befriendeth sin , that sin will befriend it ; and then it is not like to want entertainment . For as Cicero , ibid. Qualis est ista philosophia , quae non interitum afferat pravitatis , sed sit contenta mediocritate vitiorum ? — In magnis interdum versatur angustiis , ut hominum conscientia remota , nihil tam turpe sit , quod voluptatis causa non videatur esse facturus . Deinde ubi erubuit ( vis enim est permagna naturae ) confugit illuc ut neget accedere posse quidquam ad voluptatem nihil dolentis . — Luxuriam non reprehendit , modo sit vacua infinita cupiditate & timore . Hoc loco discipulos quaerere videtur , ut qui Asoti esse velint , Philosophi fiant .

I have cited more out of Cicero than any other in this Treatise , and yet when I think how far our Apostates are below him , seeing they despise the words of Christ , I will once more use the words of Cicero , to convince them , shame them or condemn them . Tuscul . Qu. l. 1. pag. 229. [ Quorsum igitur haec spectat oratio ? Quae sit illa vis & unde sit intelligendum puto . Non est corte nec cordis , nec sanguinis , nec cerebri , nec atomorum : Anima sit animus , ignisve nescio : ( He doubted whether the Platonists or Stoicks were in the right ) nec me pudet ut istos fateri me nescire quod nesciam : Illud , si ulla alia de re obscura , ☞ affirmare possem , sive anima , sive ignis , sit animus , eum jurarem esse divinum . N.B. ( Cicero dare swear that the soul is divine , though he doubt of the immateriality : and our Apostates deny both . ) And reciting its operations , he saith , p. 239. Prorsus haec divina mihi videtur vis , quae tot res efficiat ac tantas . — Vigere , sapere , invenire , meminisse ; ergo animus , qui , ut ego dico , divinus , ut Euripides audet dicere , Deus est : & quidem si Deus aut anima aut ignis est , idem est animus hominis . — Sin autem est quinta quaedam natura ab Aristotele inducta primum , haec & Deorum est & animorum . — Animorum nulla in his terris origo inveniri potest : nihil enim est in animis mistum , atque concretum , aut quod ex terra natum atque fictum esse videatur : nihil ne aut humidum quidem , aut stabile , aut igneum : his enim in naturis nihil inest quod vim memoriae , mentis , cogitationis habeat ; quod & praeterita teneat , & futura provideat , & complecti possit praesentia ; quae sola divina sunt : nec invenietur unquam unde ad homines venire possit , nisi à Deo . Singularis est igitur natura quaedam , atque vis animi sejuncta ab his usitatis notisque naturis : Itaque quicquid est illud quod sentit , quod sapit , quod vult , quod viget , coeleste & divinum est , ob eamque rem , aeternum sit necesse est : nec vero Deus ipse qui intelligitur à nobis , alio modo intelligi potest , nisi Mens soluta quaedam , & libera , segregata ab omni concretione mortali , omnia sentiens , & movens , ipsaque praedita motu sempiterno ; hoc è genere atque eadem è natura est humana mens . ( So that though he suspected it to have some pure materiality , it was but such as he thought God had , and consisted with its eternity . ) Vbi igitur aut qualis ista mens ? ( scil. Deus ) ubi tua , aut qualis ? potesne dicere ? An si omnia ad intelligendum non habeo , quae habere vellem , ne iis quidem quae habeo , mihi per te uti licebit ? Non valet tantum animus , ut sese ipse videat : At ut oculus , sic animus sese non videns alia cernit . —

Page 226. he saith of them that plead for the souls mortality , [ Praeclarum nescio quid adepti sunt , qui didicerunt se , cum tempus mortis venisset , totos esse perituros . — Quid habet ista res aut laetabile aut gloriosum ? sed plurimi contra nituntur , animosque quasi capite damnatos morte mulctant : neque aliud est quidquam cur incredibilis his animorum videatur aeternitas , nisi quod nequeunt qualis animus sit vacans corpore intelligere , & cogitatione comprehendere : Quasi vero intelligant qualis sit in ipso corpore ! quae confirmatio ! quae magnitudo ! qui locus . — Haec reputent isti qui negant animum sine corpore se intelligere posse : videbunt , quem in ipso corpore intelligant ! Mihi quidem naturam animi intuenti , multò difficilior occurrit cogitatio , multóque obscurior , qualis animus in corpore sit , tanquam alienae domi , quam qualis cum exierit , & in liberum coelum , quasi in domum suam venerit . Si enim quod nunquam vidimus , id quale sit intelligere non possumus . Certe & Deum ipsum , & divinum animum corpore liberatum , ●ogitatione complecti non possumus . —

Page 225. Atque ea profecto tum multo puriora , & dilucidiora cernentur , cum , quo natura fert , liber animus pervenerit — Cum nihil erit praeter animum , nulla res objecta , impediet , quo minus percipiat , quale quidque sit ; Quamvis copiose haec diceremus , si res postularet , quam multa , quam varia spectacula , animus in locis coelestibus esset habiturus . —

Page 210 , 211. Ipsi majorum gentium dii qui habentur , hinc à nobis prosecti in coelum reperientur : — multi de diis prava sentiunt : id enim vitioso more effici solet : omnes tamen esse vim & naturam divinam arbitrantur : nec vero id collocutio hominum , aut consensus efficit : non institutis opinio est confirmata ; non legibus ; omni autem in re consensio omnium gentium lex naturae putanda est . — Haec ita sentimus natura du●e , nulla ratione , nullaque doctrina : Maximum vero argumentum est naturam ipsam de Immortalitate animorum tacitam judicare , quod omnibus curae sunt , & maxime quidem , quae post mortem futura sint . N.B. — Abiit ad deos Hercules : Nunquam abiisset nisi cum inter homines esset , eam sibi viam munivisset . Quid in hac Republica tot tantosque viros ad Rempublicam interfectos cogitasse arbitramur ? Iisdemne ut finibus nomen suum quibus vita terminaretur ? Nemo unquam sine magna spe immortalitatis se pro patria offerret ad mortem . — Nescio quomodo inhaeret in mentibus quasi saeculorum quoddam augurium futurorum ; idque maximis ingeniis , altissimisque animis & existit maxime & apparet facillimè : Quo quidem dempto quis tam esset amens , qui semper in laboribus & periculis viveret ?

This maketh me think of Augustines saying , Si anima mortalis est , Epicurus in animo meo palmam habet . Confess . l. 6. c. ult.

Quod si omnium Consensus ( inquit Cic. ib. ) naturae vox est , Omnesque qui ubique sunt consentiunt esse aliquid quod ad eos pertineat qui è vita cesserunt , nobis quoque idem existimandum : Etsi , quorum aut ingenio aut virtute animus excellit , eos arbitramur quia natura optima sint , cernere naturae vim maxime ; verisimile est cum optimus quisque maxime posteritati serviat , esse aliquid cujus is post mortem sensum sit habiturus . Sed , ut deos esse natura opinamur , qualesque sint ratione cognoscimus : sic permanere animos arbitramur consensu omnium nationam . N.B. Qua in sede , qualesque sint ; ratione discendum est .

Pag. 232. Haec igitur & alia innumerabilia cum cernimus , possumusne dubitare , quin his praesit aliquis vel Effector , si haec nata sunt ut Platoni videtur , vel si semper fuerint ut Aristoteli placet , moderator tanti operis & muneris ? sic mentem hominis , quamvis eam non videas , ut Deum non vides , tamen ut Deum agnoscis ex operibus ejus , sic ex memoria rerum & inventione & celeritate motus , omnique pulchritudine virtutis vim divinam mentis agnoscito . In quo igitur est loco ? — Vbi ubi sit animus , certe quidem in te est . Quae est ei natura ? Propria puto & sua . Sed fac igneam , fac spirabilem ! Nihil ad id de quo agimus : Illud modo videto : ut Deum noris , etsi ejus ignores & locum & faciem : sic Animum tibi tuum notum esse oportere , etiamsi ejus ignores & locum & formam : In animi autem cognitione dubitare non possumus , nisi planè in physicis plumbei sumus , quin nihil sit animis admistum , nihil concretum , nihil copulatum , nihil coagmentatum , nihil duplex . Quod cum it a sit , certè nec secerni , nec dividi , nec descerpi , nec distrahi potest ; nec interire igitur . Est enim interitus quasi discessus & secretio , ac direptus earum partium , quae ante interitum junctione aliqua tenebantur . His & talibus adductus Socrates , nec patronum quaesivit ad judicium capitis , nec judicibus supplexfuit , adhibuitque liberam contumaciam , à magnitudine animi ductam , non à superbia : & supremo vitae die de hoc ipso multa disseruit , & paucis ante diebus , cum facile posset educi è custodia , noluit : Et cum penè in manu jam mortiferum illud teneret poculum , locutus ita est , ut non ad mortem trudi , verum in Coelum videretur ascendere . Ita enim censebat , itaque disseruit ; Duas esse vias , duplicesque cursus animorum è corpore excedentium : Nam qui se humanis vitiis contaminassent , & se ●otos libidinibus dedissent — iis devium quoddam iter esse , seclusum a Concilio deorum . Qui autem se integros castosque servavissent , quibusque fuisset minima cum corporis contagio , seseque ab his semper sevocassent , essentque in corporibus humanis , vitam imitati deorum , his ad illos a quibus essent profecti reditum facilem patere . — Cato autem sic abiit e vita , ut causam moriendi nactum se esse gauderet . Vetat enim Dominus ille in nobis Deus missu hinc nos suo demigrare . Cum vero causam justam Deus ipse dederit , ut tunc Socrati , nunc Catoni , saepe multis ; ne ille medi●s fidius vir sapiens laetus ex his tenebris in lucem illam excesserit : nec tamen illa vincula carceris ruperit ; leges enim vetant .

Pag. 227. Licet concurrant Plebeii omnes philosophi ( sic enim ii qui à Platone & Socrate , & ab illa familia dissident , appellandi videntur ) non modo nihil unquam tam eleganter explicabunt , sed ne hoc quidem ipsum quàm subtiliter conclusum sit , intelligent . Sentit animus se moveri : quod cum sentit , illud una sentit , se vi sua , non aliena moveri : nec accidere posse , ut ipse unquam à se deseratur : Ex quo efficitur aeternitas .

I have been tedious , and will therefore only adde his application , Pag. 233 , 234. Tota Philosophorum vita , commentatio mortis . Nam quid aliud agimus cum à voluptate , id est à corpore , cum à re familiari , quae est ministra & famula corporis , cum à Repub. Cum à negotio omni sevocamus animum ? Quid inquam tum agimus , nisi animum ad seipsum , aduocamus ? secum esse cogimus ? maximèque à corpore abducimus : secernere autem à corpore animum , nec quidquam aliud est quàm emori discere . Quare hoc commentemur , mihi crede ; disjungamusque nos à corporibus , id est , consuescamus mori . Hoc & dum erimus in terris erit illi coelesti vitae simile . Et cum illuc ex his vinculis emissi feremur , minus tardabitur cursus animorum : Quo cum venerimus , tum denique vivemus : Nam haec quidem vita , mors est , quam lamentari possem , si liberet .

And how the Somatists were then esteemed , he addeth , [ Catervae veniunt contradicentium , non solum Epicureorum , quos equidem , non despicio ; sed nescio quomodo , doctissimus quisque contemnit . And among Christians they will never recover their reputation .

I know that some doubting Christians are ready to say as Cicero's Auditor , who saith , that he had often read Plato ; sed nescio quomodo dum lego assentior ; cum posui librum , & mecum ipse de Immortalitate Animorum caepi cogitare , assensio omnis illa elabitur . But this is because the truth is not sufficiently concocted , nor the conjoyned Frame of Evidences entirely and deeply printed on the minde ; and so diversions alienate the minde from the just apprehension of some of those Evidences which it had formerly had a glimpse of , and leave it open to the contrary suggestions . He that is surprised when his Prospective Glass or Telescope is not with him , will not see those things which by their help he saw before . And the remembrance of former convictions in the generall , will hardly satisfie a man against his present different apprehension , though he be conscious that he had then more help than now . I have found my self a far clearer apprehension of the certainty of the Life to come , and of the truth of the Gospel , when I have come newly from the serious view of the entire frame of convincing Evidences , than I can have at other times , when many particulars are out of the way , or much worn off my apprehensions .

These passages I have cited out of Heathens , to convince or confound those that under the Gospel , with their hearts , tongues or lives , deny those truths which the light of Nature hath so far made clear . Remembring both those Symbols of Pythagoras , De rebus divinis a●sque lumine ne loquaris , & de Dis●rebusque divinis , nihil tam minabile dicitur , quod non debeas credere : and his Verse ( translated by Ficinus ) , Corpore deposito cum liber ad aethera perges , Evades hominem factus deus aetheris almi .

Alcinous reciting Plato's reasons for the Immortality of the Soul , cap. 25. mentioneth seven reasons , 1. Anima cuicunque adest , Vitam affert , ●tpote illi naturaliter insitam : Quod vero vitam praestat , mortem minime suscipit : Ergo immortale existit , 2. Anima cum per corporis sensus ad illa quae sensibilia sunt descendit , angitur & turbatur ; nec similis esse potest illius cujus praesentia turbatur . 3. Anima ipsa natura corpori dominatur . Quod autem natura sua regit , & imperat , divinitati cognatum : Ergo anima Deo proxima immortalis est , &c. And because it may be objected , that by the first reason , the Souls of Bruits would be immortall , he answereth that , but so doubtfully and darkly as is not worth the reciting . But though Alcinous incline to the negative ( of the Immortality of the Animae brutorum ) Porphyrius is peremptory for the affirmative , upon the supposition of their rationality .

The Stoick Philosophers bear also as full a testimony against the Athiest and the denyers of humanity , as the rest : For though Cicero thank them for nothing , and rebuke them for denying the Souls eternity , and giving us but Vsuram , ut cornicibus , a longer and not an everlasting life , yet some of them seem to be of another minde , and the rest rather think that the Souls of men will participate in the Worlds periodical revolutions , than be at all annihilated or deprived of felicity . The paucity of their writings which have come down to us , and the malice of the Epicureans with whom they were at the greatest odds , did make them represented as if they had held more unreasonable opinions , and been more sowre and inhumane than indeed they were . And some who of late times condemn them for that in which they agree with the doctrine of Christ , do seem to mean Christianity , while they exclaim against the severities of Stoicisme , and mean the Church while they name but the Porch . Certainly , if Cicero himself , who is offended with their schisme , do represent their opinions aright , and if we may judge of the rest by his speeches of Cato , and by the writings of Seneca , Epictetus and Antonine , and if Barlaam hath truely collected their Ethicks , there were no men that spake and lived so like Christians , who were strangers to Christ . He that would see the difference between them and the Epicureans , let him but read the Praeloquium before his Antoninus of Mr. Gataker ( that man of admirable Learning , Humility , and Piety , not to be named without love and honour , nor in this Age without tears ) : Of Antoninus himself he saith , [ Certè quaecunque Dominus ipse Christus in concionilus collationibusque suis Historiae Evangelicae insertis [ de mali cogitatione etiam abstinenda , de affectibus vitiosis supprimendis , de sermone otioso non insuper habendo , de animo cum primis excolendo , & ad imaginem divinam effingendo , de beneficentia simplicissime exhibenda , de injuriis aequanimiter ferendis , de admonitione & increpatione cum moderatione cautioneque accurata exercendi● , de relus quibi slibet , adeoque vita ipsa , uli res ratioque poscit nihili habendis , de aliis denique plerisque pietatis , charitatis , aequitatis , humanitatis , officiis quam exquitissime obeundis exequendisque ] praecepta dedit ; apud nostrum hunc eadem , perinde acsi illa lectitasset ipse , in dissertationum commentationumque harum congerie inspersa passim , nec sine vehementia et vivacitate insigni quae in praecordia ipsa penitus penetret . — Lector quivis sedulus advertet , ingenuus agnoscet .

The sum of their doctrine , different from the Epicureans , he thus reciteth , ( and by citations copiously proveth ) [ Numen coeleste rerum humanarum curam gerere ; nec universi tantummodo , sed hominum etiam singulorum , & rerum quoque singularum ; rebus humanis praesto esse , generique humano , non ad bona vere sic dicta duntaxat , sed & ad vitae hujus commoda , & adminicula suppetitias ferre . Deum itaque ante omnia colendum ; ad omnia invocandum , per omnia cogitandum , in omnilus agnoscendum & comprobandum , de omnibus laudandum & celebrandum ; huic uni in omni negotio simpliciter obsequendum ; ab ipso quicquid obvenerit animo prompto ac lubenti excipiendum atque amplexandum , nihil mellus , nihil convenientius , nihil conducibilius , nihil opportunius , aut tempestivius , quàm id , quicquid existat , quodipse voluerit , existimandum : qu●cunque ducere visum fuerit , citra tergiversationem aut murmurationem , sponte sequendum ; locum stationemque quemcunque is assignaverit , strenuè tuendum , enixè tenendum , etiamsi mortem millies oppetere oporteret . ] Haec de Numine Stoici & erga numen affectu .

De homine & officiis — [ Hunc & corditus diligere & curare & sustinere , injuriaque omni ( ut quae impietatis etiam notam inurat ) abstinere ; & beneficentia prosequi , nec sibi soli genitum censere se , aut vivere , sed in commune bonum ac beneficium , cunciis pro facultate viribusque semet exhibere , re ipsa , reique bene gestae conscientia , ( nec hac etiam ipsa quadantenus reputata ) citra vestem , aut mercedis spem commodive proprii intuitum , contentum agere ; à beneficio uno praestito ad aliud transire , nec unquam benefaciendo defatisci ; sed vitae telam , tanquam vivendi fructus hic sit ; benefactis si●i invicem continenter annexis , ita totum pertexere , ut nusquam interveniat hiatus ullus vel minimus ; beneficii loco , quod benefecerit habentem ; sibique profuisse existimantem ; si alii cuiquam usui esse poterit ; nec extra se proinde quicquam vel laudis humanae , vel lucelli , aut aucupantem aut expetentem : Ad haec nihil mentis cultu antiquius , nihil honesti studio petius aut pretiosius habere : ab eo denique quod officii sui esse norit , nulla vel vitae , nedum alius rei cujuspiam , cupidine abducendum , nulla mortis cruciatusve illius , ne dum damni aut detrimenti formidine abigendum se permittere . ] Haec Stoicorum praecepta sunt — ▪

When will the whole tribe of the Epicureans ever give the world such a Prince as Antonine ? who taught the world , that a Prince should be a Philosopher , and that self-government , and a well-ordered mind and life , is the first point in the government and well-ordering of the Common-wealth ; and that Monarchy may be so used , as to consist as well with the peoples interest and liberty , as the most accurate Venetian Democraty : The only hurt that ever he was charged to do being this , that he lived so well , that he seemed somewhat to hinder the succeeding lustre of Christianity , even in Constantine and Theodosius themselves .

And as for the Stoicks great doctrine of Virtues self-sufficiency to felicity , which Plato and Aristotle also own against the Epicurean felicity of Pleasure , it is undoubtedly a very great and sacred . Theological verity : But it implieth a higher truth , Whether God or our selves , Virtue or Pleasure be chiefly to be loved ? which I have vindicated in this Treatise , viz. That man hath an ultimate end above himself , and that God ( for all that he is perfect , and can receive no addition of felicity ) is both his own and our end , ☞ ( though intendere finem is not spoken univocally of God and man ) and that his Goodness as essential in himself , Even in Friendship with Men , it is commonly said , that we must have more respect to our friend than to our selves . And therefore Cicero pleadeth , that Epicurus's opinion is inconsistent with true Friendship . However that stand , I am sure in our Love to God , we must love him more for himself , than for our own ends and benefit . Therefore it is , that I distinguished Love before , from Obedience as such , as being somewhat more excellent , and the final grace . And Proclus ( de Anim. & Daemone ) discerned this distinction , when he saith , [ Belli finis est justitia : pacis autem aliud quiddam excellentius bonum , Amicitia , scil. atque unio Finis enim universae virtutis est ut tradunt Pythagorici . Aristotelesque confirmat ; ●t omnibus jam factis amicis , justitia non ulterius egeamus , quando , viz. sublatum fuerit , M●um , & Non-meum ] And if this be true of the Love of man , Much more of the Love of God . Which they also may do well to consider of ▪ who most fear the cessation of that Individuation of souls , which consisteth in the distance that now we are at : For though doubtless there will continue an Individuation , yet Union is so much of the felicity , perfection and delight of souls , union , I say , with God , as we are capable , and with one another , that we should rather be afraid lest we shall not be near enough , than lest too much ●earness should confound us . and as his own perfection , is , in the order of our conceptions , much higher than his Benignity or Goodness , as related to the good of man . I have read some late self-esteeming Writers , ( who love not to be named by way of opposition ) who have undertaken the defence of the Epicurean heresie , that Pleasure is formally both man's felicity , and his ultimate end : but their reasonings for it are not half so handsome and adapted to deceive , as the discourse of Torquatus in Cicero , de finib . is ; which indeed may seem very plausible , till Cicero's excellent Answer is compared with it . It is a fair pretence to say , That a good man is pleased with nothing but that which is good , and that true pleasure is to be found especially in virtue , and that temperance and chastity should be more pleasant , than excess and luxury ; and yet that the best men , when they do any great and excellent work , do therefore do it because it pleaseth them . But the truth is , that Bonum qua bonum est objectum voluntatis ; good and appetibile are the same : it is first good because it pleaseth us , but it pleaseth us , because it is esteemed by us to be good . And the greatest good should greathest please us , because it is first the greatest good : And as God in himself is infinitely better than any delight or felicity of ours , so is he therefore to be more the object of our delight . And as the good of the world , or of Kingdoms , or of thousands , is better than the pleasure of one individual person , so should it be better loved , and more delighted in . For if Good as Good be appetible and delectable , then the greatest Good must have the greatest love and pleasure . And nature it self telleth us , that he that would not rather be annihilated than the world should be annihilated , or would not lose his life and honour , to save the life , and honour , and felicity of King and Kingdom , is no good member of Civil Society , but a person blinded by selfishness and sensuality . Therefore man hath something above himself , and his own pleasure , to seek and to take pleasure in . How far you can congruously say , that you take pleasure in your pleasure , and so make your own pleasure the object , yea , the only ultimate object of it self , I shall not now stay to enquire . But certain I am , that though our love , which is our complacency in the beloved object , is our actus finalis , yet is it not the objectum finale to it self ; but God himself , the infinite Good , is that final Object ; and the Publick Good is a more noble and excellent object than our own . And though it be truly our felicity to love God , yet we love him not chiefly because it is our felicity to love him , but because he is chiefly Good and Lovely ; and then in the second instant , we love our own love , and delight even in our own delights . Indeed the sensitive life , as such , can seek nothing higher than its own delight : but the rational life is made to intend and prosecute that end , which reason telleth us is best , and to prefer that before our selves , which is better than our selves . And therefore the Epicurean opinion , which maketh Pleasure our highest end , doth shew that the Sect is sensual and bruitish , and have brought their reason into servitude to their appetites and lusts . And nature it self doth abhor the notion , when it is brought into the light ; and will hear him with some horrour who shall speak out and say , [ God is not to be chiefly loved for himself , nor as he is best in himself , nor as my ultimate objective end , but only to be loved next my self , as a means to my felicity or pleasure , as meat , drink , ease , and sport , and lust are . And virtue or holiness is not to be loved chiefly for it self , that is , as it is the Image of God , and pleasing to him , but as it conduceth to my pleasure . ] As Cicero excellently noteth , there is a great deal of difference between these two ; [ To love vertue as vertue , and so to take pleasure in it because it is virtue ; ] and [ To love virtue for pleasures sake , more than for its own : ] For he that doth so , must say as Cicero chargeth Epicurus plainly to say , that Luxury is not to be discommended if it be not unpleasant : for the end is the measure and rule to judge of all the means . If pleasure as pleasure be best , then to him that so continues it , to live more pleasedly in whoredom , and drunkenness , and theft , and murder , than in godliness and honesty , it will be better so to do : And virtue , and lust or wickedness , will stand in competition only in the point of pleasure . And then , which think you will have the greater party , and what a case would mankind be in ? I am perswaded , that the well studying the excellent discourse of Cicero on this point , and the reasons which the Stoicks and the rest of the Philosophers give against the Plebeian Philosophers , ( as Cicero calleth them ) may much conduce to help many Divines themselves to a righter understanding of the same controversie , as in Theology they have otherwise worded it , Whether God or our own felicity be most to be loved ? ( And yet without running into the fanatick extreme , of separating the love of God and our selves , and calling men to try whether for his glory they can be willing to be damned . ) Only when you read the Philosopher saying , that virtue in and for it self is to be loved as our felicity ; elucidate it by remembring , that this is , because that vertue in it self is the Image of God , and by our felicity they mean the perfection of our natures , in respect of the end for which we were made . And that as the excellency of my knife or pen ( yea , or my horse ) is not to be measured by their own pleasure but their usefulness to me , because I am their end ; so is it , as to man's perfection , as he is made for God , and related to him , ( for all that he hath no need of us , seeing he can be pleased in us . ) Thus this Philosophical controversie is coincident with one of the greatest in Theologie .

Though I have displeased many Readers , by making this Treatise swell so big , by answering so many objections as I have done , yet I know that many will expect that I should have made it much greater , by answering , 1. Abundance of particular objections from Scripture-difficulties : 2. And many discourses of several sorts of persons , who contradict some things which I have said . But I supersede any further labour of that kind , for these following reasons .

1. It would fill many volumes to do it , as the number and quality of the Objections do require . 2. Those that require it are yet so lazie , that they will not read this much which I have already written , as esteeming it too long . 3. They may find it done already by Commentators , if they will have but the patience to peruse them . 4. I have laid down that evidence for the main cause of GODLINESS and CHRISTIANITY , by which he that well digesteth it , will be enabled himself to defend it against abundance of cavils , which I cannot have time to enumerate and answer . 5. The scribles of self-conceited men are so tedious , and every one so confident that his reasons are considerable , and yet every one so impatient to be contradicted and confuted , that it is endless to write against them , and it is unprofitable to sober Readers , as well as tedious to me , and ungrateful to themselves . To instance but in the last that came to my hands , an Inquisitio in fidem Christianoram hujus seculi , ( the name prefixed I so much honour , that I will not mention it . ) Page 3. he calleth confidence in errour by the name of certainty , as if every man were certain that hath but ignorance enough to over-look all cause of doubting . Page 13. He will not contend if you say , that it is by divine faith , that we believe the words to be true which are Gods ; and by humane faith by which we believe them to be the words of God . He saith , that Faith hath no degrees : but is alway equal to it self : to believe is to assent , and to doubt is to suspend assent ; Ergo , where there is the least doubt , there is no faith ; and where there is no doubt , there is the highest faith ; Ergo , Faith is always in the highest , and is never more or less : And yet it may be called small when it is quasi nulla , ( that quasi is to make up a gap ) in respect of the subject , or at least hardly yielded ; and in regard of the object , when few things are believed . Page 26. He maketh the Calvinists to be Enthusiasts , ( that is , Fanaticks ) because they say , that they know the Scripture by the Spirit : ( as if subjectively we had no need of the Spirit , to teach us the things of God ; and objectively the spirit of miracles and sanctification were not the notifying evidence or testimony of the truth of Christ . ) The same name he vouchsafeth them that hold , That the Scripture is known by universal tradition to be God's word , and every mans own reason must tell him ( or discern ) the meaning of it . And he concludeth , that if every one may expound the Scripture , even in fundamentals , then every man may plead against all Magistrates , in defence of murder or any other crime , as a rational plea ; and say , Why should you punish me for that which God hath bid me do . As if God would have no reasonable creature , but bruits only to be his subjects . As if a man could knowingly obey a Law , which he neither knoweth , nor must know the meaning of ; and is bound to do he knoweth not what . And as if the Kings subjects must not understand the meaning of the fifth Commandment , nor of Rom. 13. Honour thy father and mother ; and , Let every soul be subject to the higher powers , and not resist . Or as if Kings must govern only dogs and swine , or might make murder , adultery , idolatry and perjury , the duty of all their subjects when they pleased , because none must judge of the meaning of God's Law by which they are forbidden : or as if it were the only way to make men obedient to Kings and Parents , to have no understanding that God commandeth any man to obey them , nor to know any Law of God that doth require it : or as if all our Pastors and Teachers were not to be so useful to us as a sign-post ; nor we were not to learn of them or of our Parents any thing , that God either by nature or Scripture ever taught us : or as if a child or subject , who is required to learn the meaning of his Ruler's Laws , to judge of them judicio privatae discretionis , were thereby allowed to mis-understand them , and to say that they command us that which they forbid us ; and because the King forbiddeth us to murder , he alloweth us to say , You proposed it to my understanding , and I understand it that you bid me murder , and therefore you may not punish me . As if he that is bound to judge by a bare discerning what is commanded him , and what forbidden , were allowed to judge , in partem utramlibet , that it is or it is not , as please himself . As if when the King hath printed his Statutes , he had forfeited all his authority by so doing , and his subjects might say , Why do you punish us for disobeying your Laws , when you promulgated them to us as rational creatures to discern their sense ? Will it profit the world to write confutations of such stuff as this ? or must a man that is not condemned to Stage-playing or Ballad-making , thus waste his time ? Do the people need to be saved from such stuff as this ? If so , what remedy , but to pity them , and say , Quos perdere vult Jupiter hos dementat , & si populus vult decipi , decipiatur .

And yet to do no more wrong to the Scriptures , than to Councils , and Bulls , and Statutes , and Testaments , and Deeds , and Bonds , he concludeth , Of all writings whatsoever , that by the meer words of the writer you cannot be certain of his sense ; though they be common words , and you take them in the common sense . So that if any doubt arise about my words , if I resolve it by writing I cannot be understood ; but if I spake the same syllables by word of mouth , it would serve the turn . As if no man could be sure of the sense of any Law , or Testament , or Bond , or Covenant , which is committed to writing , nor of any exposition of them , if once it fall under Pen or Press . As if God's writing the Ten Commandments had left them unintelligible , in comparison of his speaking them . Then farewell all Historical certainty . Hath every single Priest himself any assurance of the sense of the Council , the Canons , the Popes Decreetals and Bulls , but by the way of writing ? And so the poor people must , instead of the Church , believe only that Priest that orally speaketh to them , though he have no certainty of the matter himself . If this doctrine be made good once , it will spoil the Printers trade , and the Clarks , and Courts of Record , and the Post-Office too .

But , page 51. he maketh the consent of the universal Church to be the only sure communication of Christian Doctrine in the Articles of Faith ; yea , the consent of the present age concerning the former : ( But how the consent of the whole Church shall be certainly known to every man and woman , when no writing can certainly make known any mans mind , is hard to tell a man that expecteth reason . ) And that you may see how much the subject of this Treatise is concerned in such discourses , he addeth , that If the Church had at any time been small , its testimony had been doubtful ; but ( saith he ) it testifieth of it self that Christians were never few , and therefore it is to be believed . But we will have no such prevaricating defences of Christianity . The major is the Infidels erroneous cavil ; the minor is a false defence of the faith . The Church never said that Christians were never few : it hath ever confessed the contrary , that once they were few ; and yet it hath proved against the Infidel , that its testimony was not doubtful , having better evidence of their veracity than numbers .

You may perceive by these strictures upon this one discourse , what an endless task it would be to write confutations , of every man that hath leisure to publish to the world his opinions , which are injurious to the Christian verity . And therefore no sober Reader will expect , that I or he must be so tired , before he can be satisfied and setled in the Truth .

FINIS .

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