Annotations
UPON
LUX
ORIENTALIS
.
THese
two
Books
,
Lux
Orientalis
and
the
Discourse
of
Truth
,
are
luckily
put
together
by
the
Publisher
,
there
being
that
suitableness
between
them
,
and
mutual
support
of
one
another
.
And
the
Arguments
they
treat
of
being
of
the
greatest
importance
that
the
Mind
of
man
can
entertain
herself
with
,
the
consideration
thereof
has
excited
so
sluggish
a
Genius
as
mine
to
bestow
some
few
Annotations
thereon
,
not
very
anxious
or
operose
,
but
such
as
the
places
easily
suggest
;
and
may
serve
either
to
●…ctifie
what
may
seem
any
how
oblique
,
or
illustrate
what
may
seem
less
clear
,
or
make
a
supply
or
adde
strength
where
there
may
seem
any
further
need
.
In
which
I
would
not
be
so
understood
as
that
I
had
such
an
anxiety
and
fondness
for
the
Opinions
they
maintain
,
as
if
all
were
gone
if
they
should
fail
;
but
that
the
Dogmata
being
more
fully
,
clearly
,
and
precisely
propounded
,
men
may
more
safely
and
considerately
give
their
Judgments
thereon
;
but
with
that
modesty
as
to
admit
nothing
that
is
contrary
to
the
Judgment
of
the
truly
Catholick
and
Apostolick
Church
.
Chap.
2.
p.
4.
That
he
made
us
pure
and
innocent
,
&c.
This
is
plainly
signified
in
the
general
Mosaick
History
of
the
Creation
,
that
all
that
God
made
he
saw
it
was
good
;
and
it
is
particularly
declared
of
Adam
and
Eve
,
that
they
were
created
or
made
in
a
state
of
Innocency
.
Pag.
4.
Matter
can
do
nothing
but
by
motion
,
and
what
relation
hath
that
to
a
moral
Contagion
?
We
must
either
grant
that
the
figures
of
the
particles
of
Matter
and
their
motion
,
have
a
power
to
affect
the
Soul
united
with
the
Body
,
(
and
I
remember
Josephus
somewhere
speaking
of
Wine
,
says
,
it
does
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
regenerate
,
as
it
were
,
the
Soul
into
another
life
and
sense
of
things
)
or
else
we
must
acknowledge
that
the
parts
of
Matter
are
alterable
into
qualifications
,
that
cannot
be
resolved
into
mere
mechanical
motion
and
figure
;
whether
they
be
thus
altered
by
the
vital
power
of
the
Spirit
of
Nature
,
or
however
it
comes
to
pass
.
But
that
Matter
has
a
considerable
influence
upon
a
Soul
united
thereto
,
the
Author
himself
does
copiously
acknowledge
in
his
fourth
Chapter
of
this
Book
;
where
he
tells
us
,
that
according
to
the
disposition
of
the
Body
,
our
Wits
are
either
more
quick
,
free
,
and
sparkling
,
or
more
obtuse
,
weak
,
and
sluggish
;
and
our
Mind
more
chearful
and
contented
,
or
else
more
morose
,
melancholick
,
or
dogged
,
&c.
Wherefore
that
he
may
appear
the
more
consistent
with
himself
,
it
is
likely
he
understands
by
this
Moral
Contagion
the
very
venome
and
malignity
of
vitious
Inclinations
,
how
that
can
be
derived
from
Matter
,
especially
its
power
consisting
in
mere
motion
and
figuration
of
parts
.
The
Psalmist's
description
is
very
apposite
to
this
purpose
,
Psal.
58.
The
ungodly
are
froward
even
from
their
mothers
womb
;
as
soon
as
they
are
born
they
go
astray
and
speak
lyes
.
They
are
as
venomous
as
the
poyson
of
a
serpent
,
even
like
the
deaf
adder
that
stoppeth
her
ear
.
That
there
should
be
such
a
difference
in
the
Nativity
of
some
from
that
of
others
,
and
haply
begot
also
of
the
same
Parents
,
is
no
slight
intimation
that
their
difference
is
not
from
their
Bo●…
but
their
Souls
;
in
which
there
is
〈◊〉
〈◊〉
〈◊〉
Eruptions
of
vitious
Inclinations
w●…
〈◊〉
had
contracted
in
their
former
stat●…
〈◊〉
pressed
nor
extinct
in
this
,
by
reason
o●…
〈◊〉
lapse
,
and
his
losing
the
Paradisiacal
〈◊〉
which
he
was
created
,
and
which
should
,
〈◊〉
had
not
been
for
his
Fall
,
been
transmitted
to
his
Posterity
;
but
that
being
lost
,
the
several
measures
of
the
pristine
Vitiosity
of
humane
Souls
discover
themselves
in
this
life
,
according
to
the
just
Laws
of
the
Divine
Nemesis
essentially
interwoven
into
the
nature
of
things
.
Pag.
5.
How
is
it
that
those
that
are
under
continual
temptations
to
Vice
,
are
yet
kept
within
the
bounds
of
Vertue
,
&c.
That
those
that
are
continually
under
temptations
to
Vice
from
their
Childhood
,
should
keep
within
the
bounds
of
Vertue
,
and
those
that
have
perpetual
outward
advantages
from
their
Childhood
to
be
vertuous
,
should
prove
vitious
notwithstanding
,
is
not
rationally
resolved
into
their
free
will
;
for
in
this
they
are
both
of
them
equal
:
and
if
they
had
been
equal
also
in
their
external
advantages
or
disadvantages
,
the
different
event
might
well
be
imputed
to
the
freedom
of
their
Will.
But
now
that
one
,
notwithstanding
all
the
disadvantages
to
Vertue
should
prove
vertuous
,
and
the
other
,
notwithstanding
all
the
advantages
to
Vertue
should
prove
vitious
;
the
reason
of
this
certainly
to
the
considerate
will
seem
to
lie
deeper
than
the
meer
liberty
of
Will
in
man
.
But
it
can
be
attributed
to
nothing
,
with
a
more
due
and
tender
regard
to
the
Divine
Attributes
,
than
to
the
pre-existent
state
of
humane
Souls
,
according
to
the
Scope
of
the
Author
.
Pag.
9.
For
still
it
seems
to
be
a
diminutive
and
disparaging
apprehension
of
the
infinite
and
immense
goodness
of
God
,
that
he
should
detrude
such
excellent
Creatures
,
&c.
To
enervate
this
reason
,
there
is
framed
by
an
ingenious
hand
this
Hypothesis
,
to
vie
with
that
of
Pre-existence
:
That
Mankind
is
an
Order
of
Beings
placed
in
a
middle
state
between
Angels
and
Brutes
,
made
up
of
contrary
Principles
,
viz.
Matter
and
Spirit
,
indued
with
contrary
faculties
,
viz.
Animal
and
Rational
,
and
encompassed
with
contrary
Objects
proportioned
to
their
respective
faculties
,
that
so
they
may
be
in
a
capacity
to
exercise
the
Vertues
proper
and
peculiar
to
their
compounded
and
heterogeneal
nature
.
And
therefore
though
humane
Souls
be
capable
of
subsisting
by
themselves
,
yet
God
has
placed
them
in
Bodies
full
of
brutish
and
unreasonable
Propensions
,
that
they
may
be
capable
of
exercising
many
choice
and
excellent
Vertues
,
which
otherwise
could
never
have
been
at
all
;
such
as
Temperance
,
Sobriety
,
Chastity
,
Patience
,
Meekness
,
Equanimity
,
and
all
other
Vertues
that
consist
in
the
Empire
of
Reason
over
Passion
and
Appetite
.
And
therefore
he
conceives
that
the
creating
of
humane
Souls
,
though
pure
and
immaculate
,
and
uniting
them
with
such
brutish
Bodies
,
is
but
the
constituting
and
continuing
such
a
Species
of
Being
,
which
is
an
Order
betwixt
Brutes
and
Angels
;
into
which
latter
Order
,
if
men
use
their
faculties
of
the
Spiritual
Principle
in
them
well
,
they
may
ascend
:
Forasmuch
as
God
has
given
them
in
their
Spiritual
Principle
(
containing
Free
Will
,
and
Reason
to
discern
what
is
best
)
a
power
and
faculty
of
overcoming
all
their
inordinate
Appetites
.
This
is
his
Hypothesis
,
mostwhat
in
his
own
words
,
and
all
to
his
own
sence
,
as
near
as
I
could
with
brevity
express
it
:
And
it
seems
so
reasonable
to
himself
,
that
he
professes
himself
apt
to
be
positive
and
dogmatical
therein
.
And
it
might
very
well
seem
so
to
him
,
if
there
were
a
susficient
faculty
in
the
Souls
of
men
in
this
World
,
to
command
and
keep
in
order
the
Passions
and
Appetites
of
their
Body
,
and
to
be
and
do
what
their
Reason
and
Conscience
tells
them
they
should
be
and
do
,
and
blames
them
for
not
being
and
doing
.
So
that
they
know
more
by
far
than
they
find
an
ability
in
themselves
to
perform
.
Extreamly
few
there
are
,
if
any
,
but
this
is
their
condition
:
Whence
all
Philosophers
(
that
had
any
sense
of
Vertue
and
Holiness
)
as
well
as
Jews
and
Christians
,
have
looked
upon
Man
as
in
a
lapsed
state
,
not
blaming
God
,
but
deploring
the
sad
condition
they
found
themselves
in
by
some
foregoing
lapse
or
fault
in
Mankind
.
And
it
is
strange
that
our
own
Consciences
should
she
in
our
faces
for
what
we
could
never
have
helped
.
It
is
witty
indeed
which
is
alleadged
in
the
behalf
of
this
Hypothesis
,
viz.
That
the
Rational
part
of
man
is
able
to
command
the
lower
Appetites
;
because
if
the
superiour
part
be
not
strong
enough
to
govern
the
inferiour
,
it
destroys
the
very
being
of
moral
Good
and
Evil
:
Forasmuch
as
those
acts
that
proceed
out
of
necessity
cannot
be
moral
,
nor
can
the
superiour
Faculties
be
obliged
to
govern
the
inferiour
,
if
they
are
not
able
,
because
nothing
is
obliged
to
imposs●…bilities
.
But
I
answer
,
if
inabilities
come
upon
us
by
our
own
fault
,
the
defects
of
action
then
are
upon
the
former
account
moral
,
or
rather
immoral
.
And
our
Consciences
rightly
charge
us
with
the
Vitiosities
of
our
Inclinations
and
Actions
,
even
before
we
can
mend
them
here
,
because
they
are
the
consequences
of
our
former
Guilt
.
Wherefore
it
is
no
wonder
that
there
is
found
a
flaw
in
a
subtilty
that
would
conclude
against
the
universal
Experience
of
men
,
who
all
of
them
,
more
or
less
,
that
have
any
sense
of
Morality
left
in
them
,
complain
that
the
inferiour
powers
of
the
Soul
,
at
least
for
a
time
,
were
too
hard
for
the
superiour
.
And
the
whole
mass
of
Mankind
is
so
generally
corrupt
and
abominable
,
that
it
would
argue
the
wise
and
just
God
a
very
unequal
Matcher
of
innocent
Souls
with
brutish
Bodies
,
they
being
universally
so
hugely
foiled
or
overcome
in
the
conflict
,
if
he
indeed
were
the
immediate
Matcher
of
them
.
For
how
can
that
be
the
effect
of
an
equilibrious
or
sufficient
Free
Will
and
Power
,
that
is
in
a
manner
perpetual
and
constant
?
But
there
would
be
near
as
many
Examples
one
way
as
the
other
,
if
the
Souls
of
men
in
this
state
were
not
by
some
precedent
lapse
become
unable
to
govern
,
as
they
ought
,
all
in
them
or
about
them
that
is
to
be
subjected
to
their
Reason
.
No
fine
Fetches
of
Wit
can
demolish
the
steady
and
weighty
structure
of
sound
and
general
Experience
.
Pag.
9.
Wherein
he
seeth
it
,
ten
thousand
to
one
but
that
they
will
corrupt
,
&c.
The
Expression
[
ten
thousand
to
one
]
is
figurative
,
and
signifies
how
hugely
more
like
it
is
that
the
Souls
would
be
corrupted
by
their
Incorporation
in
these
Animal
or
Brutish
Bodies
,
than
escape
Corruption
.
And
the
effect
makes
good
the
Assertion
:
for
David
of
old
(
to
say
nothing
of
the
days
of
Noah
)
and
Paul
after
him
,
declare
of
Mankind
in
general
,
that
they
are
altogether
become
abominable
;
there
is
none
that
doth
good
,
no
not
one
.
Wherefore
we
see
what
efficacy
these
Bodies
have
,
if
innocent
Souls
be
put
into
them
by
the
immediate
hand
of
God
,
as
also
the
force
of
Custom
and
corrupt
Education
to
debauch
them
;
and
therefore
how
unlikely
it
is
that
God
should
create
innocent
Souls
to
thrust
them
into
such
ill
circumstances
.
Pag.
10.
To
suppose
him
assistent
to
unlawful
and
unclean
Coitions
,
by
creating
a
Soul
to
animate
the
impure
Foetus
,
&c.
This
seemed
ever
to
those
that
had
any
sense
of
the
Divine
Purity
and
Sanctity
,
or
were
themselves
endued
with
any
due
sensibleness
and
discernment
of
things
,
to
be
an
Argument
of
no
small
weight
.
But
how
one
of
the
more
rude
and
unhewen
Opposers
of
Pre-existence
swaggers
it
out
of
countenance
,
I
think
it
not
amiss
to
set
down
for
a
pleasant
Entertainment
of
the
Reader
.
Admit
,
says
he
,
that
Gods
watchful
Providence
waits
upon
dissolute
Voluptuaries
in
their
unmeet
Conjunctions
,
and
sends
down
fresh
created
Spirits
to
actuate
their
obscene
Emissions
,
what
is
here
done
which
is
not
very
high
and
becoming
God
,
and
most
congruous
and
proportionable
to
his
immense
Grandeur
and
Majesty
,
viz.
To
bear
a
part
amongst
Pimps
and
Bawds
,
and
pocky
Whores
and
Woremasters
,
to
rise
out
of
his
Seat
for
them
,
and
by
a
free
Act
of
Creation
of
a
Soul
,
to
set
his
Seal
of
Connivance
to
their
Villanies
;
who
yet
is
said
to
be
of
more
pure
Eyes
than
to
endure
to
behold
Wickedness
.
So
that
if
he
does
(
as
his
Phrase
is
)
pop
in
a
Soul
in
these
unclean
Coitions
,
certainly
he
does
it
winking
.
But
he
goes
on
:
For
in
the
first
place
,
says
he
,
his
condescension
is
hereby
made
signal
and
eximious
;
he
is
gloriously
humble
beyond
a
parallel
,
and
by
his
own
Example
lessons
us
to
perform
the
meanest
works
,
if
fit
and
profitable
,
and
to
be
content
even
to
drudge
for
the
common
benefit
of
the
World
.
Good
God!
what
a
Rapture
has
this
impure
Scene
of
Venerie
put
this
young
Theologer
into
,
that
it
should
thus
drive
him
out
of
his
little
Wits
and
Senses
,
and
make
him
speak
inconsistences
with
such
an
affected
Grace
and
lofty
Eloquence
!
If
the
act
of
Gods
freely
creating
Souls
,
and
so
of
assisting
wretched
Sinners
in
their
foul
acts
of
Adultery
and
Whoredom
,
be
a
glorious
action
,
how
is
it
an
Abasement
of
him
,
how
is
it
his
Humiliation
?
and
if
it
be
an
humbling
and
debasing
of
him
,
how
is
it
glorious
?
The
joyning
of
two
such
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
indeed
without
parallel
.
The
creating
of
an
humane
Soul
immortal
and
immaculate
,
and
such
as
bears
the
Image
of
God
in
it
,
as
all
immaculate
Souls
do
,
is
one
of
the
most
glorious
actions
that
God
can
perform
;
such
a
Creature
is
it
,
as
the
Schools
have
judged
more
of
value
than
the
frame
of
the
whole
visible
World
.
But
to
joyn
such
a
Creature
as
this
to
such
impure
corporeal
matter
,
is
furthermore
a
most
transcendent
Specimen
of
both
his
Skill
and
Soveraignty
;
so
that
this
is
an
act
of
further
Super-exaltation
of
himself
,
not
of
Humiliation
.
What
remains
then
to
be
his
Humiliation
,
but
the
condescending
to
assist
and
countenance
the
unclean
endeavours
of
Adulterers
and
Adulteresses
?
Which
therefore
can
be
no
Lesson
to
us
for
Humility
,
but
a
Cordial
for
the
faint-hearted
in
Debauchery
,
and
degeneracy
of
Life
;
wherein
they
may
plead
,
so
instructed
by
this
rural
Theolog
,
that
they
are
content
to
drudge
for
the
common
profit
of
the
World
.
But
he
proceeds
.
And
secondly
,
says
he
,
hereby
he
elicits
Good
out
of
Evil
,
causing
famous
and
heroick
persons
to
take
their
Origine
from
base
occasions
;
and
so
converts
the
Lusts
of
sensual
Varlets
to
nobler
ends
than
they
designed
them
.
As
if
an
heroick
Off-spring
were
the
genuine
effect
of
Adultery
or
Fornication
,
and
the
most
likely
way
to
People
the
World
with
worthy
Personages
.
How
this
raw
Philosopher
will
make
this
comply
with
his
Profession
of
Divinity
,
I
know
not
;
whenas
,
it
teaches
us
,
that
Marriage
is
honourable
,
but
Whoremongers
and
Adulterers
God
will
judge
;
and
that
he
punishes
the
Iniquities
of
the
Parents
on
their
Children
.
But
this
bold
Sophist
makes
God
adjudge
the
noblest
Off-spring
to
the
defiled
Bed
,
and
not
to
punish
,
but
reward
the
Adultery
or
Whoredom
of
debauched
persons
,
by
giving
them
the
best
and
bravest
Children
:
Which
the
more
true
it
could
be
found
in
experience
,
it
would
be
the
stronger
Argument
for
Pre-existence
;
it
being
incredible
that
God
,
if
he
created
Souls
on
purpose
,
should
crown
Adultery
and
Whoredom
with
the
choicest
Off-spring
.
And
then
thirdly
and
lastly
,
says
he
,
hereby
he
often
detects
the
lewdness
of
Sinners
,
which
otherwise
would
be
smothered
,
&c.
As
if
the
All-wise
God
could
find
no
better
nor
juster
means
than
this
to
discover
this
Villany
.
If
he
be
thus
immediately
and
in
an
extraordinary
way
assistant
in
these
Coitions
,
were
it
not
as
easie
for
him
,
and
infinitely
more
decorous
,
to
charge
the
Womb
with
some
Mola
or
Ephemerous
Monster
,
than
to
plunge
an
immaculate
humane
Soul
into
it
?
This
would
as
effectually
discover
the
Villany
committed
,
and
besides
prevent
the
charge
Parishes
are
put
to
in
maintaining
Bastards
.
And
now
that
we
have
thus
seen
what
a
mere
nothing
it
is
that
this
Strutter
has
pronounced
with
such
sonorous
Rhetorick
,
yet
he
is
not
ashamed
to
conclude
with
this
Appeal
to
I
know
not
what
blind
Judges
:
Now
,
says
he
,
are
not
all
these
Actions
and
Concerns
very
graceful
and
agreeable
to
God
?
Which
words
in
these
circumstances
no
man
could
utter
,
were
he
not
of
a
crass
,
insensible
,
and
injudicious
Constitution
,
or
else
made
no
Conscience
of
speaking
against
his
Judgment
.
But
if
he
speak
according
to
his
Conscience
,
it
is
manifest
he
puts
Sophisms
upon
himself
,
in
arguing
so
weakly
.
As
he
does
a
little
before
in
the
same
place
,
where
that
he
may
make
the
coming
of
a
Soul
into
a
base
begotten
Body
in
such
a
series
of
time
and
order
of
things
as
the
Pre-existentiaries
suppose
,
and
Gods
putting
it
immediately
upon
his
creating
it
into
such
a
Body
,
to
be
equally
passable
,
he
uses
this
slight
Illustration
:
Imagine
,
saith
he
,
God
should
create
one
Soul
,
and
so
soon
as
he
had
done
,
instantly
pop
it
into
a
base
begotten
Body
;
and
then
create
another
the
matter
of
an
hours
space
before
its
precipitation
into
such
a
Receptacle
:
which
of
these
Actions
would
be
the
most
diminutive
of
the
Creators
honour
?
would
not
the
difference
be
insensible
,
and
the
scandal
,
if
any
,
the
same
in
both
?
Yet
thus
lies
the
case
just
betwixt
the
Pre-existentiaries
and
us
.
Let
the
Reader
consider
how
senseless
this
Author
is
in
saying
the
case
betwixt
the
Pre-existentiaries
and
him
is
just
thus
,
when
they
are
just
nothing
akin
:
for
his
two
Souls
are
both
unlapsed
,
but
one
of
the
Pre-existentiaries
lapsed
,
and
so
subjected
to
the
Laws
of
Nature
.
In
his
case
God
acts
freely
,
raising
himself
,
as
it
were
,
out
of
his
Seat
to
create
an
immaculate
Soul
,
and
put
into
a
foul
Body
;
but
in
the
other
case
God
onely
is
a
looker
on
,
there
is
onely
his
Permission
,
not
his
Action
.
And
the
vast
difference
of
time
,
he
salves
it
with
such
a
Quibble
as
this
,
as
if
it
were
nothing
,
because
thousands
of
Ages
ago
,
in
respect
of
God
and
his
Eternity
,
is
not
an
hour
before
.
He
might
as
well
say
the
difference
betwixt
the
most
glorious
Angel
and
a
Flea
is
nothing
,
because
in
comparison
of
God
both
are
so
indeed
.
Wherefore
this
Anti-Pre-existentiary
is
such
a
Trifler
,
that
I
am
half
ashamed
that
I
have
brought
him
upon
the
Stage
.
But
yet
I
will
commend
his
Craft
,
though
not
his
Faithfulness
,
that
he
had
the
wit
to
omit
the
proposing
of
Buggery
as
well
as
of
Adultery
,
and
the
endeavouring
to
shew
how
graceful
and
agreeable
to
God
,
how
congruous
and
proportionate
it
were
to
his
immense
Grandeur
and
Majesty
,
to
create
a
Soul
on
purpose
(
immaculate
and
undefiled
)
to
actuate
the
obscene
Emissions
of
a
Brute
having
to
do
with
a
Woman
,
or
of
a
Man
having
to
do
with
a
Brute
:
For
both
Women
and
Brutes
have
been
thus
impregnated
,
and
brought
forth
humane
Births
,
as
you
may
see
abundantly
testified
in
Fortunius
Licetus
;
it
would
be
too
long
to
produce
Instances
.
This
Opinion
of
Gods
creating
Souls
,
and
putting
them
into
Bodies
upon
incestuous
and
adulterous
Coitions
,
how
exceeding
absurd
and
unbecoming
the
Sanctity
of
the
Divine
Majesty
it
seemed
to
the
Churches
of
Aethiopia
,
you
may
see
in
the
History
of
Jobus
Ludolphus
.
How
intolerable
therefore
and
execrable
would
this
Doctrine
have
appeared
unto
them
,
if
they
had
thought
of
the
prodigious
fruits
of
successful
Buggery
?
The
words
of
Ludolfus
are
these
:
Perabsurdum
esse
si
quis
Deum
astrictum
dicat
pro
adulterinis
&
incestuosis
partubus
animas
quotidie
novas
creare
.
●…st
.
Aethiop
.
lib.
3.
cap.
5.
What
would
they
then
say
of
creating
a
new
Soul
,
for
the
Womb
of
a
Beast
bugger'd
by
a
Man
,
or
of
a
Woman
bugger'd
by
a
Beast
!
Pag.
12.
Methinks
that
may
be
done
at
a
cheaper
rate
,
&c.
How
it
may
be
done
with
more
agreeableness
to
the
Goodness
,
Wisdom
,
and
Justice
of
God
,
has
been
even
now
hinted
by
me
,
nor
need
I
repeat
it
.
Pag.
13.
It
seems
very
incongruous
and
unhandsome
,
to
suppose
that
God
should
create
two
Souls
for
the
supply
of
one
monstrous
Body
.
And
there
is
the
same
reason
for
several
other
Monstrosities
,
which
you
may
take
notice
of
in
Fortunius
Licetus
,
lib.
2.
cap.
58.
One
with
seven
humane
heads
and
arms
,
and
Ox-feet
;
others
with
Mens
bodies
,
but
with
a
head
the
one
of
a
Goose
,
the
other
of
an
Elephant
,
&c.
In
which
it
is
a
strong
presumption
humane
Souls
lodged
,
but
in
several
others
certain
.
How
does
this
consist
with
Gods
fresh
creating
humane
Souls
pure
and
innocent
,
and
putting
them
into
Bodies
?
This
is
by
the
aforesaid
Anti-Pre-existentiary
at
first
answered
onely
by
a
wide
gape
or
yawn
of
Admiration
.
And
indeed
it
would
make
any
one
stare
and
wonder
how
this
can
consist
with
Gods
immediately
and
freely
intermeddling
with
the
Generation
of
Men
,
as
he
did
at
first
in
the
Creation
.
For
out
of
his
holy
hands
all
things
come
clean
and
neat
.
Many
little
efforts
he
makes
afterwards
to
salve
this
difficulty
of
Monsters
,
but
yet
in
his
own
judgment
the
surest
is
the
last
;
That
God
did
purposely
tye
fresh
created
Souls
to
these
monstrous
shapes
,
that
they
whose
Souls
sped
better
,
might
humbly
thank
him
.
Which
is
as
wisely
argued
,
as
if
one
should
first
with
himself
take
it
for
granted
that
God
determines
some
men
to
monstrous
Debaucheries
and
Impieties
,
and
then
fancy
this
the
use
of
it
,
that
the
Spectators
of
them
may
with
better
pretence
than
the
Pharisee
,
cry
out
,
Lord
,
we
thank
thee
that
we
are
not
as
these
men
are
.
There
is
nothing
permitted
by
God
,
but
it
has
its
use
some
way
or
other
;
and
therefore
it
cannot
be
concluded
,
because
that
an
Event
has
this
or
that
use
,
therefore
God
by
his
immediate
and
free
Omnipotence
effected
it
.
A
Pre-existentiary
easily
discerns
that
these
Monstrosities
plainly
imply
that
God
does
not
create
Souls
still
for
every
humane
Coition
,
but
that
having
pre-existed
,
they
are
left
to
the
great
Laws
of
the
Universe
and
Spirit
of
Nature
;
but
yet
dares
not
conclude
that
God
by
his
free
Omnipotence
determines
those
monstrous
Births
,
as
serviceable
as
they
seem
for
the
evincing
so
noble
a
Theory
.
Pag.
15.
That
God
on
the
seventh
day
rested
from
all
his
works
.
This
one
would
think
were
an
Argument
clear
enough
that
he
creates
nothing
since
the
celebration
of
the
first
seventh
days
rest
.
For
if
all
his
works
are
rested
from
,
then
the
creation
of
Souls
(
which
is
a
work
,
nay
a
Master-piece
amongst
his
works
scarce
inferiour
to
any
)
is
rested
from
also
.
But
the
above-mentioned
Opposer
of
Pre-existence
is
not
at
a
loss
for
an
Answer
;
(
for
his
Answers
being
slight
,
are
cheap
and
easie
to
come
by
:
)
He
says
therefore
,
That
this
supposeth
onely
that
after
that
time
he
ceased
from
creating
new
Species
.
A
witty
Invention
!
As
if
God
had
got
such
an
easie
habit
by
once
creating
the
things
he
created
in
the
six
days
,
that
if
he
but
contained
himself
within
those
kinds
of
things
,
though
he
did
hold
on
still
creating
them
,
that
it
was
not
Work
,
but
mere
Play
or
Rest
to
him
,
in
comparison
of
his
former
labour
.
What
will
not
these
men
fancy
,
rather
than
abate
of
their
prejudice
against
an
opinion
they
have
once
taken
a
toy
against
!
When
the
Author
to
the
Hebrews
says
,
He
that
has
entred
into
his
rest
,
has
ceased
from
his
own
works
,
as
God
ceased
from
his
;
verily
this
is
small
comfort
or
instruction
,
if
it
were
as
this
Anti-Pre-existentiary
would
have
it
:
for
if
God
ceased
onely
from
creating
new
Species
,
we
may
,
notwithstanding
our
promised
Rest
,
be
tyed
to
run
through
new
instances
of
labours
or
sins
,
provided
they
be
but
of
those
kinds
we
experienced
before
.
To
any
unprejudiced
understanding
,
this
sence
must
needs
seem
forced
and
unnatural
,
thus
to
restrain
Gods
Rest
to
the
Species
of
things
,
and
to
engage
him
to
the
dayly
task
of
creating
Individuals
.
The
whole
Aethiopian
Church
is
of
another
mind
:
Qui
animam
humanam
quotidiè
non
creari
hoc
argumento
asserunt
,
quòd
Deus
sexto
die
perfecerit
totum
opus
Creationis
.
See
Ludolfus
in
the
place
above-cited
.
Chap.
3.
pag.
17.
Since
the
Images
of
Objects
are
very
small
and
inconsiderable
in
our
brains
,
&c.
I
suppose
he
mainly
relates
to
the
Objects
of
Sight
,
whose
chief
,
if
not
onely
Images
,
are
in
the
fund
of
the
Eye
;
and
thence
in
vertue
of
the
Spirituality
of
our
Soul
extended
thither
also
,
and
of
the
due
qualification
of
the
Animal
Spirits
are
transmitted
to
the
Perceptive
of
the
Soul
within
the
brain
.
But
how
the
bignesses
and
distances
of
Objects
are
conveyed
to
our
cognoscence
,
it
would
be
too
tedious
to
signifie
here
.
See
Dr.
H.
Moore
's
Enchiridion
Metaphysicum
,
cap.
19.
Pag.
17.
Were
it
not
that
our
Souls
use
a
kind
of
Geometry
,
&c.
This
alludes
to
that
pretty
conceit
of
Des
Cartes
in
his
Dioptricks
,
the
solidity
of
which
I
must
confess
I
never
understood
.
For
I
understand
not
but
that
if
my
Soul
should
use
any
such
Geometry
,
I
should
be
conscious
thereof
,
which
I
do
not
find
my self
.
And
therefore
I
think
those
things
are
better
understood
out
of
that
Chapter
of
the
Book
even
now
mentioned
.
Pag.
17.
And
were
the
Soul
quite
void
of
all
such
implicit
Notions
,
it
would
remain
as
senseless
,
&c.
There
is
no
sensitive
Perception
indeed
,
without
Reflection
;
but
the
Reflection
is
an
immediate
attention
of
the
Soul
to
that
which
affects
her
,
without
any
circumstance
of
Notions
intervening
for
enabling
her
for
sensitive
Operations
.
But
these
are
witty
and
ingenious
Conjectures
,
which
the
Author
by
reading
Des
Cartes
,
or
otherhow
,
might
be
encouraged
to
entertain
.
To
all
sensitive
Objects
the
Soul
is
an
Abrasa
Tabula
,
but
for
Moral
and
Intellectual
Principles
,
their
Idea's
or
Notions
are
essential
to
the
Soul
.
Pag.
18
:
For
Sense
teacheth
no
general
Propositions
,
&c.
Nor
need
it
do
any
thing
else
but
exhibit
some
particular
Object
,
which
our
Understanding
being
an
Ectypon
of
the
Divine
Intellect
necessarily
,
when
it
has
throughly
sisted
it
,
concludes
it
to
answer
such
a
determinate
Idea
eternally
and
unalterably
one
and
the
same
,
as
it
stands
in
the
Divine
Intellect
,
which
cannot
change
;
and
therefore
that
Idea
must
have
the
same
properties
and
respects
for
ever
.
But
of
this
,
enough
here
.
It
will
be
better
understood
by
reading
the
Discourse
of
Truth
,
and
the
Annotations
thereon
.
Pag.
18.
But
from
something
more
sublime
and
excellent
.
From
the
Divine
or
Archetypal
Intellect
,
of
which
our
Understanding
is
the
Ectypon
,
as
was
said
before
.
Pag.
21.
And
so
can
onely
transmit
their
natural
qualities
.
They
are
so
far
from
transmitting
their
Moral
Pravities
,
that
they
transmit
from
themselves
no
qualities
at
all
.
For
to
create
a
Soul
,
is
to
concreate
the
qualities
or
properties
of
it
,
not
out
of
the
Creator
,
but
out
of
nothing
.
So
that
the
substance
and
all
the
properties
of
it
are
out
of
nothing
.
Pag.
22.
Against
the
nature
of
an
immaterial
Being
,
a
chief
property
of
which
is
to
be
indiscerpible
.
The
evasion
to
the
force
of
this
Argument
by
some
Anti-Pre-existentiaries
is
,
that
it
is
to
philosophize
at
too
high
a
rate
of
confidence
,
to
presume
to
know
what
the
nature
of
a
Soul
or
Spirit
is
.
But
for
brevities
sake
,
I
will
refer
such
Answerers
as
these
to
Dr.
H.
Moore
's
brief
Discourse
of
the
true
Notion
of
a
Spirit
,
printed
lately
with
Saducismus
Triumphatus
;
and
I
think
he
may
be
thence
as
sure
that
Indiscerpibility
is
an
essential
property
of
a
Spirit
,
as
that
there
are
any
Spirits
in
the
Universe
:
and
this
methinks
should
suffice
any
ingenuous
and
modest
Opposer
.
But
to
think
there
is
no
knowledge
but
what
comes
in
at
our
Senses
,
is
a
poor
,
beggarly
,
and
precarious
Principle
,
and
more
becoming
the
dotage
of
Hobbianism
,
than
men
of
clearer
Parts
and
more
serene
Judgments
.
Pag.
22.
By
separable
Emissions
that
pass
from
the
flame
,
&c.
And
so
set
the
Wick
and
Tallow
on
motion
.
But
these
separable
Emissions
that
pass
from
the
flame
of
the
lighted
Candle
,
pass
quite
away
,
and
so
are
no
part
of
the
flame
enkindled
.
So
weak
an
Illustration
is
this
of
what
these
Traducters
would
have
.
Chap.
4.
pag.
32.
Which
the
Divine
Piety
and
Compassion
hath
set
up
again
,
that
so
,
so
many
of
his
excellent
Creatures
might
not
be
lost
and
undone
irrecoverably
,
but
might
act
anew
,
&c.
To
this
a
more
elegant
Pen
and
refined
Wit
objects
thus
:
Now
is
it
not
highly
derogatory
to
the
infinite
and
unbounded
Wisdom
of
God
,
that
he
should
detrude
those
Souls
which
he
so
seriously
designes
to
make
happy
,
into
a
state
so
hazardous
,
wherein
he
seeth
it
to
be
ten
thousand
to
one
but
that
they
will
corrupt
and
defile
themselves
,
and
so
make
them
more
miserable
here
and
to
eternity
hereafter
?
A
strange
method
of
recovering
this
,
to
put
them
into
such
a
fatal
necessity
of
perishing
:
't
is
but
an
odd
contrivance
for
their
restauration
to
Happiness
,
to
use
such
means
to
compass
it
which
't
is
ten
thousand
to
one
but
will
make
them
infinitely
more
miserable
.
This
he
objects
in
reference
to
what
the
Author
of
Lux
Orientalis
writes
,
chap.
2.
where
he
says
,
It
is
a
thousand
to
one
but
Souls
detruded
into
these
bodies
will
corrupt
and
defile
themselves
,
and
so
make
themselves
miserable
here
and
to
eternity
hereafter
.
And
much
he
quotes
to
the
same
purpose
out
of
the
Account
of
Origen
.
Where
the
Souls
great
disadvantages
to
Vertue
and
Holiness
,
what
from
the
strong
inclinations
of
the
Body
,
and
what
from
National
Customs
&
Education
in
this
Terrestrial
State
,
are
lively
set
out
with
a
most
moving
and
tragical
Eloquence
,
to
shew
how
unlikely
it
is
that
God
should
put
innocent
and
immaculate
Souls
of
his
own
creation
immediately
,
into
such
Bodies
,
and
so
hard
and
even
almost
fatal
condition
of
miscarrying
.
Upon
which
this
subtile
Anti-Pre-existentiary
:
Thus
you
see
,
saith
he
,
what
strong
Objections
and
Arguments
the
Pre-existentiaries
urge
with
most
noise
and
clamour
,
are
against
themselves
.
If
therefore
these
Phaenomena
be
inexplicable
,
without
the
Origenian
Hypothesis
,
they
are
so
too
with
it
;
and
if
so
,
then
the
result
of
all
is
,
that
they
are
not
so
much
Arguments
of
Pre-existence
as
Aspersions
of
Providence
.
This
is
smartly
and
surprizingly
spoken
.
But
let
us
consider
more
punctually
the
state
of
the
matter
.
Here
then
we
are
first
to
observe
,
how
cunningly
this
shrewd
Antagonist
conceals
a
main
stroke
of
the
Supposition
,
viz.
That
the
Divine
Pity
and
Compassion
to
lapsed
Souls
,
that
had
otherwise
fallen
into
an
eternal
state
of
Silence
and
Death
,
had
set
up
Adam
for
their
relief
,
and
endued
him
with
such
a
Paradisiacal
body
of
so
excellent
a
constitution
to
be
transmitted
to
all
his
Posterity
,
and
invesled
him
,
in
vertue
of
this
,
with
so
full
power
non
peccandi
,
that
if
he
and
his
Posterity
were
not
in
an
happy
flourishing
condition
as
to
their
eternal
interest
of
Holiness
and
Vertue
,
it
would
be
long
of
himself
.
And
what
could
God
do
more
correspondently
to
his
Wisdom
and
Goodness
,
dealing
with
free
Agents
,
such
as
humane
Souls
are
,
than
this
?
And
the
thing
being
thus
stated
,
no
Objections
can
be
brought
against
the
Hypothesis
,
but
such
as
will
invade
the
inviolable
Truths
of
Faith
and
Orthodox
Divinity
.
Secondly
,
We
are
to
observe
,
how
this
cunning
Objector
has
got
these
two
Pre-existentiaries
upon
the
hip
for
their
youthful
flowers
of
Rhetorick
,
when
one
says
,
it
is
hundreds
to
one
;
the
other
,
ten
thousand
to
one
,
that
Souls
will
miscarry
put
into
these
disadvantages
of
the
Terrestrial
state
,
by
which
no
candid
Reader
will
understand
any
more
,
than
that
it
is
exceeding
difficult
for
them
to
escape
the
pollutions
of
this
lower
World
once
incorporated
into
Terrestrial
Bodies
.
But
it
being
granted
possible
for
them
to
emerge
,
this
is
a
great
grace
and
favour
of
the
Divine
Goodness
to
such
peccant
wretches
,
that
they
are
brought
out
of
the
state
of
eternal
Silence
and
Death
,
to
try
their
Fortunes
once
more
,
though
incumbred
with
so
great
difficulties
which
the
Divine
Nemesis
suffers
to
return
upon
them
.
That
therefore
they
are
at
all
in
a
condition
of
recovery
,
is
from
the
Goodness
and
Mercy
of
God
;
that
their
condition
is
so
hard
,
from
his
Justice
,
they
having
been
so
foully
peccant
.
And
his
wisdom
being
only
to
contrive
what
is
most
agreeable
to
his
Mercy
and
Justice
,
it
is
not
at
all
derogatory
to
the
infinite
and
unbounded
Wisdom
of
God
thus
to
deal
with
lapsed
Souls
.
For
though
he
does
seriously
intend
to
make
them
happy
,
yet
it
must
be
in
a
way
correspondent
to
his
Justice
as
well
as
Mercy
.
Thirdly
and
Lastly
,
Besides
that
the
Spirit
of
the
Lord
pervades
the
whole
Earth
ready
to
assist
the
sincere
;
there
is
moreover
a
mighty
weight
of
mercy
added
in
the
Revelation
of
our
Lord
Jesus
Christ
to
the
world
,
so
that
the
retriving
of
the
Souls
of
men
out
of
their
Death
and
Silence
into
this
Terrestrial
state
,
in
which
there
is
these
helps
to
the
sincere
,
it
is
manifestly
worthy
the
Divine
Wisdom
and
Goodness
.
For
those
it
takes
no
effect
with
,
(
they
beginning
the
world
again
on
this
stage
)
they
shall
be
judged
onely
according
to
what
they
have
done
here
,
there
being
an
eternal
obliteration
as
well
as
oblivion
of
the
acts
of
their
Pre-existent
state
;
but
those
that
this
merciful
Dispensation
of
God
has
taken
any
effect
upon
here
,
their
sincere
desires
may
grow
in●…o
higher
accomplishments
in
the
future
state
.
Which
may
something
mitigate
the
honour
of
that
seeming
universal
squalid
estate
of
the
Sons
of
men
upon
earth
.
Which
in
that
it
is
so
ill
,
is
rightly
imputed
by
both
Jews
and
Christians
and
the
divinest
Philosophers
to
a
Lapse
,
and
to
the
Mercy
and
Grace
of
God
that
it
is
no
worse
.
From
whence
it
may
appear
,
that
that
argument
for
Pre-existence
,
that
God
does
not
put
newly
created
innocent
Souls
into
such
disadvantageous
circumstances
of
a
terrestrial
Incorporation
,
though
partly
out
of
Mercy
,
partly
out
of
Justice
,
he
has
thought
fit
lapsed
Souls
should
be
so
disposed
of
,
that
this
I
say
is
no
aspersion
of
Divine
Providence
.
Pag.
36.
And
now
I
cannot
think
of
any
place
in
the
sacred
Volume
more
,
that
could
make
a
tolerable
plea
against
this
Hypothesis
,
&c.
It
is
much
that
the
ingenious
Author
thought
not
of
Rom.
9.
11.
[
For
the
Children
being
not
yet
born
,
neither
having
done
either
good
or
evil
,
that
the
purpose
of
God
according
to
Election
might
stand
,
not
of
works
,
but
of
him
that
calleth
.
]
This
is
urged
by
Anti-pre-existentiaries
,
as
a
notable
place
against
Pre-existence
.
For
,
say
they
,
how
could
Esau
and
Jacob
be
said
neither
to
have
done
good
nor
evil
,
if
they
pre-existed
before
they
came
into
this
world
?
For
if
they
pre-existed
,
they
acted
;
and
if
they
acted
,
they
being
rational
Souls
,
they
must
have
done
either
good
or
evil
.
This
makes
an
handsome
shew
at
first
sight
;
but
if
we
consult
Gen.
25.
we
shall
plainly
see
that
this
is
spoke
of
Jacob
and
Esau
yet
strugling
in
the
Womb
;
as
it
is
said
in
this
Text
,
For
the
Children
being
not
yet
born
;
but
strugling
in
the
Womb
,
as
you
may
see
in
the
other
.
Which
plainly
therefore
respects
their
actions
in
this
life
,
upon
which
certainly
the
mind
of
St.
Paul
was
fix'd
.
As
if
he
should
have
expresly
said
:
For
the
Children
being
not
yet
born
,
but
strugling
in
the
Womb
,
neither
having
done
either
good
or
evil
in
this
life
as
being
still
in
the
Womb
,
it
was
said
of
them
to
Rebeckah
,
The
elder
shall
serve
the
younger
.
Which
sufficiently
illustrates
the
matter
in
hand
with
St.
Paul
;
that
as
Jacob
was
preferred
before
Esau
in
the
Womb
,
before
either
of
them
was
born
to
act
here
on
the
Earth
,
and
that
therefore
done
without
any
respect
to
their
actions
;
so
the
purpose
of
God
touching
his
people
should
be
of
free
Election
,
not
of
Works
.
That
of
Zachary
also
,
Chap.
12.
1.
I
have
heard
alledged
by
some
as
a
place
on
which
no
small
stress
may
be
laid
.
The
Lord
is
there
said
to
be
the
Former
of
the
Spirit
of
Man
within
him
.
Wherefore
they
argue
,
If
the
Spirit
of
Man
be
formed
within
him
,
it
did
never
pre-exist
without
him
.
But
we
answer
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
but
the
same
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
then
the
sence
is
easie
and
natural
,
that
the
Spirit
that
is
in
man
,
God
is
the
Former
or
Creator
of
it
.
But
this
Text
defines
nothing
of
the
time
of
forming
it
.
There
are
several
other
Texts
alledged
,
but
it
is
so
easie
to
answer
them
,
and
would
take
up
so
much
time
and
room
,
that
I
think
fit
to
omit
them
,
remembring
my
scope
to
be
short
Annotations
,
not
a
tedious
Commentary
.
Pag.
41.
Mr.
Ben
Israel
in
his
Problems
De
Creatione
assures
us
,
that
Pre-existence
was
the
common
belief
,
&c.
That
this
was
the
common
opinion
of
the
wiser
men
amongst
the
Jews
,
R.
Menasse
Ben
Israel
himself
told
me
at
London
with
great
freedom
and
assurance
,
and
that
there
was
a
constant
tradition
thereof
;
which
he
said
in
some
sence
was
also
true
concerning
the
Trinity
,
but
that
more
obscure
.
But
this
of
Pre-existence
is
manifest
up
and
down
in
the
Writings
of
that
very
ancient
and
learned
Jew
Philo
Judaeus
;
as
also
something
toward
a
Trinity
,
if
I
remember
aright
.
Chap.
5.
Pag.
46.
We
should
doubtless
have
retained
some
remembrance
of
that
condition
.
And
the
rather
,
as
one
ingeniously
argues
,
because
our
state
in
this
life
is
a
state
of
punishment
.
Upon
which
he
concludes
,
That
if
the
calamities
of
this
life
were
inflicted
upon
us
only
as
a
punishment
of
sins
committed
in
another
,
Providence
would
have
provided
some
effectual
means
to
preserve
them
in
our
memories
.
And
therefore
,
because
we
find
no
remainders
of
any
such
Records
in
our
minds
,
't
is
,
says
he
,
sufficient
evidence
to
all
sober
and
impartial
inquirers
,
that
our
living
and
sinning
in
a
former
state
is
as
false
as
inevident
.
But
to
this
it
may
be
answered
,
That
the
state
we
are
put
in
,
is
not
a
state
only
of
punishment
,
but
of
a
merciful
trial
;
and
it
is
sufficient
that
we
find
our selves
in
a
lapsed
and
sinful
condition
,
our
own
Consciences
telling
us
when
we
do
amiss
,
and
calling
upon
us
to
amend
.
So
that
it
is
needless
particularly
to
remember
our
faults
in
the
other
world
,
but
the
time
is
better
spent
in
faithfully
endeavouring
to
amend
our selves
in
this
,
and
to
keep
our selves
from
all
faults
of
what
nature
soever
.
Which
is
a
needless
thing
our
memory
should
discover
to
us
to
have
been
of
old
committed
by
us
,
when
our
Consciences
urge
to
us
that
they
are
never
to
be
committed
;
and
the
Laws
of
holy
Law-givers
and
divine
Instructers
,
or
wise
Sages
over
all
the
world
,
assist
also
our
Conscience
in
her
office
.
So
that
the
end
of
Gods
Justice
by
these
inward
and
outward
Monitors
,
and
by
the
cross
and
afflicting
Rancounters
in
this
present
state
,
is
to
be
attained
to
,
viz.
the
amendment
of
Delinquents
if
they
be
not
refractory
.
And
we
were
placed
on
this
stage
as
it
were
to
begin
the
world
again
,
so
as
if
we
had
not
existed
before
.
Whence
it
seems
meet
,
that
there
should
be
an
utter
obliteration
of
all
that
is
past
,
so
as
not
to
be
able
by
memory
to
connect
the
former
life
and
this
together
.
The
memory
whereof
,
if
we
were
capable
of
it
,
would
be
inconsistent
with
the
orderly
proceedings
of
this
,
and
overdoze
us
and
make
us
half
moped
to
the
present
Scene
of
things
.
Whenas
the
Divine
Purpose
seems
to
be
,
that
we
should
also
experience
the
natural
pleasures
and
satisfactions
of
this
life
,
but
in
an
orderly
and
obedient
way
,
keeping
to
the
prescribed
rules
of
Virtue
and
Holiness
.
And
thus
our
faithfulness
being
exercised
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
those
things
which
are
more
estranged
from
our
nobler
and
diviner
nature
,
God
may
at
last
restore
us
to
what
is
more
properly
our
own
.
But
in
the
mean
time
,
that
saying
which
the
Poet
puts
in
the
mouth
of
Jupiter
,
touching
the
inferiour
Deities
,
may
not
misbeseem
the
mercy
and
wisdom
of
the
true
God
concerning
lapsed
Souls
incorporate
into
terrestrial
Bodies
.
Has
quoniam
coeli
nondum
dignamur
honore
,
Quas
dedimus
certè
terras
habitare
sinamus
.
Let
them
not
be
distracted
betwixt
a
sensible
remembrance
of
the
Joys
and
Glories
of
our
exteriour
Heaven
above
,
and
the
present
fruition
of
things
below
,
but
let
them
live
an
holy
and
heavenly
life
upon
Earth
,
exercising
their
Graces
and
Vertues
in
the
use
and
enjoyment
of
these
lower
earthly
Objects
,
till
I
call
them
up
again
to
Heaven
,
where
,
after
this
long
swoond
they
are
fallen
into
,
they
will
more
seasonably
remember
their
former
Paradisiacal
state
upon
its
recovery
,
and
reagnize
their
ancient
home
.
Wherefore
if
the
remembring
or
forgetting
of
the
former
state
depend
absolutely
upon
the
free
contrivance
of
the
Divine
Wisdom
,
Goodness
,
and
Justice
,
as
this
ingenious
Opposer
seems
to
suppose
,
I
should
even
upon
that
very
point
of
fitness
conceive
that
an
utter
oblivion
of
the
former
state
is
interwoven
into
the
fate
and
nature
of
lapsed
Souls
by
a
Divine
Nemesis
,
though
we
do
not
conceive
explicitely
the
manner
how
.
And
yet
the
natural
reasons
the
Author
of
Lux
Orientalis
produces
in
the
sequel
of
his
Discourse
,
seem
highly
probable
.
For
first
,
As
we
had
forgot
some
lively
Dream
we
dreamt
but
last
night
,
unless
we
had
met
with
something
in
the
day
of
a
peculiar
vertue
to
remind
us
of
it
,
so
we
meeting
with
nothing
in
this
lower
stage
of
things
that
lively
resembles
those
things
in
our
former
state
,
and
has
a
peculiar
fitness
to
rub
up
our
Memory
,
we
continue
in
an
utter
oblivion
of
them
.
As
suppose
a
man
was
lively
entertain'd
in
his
sleep
with
the
pleasure
of
dreaming
of
a
fair
Crystal
River
,
whose
Banks
were
adorned
with
Trees
and
Flags
in
the
flower
,
and
those
large
Flies
with
blue
and
golden-colour'd
Bodies
,
and
broad
thin
Wings
curiously
wrought
and
transparent
,
hovering
over
them
,
with
Birds
also
singing
on
the
Trees
,
Sun
and
Clouds
above
,
and
sweet
breezes
of
Air
,
and
Swans
in
the
River
with
their
wings
sometimes
lifted
up
like
sails
against
the
wind
.
Thus
he
passed
the
night
,
thinks
of
no
such
thing
in
the
morning
,
but
rising
goes
about
his
occasions
.
But
towards
evening
a
Servant
of
a
Friend
of
his
presents
him
with
a
couple
of
Swans
from
his
Master
.
The
sight
of
which
Swans
striking
his
Perceptive
as
sensibly
as
those
in
his
Dream
,
and
being
one
of
the
most
extraordinary
and
eximious
Objects
of
his
Night-vision
,
presently
reminds
him
of
the
whole
scene
of
things
represented
in
his
sleep
.
But
neither
Sun
,
nor
Clouds
,
nor
Trees
,
nor
any
such
ordinary
thing
could
in
any
likelihood
have
reminded
him
of
his
Dream
.
And
besides
,
it
was
the
lively
resemblance
betwixt
the
Swans
he
saw
in
his
sleep
,
and
those
he
saw
waking
,
that
did
so
effectually
rub
up
his
memory
.
The
want
therefore
of
such
occurrences
in
this
life
to
remind
us
of
the
passages
of
the
former
,
is
a
very
reasonable
account
why
we
remember
nothing
of
the
former
state
.
But
here
the
Opposers
of
Pre-existence
pretend
that
the
joyous
and
glorious
Objects
in
the
other
state
do
so
pierce
and
transport
the
Soul
,
and
that
she
was
inured
to
them
so
long
,
that
though
there
were
nothing
that
resembled
them
here
,
the
impression
they
make
must
be
indelible
,
and
that
it
is
impossible
she
should
forget
them
.
And
moreover
,
that
there
is
a
similitude
betwixt
the
things
of
the
upper
World
and
the
lower
,
which
therefore
must
be
an
help
to
memory
.
But
here
,
as
touching
the
first
,
they
do
not
consider
what
a
Weapon
they
have
given
into
my
hand
against
themselves
.
For
the
long
inuredness
to
those
Celestial
Objects
abates
the
piercingness
of
their
transport
;
and
before
they
leave
those
Regions
,
according
to
the
Platonick
or
Origenian
Hypothesis
,
they
grow
cooler
to
such
enjoyments
:
so
that
all
the
advantages
of
that
piercing
transport
for
memory
,
are
lost
.
And
besides
,
in
vertue
of
that
piercing
Transport
,
no
Soul
can
call
into
memory
what
she
enjoyed
formerly
,
but
by
recalling
herself
into
such
a
Transport
,
which
her
Terrestrial
Vehicle
makes
her
uncapable
of
.
For
the
memory
of
external
Transactions
is
sealed
upon
us
by
some
passionate
corporeal
impress
in
conjunction
with
them
(
which
makes
them
whip
Boys
sometimes
at
the
boundaries
of
their
Parish
,
that
they
may
better
remember
it
when
they
are
old
men
;
)
which
Impress
if
it
be
lost
,
the
memory
of
the
thing
it self
is
lost
.
And
we
may
be
sure
it
is
lost
in
Souls
incorporate
in
Terrestrial
Vehicles
,
they
having
lost
their
Aereal
and
Celestial
,
and
being
fatally
incapacitated
so
much
as
to
conceit
how
they
were
affected
by
the
External
Objects
of
the
other
World
,
and
so
to
remember
how
they
felt
them
.
And
therefore
all
the
descriptions
that
men
of
a
more
Aethereal
and
Entheous
temper
adventure
on
in
this
life
,
are
but
the
Roamings
of
their
Minds
in
vertue
of
their
Constitution
towards
the
nature
of
the
heavenly
things
in
general
,
not
a
recovery
of
the
memory
of
past
Experience
;
this
State
not
affording
so
lively
a
representment
of
the
Pathos
that
accompanied
the
actual
sense
of
those
things
,
as
to
make
us
think
that
we
once
really
enjoyed
them
before
.
That
is
onely
to
be
collected
by
Reason
;
the
noble
exercise
of
which
faculty
,
in
the
discovering
of
this
Arcanum
of
our
Pre-existence
,
had
been
lost
,
if
it
could
have
been
detected
by
a
compendious
Memory
.
But
if
ever
we
recover
the
memory
of
our
former
State
,
it
will
be
when
we
are
re-entred
into
it
;
we
then
being
in
a
capacity
of
being
really
struck
with
the
same
Pathos
we
were
before
,
in
vertue
whereof
the
Soul
may
remember
this
was
her
pristine
condition
.
And
therefore
to
answer
to
the
second
,
Though
there
may
be
some
faintness
of
resemblance
betwixt
the
things
of
the
other
State
and
this
,
yet
other
peculiarities
also
being
required
,
and
the
former
sensible
Pathos
to
be
recovered
,
which
is
impossible
in
this
State
,
it
is
likewise
impossible
for
us
to
remember
the
other
in
this
.
The
second
Argument
of
the
Author
for
the
proving
the
unlikeliness
of
our
remembring
the
other
State
is
,
the
long
intermission
and
discontinuance
from
thinking
of
those
things
.
For
't
is
plain
that
such
discontinuance
or
desuetude
bereaves
us
of
the
memory
of
such
things
as
we
were
acquainted
with
in
this
World
.
Insomuch
as
if
an
ancient
man
should
read
the
Verses
or
Themes
he
made
when
he
was
a
School-boy
,
without
his
name
subscribed
to
them
,
though
he
pumpt
and
sweat
for
them
when
he
made
them
,
could
not
tell
they
were
his
own
.
How
then
should
the
Soul
remember
what
she
did
or
observ'd
many
hundreds
,
nay
thousands
of
years
ago
?
But
yet
our
Authors
Antagonist
has
the
face
to
make
nothing
of
this
Argument
neither
:
Because
,
forsooth
,
it
is
not
so
much
the
desuetude
of
thinking
of
one
thing
,
but
the
thinking
of
others
,
that
makes
us
forget
that
one
thing
.
What
a
shuffle
is
this
!
For
if
the
Soul
thought
on
that
one
thing
as
well
as
on
other
things
,
it
would
remember
it
as
well
as
them
.
Therefore
it
is
not
the
thinking
of
other
things
,
but
the
not
thinking
of
that
,
that
makes
it
forgotten
.
Usus
prompt●…s
facit
,
as
in
general
,
so
in
particular
.
And
therefore
disuse
in
any
particular
slackens
at
first
,
and
after
abolishes
the
readiness
of
the
Mind
to
think
thereof
.
Whence
sleepiness
and
sluggishness
is
the
Mother
of
Forgetfulness
,
because
it
disuses
the
Soul
from
thinking
of
things
.
And
as
for
those
seven
Chronical
Sleepers
that
slept
in
a
Cave
from
Decius
his
time
to
the
reign
of
Theodosius
junior
,
I
dare
say
it
would
have
besotted
them
without
a
Miracle
,
and
they
would
have
rose
out
of
their
sleep
no
more
wise
than
a
Wisp
;
I
am
sure
not
altogether
so
wise
as
this
awkward
Arguer
for
memory
of
Souls
in
their
Pre-existent
state
after
so
hugely
long
a
discontinuance
from
it
.
But
for
their
immediately
coming
out
of
an
Aethereal
Vehicle
into
a
Terrestrial
,
and
yet
forgetting
their
former
state
,
what
Example
can
be
imagined
of
such
a
thing
,
unless
that
of
the
Messias
,
who
yet
seems
to
remember
his
former
glorious
condition
,
and
to
pray
that
he
may
return
to
it
again
?
Though
for
my
part
I
think
it
was
rather
Divine
Inspiration
than
Memory
,
that
enabled
him
to
know
that
matter
,
supposing
his
Soul
did
pre-exist
.
Our
Authors
third
and
last
Argument
to
prove
that
lapsed
Souls
in
their
Terrestrial
condition
forget
their
former
state
,
is
from
observation
how
deteriorating
changes
in
this
earthly
Body
spoils
or
quite
destroys
the
Memory
,
the
Soul
still
abiding
therein
;
such
as
.
Casualties
,
Diseases
,
and
old
Age
,
which
changes
the
tenour
of
the
Spirits
,
and
makes
them
less
useful
for
memory
,
as
also
't
is
likely
the
Brain
it self
.
Wherefore
there
being
a
more
deteriorating
change
to
the
Soul
in
coming
into
an
earthly
Body
,
instead
of
an
aereal
or
aethereal
,
the
more
certainly
will
her
memory
of
things
which
she
experienced
in
that
state
,
be
washed
out
or
obliterated
in
this
.
Here
our
Authors
Antagonist
answers
,
That
though
changes
in
body
may
often
weaken
,
and
sometimes
utterly
spoil
the
memory
of
things
past
,
yet
it
is
not
necessary
that
the
Souls
changing
of
her
body
should
therefore
do
so
,
because
it
is
not
so
injurious
to
her
faculties
.
Which
if
it
were
,
not
onely
our
Memory
,
but
Reason
also
should
have
been
casheered
and
loft
by
our
migration
out
of
those
Vehicles
we
formerly
actuated
,
into
these
we
now
enliven
;
but
that
still
remaining
sound
and
entire
,
it
is
a
signe
that
our
Memory
would
do
so
too
,
if
we
had
pre-existed
in
other
bodies
before
,
and
had
any
thing
to
remember
.
And
besides
,
if
the
bare
translocation
of
our
Souls
out
of
one
body
into
another
,
would
destroy
the
memory
of
things
the
Soul
has
experienced
,
it
would
follow
,
that
when
People
by
death
are
summoned
hence
into
the
other
state
,
that
they
shall
be
quite
bereaved
of
their
Memory
,
and
so
carry
neither
applause
nor
remorse
of
Conscience
into
the
other
World
;
which
is
monstrously
absurd
and
impious
.
This
is
the
main
of
his
Answer
,
and
most
what
in
his
own
words
.
But
of
what
small
force
it
is
,
we
shall
now
discover
,
and
how
little
pertinent
to
the
business
.
For
first
,
we
are
to
take
notice
that
the
deteriorating
change
in
the
Body
,
or
deteriorating
state
by
change
of
Bodies
,
is
understood
of
a
debilitative
,
diminutive
,
or
privative
,
not
depravative
deterioration
;
the
latter
of
which
may
be
more
injurious
to
the
faculties
of
the
Soul
,
though
in
the
same
Body
,
such
a
deteriorating
change
causing
Phrensies
and
outragious
Madness
.
But
as
sor
diminutive
or
privative
deterioration
by
change
,
the
Soul
by
changing
her
Aereal
Vehicle
for
a
Terrestrial
,
is
(
comparing
her
latter
state
with
her
former
)
much
injured
in
her
faculties
or
operations
of
them
;
all
of
them
are
more
slow
and
stupid
,
and
their
aptitude
to
exert
the
same
Phantasms
of
things
that
occurred
to
them
in
the
other
State
,
quite
taken
away
,
by
reason
of
the
heavy
and
dull
,
though
orderly
constitution
of
the
Terrestrial
Tenement
;
which
weight
and
stupor
utterly
indisposes
the
Soul
to
recall
into
her
mind
the
scene
of
her
former
state
,
this
load
perpetually
swaying
down
her
thoughts
to
the
Objects
of
this
.
Nor
does
it
at
all
follow
,
because
Reason
is
not
lost
,
therefore
Memory
,
if
there
were
any
such
thing
as
Pre-existence
,
would
still
abide
.
For
the
universal
principles
of
Reason
and
Morality
are
essential
to
the
Soul
,
and
cannot
be
obliterated
,
no
not
by
any
death
:
but
the
knowledge
of
any
particular
external
Objects
is
not
at
all
essential
to
the
Soul
,
nor
consequently
the
memory
of
them
;
and
th●…refore
the
Soul
in
the
state
of
silence
being
stript
of
them
,
cannot
recover
them
in
her
incorporation
into
a
Terrestrial
Body
.
But
her
Reason
,
with
the
general
principles
thereof
,
being
essential
to
her
,
she
can
,
as
well
as
this
State
will
permit
,
ex●…rcise
them
upon
the
Objects
of
this
Scene
of
the
Earth
and
visible
World
,
so
far
as
it
is
discovered
by
her
outward
senses
,
she
looking
out
at
those
windows
of
this
her
earthly
Prison
,
to
contemplate
them
.
And
she
has
the
faculty
and
exercise
of
Memory
still
,
in
such
a
sense
as
she
has
of
sensitive
Perception
,
whose
Objects
she
does
remember
,
being
yet
to
all
former
impresses
in
the
other
state
a
mere
Abrasa
Tabula
.
And
lastly
,
it
is
a
mere
mistake
of
the
Opposer
,
or
worse
,
that
he
makes
the
Pre-existentiaries
to
impute
the
loss
of
memory
in
Souls
of
their
former
state
,
merely
to
their
coming
into
other
Bodies
;
when
it
is
not
bare
change
of
Bodies
,
but
their
descent
into
worser
Bodies
more
dull
and
obstupifying
,
to
which
they
impute
this
loss
of
memory
in
lapsed
Souls
.
This
is
a
real
death
to
them
,
according
to
that
ancient
Aenigm
of
that
abstruse
Sage
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
We
live
their
●…eath
,
namely
of
separate
Souls
,
but
are
dead
to
their
life
.
But
the
changing
of
our
Earthly
Body
for
an
Aereal
or
Aethereal
,
this
is
not
Death
,
but
Reviviscency
,
in
which
all
the
energies
of
the
Soul
are
(
not
depressed
,
but
)
exalted
,
and
our
Memory
with
the
rest
quickened
;
as
it
was
in
Esdras
after
he
had
drunk
down
that
Cup
ofsered
to
him
by
the
Angel
,
full
of
Liquor
like
Fire
,
which
filled
his
Heart
with
Understanding
,
and
strengthned
his
Memory
,
as
the
Text
says
.
Thus
we
see
how
all
Objections
against
the
three
Reasons
of
lapsed
Souls
losing
the
memory
of
the
things
of
the
other
state
,
vanish
into
smoak
.
Wheresore
they
every
one
of
them
single
being
so
sound
,
all
three
put
together
methinks
should
not
fail
of
convincing
the
most
refractory
of
this
Truth
,
That
though
the
Soul
did
pre-exist
and
act
in
another
state
,
yet
she
may
utterly
forget
all
the
Scenes
thereof
in
this
.
Pag.
46.
Now
if
the
reasons
why
we
lose
the
remembrance
of
our
former
life
be
greater
,
&c.
And
that
they
are
so
,
does
appear
in
our
Answer
to
the
Objections
made
against
the
said
Reasons
,
if
the
Reader
will
consider
them
.
Pag.
50.
And
thereby
have
removed
all
prejudices
,
&c.
But
there
is
yet
one
Reason
against
Pre-existence
which
the
ingenious
Author
never
thought
of
,
urged
by
the
Anti-Pre-existentiaries
,
namely
,
That
it
implies
the
rest
of
the
Planets
peopled
with
Mankind
,
it
being
unreasonable
to
think
that
all
Souls
descended
in
their
lapse
to
this
onely
Earth
of
Ours
.
And
if
there
be
lapsed
Souls
there
,
how
shall
they
be
recovered
?
shall
Christ
undergo
another
and
another
death
for
them
?
But
I
believe
the
ingenious
Author
would
have
looked
upon
this
but
as
a
mean
and
trifling
Argument
,
there
being
no
force
in
any
part
thereof
.
For
why
may
not
this
Earth
be
the
onely
Hospital
,
Nosocomium
or
Coemeterium
,
speaking
Platonically
,
of
sinfully
lapsed
Souls
?
And
then
suppose
others
lapsed
in
other
Planets
,
what
need
Christ
die
again
for
them
,
when
one
drop
of
his
Bloud
is
sufficient
to
save
myriads
of
Worlds
?
Whence
it
may
seem
a
pity
there
is
not
more
Worlds
than
this
Earth
to
be
redeemed
by
it
.
Nor
is
it
necessary
they
should
historically
know
it
.
And
if
it
be
,
the
Eclipse
of
the
Sun
at
his
Passion
by
some
inspired
Prophets
might
give
them
notice
of
it
,
and
describe
to
them
as
orderly
an
account
of
the
Redemption
,
as
Moses
does
of
the
Creation
,
though
he
stood
not
by
while
the
World
was
framed
,
but
it
was
revealed
to
him
by
God
.
And
lastly
,
it
is
but
a
rash
and
precarious
Position
,
to
say
that
the
infinite
Wisdom
of
God
has
no
more
ways
than
one
to
save
lapsed
Souls
.
It
is
sufficient
that
we
are
assured
that
this
is
the
onely
way
for
the
saving
of
the
Sons
of
Adam
;
and
these
are
the
fixt
bounds
of
revealed
Truth
in
the
Holy
Scripture
which
appertains
to
us
Inhabitants
on
Earth
.
But
as
for
the
Oeconomy
of
his
infinite
Wisdom
in
the
other
Planets
,
if
we
did
but
reflect
upon
our
absolute
ignorance
thereof
,
we
would
have
the
discretion
not
to
touch
upon
that
Topick
,
unless
we
intended
to
make
our selves
ridiculous
,
while
we
endeavour
to
make
others
so
.
Chap.
6.
pag.
51.
Now
as
the
infinite
goodness
of
the
Deity
obligeth
him
always
to
do
good
,
so
by
the
same
to
do
that
which
is
best
,
&c.
To
elude
the
force
of
this
chief
Argument
of
the
Pre-existentiaries
,
an
ingenious
Opposer
has
devised
a
way
which
seems
worth
our
considering
,
which
is
this
;
viz.
By
making
the
Idea
of
God
to
consist
mainly
in
Dominion
and
Soveraignty
,
the
Scriptures
representing
him
under
no
other
notion
than
as
the
Supream
Lord
and
Soveraign
of
the
Universe
.
Wherefore
nothing
is
to
be
attributed
to
him
that
enterferes
with
the
uncontroulableness
of
his
Dominion
.
And
therefore
,
says
he
,
they
that
assert
Goodness
to
be
a
necessary
Agent
that
cannot
but
do
that
which
is
best
,
directly
supplant
and
destroy
all
the
Rights
of
his
Power
and
Dominion
.
Nay
,
he
adds
afterwards
,
That
this
notion
of
Gods
goodness
is
most
apparently
inconsistent
,
not
onely
with
his
Power
and
Dominion
,
but
with
all
his
other
moral
Perfections
.
And
for
a
further
explication
of
his
mind
in
this
matter
,
he
adds
afterwards
,
That
the
Divine
Will
is
indued
with
the
highest
kind
of
liberty
,
as
it
imports
a
freedom
not
onely
from
foreign
Violence
,
but
also
from
inward
Necessity
:
For
spontaneity
,
or
immunity
from
coaction
,
without
indifferency
,
carries
in
it
as
great
necessity
as
those
motions
that
proceed
from
Violence
or
Mechanism
.
From
whence
he
concludes
,
That
the
Divine
Will
cannot
otherwise
be
determined
than
by
its
own
intrinsick
energie
.
And
lastly
,
Forasmuch
as
no
Courtisie
can
oblige
,
but
what
is
received
from
one
that
had
a
power
not
to
bestow
them
,
if
God
necessarily
acted
according
to
his
Goodness
,
and
not
out
of
mere
choice
and
liberty
of
Will
,
there
were
no
thanks
nor
praise
due
to
him
;
which
therefore
would
take
away
the
duties
of
Religion
.
This
is
the
main
of
his
Hypothesis
,
whereby
he
would
defeat
the
force
of
this
Argument
for
the
Pre-existence
of
Souls
,
taken
from
the
Goodness
of
God
.
Which
this
Hypothesis
certainly
would
do
,
if
it
were
true
;
and
therefore
we
will
briefly
examine
it
.
First
therefore
I
answer
,
That
though
the
Scriptures
do
frequently
represent
God
as
the
Lord
and
Soveraign
of
the
Universe
,
yet
it
does
not
conceal
his
other
Attributes
of
Goodness
and
Mercy
,
and
the
like
.
But
that
the
former
should
be
so
much
inculcated
,
is
in
reference
to
the
begetting
in
the
People
Awe
and
Obedience
to
him
.
But
it
is
an
invalid
consequence
,
to
draw
from
hence
that
the
Idea
of
God
does
mainly
consist
in
Dominion
and
Soveraignty
;
which
abstracted
from
his
other
Attributes
of
Wisdom
and
Goodness
,
would
be
a
very
black
and
dark
representation
of
him
,
and
such
as
this
ingenious
Writer
could
not
himself
contemplate
without
aversation
and
horror
.
How
then
can
the
Idea
of
God
chiefly
consist
in
this
?
It
is
the
most
terrifying
indeed
,
but
not
the
most
noble
and
accomplishing
part
in
the
Idea
of
the
Deity
.
This
Soveraignty
then
is
such
as
is
either
bounded
or
not
bounded
by
any
other
Attributes
of
God
.
If
bounded
by
none
,
then
he
may
do
as
well
unwisely
as
wisely
,
unjustly
as
justly
.
If
bounded
by
Wisdom
and
Justice
,
why
is
it
bounded
by
them
,
but
that
it
is
better
so
to
be
than
otherwise
?
And
Goodness
being
as
essential
to
God
as
Wisdom
and
Justice
,
why
may
not
his
Soveraignty
be
bounded
by
that
as
well
as
by
the
other
,
and
so
he
be
bound
from
himself
of
himself
to
do
as
well
what
is
best
as
what
is
better
.
This
consists
with
his
absolute
Soveraignty
,
as
well
as
the
other
.
And
indeed
what
can
be
absolute
Soveraignty
in
an
intelligent
Being
,
if
this
be
not
?
viz.
fully
and
entirely
to
follow
the
will
and
inclinations
of
its
own
nature
,
without
any
check
or
controul
of
any
one
touching
those
over
whom
he
rules
.
Whence
,
in
the
second
place
,
it
appears
that
the
asserting
that
Gods
goodness
is
a
necessary
Agent
(
in
such
a
sense
as
Gods
Wisdom
and
Justice
are
,
which
can
do
nothing
but
what
is
wise
and
just
)
the
asserting
,
I
say
,
that
it
cannot
but
do
that
which
is
the
best
,
does
neither
directly
nor
indirectly
supplant
or
destroy
any
Rights
of
his
Power
or
Dominion
,
forasmuch
as
he
does
fully
and
plenarily
act
according
to
his
own
inclinations
and
will
touching
those
that
are
under
his
Dominion
.
But
that
his
Will
is
always
inclined
or
determined
to
what
is
best
,
it
is
the
Prerogative
of
the
Divine
Nature
to
have
no
other
Wills
nor
Inclinations
but
such
.
And
as
for
that
in
the
third
place
,
That
this
notion
of
Gods
Goodness
is
inconsistent
with
all
his
other
moral
Perfections
,
I
say
,
that
it
is
so
far
from
being
inconsistent
with
them
,
that
they
cannot
subsist
without
it
,
as
they
respect
the
dealings
of
God
with
his
Creatures
.
For
what
a
kind
of
Wisdom
or
Justice
would
that
be
that
tended
to
no
good
?
But
I
suspect
his
meaning
is
by
moral
Perfections
,
Perfections
that
imply
such
a
power
of
doing
or
not
doing
,
as
is
in
humane
actions
;
which
if
it
be
not
allowed
in
God
,
his
Perfections
are
not
moral
.
And
what
great
matter
is
it
if
they
be
not
,
provided
they
be
as
they
are
and
ought
to
be
,
Divine
?
But
to
fancy
moral
actions
in
God
,
is
to
admit
a
second
kind
of
Anthropomorphitism
,
and
to
have
unworthy
conceits
of
the
Divine
Nature
.
When
it
was
just
and
wise
for
God
to
do
so
or
so
,
and
the
contrary
to
do
otherwise
,
had
he
a
freedom
to
decline
the
doing
so
?
Then
he
had
a
freedom
to
do
unjustly
and
unwisely
.
And
yet
in
the
fourth
place
he
contends
for
the
highest
kind
of
liberty
in
the
Divine
Will
,
such
as
imports
a
freedom
not
onely
from
forreign
Violence
,
but
also
from
inward
Necessity
,
as
if
the
Divine
Will
could
be
no
otherwise
determined
,
than
by
its
own
intrinsick
Energie
,
as
if
it
willed
so
because
it
willed
so
;
which
is
a
sad
principle
.
And
yet
I
believe
this
learned
Writer
will
not
stick
to
say
,
that
God
cannot
●…ye
,
cannot
condemn
myriads
of
innocent
Souls
to
eternal
Torments
.
And
what
difference
betwixt
Impossibility
and
Necessity
?
For
Impossibility
it self
is
onely
a
Necessity
of
not
doing
;
which
is
here
internal
,
arising
from
the
excellency
and
absolute
perfection
of
the
Divine
Nature
.
Which
is
nothing
like
Mechanism
for
all
that
;
Forasmuch
as
it
is
from
a
clear
understanding
of
what
is
best
,
and
an
unbyassed
Will
,
which
will
most
certainly
follow
it
,
nor
is
determined
by
its
own
intrinsick
Energy
.
That
it
is
otherwise
with
us
,
is
our
imperfection
.
And
lastly
,
That
Beneficence
does
not
oblige
the
Receiver
of
it
to
either
Praise
or
Thanksgiving
when
it
is
received
from
one
that
is
so
essentially
good
,
and
constantly
acts
according
to
that
principle
,
when
due
occasion
is
offered
,
as
if
it
were
as
absurd
as
to
give
thanks
to
the
Sun
for
shining
when
he
can
do
no
otherwise
;
I
say
,
the
case
is
not
alike
,
because
the
Sun
is
an
inanimate
Being
,
and
has
neither
Understanding
nor
Will
to
approve
his
own
action
in
the
exerting
of
it
.
And
he
being
but
a
Creature
,
if
his
shining
depended
upon
his
Will
,
it
is
a
greater
perfection
than
we
can
be
assured
would
belong
to
him
,
that
he
would
unfailingly
administer
Light
to
the
World
with
such
a
steadiness
of
Will
,
as
God
sustains
the
Creation
.
Undoubtedly
all
Thanks
and
Praise
is
due
to
God
from
us
,
although
he
be
so
necessarily
good
,
that
he
could
not
but
create
us
and
provide
for
us
;
forasmuch
as
he
has
done
this
for
our
sakes
merely
(
he
wanting
nothing
)
not
for
his
own
.
Suppose
a
rich
Christian
so
inured
to
the
works
of
Charity
,
that
the
Poor
were
as
certain
of
getting
an
Alms
from
him
,
as
a
Traveller
is
to
quench
his
thirst
at
a
publick
Spring
near
the
Highway
;
would
those
that
received
Alms
from
him
think
themselves
not
obliged
to
Thanks
?
It
may
be
you
will
say
,
they
will
thank
him
,
that
they
may
not
forfeit
his
Favour
another
time
.
Which
Answer
discovers
the
spring
of
this
Misconceit
,
which
seems
founded
in
self-love
,
as
if
all
Duty
were
to
be
resolved
into
that
,
and
as
if
there
were
nothing
owing
to
another
,
but
what
implied
our
own
profit
.
But
though
the
Divine
Goodness
acts
necessarily
▪
yet
it
does
not
blindly
,
but
according
to
the
Laws
of
Decorum
and
Justice
;
which
those
that
are
unthankful
to
the
Deity
,
may
find
the
smart
of
.
But
I
cannot
believe
the
ingenious
Writer
much
in
earnest
in
these
points
,
he
so
expresly
declaring
what
methinks
is
not
well
consistent
with
them
.
For
his
very
words
are
these
:
God
can
never
act
contrary
to
his
necessary
and
essential
properties
,
as
because
he
is
essentially
wise
,
just
and
holy
,
he
can
do
nothing
that
is
foolish
,
unjust
,
and
wicked
.
Here
therefore
I
demand
,
Are
we
not
to
thank
him
and
praise
him
for
his
actions
of
Wisdom
,
Justice
,
and
Holiness
,
though
they
be
necessary
?
And
if
Justice
,
Wisdom
,
and
Holiness
,
be
the
essential
properties
of
God
,
according
to
which
he
does
necessarily
act
and
abstain
from
acting
,
why
is
not
his
Goodness
?
when
it
is
expresly
said
by
the
Wisdom
of
God
incarnate
,
None
is
good
save
one
,
that
is
God
.
Which
must
needs
be
understood
of
his
essential
Goodness
.
Which
therefore
being
an
essential
property
as
well
as
the
rest
,
he
must
necessarily
act
according
to
it
.
And
when
he
acts
in
the
Scheme
of
Anger
and
Severity
,
it
is
in
the
behalf
of
Goodness
;
and
when
he
imparts
his
Goodness
in
lesser
measures
as
well
as
in
greater
,
it
is
for
the
good
of
the
Whole
,
or
of
the
Universe
.
If
all
were
Eye
,
where
were
the
Hearing
,
&c.
as
the
Apostle
argues
?
So
that
his
Wisdom
moderates
the
prompt
outflowings
of
his
Goodness
,
that
it
may
not
outflow
so
,
but
that
in
the
general
it
is
for
the
best
.
And
therefore
it
will
follow
,
that
if
the
Pre-existence
of
Souls
comply
with
the
Wisdom
,
Justice
,
and
Holiness
of
God
,
that
▪
none
of
these
restrain
his
prompt
and
parturient
Goodness
,
that
it
must
have
caused
humane
Souls
to
pre-exist
or
exist
so
soon
as
the
Spirits
of
Angels
did
.
And
he
must
have
a
strange
quick-sightedness
that
can
discern
any
clashing
of
that
act
of
Goodness
with
any
of
the
abovesaid
Attributes
.
Chap.
7.
pag.
56.
God
never
acts
by
mere
Will
or
groundless
Humour
,
&c.
We
men
have
unaccountable
inclinations
in
our
irregular
and
depraved
Composition
,
have
blind
lusts
or
desires
to
do
this
or
that
,
and
it
is
our
present
ease
and
pleasure
to
fulfil
them
;
and
therefore
we
fancy
it
a
priviledge
to
be
able
to
execute
these
blind
inclinations
of
which
we
can
give
no
rational
account
,
but
that
we
are
pleased
by
fulfilling
them
.
But
it
is
against
the
Purity
,
Sanctity
,
and
Perfection
of
the
Divine
Nature
,
to
conceive
any
such
thing
in
Him
;
and
therefore
a
weakness
in
our
Judgments
to
fancy
so
of
him
,
like
that
of
the
Anthropomorphites
,
that
imagined
God
to
be
of
Humane
shape
.
Pag.
59.
That
God
made
all
things
for
himself
.
It
is
ignorance
and
ill
nature
that
has
made
some
men
abuse
this
Text
to
the
proving
that
God
acts
out
of
either
an
humourous
or
selfish
principle
,
as
if
he
did
things
merely
to
please
himself
as
self
,
not
as
he
is
that
soveraign
unself-inreressed
Goodness
,
and
perfect
Rectitude
,
which
ought
to
be
the
measure
of
all
things
.
But
the
Text
implies
no
such
matter
▪
For
if
you
make
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Compound
of
a
Preposition
and
Pronoun
,
that
so
it
may
signifie
[
for
himself
]
which
is
no
more
than
propter
se
,
it
then
will
import
that
he
made
all
things
to
satisfie
his
own
Will
and
Pleasure
,
whose
Will
and
Pleasure
results
from
the
richness
of
his
eternal
Goodness
and
Benignity
of
Nature
,
which
is
infinite
and
ineffable
,
provided
always
that
it
be
moderated
by
Wisdom
,
Justice
,
and
Decorum
.
For
from
hence
his
Goodness
is
so
stinted
or
modified
,
that
though
he
has
made
all
things
for
his
own
Will
and
Pleasure
who
is
infinite
Goodness
and
Benignity
,
yet
there
is
a
day
of
Evil
for
the
Wicked
,
as
it
follows
in
the
Text
,
because
they
have
not
walked
answerably
to
the
Goodness
that
God
has
offered
them
;
and
therefore
their
punishment
is
in
behalf
of
abused
Goodness
.
And
Bayns
expresly
interprets
this
Text
thus
:
Universa
propter
seipsum
fecit
Dominus
;
that
is
,
says
he
,
Propter
bonitatem
suam
;
juxta
illud
Augustini
,
DE
DOCTRINA
CHRISTIANA
,
Quia
bonus
est
Deus
,
sumus
&
in
quantum
sumus
boni
sumus
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
a
Compound
of
a
Participle
and
a
Pronoun
,
and
then
it
may
signifie
[
for
them
that
answer
him
]
that
is
,
walk
anserably
to
his
Goodness
which
he
affords
them
,
or
[
for
them
that
obey
him
]
either
way
it
is
very
good
sence
.
And
then
in
opposition
to
these
,
it
is
declared
,
that
the
Wicked
,
that
is
,
the
Disobedient
or
Despisers
of
his
Goodness
,
he
has
(
not
made
them
wicked
,
but
they
having
made
themselves
so
)
appointed
them
for
the
day
of
Evil.
For
some
such
Verb
is
to
be
supplied
as
is
agreeable
to
the
matter
,
as
in
that
passage
in
the
Psalms
;
The
Sun
shall
not
burn
thee
by
day
,
neither
the
Moon
by
night
.
Where
[
burn
]
cannot
be
repeated
,
but
some
other
more
suitable
Verb
is
to
be
supplied
.
Chap.
8.
pag.
63.
Since
all
other
things
are
inferiour
to
the
good
of
Being
.
This
I
suppose
is
to
be
understood
in
such
a
sence
as
that
saying
in
Job
,
Skin
for
skin
,
and
all
that
a
man
has
,
will
he
give
for
his
life
.
Otherwise
the
condition
of
Being
may
be
such
,
as
it
were
better
not
to
be
at
all
,
whatever
any
dry-fancied
Metaphysicians
may
dispute
to
the
contrary
.
Pag.
67.
Indeed
they
may
be
morally
immutable
and
illapsable
;
but
this
is
Grace
,
not
Nature
,
&c.
Not
unless
the
Divine
Wisdom
has
essentially
interwoven
it
into
the
natural
constitution
of
our
Souls
,
that
as
after
such
a
time
of
the
exercise
of
their
Plaistick
on
these
Terrestrial
Bodies
,
they
,
according
to
the
course
of
Nature
,
emerge
into
a
plain
use
of
their
Reason
,
when
for
a
time
they
little
differed
from
Brutes
;
so
after
certain
periods
of
time
well
improved
to
the
perfecting
their
Nature
in
the
sense
and
adherence
to
Divine
things
,
there
may
be
awakened
in
them
such
a
Divine
Plastick
faculty
,
as
I
may
so
speak
,
as
may
eternally
fix
them
to
their
Celestial
or
Angelical
Vehicles
,
that
they
shall
never
relapse
again
.
Which
Faculty
may
be
also
awakened
by
the
free
Grace
of
the
Omnipotent
more
maturely
:
Which
if
it
be
,
Grace
and
Nature
conspire
together
to
make
a
Soul
everlastingly
happy
.
Which
actual
Immutability
does
no
more
change
the
species
of
a
Soul
,
than
the
actual
exercise
of
Reason
does
after
the
time
of
her
stupour
in
Infancy
and
in
the
Womb.
Pag.
67.
I
doubt
not
but
that
it
is
much
better
for
rational
Creatures
,
&c.
Namely
,
such
as
we
experience
our
humane
Souls
to
be
.
But
for
such
kind
of
Intellectual
Creatures
as
have
nothing
to
do
with
matter
,
they
best
understand
the
priviledges
of
their
own
state
,
and
we
can
say
nothing
of
them
.
But
for
us
under
the
conduct
of
our
faithful
and
victorious
Captain
,
the
Soul
of
the
promised
Messias
,
through
many
Conflicts
and
Tryals
to
emerge
out
of
this
lapsed
state
,
and
regain
again
the
possession
of
true
Holyness
and
Vertue
,
and
therewith
the
Kingdom
of
Heaven
with
all
its
Beauty
and
Glories
,
will
be
such
a
gratification
to
us
,
that
we
had
never
been
capable
of
such
an
excess
thereof
,
had
we
not
experienced
the
evils
of
this
life
,
and
the
vain
pleasures
of
it
,
and
had
the
remembrance
of
the
endearing
sufferings
of
our
blessed
Saviour
,
of
his
Aids
and
Supports
,
and
of
our
sincere
and
conscientious
adhering
to
him
,
of
our
Conflicts
and
Victories
to
be
enrolled
in
the
eternal
Records
of
the
other
World
.
Pag.
69.
Wherefore
as
the
Goodness
of
God
obligeth
him
not
to
make
every
Planet
a
fixt
Star
,
or
every
Star
a
Sun
,
&c.
In
all
likelihood
,
as
Galilaeus
had
first
observed
,
every
fixed
Star
is
a
Sun
.
But
the
comparison
is
framed
according
to
the
conceit
of
the
Vulgar
.
A
thing
neither
unusual
with
,
nor
misbecoming
Philosophers
.
Pag.
69.
For
this
were
to
tye
him
to
Contradictions
,
viz.
to
turn
one
specifical
form
or
essence
into
another
.
Matter
indeed
may
receive
several
modifications
,
but
is
still
real
Matter
,
nor
can
be
turned
into
a
Spirit
;
and
so
Spirits
specifically
different
,
are
untransmutable
one
into
another
,
according
to
the
distinct
Idea's
in
the
eternal
Intellect
of
God
.
For
else
it
would
imply
that
their
essential
properties
were
not
essential
properties
,
but
loose
adventitious
Accidents
,
and
such
as
the
essence
and
substance
of
such
a
Spirit
,
could
subsist
as
well
without
as
with
them
,
or
as
well
with
any
others
as
with
these
.
Pag.
69.
That
we
should
have
been
made
peccable
and
liable
to
defection
.
And
this
may
the
more
easily
be
allowed
,
because
this
defection
is
rather
the
affecting
of
a
less
good
,
than
any
pursuing
of
what
is
really
and
absolutely
evil
.
To
cavil
against
Providence
for
creating
a
Creature
of
such
a
double
capacity
,
seems
as
unreasonable
as
to
blame
her
for
making
Zooph●…ton's
,
or
rather
Amphibion's
.
And
they
are
both
to
be
permitted
to
live
according
to
the
nature
which
is
given
them
.
For
to
make
a
Creature
fit
for
either
capacity
,
and
to
tye
him
up
to
one
,
is
for
God
to
do
repugnantly
to
the
Workmanship
of
his
own
hands
.
And
how
little
hurt
there
is
done
by
experiencing
the
things
of
either
Element
to
Souls
that
are
reclaimable
,
has
been
hinted
above
.
But
those
that
are
wilfully
obstinate
,
and
do
despite
to
the
Divine
Goodness
,
it
is
not
at
all
inconsistent
with
this
Goodness
,
that
they
bear
the
smart
of
their
obstinacy
,
as
the
ingenious
Author
argues
very
well
.
Chap.
9.
pag.
73.
Have
asserted
it
to
be
impossible
in
the
nature
of
the
thing
,
&c.
And
this
is
the
most
solid
and
unexceptionable
Answer
to
this
Objection
,
That
it
is
a
Repugnancy
in
Nature
,
that
this
visible
World
that
consists
in
the
motion
and
succession
of
things
,
should
be
either
ab
aeterno
,
or
insnite
in
extension
.
This
is
made
ou●…
clearly
and
amply
in
Dr.
H.
Moore
's
Enchiridion
Metaphysicum
,
cap.
10.
which
is
also
more
briefly
toucht
upon
in
his
Advertisements
upon
Mr.
Jos
Glanvil's
Letter
written
to
him
upon
the
occasion
of
the
Stirs
at
Tedworth
,
and
is
printed
with
the
second
Edition
of
his
Saducismus
Triumphatus
.
We
have
now
seen
the
most
considerable
Objections
against
this
Argument
from
the
Goodness
of
God
for
proving
the
Pre-existence
of
Souls
,
produced
and
answered
by
our
learned
Author
.
But
because
I
find
some
others
in
an
Impugner
of
the
Opinion
of
Pre-existence
urged
with
great
confidence
and
clamour
,
I
think
it
not
amiss
to
bring
them
into
view
also
,
after
I
have
taken
notice
of
his
acknowledgment
of
the
peculiar
strength
of
this
Topick
,
which
he
does
not
onely
profess
to
be
in
truth
the
strongest
that
is
made
use
of
,
but
seems
not
at
all
to
envy
it
its
strength
,
while
he
writes
thus
.
That
God
is
infinitely
good
,
is
a
Position
as
true
as
himself
;
nor
can
he
that
is
furnished
with
the
Reason
of
a
man
,
offer
to
dispute
it
.
Goodness
constitutes
his
very
Deity
,
making
him
to
be
himself
:
for
could
he
be
arayed
with
all
his
other
Attributes
separate
and
abstract
from
this
,
they
would
be
so
f●…r
from
denominating
him
a
God
,
that
he
would
be
but
a
prodigious
Fiend
,
and
plenipotentiary
Devil
This
is
something
a
rude
and
uncourtly
Ass●…veration
,
and
unluck●…y
div●…on
of
the
Godhead
into
two
parts
,
and
calling
one
part
a
Devil
.
But
it
is
not
to
be
imputed
to
any
impiety
in
the
Author
of
No-Pre-existence
,
but
to
the
roughness
and
boarishness
of
his
style
,
the
texture
whereof
is
not
onely
Fustian
,
but
over-often
hard
and
stiff
Buckram
.
He
is
not
content
to
deny
his
assent
to
an
Opinion
,
but
he
must
give
it
disgraceful
Names
.
As
in
his
Epistle
to
the
Reader
,
this
darling
Opinion
of
the
greatest
and
divinest
Sages
of
the
World
visiting
of
late
the
Studies
of
some
of
more
than
ordinary
Wit
and
learning
,
he
compares
it
to
a
Bug
and
sturdy
Mendicant
,
that
pretends
to
be
some
Person
of
Quality
;
but
he
like
a
skilful
Beadle
of
Beggars
,
lifting
up
the
skirts
of
her
Veil
,
as
his
Phrase
is
,
shews
her
to
be
a
Counterfeit
.
How
this
busie
Beadle
would
have
behaved
himself
,
if
he
had
had
the
opportunity
of
lifting
up
the
skirts
of
Moses's
Veil
when
he
had
descended
the
Mount
,
I
know
not
.
I
dare
not
undertake
for
him
,
but
that
according
to
the
coarsness
of
his
phancy
he
would
have
mistaken
that
lucid
Spirit
shining
through
the
skin
of
Moses's
face
,
for
some
fiery
Fiend
,
as
he
has
somewhere
the
Spirit
of
Nature
for
an
Hobgobling
.
But
there
is
no
pleasure
in
insisting
upon
the
rudenesses
of
his
style
;
he
is
best
where
he
is
most
unlike
himself
,
as
he
is
here
in
the
residue
of
his
Description
of
the
Divine
Goodness
.
'T
is
Goodness
,
says
he
,
that
is
the
Head
and
Glory
of
Gods
perfect
Essence
;
and
therefore
when
Moses
importuned
him
for
a
Vision
of
his
Glory
,
he
engaged
to
display
his
Goodness
to
him
.
Could
a
man
think
that
one
that
had
engaged
thus
far
for
the
infiniteness
of
Gods
Goodness
,
for
its
Headship
over
the
other
Attributes
,
for
its
Glory
above
the
rest
,
nay
for
its
Constitutiveness
of
the
very
Deity
,
as
if
this
were
the
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
God
himself
,
the
rest
of
Him
divided
from
this
,
a
prodigious
Fiend
,
or
plenipotentiary
Devil
,
should
prove
the
Author
of
No-Pre-existence
a
very
contradiction
to
this
Declaration
?
For
to
be
able
to
hold
No-Pre-existence
,
he
must
desert
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
God
,
and
betake
himself
to
the
Devil-part
of
him
,
as
he
has
rudely
called
it
,
to
avoid
this
pregnant
proof
for
Pre-existence
taken
from
the
infinite
Goodness
of
God
.
And
indeed
he
has
pickt
out
the
very
worst
of
that
black
part
of
God
to
serve
his
turn
,
and
that
is
Self
will
in
the
worst
sence
.
Otherwise
Goodness
making
God
to
be
himself
,
if
it
were
his
true
and
genuine
Self-will
,
it
were
the
Will
of
his
infinite
Goodness
,
and
so
would
necessarily
imply
Pre-existence
.
But
to
avoid
the
dint
of
this
Argument
,
he
declares
in
the
very
same
Section
for
the
Supremacy
of
the
Will
over
the
Goodness
of
the
Divine
Nature
.
Which
is
manifestly
to
contradict
what
he
said
before
,
That
Goodness
is
the
Head
and
Glory
of
Gods
perfect
Essence
.
For
thus
Will
must
have
a
Supremacy
over
the
Head
of
the
Deity
.
So
that
there
will
be
an
Head
over
an
Head
,
to
make
the
God-head
a
Monster
.
And
what
is
most
insufferable
of
all
,
That
he
has
chosen
an
Head
out
of
the
Devil-part
of
the
Deity
,
to
use
his
own
rude
expression
,
to
controul
and
lord
it
over
what
is
the
onely
God
himself
,
the
rest
a
Fiend
separate
from
this
,
according
to
his
own
acknowledgment
.
These
things
are
so
infinitely
absurd
,
that
one
would
think
that
he
could
have
no
heart
to
go
about
to
prove
them
;
and
yet
he
adventures
on
it
,
and
we
shall
briefly
propose
and
answer
what
he
produceth
.
And
this
Supremacy
of
the
Will
,
saith
he
,
over
the
Goodness
of
the
Divine
Nature
,
may
be
made
out
both
by
Scripture
and
other
forcible
Evidences
.
The
Scriptures
are
three
;
the
first
,
Psal.
135.
6.
Whatsoever
the
Lord
pleased
,
that
did
he
in
heaven
,
and
in
the
earth
,
and
in
the
seas
,
and
in
all
deep
places
.
Now
if
we
remember
but
who
this
Lord
is
,
viz.
he
whom
Goodness
makes
to
be
himself
,
we
may
easily
be
assured
what
pleased
him
,
namely
,
that
which
his
Wisdom
discerned
to
be
the
best
to
be
done
;
and
therefore
it
is
very
right
,
that
whatsoever
he
pleased
he
should
do
throughout
the
whole
Universe
.
The
second
place
is
Mat.
20.
15.
Is
it
not
lawful
for
me
to
do
what
I
will
with
mine
own
?
Yes
I
trow
,
every
one
must
acknowledge
that
God
has
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
for
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Original
)
to
dispose
of
what
is
his
own
;
and
indeed
all
is
his
.
No
one
has
either
a
right
or
power
to
controul
him
.
But
this
does
not
prove
that
he
ever
disposes
of
any
thing
otherwise
than
according
to
his
Wisdom
and
Goodness
.
If
his
Goodness
be
ever
limited
,
it
is
limited
by
his
Wisdom
,
but
so
then
as
discerning
such
a
limitation
to
be
for
the
best
.
So
that
the
measure
of
Wisdoms
determination
is
still
Goodness
,
the
only
Head
in
the
Divine
Nature
,
to
which
all
the
rest
is
subordinate
.
For
that
there
are
different
degrees
of
the
Communication
of
the
Divine
Goodness
in
the
Universe
,
is
for
the
good
of
the
Whole
.
It
is
sufficient
to
hint
these
things
;
it
would
require
a
Volume
to
enlarge
upon
them
.
And
then
for
the
last
place
,
Exod.
33.
19.
I
will
be
gracious
to
whom
I
will
be
gracious
.
This
onely
implies
that
he
does
pro
suo
jure
,
and
without
any
motive
from
any
one
but
himself
,
communicate
more
of
his
Goodness
to
some
Men
or
Nations
than
others
.
But
that
his
Wisdom
has
not
discovered
this
to
be
best
for
the
whole
constitution
of
things
,
I
challenge
any
one
to
prove
.
But
of
this
we
shall
have
occasion
to
speak
more
afterward
.
These
are
the
Scriptures
.
The
other
forcible
Evidences
are
these
:
The
first
,
The
late
Production
of
the
World
.
The
second
,
The
patefaction
of
the
Law
but
to
one
single
People
,
namely
,
the
Jews
.
The
third
,
The
timing
the
Messias's
Nativity
,
and
bringing
it
to
pass
,
not
in
the
Worlds
Infancy
or
Adolescence
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
1.
2.
in
its
declining
Age.
The
fourth
,
The
perpetuity
of
Hell
,
and
interminableness
of
those
Tortures
which
after
this
life
shall
incessantly
vex
the
impious
.
The
fifth
and
last
,
God
's
not
perpetuating
the
Station
of
Pre-existent
Souls
,
and
hindering
them
from
lapsing
into
these
Regions
of
Sin
and
Death
.
These
he
pretends
to
be
forcible
Evidences
of
the
Soveraignty
of
Gods
Will
over
his
Goodness
,
forasmuch
as
if
the
contrary
to
all
these
had
been
,
it
had
been
much
more
agreeable
to
the
Goodness
of
God
.
As
for
the
first
of
these
forcible
Arguments
,
we
have
disarmed
the
strength
thereof
already
,
by
intimating
that
the
World
could
not
be
ab
aeterno
.
And
if
it
could
not
be
ab
aeterno
,
but
must
commence
on
this
side
of
Eternity
,
and
be
of
finite
years
,
I
leave
to
the
Opposer
to
prove
that
it
has
not
been
created
as
soon
as
it
could
be
;
and
that
is
sufficient
to
prove
that
its
late
Production
is
not
inconsistent
with
that
principle
,
that
Gods
Goodness
always
is
the
measure
of
his
Actions
.
For
suppose
the
World
of
as
little
continuance
as
you
will
,
if
it
was
not
ab
aeterno
,
it
was
once
of
as
little
;
and
how
can
we
discern
but
that
this
is
that
very
time
which
seems
so
little
to
us
?
As
for
the
second
,
which
seems
to
have
such
force
in
it
,
that
he
appeals
to
any
competent
Judge
,
if
it
had
not
been
infinitely
better
that
God
should
have
apertly
dispensed
his
Ordinances
to
all
Mankind
,
than
have
committed
them
onely
to
Israel
in
so
private
and
clancular
a
manner
;
I
say
,
it
is
impossible
for
any
one
to
be
assured
that
it
is
at
all
better
.
For
first
,
If
this
Priviledge
which
was
peculiar
,
had
been
a
Favour
common
to
all
,
it
had
lost
its
enforcement
that
it
had
upon
that
lesser
number
.
Secondly
,
It
had
had
also
the
less
surprizing
power
with
it
upon
others
that
were
not
Jews
,
who
might
after
converse
with
that
Nation
,
and
set
a
more
high
price
upon
the
Truths
they
had
travelled
for
,
and
were
communicated
to
them
from
that
People
.
Thirdly
,
The
nature
of
the
thing
was
not
fitted
for
the
universality
of
Mankind
,
who
could
not
be
congregated
together
to
see
the
Wonders
wrought
by
Moses
,
and
receive
the
Law
with
those
awful
circumstances
from
Mount
Sinai
or
any
Mount
else
.
Fourthly
,
All
things
happened
to
them
in
Types
,
and
themselves
were
a
Type
of
the
true
Israel
of
God
to
be
redeemed
out
of
their
Captivity
under
Sin
and
Satan
,
which
was
worse
than
any
Aegyptian
Servitude
:
Wherefore
it
must
be
some
peculiar
People
which
must
be
made
such
a
Type
,
not
the
whole
World
.
Fifthly
,
Considering
the
great
load
of
the
Ceremonial
Law
which
came
along
with
other
more
proper
Priviledges
of
the
Jews
,
setting
one
against
another
,
and
considering
the
freedom
of
other
Nations
from
it
,
unless
they
brought
any
thing
like
it
upon
themselves
,
the
difference
of
their
Conditions
will
rather
seem
several
Modifications
of
the
communicated
Goodness
of
God
to
his
Creatures
,
than
the
neglecting
of
any
:
Forasmuch
as
,
sixthly
and
lastly
,
though
all
Nations
be
in
a
lapsed
condition
,
yet
there
are
the
Reliques
of
the
Eternal
Law
of
Life
in
them
.
And
that
things
are
no
better
with
any
of
them
than
they
are
,
that
is
a
thousand
times
more
rationally
resolved
into
their
demerits
in
their
pre-existent
state
than
into
the
bare
Will
of
God
,
that
he
will
have
things
for
many
Ages
thus
squalid
and
forlorn
,
merely
because
he
will
.
Which
is
a
Womans
Reason
,
and
which
to
conceive
to
belong
to
God
,
the
Author
of
No-Pre-existence
has
no
reason
,
unless
he
will
alleadge
that
he
was
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Ancients
for
this
very
cause
.
Wherefore
the
Divine
Nemesis
lying
upon
the
lapsed
Souls
of
men
in
this
Terrestrial
State
,
whose
several
Delinquencies
in
the
other
World
and
the
degrees
thereof
God
alone
knows
,
and
according
to
his
Wisdom
and
Justice
disposes
of
them
in
this
:
It
is
impossible
for
any
one
that
is
not
half
crazed
in
his
Intellectuals
,
to
pretend
that
any
Acts
of
Providence
that
have
been
since
this
Stage
of
the
Earth
was
erected
,
might
have
been
infinitely
better
otherwise
than
they
have
been
,
or
indeed
better
at
all
.
Power
,
Wisdom
,
Goodness
,
sure
did
frame
This
Universe
,
and
still
guide
the
same
;
But
thoughts
from
Passion
sprung
,
deceive
Vain
Mortals
:
No
man
can
contrive
A
better
course
than
what
's
been
run
Since
the
first
circuit
of
the
Sun
.
This
Poetical
Rapture
has
more
solid
truth
in
it
than
the
dry
Dreams
and
distorted
Fancies
,
or
Chimerical
Metamorphoses
of
earthly
either
Philosophers
or
Theologs
,
that
prescinding
the
rest
of
the
Godhead
from
his
Goodness
,
make
that
remaining
part
a
foul
Fiend
or
Devil
;
and
yet
almost
with
the
same
breath
pronounce
the
Will
of
this
Devil
of
their
own
making
,
which
is
the
most
poysonous
part
of
him
,
to
have
a
Supremacy
o●…er
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
over
the
Divine
Goodness
;
which
makes
God
to
be
Himself
,
that
is
,
to
be
God
,
and
not
a
plenipotentiary
Devil
.
Wherefore
we
see
from
these
few
small
hints
,
(
for
it
were
an
infinite
Argument
fully
to
prosecute
)
how
feeble
or
nothing
forcible
this
second
Evidence
is
.
Now
for
the
third
Evidence
,
The
timing
of
the
Messiah's
Nativity
,
That
it
was
not
in
the
Infancy
of
the
World
,
but
rather
in
its
declining
Age
,
or
in
the
latter
times
.
In
which
times
the
Ancient
of
Days
,
according
to
his
counsel
and
purpose
,
(
which
the
Eternal
Wisdom
that
was
to
be
incarnate
assented
and
subscribed
to
)
sent
his
Son
into
the
World
,
the
promised
Messiah
.
This
did
the
Ancient
of
Days
and
the
Eternal
Wisdom
agree
upon
.
But
oh
the
immense
Priviledge
of
Tou●…h
and
Confidence
!
The
Author
of
No-Pre
existence
says
,
it
had
been
better
by
far
,
if
they
had
agreed
upon
the
Infancy
of
the
World
.
As
if
this
young
Divine
were
wiser
than
the
Ancient
of
Days
,
or
the
Eternal
Wisdom
itself
.
I
,
but
he
will
modestly
reply
.
That
he
acknowledges
that
the
Ancient
of
Days
and
the
Eternal
Wisdom
are
wiser
than
he
,
but
that
they
would
not
make
use
of
their
Wisdom
.
They
saw
as
clearly
as
could
be
,
that
it
was
far
better
that
the
Messiah
should
come
in
the
Infancy
of
the
World
;
but
the
Father
would
not
send
him
then
,
merely
because
he
would
not
send
him
:
That
his
Will
might
act
freely
as
mere
Will
prescinded
from
Wisdom
and
Goodness
.
This
is
the
plain
state
of
the
business
,
and
yet
admitted
by
him
,
who
with
that
open
freeness
and
fulness
professes
,
that
〈◊〉
the
Divine
Goodness
from
the
Godhead
,
what
remains
is
a
prodigious
Fiend
or
Devil
.
What
is
then
mere
Will
and
Power
left
alone
,
but
a
blind
Hurricane
of
Hell
?
which
yet
must
have
the
Supremacy
,
and
over-power
the
Divine
Wisdom
and
Goodness
itself
.
His
Zeal
against
.
Pre-existence
has
thus
infatuated
and
blinded
this
young
Writers
Intellectuals
,
otherwise
he
had
not
been
driven
to
these
Absurdities
,
if
he
had
been
pleased
to
admit
that
Hypothesis
.
As
also
that
Wisdom
and
Justice
,
and
Fitness
and
Decorum
attend
the
Dispensation
of
Divine
Goodness
;
so
that
it
is
not
to
be
communicated
to
every
Subject
after
the
most
ample
manner
,
nor
at
every
time
,
but
at
such
times
,
and
to
such
Subjects
,
and
in
such
measures
as
,
respecting
the
whole
compages
of
things
,
is
for
the
best
.
So
that
Goodness
●…ears
the
Soveraignty
,
and
according
to
that
Rule
,
perpetually
all
things
are
administred
,
though
there
be
a
different
Scene
of
things
and
particulars
in
themselves
vastly
varying
in
Goodness
and
Perfection
one
from
another
as
the
parts
of
the
Body
do
.
And
so
for
Times
and
Ages
,
every
season
of
the
year
yield
different
Commodities
:
nor
are
we
to
expect
Roses
in
Winter
,
nor
Apples
and
Apricocks
in
Spring
.
Now
the
infinite
and
incomprehensible
Wisdom
of
God
comprehending
the
whole
entire
Scene
of
his
Providence
,
and
what
references
there
are
of
one
thing
to
another
,
that
this
must
be
thus
and
thus
,
because
such
and
such
things
preceded
:
and
because
such
things
are
,
such
and
such
must
be
consequent
;
which
things
past
and
to
come
lie
not
under
our
eye
:
I
say
,
if
this
hasty
Writer
had
considered
this
,
he
need
not
have
been
driven
to
such
a
rude
solution
of
this
present
Problem
,
why
the
Messiah
came
no
sooner
into
the
World
,
viz.
Merely
because
God
willed
it
should
be
so
,
though
it
had
been
far
better
if
it
had
been
otherwise
;
but
he
would
have
roundly
confessed
,
that
undoubtedly
this
was
the
best
time
and
the
fittest
,
though
it
was
past
his
reach
to
discover
the
reasons
of
the
fitness
thereof
.
This
as
it
had
been
the
more
modest
,
so
it
had
been
the
more
solid
solution
of
this
hard
Problem
.
I
but
then
it
had
not
put
a
bar
to
this
irrefragable
Argument
from
the
Goodness
of
God
,
for
proving
Pre-existence
:
Which
he
is
perswaded
in
his
own
Conscience
is
no
less
than
a
demonstration
,
unless
it
be
acknowledged
that
the
Will
of
God
has
a
Supremacy
over
his
Goodness
;
and
therefore
in
spight
to
that
abhorred
Dogma
of
Pre-existence
,
he
had
rather
broach
such
wild
stuff
against
the
glory
of
God
,
than
not
to
purchase
to
himself
the
sweet
conceit
of
a
glorious
victory
over
such
an
Opinion
that
he
has
taken
a
groundless
toy
against
,
and
had
rather
adventure
upon
gross
Blasphemies
than
entertain
it
.
The
devout
Psalmist
,
Psal.
36.
speaking
of
the
Decrees
of
God
and
his
Providence
over
the
Creation
,
Thy
righteousness
,
says
he
,
is
as
the
great
mountains
,
thy
judgments
are
a
great
deep
.
And
St.
Paul
,
Rom.
11.
after
he
has
treated
of
intricate
and
amazing
points
,
cries
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Oh
the
depth
of
the
riches
both
of
the
wisdom
and
knowledge
of
God!
How
unsearchable
are
his
judgments
,
and
his
ways
past
finding
out
!
Now
according
to
the
rudeness
of
our
young
Writer
,
there
is
no
such
depth
of
Wisdom
,
or
unsearchablen●…ss
in
the
Judgments
and
Decrees
of
God
and
his
Providences
in
the
World
that
most
amaze
us
,
but
the
reasons
of
them
lie
very
obvious
and
shallow
.
Where
we
fancy
that
things
might
have
been
better
otherwise
,
(
though
of
never
so
grand
import
,
as
the
coming
of
the
Messiah
is
)
it
is
easily
resolved
into
the
Supremacy
of
the
Will
of
God
,
which
it
has
over
his
Wisdom
and
Goodness
.
He
willed
it
should
be
so
,
because
he
would
it
should
be
so
,
though
it
had
been
sar
better
if
the
Messiah
had
come
sooner
.
But
see
the
difference
betwixt
an
inspired
Apostle
,
and
a
young
hot-headed
Theologist
:
This
latter
resolves
these
unsearchable
and
unintelligible
Decrees
of
God
and
passag●…s
of
Providence
,
into
the
mere
Will
of
God
,
lording
it
over
the
Divine
Wisdom
and
Goodness
:
But
the
Apostle
,
by
how
much
more
unsearchable
his
Judgments
and
Decrees
are
,
and
the
ways
of
his
Providence
past
finding
our
,
the
greater
he
declares
the
depth
of
the
richness
of
his
Wisdom
,
which
is
so
ample
,
that
it
reaches
into
ways
and
methods
of
doing
for
the
best
beyond
the
Understandings
of
men
.
For
most
assuredly
,
while
the
depth
of
the
Wisdom
of
God
is
acknowledged
to
carry
on
the
ways
of
Providence
,
it
must
be
also
acknowledged
that
it
acts
like
itself
,
and
chuseth
such
ways
as
are
best
,
and
most
comporting
with
the
Divine
Goodness
;
or
else
it
is
not
an
act
of
Wisdom
,
but
of
Humour
or
Oversight
.
But
it
may
be
the
Reader
may
have
the
curiosity
to
hear
briesly
what
those
g●…at
Arguments
are
,
that
should
induce
this
young
Writer
so
confidently
to
pronounce
,
that
it
had
been
far
better
that
the
Messiah
should
have
come
in
the
Infancy
of
the
World
,
than
in
the
times
he
came
.
The
very
quintessence
of
the
force
of
his
arguing
extracted
out
of
the
verbosity
of
his
affected
style
,
is
neither
more
nor
less
than
this
:
That
the
World
before
the
coming
of
Christ
,
who
was
to
be
the
Light
of
the
World
,
was
in
very
great
Darkness
;
and
therefore
the
sooner
he
came
,
the
better
.
But
to
break
the
assurance
of
this
Arguer
for
the
more
early
coming
of
Christ
,
First
,
we
may
take
notice
out
of
himself
,
chap.
3.
That
the
Light
of
Nature
is
near
akin
not
onely
to
the
Mosaick
Law
,
but
●…o
the
Gospel
itself
;
and
that
even
then
there
were
the
assistances
of
the
Holy
Ghost
to
carry
men
on
to
such
vertuous
Accomplishments
as
might
avail
them
to
eternal
Salvation
.
This
he
acknowledges
probable
,
and
I
have
set
it
down
in
his
own
words
.
Whence
considering
what
a
various
Scene
of
things
there
was
to
be
from
the
Fall
of
Adam
to
the
end
of
the
World
,
it
became
the
great
and
wise
Dramatist
not
to
bring
upon
the
Stage
the
best
things
in
the
first
Act
,
but
to
carry
on
things
pompously
and
by
degrees
;
something
like
that
Saying
of
Elias
,
Two
thousand
years
under
the
Light
of
Nature
,
two
thousand
under
the
Law
,
and
then
comes
the
Nativity
of
the
Messiah
,
and
after
a
due
space
the
happy
Millennium
,
and
then
the
Final
Judgment
,
the
compleated
Happiness
of
the
Righteous
in
Heaven
,
and
the
Punishment
of
the
Wicked
in
Hell-fire
.
But
to
hasten
too
suddenly
to
the
best
,
is
to
expect
Autumn
in
Spring
,
and
Virility
or
Old
Age
in
Infancy
or
Childhood
,
or
the
Catastrophe
of
a
Comedy
in
the
first
Act.
Secondly
,
we
may
observe
what
a
weak
Disprover
he
is
of
Pre-existence
,
which
like
a
Gyant
would
break
in
upon
him
,
were
it
not
that
he
kept
him
out
by
this
false
Sconce
of
the
Supremacy
of
the
Divine
Will
over
his
Wisdom
and
Goodness
;
which
Conceit
,
how
odious
and
impious
it
is
,
has
been
often
enough
hinted
already
.
But
letting
Pre-existence
take
place
,
and
admitting
that
there
is
,
according
to
Divine
Providence
,
an
orderly
insemination
of
lapsed
Souls
into
humane
Bodies
,
through
the
several
Ages
of
the
World
,
whose
lapses
had
several
circumstantial
differences
,
and
that
men
therefore
become
differently
sitted
Objects
of
Grace
and
Favour
;
how
easie
is
it
to
conceive
God
according
to
the
fitnesses
of
the
generality
of
Souls
in
such
or
such
periods
of
times
,
as
it
was
more
just
,
agreeable
,
or
needful
for
them
,
so
and
in
such
measures
to
have
dispensed
the
Gifts
of
his
ever-watchful
and
all-comprehending
Providence
to
them
,
for
both
time
and
place
.
This
one
would
think
were
more
tolerable
than
to
say
,
That
God
wills
merely
because
he
wills
;
which
is
the
Character
of
a
frail
Woman
,
rather
than
of
a
God
,
or
else
,
as
this
Writer
himself
acknowledges
,
of
a
Fiend
or
Devil
.
For
such
,
says
he
,
is
God
in
the
rest
of
his
Attributes
,
if
you
seclude
his
Goodness
.
What
then
is
that
action
which
proceeds
onely
from
that
part
from
which
Goodness
is
secluded
?
So
that
himself
has
dug
down
the
Sconce
he
would
entrench
himself
in
,
and
lets
Pre-existence
come
in
upon
him
,
whether
he
will
or
no
,
like
an
armed
Giant
;
whom
let
him
abhor
as
much
as
he
will
,
he
is
utterly
unable
to
resist
.
And
thirdly
and
lastly
,
Suppose
there
were
no
particular
probable
account
to
be
given
by
us
,
by
reason
of
the
shortness
of
our
Understandings
▪
and
the
vast
fetches
of
the
all-comprehensive
Providence
of
God
,
why
the
coming
of
the
Messiah
was
no
earlier
than
it
was
;
yet
according
to
that
excellent
Aphorism
in
Morality
and
Politicks
,
Optimè
praesum●…ndum
est
de
Magistratu
,
we
should
hope
,
nay
●…e
assured
it
was
the
best
that
he
came
when
he
did
,
it
being
by
the
appointment
of
the
infinite
good
and
all-wise
God
▪
and
cry
out
wi●…h
St.
Paul
,
Oh
the
depth
of
the
riches
of
both
the
wisdom
and
knowledge
of
God!
How
unsearchable
are
his
judgments
,
and
his
ways
past
finding
out
!
And
in
the
Psalmist
,
Thy
judgments
are
like
a
great
deep
,
O
Lord
,
thou
preservest
man
and
beast
.
And
so
acknowledge
his
Wisdom
and
Goodness
in
the
ordering
his
Creatures
,
even
there
where
his
ways
are
to
our
weak
and
scant
Understandings
most
inexplicable
and
unsearchable
.
Which
Wisdom
and
Goodness
as
we
have
all
reason
to
acknowledge
in
all
matters
,
so
most
of
all
in
matters
of
the
greatest
concernment
,
that
there
most
assuredly
God
wills
not
thus
or
thus
merely
because
he
wills
,
but
because
his
Wisdom
discerns
that
it
is
for
the
best
.
And
this
is
sufficient
to
shew
the
weakness
of
this
third
Evidence
for
proving
the
Supremacy
of
the
Divine
Will
over
his
Wisdom
an●…
Goodness
.
His
fourth
Evidence
is
,
The
Perpetuity
of
Hell
,
and
interminableness
of
those
Tortures
which
after
this
life
vex
the
Wicked
.
For
,
says
he
,
had
the
penalties
of
mens
sins
here
been
rated
by
pure
Goodness
,
free
and
〈◊〉
by
any
other
principle
,
it
is
not
pro●…able
that
th●…y
should
have
been
punished
by
an
eternal
Calamity
,
the
pleasures
of
them
being
〈◊〉
and
sugitive
.
Thu●…
he
argues
,
〈◊〉
〈◊〉
in
the
very
same
●…ords
;
and
there
〈◊〉
〈◊〉
,
that
the
●…thority
of
Gods
〈◊〉
〈◊〉
,
and
●…ro
suo
〈◊〉
,
having
the
Supremacy
over
his
Goodness
,
over-swayed
the
more
benign
Decree
;
and
Will
,
because
it
would
have
it
so
,
doomed
sinners
to
these
eternal
Torments
.
But
I
would
ask
this
Sophister
,
Did
the
Will
of
God
in
good
earnest
sentence
sinners
thus
in
Decree
,
merely
because
he
willed
it
,
not
because
it
was
either
good
or
just
?
What
a
black
and
dismal
Reproach
is
here
cast
upon
the
Divine
Majesty
!
That
he
sentences
sinners
thus
because
he
will
,
not
because
it
is
just
.
The
sence
whereof
is
,
So
he
will
do
,
right
or
wrong
.
But
the
Patriarch
Abraham
was
of
another
mind
,
Shall
not
the
Judge
of
the
whole
Earth
do
right
?
This
he
said
even
to
Gods
face
,
as
I
may
so
speak
.
Wherefore
God
doing
nothing
but
what
is
just
,
does
nothing
but
what
is
also
good
.
For
Justice
is
nothing
but
Goodness
modified
.
Not
is
it
asserted
by
those
that
make
Goodness
the
measure
of
Gods
Providence
,
that
the
modification
and
moderation
thereof
is
not
by
his
Wisdom
and
Justice
.
So
that
this
Sophister
pu●…s
[
pure
]
to
Goodness
,
merely
to
obscure
the
s●…nce
,
and
put
a
Fallacy
upon
his
Reader
.
The
sins
of
men
here
are
not
rated
by
pure
Goodness
,
but
by
that
modification
of
Goodness
which
is
termed
Justice
;
which
is
not
a
distinct
principle
from
Goodness
,
but
a
branch
thereof
,
or
Goodness
it self
under
such
a
modification
,
not
mere
Will
acting
because
it
will
,
right
or
wrong
,
good
or
evil
.
Wherefore
the
state
of
the
Question
is
not
,
whether
the
eternal
Torments
of
Hell
are
consistent
with
the
pure
Goodness
of
God
,
but
with
his
Justice
.
But
if
they
are
eternal
merely
from
his
Will
,
without
any
respect
to
Justice
,
his
Will
does
will
what
is
infinitely
beyond
the
bounds
of
what
is
just
,
because
endless
is
infinitely
beyond
that
which
has
an
end
.
Such
gross
Absurdities
does
this
Opposer
of
Pre-existence
run
into
,
to
fetch
an
Argument
from
the
supposititious
Supremacy
of
the
Will
of
God
over
his
Wisdom
and
Goodness
.
But
as
touching
the
Question
rightly
proposed
,
whether
the
Perpetuity
of
Hell
to
sinners
consists
with
the
Justice
of
God
,
a
man
ought
to
be
chary
and
wary
how
he
pronounces
in
this
point
,
that
he
slip
not
into
what
may
prove
disadvantageous
to
the
Hearer
.
For
there
are
that
will
be
scandalized
,
and
make
it
serve
to
an
ill
end
,
whether
one
declare
for
eternal
Torments
of
Hell
,
or
against
them
.
Some
being
ready
to
conclude
from
their
Eternity
,
that
Religion
itself
is
a
mere
Scarecrow
that
frights
us
with
such
an
incredible
Mormo
;
others
to
indulge
to
their
Pleasures
,
because
the
Comm●…tion
is
not
frightful
enough
to
deter
them
from
extravagant
Enjoyments
,
if
Hell
Torments
be
not
eternal
.
But
yet
I
cannot
but
deem
it
a
piece
of
great
levity
in
him
that
decided
the
Controversie
,
as
the
complesant
Parson
did
that
about
the
May-pole
;
they
of
his
Parish
that
were
for
a
May-pole
,
let
them
have
a
May-pole
;
but
they
that
were
not
for
a
May-pole
,
let
them
have
no
May-pole
.
But
this
in
sobriety
one
may
say
,
that
the
use
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Scripture
is
indifferent
to
signifie
either
that
which
is
properly
everlasting
,
or
that
which
lasts
a
long
time
.
So
that
by
any
immediate
infallible
Oracle
,
we
are
not
able
to
pronounce
for
the
Eternity
or
Perpetuity
of
Hell-torments
.
And
the
Creeds
use
the
phrase
of
Scripture
,
and
so
some
may
think
that
they
have
the
same
latitude
of
interpretation
.
But
it
is
the
safest
to
adhere
to
the
sence
of
the
Catholick
Church
,
for
those
that
be
bewilder'd
in
such
Speculations
.
But
what
the
Writer
of
No-Pre-existence
argues
from
his
own
private
Spirit
,
though
it
be
not
inept
,
yet
it
is
not
over-firm
and
solid
.
But
that
the
Penancies
of
Reprobates
are
endless
,
I
shall
ever
thus
perswade
my self
,
saith
he
,
either
the
Torments
of
Hell
are
eternal
,
or
the
Felicities
of
Heaven
are
but
temporary
(
which
I
am
sure
they
shall
never
be
:
)
for
the
very
same
word
that
is
used
to
express
the
permanence
of
the
one
,
measures
out
the
continuance
of
the
other
;
and
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
denotes
everlasting
life
,
a
blessedness
that
shall
never
end
,
(
Mat.
25.
ult.
)
what
can
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
same
verse
signifie
,
but
perpetual
punishment
,
a
misery
that
shall
never
cease
?
This
is
pretty
handsomly
put
together
,
but
as
I
said
,
does
not
conclude
firmly
what
is
driven
at
.
For
it
being
undeniably
true
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
as
well
that
which
onely
is
of
a
long
continuance
,
as
what
is
properly
everlasting
;
and
it
being
altogether
rational
,
that
when
words
have
more
significations
than
one
,
that
signification
is
to
be
applied
that
is
most
agreeable
to
the
subject
it
is
predicated
of
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
that
higher
sence
of
property
and
absolutely
everlasting
,
not
being
applicable
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
upon
this
Writers
monstrous
supposition
that
the
Will
of
God
has
a
Supremacy
over
his
Wisdom
,
Goodness
,
and
Justice
(
as
if
the
righteous
God
could
act
against
his
own
Conscience
,
which
no
honest
man
can
do
)
it
is
plain
,
that
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
properly
everlasting
,
that
there
is
no
necessity
that
it
should
signifie
so
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
have
that
other
signification
of
long
continuance
,
though
not
of
everlastingness
,
and
that
continuance
so
long
,
as
if
considered
,
would
effectually
rouze
any
man
out
of
his
sins
;
and
Eternity
not
considered
,
will
not
move
him
.
This
one
would
think
were
enough
to
repress
the
confidence
of
this
young
Writer
.
But
I
will
adde
something
more
out
of
his
fellow
Anti-Pre-existentiary
.
That
Comminations
are
not
,
though
Promises
be
obligatory
.
Forasmuch
as
in
Comminations
the
Comminator
is
the
Creditor
,
and
he
that
is
menaced
the
Debtor
that
owes
the
punishment
(
with
which
that
Latine
Phrase
well
agrees
,
dare
poena●…
)
but
in
Promises
,
he
that
promiseth
becomes
Debtor
,
and
he
to
whom
the
Promise
is
made
,
Creditor
.
Whence
the
Promiser
is
plainly
obliged
to
make
good
his
Promise
,
as
being
the
Debtor
:
But
the
Comminator
,
as
being
the
Creditor
,
is
not
obliged
to
exact
the
punishment
,
it
being
in
the
power
of
any
Creditor
to
remit
the
Debt
owing
him
if
he
will
.
Wherefore
in
this
Commination
of
eternal
fire
,
or
everlasting
punishment
,
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
here
properly
everlasting
,
as
well
as
in
everlasting
life
,
yet
because
this
latter
is
a
Promise
,
the
other
onely
a
Commination
,
it
does
not
follow
,
that
as
surely
as
the
Righteous
shall
be
rewarded
with
everlasting
life
,
so
surely
shall
the
Wicked
be
punished
with
everlasting
fire
,
in
the
most
proper
and
highest
extent
of
the
signification
of
the
word
.
Because
God
in
his
Comminations
to
the
Wicked
is
onely
a
Creditor
,
and
has
still
a
right
and
power
to
remit
either
part
or
the
whole
Debt
;
but
to
the
Righteous
,
by
vertue
of
his
Promise
,
he
becomes
a
Debtor
,
and
cannot
recede
,
but
must
punctually
keep
his
word
.
To
all
which
I
adde
this
Challenge
:
Let
this
Writer
,
or
any
else
if
they
can
,
demonstrate
that
a
Soul
may
not
behave
herself
so
perversely
,
obstinately
,
and
despightfully
against
the
Spirit
of
Grace
,
that
she
may
deserve
to
be
made
an
everlasting
Hackstock
of
the
Divine
Nemesis
,
even
for
ever
and
ever
.
And
if
she
deserve
it
,
it
is
but
just
that
she
have
it
;
and
if
it
be
just
,
it
is
likewise
good
.
For
Justice
is
nothing
else
but
Goodness
modified
in
such
fort
,
as
Wisdom
and
sense
of
Decorum
sees
fittest
.
But
the
Election
of
Wisdom
being
always
for
the
best
,
all
things
considered
,
it
is
plain
that
Justice
and
the
execution
thereof
,
is
for
the
best
;
and
that
so
Goodness
,
not
mere
Will
upon
pretence
of
having
a
Supremacy
over
Goodness
,
would
be
the
measure
of
this
sentencing
such
obdurate
sinners
to
eternal
punishment
.
And
this
eternal
punishment
as
it
is
a
piece
of
vindicative
Justice
upon
these
obdurate
sinners
,
so
it
naturally
contributes
to
the
establishment
of
the
Righteous
in
their
Celestial
Happiness
.
Which
,
this
Opposer
of
Pre-existence
objects
somewhere
,
if
Souls
ever
fell
from
,
they
may
fall
from
it
again
.
But
these
eternal
Torments
of
Hell
,
if
they
needed
it
,
would
put
a
sure
bar
thereto
.
So
that
the
Wisdom
and
Goodness
also
of
God
is
upon
this
account
concerned
in
the
eternal
punishments
of
Hell
,
as
well
as
his
Justice
.
That
it
be
to
the
unreclaimable
,
as
that
Orphick
Hemistichium
calls
it
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
fifth
and
last
forcible
Argument
,
as
he
calls
them
,
for
the
proving
the
Soveraignty
of
Gods
Will
over
his
Goodness
,
is
this
.
If
Gods
Goodness
,
saith
he
,
be
not
under
the
command
of
his
Will
,
but
does
always
what
is
best
,
why
did
it
not
perpetuate
the
Station
of
Pre-existent
Souls
,
and
hinder
us
(
if
ever
we
were
happy
in
a
sublimer
state
)
from
lapsing
into
these
Regions
of
Sin
and
Death
?
But
who
does
not
at
first
sight
discern
the
weakness
of
this
Allegation
?
For
it
is
plainly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
absurd
thing
,
and
contrary
to
Reason
,
to
create
such
a
species
of
Being
,
whose
nature
is
free
and
mutable
,
and
at
the
first
dash
to
dam
up
or
stop
the
exercise
of
that
freedom
and
capacity
of
change
,
by
confining
it
to
a
fixt
Station
.
As
ridiculous
as
to
suppose
a
living
Creature
made
with
wings
and
feet
,
and
yet
that
the
Maker
thereof
should
take
special
care
it
should
never
flie
nor
go
.
And
so
likewise
,
that
the
mere
making
of
such
an
Order
of
Beings
as
have
a
freedom
of
Will
,
and
choice
of
their
Actions
,
that
this
is
misbecoming
the
Goodness
of
God
,
is
as
dull
and
idiotical
a
conceit
,
and
such
as
implies
that
God
should
have
made
but
one
kind
of
Creature
,
and
that
the
most
absolutely
and
immutably
happy
that
can
be
,
or
else
did
not
act
according
to
his
Goodness
,
or
for
the
best
:
Which
is
so
obvious
a
Falshood
,
that
I
will
not
confute
it
.
But
it
is
not
hard
to
conceive
that
he
making
such
a
free-willed
Creature
as
the
Souls
of
men
,
simul
cum
mundo
condito
,
and
that
in
an
happy
condition
,
and
yet
not
fixing
them
in
that
Station
,
may
excellently
well
accord
with
the
Soveraignty
of
his
Goodness
,
nor
any
one
be
constrained
to
have
recourse
to
the
Supremacy
of
his
Will
over
his
Goodness
,
as
if
he
did
it
because
he
would
do
it
,
and
not
because
it
was
best
.
For
what
can
this
freedom
of
Will
consist
in
so
much
as
in
a
temptableness
by
other
Objects
that
are
of
an
inseriour
nature
,
not
so
divine
and
holy
as
the
other
,
to
which
it
were
the
security
of
the
Soul
to
adhere
with
all
due
constancy
,
and
therefore
her
duty
.
But
in
that
she
is
temptable
by
other
Objects
,
it
is
a
signe
that
her
present
enjoyment
of
the
more
Divine
and
Heavenly
Objects
,
are
not
received
of
her
according
to
their
excellency
,
but
according
to
the
measure
and
capacity
of
her
present
state
,
which
though
very
happy
,
may
be
improved
at
the
long
run
,
and
in
an
orderly
series
of
times
and
things
,
whether
the
Soul
lapse
into
sin
or
no.
For
accession
of
new
improvements
increaseth
Happiness
and
Joy
.
Now
therefore
,
I
say
,
suppose
several
,
and
that
great
numbers
,
even
innumerable
myriads
of
pre-existent
Souls
,
to
lapse
into
the
Regions
of
Sin
and
Death
,
provided
that
they
do
not
sin
perversely
and
obstinately
,
nor
do
despight
to
the
Spirit
of
Grace
,
nor
refuse
the
advantageous
offers
that
Divine
Providence
makes
them
even
in
these
sad
Regions
,
why
may
not
their
once
having
descended
hither
tend
to
their
greater
enjoyment
,
when
they
shall
have
returned
to
their
pristine
S●…tion
?
And
why
may
not
the
specifical
nature
of
the
Soul
be
such
,
that
it
be
essentially
interwoven
into
our
Being
,
that
after
a
certain
period
of
times
or
ages
,
whether
she
sin
or
no
,
she
may
arrive
to
a
fixedness
at
last
in
her
heavenly
Station
with
greater
advantage
to
such
a
Creature
,
than
if
she
had
been
fixed
in
that
state
at
first
.
The
thing
may
seem
least
probable
in
those
that
descend
into
these
Regions
of
Sin
and
Mortality
.
But
in
those
that
are
not
obstinate
and
refractorie
,
but
close
with
the
gracious
means
that
is
offered
them
for
their
recoverie
,
their
having
been
here
in
this
lower
State
,
and
retaining
the
memorie
(
as
doubtless
they
do
)
of
the
transactions
of
this
Terrestrial
Stage
,
it
naturally
enhances
all
the
enjoyments
of
the
pristine
selicitie
they
had
lost
,
and
makes
them
for
ever
have
a
more
deep
and
vivid
resentment
of
them
.
So
that
through
the
richness
of
the
Wisdom
and
Goodness
of
God
,
and
through
the
Merits
and
conduct
of
the
Captain
of
their
Salvation
,
our
Saviour
Jesus
Christ
,
they
are
,
after
the
strong
conslicts
here
with
sin
and
the
corruptions
of
this
lower
Region
,
made
more
than
Conquerours
,
and
greater
gainers
upon
the
losses
they
sustained
before
from
their
own
folly
.
And
in
this
most
advantageous
state
of
things
,
they
become
Pillars
in
the
Temple
of
God
,
there
to
remain
for
ever
and
ever
.
So
that
unless
straying
Souls
be
exceedingly
perverse
and
obstinate
,
the
exitus
of
things
will
be
but
as
in
a
Tragick
Comedy
,
and
their
perverseness
and
obstinacie
lies
at
their
own
doors
for
those
that
finally
miscarrie
,
whose
number
this
confident
Writer
is
to
prove
to
be
so
considerable
that
the
enhanced
happiness
of
the
standing
part
of
pre-existent
Souls
and
the
recovered
does
not
far
preponderate
the
infelicitie
of
the
others
condition
.
Which
if
he
cannot
do
,
as
I
am
confident
he
cannot
,
he
must
acknowledge
,
That
God
in
not
forcibly
fixing
pre-existent
Souls
in
the
state
they
were
first
created
,
but
leaving
them
to
themselves
,
acted
not
from
the
Supremacy
of
his
Will
over
his
Goodness
,
but
did
what
was
best
,
and
according
to
that
Soveraign
Principle
of
Goodness
in
the
Deitie
.
And
now
for
that
snitling
Dilemma
of
this
eager
Opposer
of
Pre-existence
,
touching
the
freedom
of
acting
and
mutabilitie
in
humane
Souls
,
whether
this
mutabilitie
be
a
Specifick
property
and
essential
to
them
,
or
a
separable
Accident
.
For
if
it
were
essential
,
says
he
,
then
how
was
Christ
a
persect
man
,
his
humane
nature
being
ever
void
of
that
lapsabilitie
which
is
essential
to
humanitie
?
and
how
come
men
to
retain
their
specifick
nature
still
,
that
are
translated
to
Celestial
happiness
,
and
made
unalterable
in
the
condition
they
then
are
?
To
this
I
answer
,
That
the
Pre-existentiaries
will
admit
,
that
the
Soul
of
the
Messiah
was
created
as
the
rest
,
though
in
an
happie
condition
,
yet
in
a
lapsable
;
and
that
it
was
his
peculiar
merit
,
in
that
he
so
faithfully
,
constantly
,
and
entirely
adhered
to
the
Divine
Principle
,
incomparably
above
what
was
done
by
others
of
his
Classis
,
not
withstanding
that
he
might
have
done
otherwise
;
and
therefore
they
will
be
forward
to
extend
that
of
the
Author
to
the
Hebrews
.
chap.
1.
v.
8.
(
Thy
Throne
,
O
God
,
is
for
ever
and
ever
,
the
Scepter
of
Righteousness
is
the
Scepter
of
thy
Kingdom
.
Thou
hast
loved
Righteousness
,
and
hated
Iniquity
;
therefore
God
,
even
thy
God
,
hath
anointed
thee
with
the
Oyl
of
Gladness
above
thy
Fellows
)
to
his
behaviour
in
his
pre-existent
state
,
as
well
as
in
this
.
And
whenever
the
Soul
of
Christ
did
exist
,
if
he
was
like
us
in
all
things
,
sin
onely
excepted
,
he
must
have
a
capacitie
of
sinning
,
though
he
would
not
sin
;
that
capacitie
not
put
into
act
being
no
sin
,
but
an
Argument
of
his
Vertue
,
and
such
as
if
he
was
always
devoid
of
,
he
could
not
be
like
us
in
all
things
,
sin
onely
excepted
.
For
posse
peccare
non
est
peccatum
.
And
as
●…or
humane
Souls
changing
their
Species
in
their
unalterable
heavenly
happiness
,
the
Species
is
not
then
changed
,
but
perfected
and
compleated
;
namely
,
that
facultie
or
measure
of
it
in
their
Plastick
,
essentially
latitant
there
,
is
by
the
Divine
Grace
so
awakened
,
after
such
a
series
of
time
and
things
,
which
they
have
experienced
,
that
now
they
are
sirmly
united
to
an
heavenly
Body
or
ethereal
Vehicle
for
ever
.
And
now
we
need
say
little
to
the
other
member
of
the
Dilemma
,
but
to
declare
,
that
free
will
,
or
mutability
in
humane
Souls
,
is
no
separable
Accident
,
but
of
the
essential
contexture
of
them
;
so
as
it
might
have
its
turn
in
the
series
of
things
.
And
how
consistent
it
was
with
the
Goodness
of
God
and
his
Wisdom
,
not
to
suppress
it
in
the
beginning
,
has
been
sufficiently
intimated
above
.
Wherefore
now
forasmuch
as
there
is
no
pretext
that
either
the
Wisdom
or
Justice
of
God
should
streighten
the
time
of
the
creation
of
humane
Souls
,
so
that
their
existence
may
not
commence
with
that
of
Angels
,
or
of
the
Universe
,
and
that
this
figment
of
the
Supremacy
of
Gods
mere
Will
over
his
other
Attributes
is
blown
away
,
it
is
manifest
that
the
Argument
for
the
Pre-existence
of
Souls
drawn
from
the
Divine
Goodness
,
holds
firm
and
irrefragable
against
whatever
Opposers
.
We
have
been
the
more
copious
on
this
Argument
,
because
the
Opposer
and
others
look
upon
it
as
the
strongest
proof
the
Pre-existentiaries
produce
for
their
Opinion
.
And
the
other
Party
have
nothing
to
set
against
it
but
a
fictitious
Supremacy
of
the
Will
of
God
over
his
Goodness
and
other
Attributes
.
Which
being
their
onely
Bulwark
,
and
they
taking
Sanctuary
nowhere
but
here
,
in
my
apprehension
they
plainly
herein
give
up
the
cause
,
and
establish
the
Opinion
which
they
seem
to
have
such
an
antipathy
against
.
But
it
is
high
time
now
to
pass
to
the
next
Chapter
.
Chap.
10.
p.
75.
To
have
contracted
strong
and
inveterate
habits
to
Vice
and
Lewdness
,
and
that
in
various
manners
and
degrees
,
&c.
To
the
unbyassed
this
must
needs
seem
a
considerable
Argument
,
especially
when
the
Parties
thus
irreclaimably
profligate
from
their
Youth
,
some
as
to
one
Vice
,
others
to
another
,
are
found
such
in
equal
circumstances
with
others
,
and
advantages
,
to
be
good
;
born
of
the
same
Parents
,
educated
in
the
same
Family
,
and
the
like
.
Wherefore
having
the
same
bodily
Extraction
,
and
the
same
advantages
of
Education
,
what
must
make
this
great
difference
as
they
grow
up
in
the
Body
,
but
that
their
Souls
were
different
before
they
came
into
it
?
And
how
should
they
have
such
a
vast
difference
in
the
proclivity
to
Vice
,
but
that
they
lived
before
in
the
state
of
Pre-existence
,
and
that
some
were
much
deeper
in
rebellion
against
God
and
the
Divine
Reason
,
than
others
were
,
and
so
brought
their
different
conditions
with
them
into
these
Terrestrial
Bodies
?
Pag.
75.
Then
how
a
Swallow
should
return
to
her
old
trade
of
living
after
her
Winter
sleep
,
&c.
Indeed
the
Swallow
has
the
advantages
of
Memory
,
which
the
incorporate
Soul
has
not
in
her
incorporation
into
a
Terrestrial
Body
after
her
state
of
Silence
.
But
the
vital
inclinations
,
which
are
mainly
if
not
onely
●…ted
in
the
Plastick
,
being
not
onely
revived
,
but
(
signally
vitious
of
themselves
)
revived
with
advantage
,
by
reason
of
the
corruption
of
this
coarse
earthly
Body
into
which
the
Soul
is
incorporate
,
they
cannot
fail
of
discovering
themselves
in
a
most
signal
manner
,
without
any
help
of
memory
,
but
from
the
mere
pregnancie
of
a
corrupt
Body
,
and
formerly
more
than
ordinarily
debauched
Plastick
in
the
state
of
Pre-existence
.
Pag.
76.
Whenas
others
are
as
fatally
set
against
the
Opinions
,
&c.
And
this
is
done
,
as
the
ingenious
Author
takes
notice
,
even
where
neither
Education
nor
Custom
have
interposed
to
sophisticate
their
Judgments
or
Sentiments
.
Nay
,
it
is
most
certain
,
that
they
sometime
have
Sentiments
and
entertain
Opinions
quite
contrary
to
their
Education
.
So
that
that
is
but
a
slight
account
,
to
restore
this
Phaenomenon
into
Education
and
Custom
,
whenas
Opinions
are
entertained
and
stiffly
maintained
in
despight
of
them
.
This
I
must
confess
implies
that
the
aerial
Inhabitants
philosophize
,
but
conjecturally
onely
,
as
well
as
the
Inhabitants
of
the
Earth
.
And
it
is
no
wonder
that
such
Spirits
as
are
lapsed
in
their
Morals
,
should
be
at
a
loss
also
in
their
Intellectuals
;
and
though
they
have
a
desire
to
know
the
truth
in
Speculations
,
it
suiting
so
well
with
their
pride
,
that
yet
they
should
be
subject
to
various
errours
and
hallucinations
as
well
as
we
,
and
that
there
should
be
different
,
yea
opposite
Schools
of
Philosophie
among
them
.
And
if
there
be
any
credit
to
be
given
to
Cardans
story
of
his
Father
Facius
Cardanus
,
things
are
thus
de
facto
in
the
aereal
Regions
.
And
two
of
the
Spirits
which
Facius
Cardanus
saw
in
that
Vision
(
left
upon
Record
by
him
,
and
of
which
he
often
told
his
Son
Hieronymus
while
he
was
living
)
were
two
Professors
of
Philosophie
in
different
Academies
;
and
were
of
different
Opinions
;
one
of
them
apertly
professing
himself
to
be
an
Aven-Roist
.
The
story
is
too
long
to
insert
here
.
See
Dr.
H.
Moore
his
Immortality
of
the
Soul
,
book
3.
chap.
17.
So
that
lapsed
Souls
philosophizing
in
their
Aerial
State
,
and
being
divided
into
Sects
,
and
consequently
maintaining
their
disserent
or
opposite
Opinions
with
heat
and
affection
which
reaches
the
Plastick
,
this
may
leave
a
great
propension
in
them
to
the
same
Opinions
here
,
and
make
them
almost
as
prone
to
such
and
such
Errours
,
as
to
such
and
such
Vices
.
This
,
I
suppose
,
the
ingenious
Author
propounds
as
an
Argument
credible
and
plausible
,
though
he
does
not
esteem
it
of
like
force
with
those
he
produced
before
.
Nor
does
his
Opposer
urge
any
thing
to
any
purpose
against
it
.
The
main
thing
is
,
That
these
Propensities
to
some
one
Opinion
are
not
universal
,
and
blended
with
the
constitution
of
every
person
,
but
are
thin
sown
,
and
grow
up
sparingly
.
Where
there
are
five
,
says
he
,
naturally
bent
to
any
one
Opinion
,
there
are
many
millions
that
are
free
to
all
.
If
some
,
says
he
,
descend
into
this
life
big
with
aptnesses
and
proclivities
to
peculiar
Theories
,
why
then
should
not
all
,
supposing
they
pre-existed
together
,
do
the
like
?
As
if
all
in
the
other
Aereal
State
were
Professors
of
Philosophie
,
or
zealous
Followers
of
them
that
were
.
The
solution
of
this
difficulty
is
so
easie
,
that
I
need
not
insist
on
it
.
Pag.
78.
Were
this
difference
about
sensibles
,
the
influence
of
the
body
might
then
be
suspected
for
a
cause
,
&c.
This
is
very
rationally
alleadged
by
our
Author
,
and
yet
his
Antagonist
has
the
face
from
the
observation
of
the
diversity
of
mens
Palates
and
Appetites
,
of
their
being
differently
affected
by
such
and
such
strains
of
Musick
,
some
being
pleased
with
one
kind
of
Melodie
,
and
others
with
another
,
some
pleased
with
Aromatick
Odours
,
others
offended
with
them
,
to
reason
thus
:
If
the
Bodie
can
thus
cause
us
to
love
and
dislike
Sensibles
,
why
not
as
well
to
approve
and
dislike
Opinions
and
Theories
?
But
the
reason
is
obvious
why
not
;
because
the
liking
or
disliking
of
these
Sensibles
depends
upon
the
grateful
or
ungrateful
motion
of
the
Nerves
of
the
Bodie
,
which
may
be
otherwise
constituted
or
qualified
in
some
complexions
than
in
other
some
.
But
for
Philosophical
Opinions
and
Theories
what
have
they
to
do
with
the
motion
of
the
Nerves
?
It
is
the
Soul
herself
that
judges
of
those
abstractedly
from
the
Senses
,
or
any
use
of
the
Nerves
or
corporeal
Organ
.
If
the
difference
of
our
Judgment
in
Philosophical
Theories
be
resolvible
into
the
mere
constitution
of
our
Bodie
,
our
Understanding
itself
will
hazard
to
be
resolved
into
the
same
Principle
also
:
And
Bodie
will
prove
the
onely
difference
betwixt
Men
and
Brutes
.
We
have
more
intellectual
Souls
because
we
have
better
Bodies
,
which
I
hope
our
Authors
Antagonist
will
not
allow
.
Pag.
78.
For
the
Soul
in
her
first
and
pure
nature
has
no
Idiosyncrasies
,
&c.
Whether
there
may
not
be
certain
different
Characters
proper
to
such
and
such
Classes
of
Souls
,
but
all
of
them
natural
and
without
blemish
,
and
this
for
the
better
order
of
things
in
the
Universe
,
I
will
not
rashly
decide
in
the
Negative
.
But
as
the
Author
himself
seems
to
insinuate
,
if
there
be
any
such
,
they
are
not
such
as
fatally
determine
Souls
to
false
and
erroneous
apprehensions
.
For
that
would
be
a
corruption
and
a
blemish
in
the
very
natural
Character
.
Wherefore
if
the
Soul
in
Philosophical
Speculations
is
fatally
determined
to
falshood
in
this
life
,
it
is
credible
it
is
the
effect
of
its
being
inured
thereto
in
the
other
.
Pag.
79.
Now
to
say
that
all
this
variety
proceeds
primarily
from
the
mere
temper
of
our
Bodies
,
&c.
This
Argument
is
the
less
valid
for
Pre-existence
,
I
mean
that
which
is
drawn
from
the
wonderful
variety
of
our
Genius's
,
or
natural
inclinations
to
the
employments
of
life
,
because
we
cannot
be
assured
but
that
the
Divine
Providence
may
have
essentially
,
as
it
were
,
impressed
such
Classical
Characters
on
humane
Souls
,
as
I
noted
before
.
And
besides
,
if
that
be
true
which
Menander
says
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
every
man
,
as
soon
as
he
is
born
,
has
a
Genius
appointed
him
to
be
his
Instructer
and
Guide
of
his
Life
:
That
some
are
carried
with
such
an
impetus
to
some
things
rather
than
others
,
may
be
from
the
instigations
of
his
assisting
Genius
.
And
for
that
Objection
of
the
Author's
Antagonist
against
his
Opinion
touching
those
inclinations
to
Trades
,
(
which
may
equally
concern
this
Hypothesis
of
Menander
)
that
it
would
then
be
more
universal
,
every
one
having
such
a
Genius
;
this
truth
may
be
smothered
by
the
putting
young
people
promiscuously
to
any
Trade
,
without
observing
their
Genius
.
But
the
Chineses
suppose
this
truth
,
they
commonly
shewing
a
Child
all
the
Employs
of
the
Citie
,
that
he
may
make
his
own
choice
before
they
put
him
to
any
.
But
if
the
Opinion
of
Menander
be
true
,
that
every
man
has
his
guardian
Genius
,
under
whose
conduct
he
lives
;
the
Merchant
,
the
Musician
,
the
Plowman
,
and
the
rest
;
it
is
manifest
that
these
Genii
cannot
but
receive
considerable
impressions
of
such
things
as
they
guide
their
Clients
in
.
And
pre-existent
Souls
in
their
aereal
estate
being
of
the
same
nature
with
these
Daemons
or
Genii
,
they
are
capable
of
the
same
Employment
,
and
so
tincture
themselves
deep
enough
with
the
affairs
of
those
parties
they
preside
over
.
And
therefore
when
they
themselves
,
after
the
state
of
Silence
,
ar●…
incorporated
into
earthly
Bodies
,
they
may
have
a
proneness
from
their
former
tincture
to
such
methods
of
life
as
they
lived
over
whom
they
did
preside
.
Which
quite
spoils
the
best
Argument
our
Author's
Antagonist
has
against
this
Topick
;
which
is
,
That
there
are
several
things
here
below
which
the
Geniusses
of
men
pursue
and
follow
with
the
hottest
chase
,
which
have
no
similitude
with
the
things
in
the
other
state
,
as
Planting
,
Building
,
Husbandrie
,
the
working
of
Manufactures
,
&c.
This
best
Argument
of
his
,
by
Menander's
Hypothesis
,
which
is
hard
to
confute
,
is
quite
defeated
.
And
to
deny
nothing
to
this
Opposer
of
Pre-existence
which
is
his
due
,
himself
seems
unsatisfied
,
in
resolving
these
odd
Phaenomena
into
the
temper
of
Bodie
.
And
therefore
at
last
hath
recourse
to
a
secret
Causality
,
that
is
,
to
he
knows
not
what
.
But
at
last
he
pitches
upon
some
such
Principle
as
that
whereby
the
Birds
build
their
Nest
,
the
Spider
weaves
her
Webs
,
the
Bees
make
their
Combs
,
&c.
Some
such
thing
he
says
(
though
he
cannot
think
it
that
prodigious
Hobgoblin
the
Spirit
of
Nature
)
may
produce
these
strange
effects
,
may
byass
also
the
fancies
of
men
in
making
choice
of
their
Employments
and
Occupations
.
If
it
be
not
the
Spirit
of
Nature
,
then
it
must
be
that
Classical
Character
I
spoke
of
above
.
But
if
not
this
,
nor
the
preponderancies
of
the
Pre-existent
state
,
nor
Menander's
Hypothesis
,
the
Spirit
of
Nature
will
bid
the
fairest
for
it
of
any
besides
,
for
determining
the
inclinations
of
all
living
Creatures
in
these
Regions
of
Generation
,
as
having
in
itself
vitally
,
though
not
intellectually
,
all
the
Laws
of
the
Divine
Providence
implanted
into
its
essence
by
God
the
Creator
of
it
.
And
speaking
in
the
Ethnick
Dialect
,
the
same
description
may
belong
to
it
that
Varro
gives
to
their
God
Genius
.
Genius
est
Deus
qui
praepositus
est
,
ac
vim
habet
omnium
rerum
gignendarum
,
and
that
is
the
Genius
of
every
Creature
that
is
congenit
to
it
in
vertue
of
its
generation
.
And
that
there
is
such
a
Spirit
of
Nature
(
not
a
God
,
as
Varro
vainly
makes
it
,
but
an
unintelligent
Creature
)
to
which
belongs
the
Nascency
or
Generation
of
things
,
and
has
the
management
of
the
whole
matter
of
the
Universe
,
is
copiously
proved
to
be
the
Opinion
of
the
Noblest
and
Ancientest
Philosophers
,
by
the
learned
Dr.
R.
Cudworth
in
his
System
of
the
Intellectual
World
,
and
is
demonstrated
to
be
a
true
Theorem
in
Philosophie
by
Dr.
H.
Moore
in
his
Euchiridion
Metaphysicum
,
by
many
,
and
those
irrefutable
Arguments
;
and
yet
I
dare
say
both
can
easily
pardon
the
mistake
and
bluntness
of
this
rude
Writer
,
nor
are
at
all
surprized
at
it
as
a
Noveltie
,
that
any
ignorant
rural
Hobthurst
should
call
the
Spirit
of
Nature
(
a
thing
so
much
beyond
his
capacitie
to
judge
of
)
a
prodigious
Hobgoblin
.
But
to
conclude
,
be
it
so
that
there
may
be
other
causes
besides
the
pristine
inurements
of
the
Pre-existent
Soul
,
that
may
something
forcibly
determine
her
to
one
course
of
life
here
,
yet
when
she
is
most
forcibly
determined
,
if
there
be
such
a
thing
as
Pre-existence
,
this
may
be
rationally
supposed
to
concur
in
the
efficiencie
.
But
that
it
is
not
so
strong
an
Argument
as
others
to
prove
Pre-existence
,
I
have
hinted
alreadie
.
Pag.
79.
For
those
that
are
most
like
in
the
Temper
,
Air
,
Complexion
of
their
Bodies
,
&c.
If
this
prove
true
,
and
I
know
nothing
to
the
contrarie
,
this
vast
difference
of
Genius's
,
were
it
not
for
the
Hypothesis
of
their
Classical
Character
imprinted
on
Souls
at
their
very
creation
,
would
be
a
considerably
tight
Argument
.
But
certainly
it
is
more
honest
than
for
the
avoiding
Pre-existence
to
resolve
the
Phaenomenon
into
a
secret
Causality
,
that
is
to
say
,
into
one
knows
not
what
.
Pag.
82.
There
being
now
no
other
way
left
but
Pre-existence
,
&c.
This
is
a
just
excuse
for
his
bringing
in
any
Argument
by
way
of
overplus
that
is
not
so
apodictically
concluding
.
If
it
be
but
such
as
will
look
like
a
plausible
solution
of
a
Phaenomenon
(
as
this
of
such
a
vast
difference
of
Genius's
)
Pre-existence
once
admitted
,
or
otherwise
undeniably
demonstrated
,
the
proposing
thereof
should
be
accepted
with
favour
.
Chap.
11.
pag.
85.
And
we
know
our
Saviour
and
his
Apostles
have
given
credit
to
that
Translation
,
&c.
And
it
was
the
authentick
Text
with
the
Fathers
of
the
Primitive
Church
.
And
besides
this
,
if
we
read
according
to
the
Hebrew
Text
,
there
being
no
object
of
Job's
knowledge
expressed
,
this
is
the
most
easie
and
natural
sence
:
Knowest
thou
that
thou
wast
then
,
and
that
the
number
of
thy
days
are
many
?
This
therefore
was
reckoned
amongst
the
rest
of
his
ignorances
,
that
though
he
was
created
so
early
,
he
now
knew
nothing
of
it
.
And
this
easie
sence
of
the
Hebrew
Text
,
as
well
as
that
Version
of
the
Septuagint
,
made
the
Jews
draw
it
in
to
the
countenancing
of
the
Tradition
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
Pre-existence
of
Souls
,
as
Grotius
has
noted
of
them
.
Pag.
85.
As
reads
a
very
credible
Version
.
R.
Menasse
Ben
Israel
reads
it
so
:
[
I
gave
thee
Wisdom
,
]
which
Version
,
if
it
were
sure
and
authentick
,
this
place
would
be
fit
for
the
defence
of
the
Opinion
it
is
produced
for
.
But
no
Interpreters
besides
,
that
I
can
find
,
following
him
,
nor
any
going
before
him
,
whom
he
might
follow
,
I
ingenuously
confess
the
place
seems
not
of
force
enough
to
me
to
infer
the
conclusion
.
He
read
,
I
suppose
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Piel
,
whence
he
translated
it
,
Indidi
●…ibi
Sapientiam
;
but
the
rest
read
it
in
Cal.
Pag.
86.
And
methinks
that
passage
of
our
Saviours
Prayer
,
Father
,
glorifie
me
with
the
glorie
I
had
before
the
World
began
,
&c.
This
Text
,
without
exceeding
great
violence
,
cannot
be
evaded
.
As
for
that
of
Grotius
interpreting
[
that
I
had
]
that
which
was
intended
for
me
to
have
,
though
it
make
good
sence
,
yet
it
is
such
Grammar
as
that
there
is
no
School-boy
but
would
be
ashamed
of
it
;
nor
is
there
,
for
all
his
pretences
,
any
place
in
Scripture
to
countenance
such
an
extravagant
Exposition
by
way
of
Parallelism
,
as
it
may
appear
to
any
one
that
will
compare
the
places
which
he
alleadges
,
with
this
;
which
I
leave
the
Reader
to
do
at
his
leisure
.
Let
us
consider
the
Context
,
Joh.
17.
4.
I
have
glorified
thee
upon
earth
,
during
this
my
Pilgrimage
and
absence
from
thee
,
being
●…ent
hither
by
thee
.
I
have
finished
the
work
which
thou
gavest
me
to
do
,
and
for
the
doing
of
which
I
was
sent
,
and
am
thus
long
absent
.
And
now
,
O
Father
,
glorifie
me
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
apud
teipsum
,
in
thine
own
presence
,
with
the
glorie
which
I
had
before
the
world
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
apud
te
,
or
in
thy
presence
.
What
can
be
more
expressive
of
a
Glorie
which
Christ
had
apud
Patrem
,
or
at
his
Fathers
home
,
or
in
his
presence
before
the
world
was
,
and
from
which
for
such
a
time
he
had
been
absent
?
Now
for
others
that
would
salve
the
business
by
communication
of
Idioms
,
I
will
set
down
the
words
of
an
ingenious
Writer
that
goes
that
way
:
Those
Predicates
,
says
he
,
that
in
a
strict
and
●…igorous
acception
agreed
onely
to
his
Divine
Nature
,
might
by
a
communication
of
Idioms
(
as
they
phrase
it
)
be
attributed
to
his
Humane
,
or
at
least
to
the
whole
Person
compounded
of
them
both
,
than
which
nothing
is
more
ordinarie
in
things
of
a
mixt
and
heterogeneous
nature
,
as
the
whole
man
is
stiled
immortal
from
the
deathlessness
of
his
Soul
:
thus
he
.
And
there
is
the
same
reason
if
he
had
said
that
man
was
stiled
mortal
(
which
certainly
is
far
the
more
ordinarie
)
from
the
real
death
of
his
Bodie
,
though
his
Soul
be
immortal
.
This
is
wittily
excogitated
.
But
now
let
us
apply
it
to
the
Text
,
expounding
it
according
to
his
communication
of
Idioms
,
affording
to
the
Humane
Nature
what
is
onely
proper
to
the
Divine
,
thus
.
Father
,
glorifie
me
[
my
Humane
Nature
]
with
the
glorie
that
I
[
my
Divine
Nature
]
had
before
the
world
was
.
Which
indeed
was
to
be
the
Eternal
,
Infinite
,
and
Omnipotent
brightness
of
the
Glory
of
the
Father
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
the
Glory
which
his
Divine
Nature
had
before
the
World
was
.
But
how
can
his
Humane
Nature
be
glorified
with
that
Glory
his
Divine
Nature
had
before
the
world
was
,
unless
it
should
become
the
Divine
Nature
,
that
it
might
be
said
to
have
pre-existed
?
(
But
that
it
cannot
be
.
For
there
is
no
confusion
of
the
Humane
and
Divine
Nature
in
the
Hypostasis
of
Christ
:
)
Or
else
because
it
is
hypostatically
united
with
the
Divine
Nature
;
but
if
that
be
the
Glory
,
that
he
then
had
already
,
and
had
it
not
(
according
to
the
Opposers
of
Pre-existence
)
before
the
world
was
.
So
we
see
there
is
no
sence
to
be
made
of
this
Text
by
communication
of
Idioms
,
and
therefore
no
sence
to
be
made
of
it
without
the
Pre-existence
of
the
Humane
Nature
of
Christ
.
And
if
you
paraphrase
[
me
]
thus
,
My
Hypostasis
consisting
of
my
Humane
and
Divine
Nature
,
it
will
be
as
untoward
sence
.
For
if
the
Divine
Nature
be
included
in
[
me
]
then
Christ
prays
for
what
he
has
already
,
as
I
noted
above
.
For
the
Glory
of
the
eternal
Logos
from
everlasting
to
everlasting
,
is
the
same
,
as
sure
as
he
is
the
same
with
himself
.
Pag.
86.
By
his
expressions
of
coming
from
the
Father
,
descending
from
Heaven
,
and
returning
thither
again
,
&c.
I
suppose
these
Scriptures
are
alluded
to
,
John
3.
13.
6.
38.
16.
28.
I
came
down
from
Heaven
not
to
do
my
own
will
,
but
the
will
of
him
that
sent
me
.
I
came
forth
from
the
Father
,
and
am
come
into
the
world
;
again
I
leave
the
world
,
and
go
to
the
Father
.
Whereupon
his
Disciples
said
unto
him
Lo
now
speakest
thou
plainly
,
and
speakest
no
Parable
.
But
it
were
a
very
great
Parable
,
or
Aenigm
,
that
one
should
say
truly
of
himself
,
that
he
came
from
Heaven
,
when
he
never
was
there
.
And
as
impossible
a
thing
is
it
to
conceive
how
God
can
properly
be
said
to
come
down
from
Heaven
,
who
is
alwaies
present
every
where
.
Wherefore
that
in
Christ
which
was
not
God
,
namely
his
Soul
,
or
Humane
Nature
,
was
in
Heaven
before
he
appeared
on
Earth
,
and
consequently
his
Soul
did
pre-exist
.
Nor
is
there
any
refuge
here
in
the
communication
of
Idioms
.
For
that
cannot
be
attributed
to
the
whole
Hypostasis
,
which
is
competent
to
neither
part
that
constitutes
it
.
For
it
was
neither
true
of
the
Humane
Nature
of
Christ
,
if
you
take
away
Pre-existence
,
nor
of
the
Divine
,
that
they
descended
from
Heaven
,
&c.
And
yet
John
3.
13
,
14.
where
Christ
prophesying
of
his
Crucifixion
and
Ascension
,
saith
,
No
man
hath
ascended
up
to
Heaven
,
but
he
that
came
down
from
Heaven
,
even
the
Son
of
man
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
who
was
in
Heaven
.
So
Erasmus
saith
,
it
may
be
rendred
a
Participle
of
the
present
tense
,
having
a
capacity
to
signifie
the
time
past
,
if
the
sence
require
it
,
as
it
seems
to
do
here
.
Qui
erat
in
Coelo
,
viz.
antequam
descenderat
.
So
Erasmus
upon
the
place
.
Wherefore
these
places
of
Scripture
touching
Christ
being
such
inexpugnable
Arguments
of
the
Pre-existence
of
the
Soul
of
the
Messiah
;
the
Writer
of
No
Pre-existence
,
methinks
,
is
no
where
so
civil
or
discreet
as
in
this
point
.
Where
,
he
saies
,
he
will
not
squabble
about
this
,
but
readily
yield
that
the
Soul
of
Christ
was
long
extant
before
it
was
incarnate
.
But
then
he
presently
flings
dirt
upon
the
Pre-existentiaries
,
as
guilty
of
a
shameful
presumption
and
inconsequence
,
to
conclude
the
Pre-existence
of
all
other
Humane
Souls
from
the
Pre-existence
of
his
.
Because
he
was
a
peculiar
favourite
of
God
was
to
undergo
bitter
sufferings
for
Mankind
;
and
therefore
should
enjoy
an
happy
Pre-existence
for
an
Anti-praemium
.
And
since
he
was
to
purchase
a
Church
with
his
own
most
precious
Bloud
,
it
was
fit
he
should
pre-exist
from
the
beginning
of
the
world
,
that
he
might
preside
over
his
Church
as
Guide
and
Governour
thereof
;
which
is
a
thing
that
cannot
be
said
of
any
other
soul
beside
.
This
is
a
device
which
,
I
believe
,
the
Pre-existentiaries
,
good
men
,
never
dreamt
of
,
but
they
took
it
for
granted
,
that
the
creation
of
all
Humane
Souls
was
alike
,
and
that
the
Soul
of
Christ
was
like
ours
in
all
things
,
sin
onely
excepted
;
as
the
Emperour
Justinian
,
in
his
Discourse
to
Menas
Patriarch
of
Constantinople
,
argues
from
this
very
Topick
to
prove
the
Non-pre-existence
of
our
Souls
,
from
the
Non-pre-existence
of
Christs
,
he
being
like
us
in
all
things
,
sin
onely
excepted
.
And
therefore
as
to
Existence
and
Essence
there
was
no
difference
.
Thus
one
would
have
verily
thought
to
have
been
most
safe
and
most
natural
to
conclude
,
as
being
so
punctual
according
to
the
declaration
of
Scripture
,
and
order
of
things
.
For
it
seems
almost
as
harsh
and
repugnant
to
give
Angelical
Existence
to
a
Species
not
Angelical
,
as
Angelical
Essence
.
For
according
to
them
,
it
belongs
to
Angels
onely
to
exist
a
mundo
condito
,
not
to
Humane
souls
.
Let
us
therefore
see
what
great
and
urgent
occasions
there
are
,
that
the
Almighty
should
break
this
order
.
The
first
is
,
That
he
may
remonstrate
the
Soul
of
the
Messiah
to
be
his
most
special
Favourite
.
Why
?
That
is
sufficiently
done
,
and
more
opportunely
,
if
other
souls
pre-existed
to
be
his
corrivals
.
But
his
faithful
adhesion
above
the
rest
to
the
Law
of
his
Maker
,
as
it
might
make
him
so
great
a
Favourite
:
so
that
transcendent
priviledge
of
being
hypostatically
united
with
the
Godhead
,
or
Eternal
Logos
,
would
,
I
trow
,
be
a
sufficient
Testimony
of
Gods
special
Favour
to
him
above
all
his
fellow
Pre-existent
Souls
.
And
then
,
which
is
the
second
thing
for
his
Anti-praemial
Happiness
(
though
it
is
but
an
Hysteron
Proteron
,
and
preposterous
conceit
,
to
fancie
wages
before
the
work
)
had
he
less
of
this
by
the
coexistence
of
other
souls
with
him
,
or
was
it
not
rather
the
more
highly
encreased
by
their
coexistencie
?
And
how
oddly
does
it
look
,
that
one
solitary
Individual
of
a
Species
should
exist
for
God
knows
how
many
ages
alone
?
But
suppose
the
soul
of
the
Messiah
,
and
all
other
souls
created
together
,
and
several
of
them
fallen
,
and
the
Soul
of
the
Messiah
to
undertake
their
recovery
by
his
sufferings
,
and
this
declared
amongst
them
;
surely
this
must
hugely
inhance
his
Happiness
and
Glory
through
all
the
whole
order
of
Humane
souls
,
being
thus
constituted
or
designed
Head
and
Prince
over
them
all
.
An●…
thus
,
though
he
was
rejected
by
the
Jews
and
despised
,
he
could
not
but
be
caressed
and
adored
by
his
fellowsouls
above
,
before
his
descent
to
this
state
of
humiliation
.
And
who
knows
but
this
might
be
part
at
least
of
that
Glory
which
,
he
says
,
he
had
before
the
world
was
?
And
which
this
ungrateful
world
denied
him
,
while
he
was
in
it
,
who
crucified
the
Lord
of
life
.
And
as
for
the
third
and
last
,
That
the
Soul
of
the
Messiah
was
to
pre-exist
,
that
he
might
preside
over
the
Church
all
along
from
the
beginning
of
it
:
What
necessity
is
there
of
that
?
Could
not
the
Eternal
Logos
and
the
Ministry
of
Angels
sufficiently
discharge
that
Province
?
But
you
conceive
a
congruity
therein
;
and
so
may
another
conceive
a
congruity
that
he
should
not
enter
upon
his
Office
till
there
were
a
considerable
lapse
of
Humane
Souls
which
should
be
his
care
to
recover
;
which
implies
their
Pre-existence
before
this
stage
of
the
Earth
:
And
if
the
Soul
of
the
Messiah
,
united
with
the
Logos
,
presided
so
early
over
the
Church
;
that
it
was
meet
that
other
unlapsed
souls
,
they
being
of
his
own
tribe
,
should
be
his
Satellitium
,
and
be
part
of
those
ministring
Spirits
that
watch
for
the
Churches
good
,
and
zealously
endeavour
the
recovery
of
their
sister-souls
,
under
the
conduct
of
the
great
Soul
of
the
Messiah
,
out
of
their
captivity
of
sin
and
death
.
So
that
every
w●…y
Pre-existence
of
other
souls
will
handsomly
fall
in
with
the
Pre-existence
of
the
soul
of
the
Messiah
,
that
there
may
be
no
breach
of
order
,
whenas
there
is
no
occasion
for
it
,
nor
violence
done
to
the
Holy
Writ
,
which
expressly
declares
Christ
to
have
been
like
to
us
in
all
things
(
as
well
in
Existence
as
Essence
)
sin
onely
excepted
;
as
the
Emperour
earnestly
urges
to
the
Patriarch
Menas
.
Wherefore
we
finding
no
necessity
of
his
particular
pre-existing
,
nor
convenience
,
but
what
will
be
doubled
if
other
Souls
pre-exist
with
him
;
it
is
plain
,
if
he
pre-exist
,
it
is
as
he
is
an
Humane
soul
,
not
as
such
a
particular
soul
;
and
therefore
what
proves
his
soul
to
pre-exist
,
proves
others
to
pre-exist
also
.
Pag.
87.
Since
these
places
have
been
more
diffusely
urged
in
a
late
discourse
to
this
purpose
.
I
suppose
he
means
in
the
Letter
of
Resolution
concerning
Origen
,
Where
the
Author
opens
the
sense
of
Philip.
2.
6.
learnedly
and
judiciously
,
especially
when
he
acknowledges
Christs
being
in
the
form
of
God
,
to
be
understood
of
his
Physical
Union
with
the
Divine
Logos
.
Which
is
the
Ancient
Orthodox
Exposition
of
the
Primitive
Fathers
,
they
taking
this
for
one
notable
Testimony
of
Scripture
,
for
the
Divinity
of
Christ
.
Whenas
they
that
understand
it
Politically
of
Christs
Power
and
Authority
onely
,
take
an
excellent
weapon
out
of
the
hands
of
the
Church
wherewith
she
used
to
oppose
the
Impugners
of
Christs
Divinity
.
But
how
can
Christ
being
God
(
verus
Deus
,
as
Vatablus
expounds
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
empty
himself
,
or
any
way
deteriorate
himself
as
to
his
Divinity
,
by
being
incarnate
,
and
taking
upon
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
form
of
the
terrestrial
Adam
?
For
every
earthly
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
seems
to
intimate
,
Rom.
8.
21.
as
this
ingenious
Writer
has
noted
;
and
the
Apostle
likewise
seems
so
to
expound
it
in
the
Text
,
by
adding
presently
by
way
of
Exegesis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
was
made
in
the
likeness
of
men
;
like
that
Gen.
5.
3.
Adam
begot
a
son
in
his
own
likeness
,
a
terrestrial
man
as
himself
was
.
Wherefore
the
Incarnation
of
Christ
being
no
exinanition
to
his
Divinity
,
there
was
an
Humanity
of
Christ
,
viz.
his
Soul
,
in
a
glorious
state
of
Pre-existence
,
to
which
this
voluntary
exinanition
belonged
.
Pag.
87.
Was
it
for
this
mans
sin
,
or
his
fathers
,
that
he
was
born
blind
?
For
the
avoiding
the
force
of
this
Argument
for
proving
that
Pre-existence
was
the
Opinion
of
the
Jews
;
and
that
Christ
when
it
was
so
plainly
implied
in
the
Question
,
by
his
silence
,
or
not
reproving
it
,
seemed
to
admit
it
,
or
at
least
to
esteem
it
no
hurtful
Opinion
:
They
alledge
these
two
things
:
First
,
That
these
Enquirers
having
some
notions
of
the
Divine
Prescience
,
might
suppose
that
God
foreknowing
what
kind
of
person
this
blind
man
would
prove
,
had
antedated
his
punishment
.
The
other
is
,
That
the
Enquirers
may
be
conceived
to
understand
the
blind
mans
original
sin
.
So
that
when
they
enquired
whether
the
man
was
born
blind
for
his
own
or
his
Parents
sin
,
they
might
onely
ask
whether
that
particular
Judgment
was
the
effect
of
his
Parents
,
or
of
his
own
original
pravity
.
This
is
Camerons
.
But
see
what
forced
conceits
Learned
men
will
entertain
,
rather
than
not
to
say
something
on
a
Text.
What
a
distorted
and
preposterous
account
is
that
found
,
that
God
should
punish
men
before
they
sin
,
because
he
foresees
they
will
sin
?
And
he
onely
produces
this
example
,
and
a
slight
one
too
,
That
Jeroboams
hand
was
dried
up
as
he
stretched
it
forth
to
give
a
sign
to
apprehend
the
Prophet
.
And
the
other
is
as
fond
an
account
,
That
God
should
send
such
severe
Judgments
on
men
for
their
original
Pravity
,
which
they
cannot
help
.
And
original
Pravity
being
so
common
to
all
,
it
could
be
no
reason
why
this
particular
man
should
be
born
blind
,
more
than
others
.
Wherefore
Grotius
far
more
ingenuously
writes
thus
upon
the
place
:
Quaerunt
ergo
an
ipse
peccaverit
,
quia
multi
Judaeorum
credebant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
animarum
.
And
as
our
Saviour
Christ
passed
it
for
an
innocent
Opinion
,
so
did
the
Primitive
Church
,
the
Book
of
Wisdom
being
an
allowable
book
with
them
,
and
read
in
publick
,
though
it
plainly
declare
for
Pre-existence
,
Chap.
8.
20.
Chap.
12.
p.
93.
Therefore
let
the
Reader
,
if
he
please
,
call
it
a
Romantick
Scheme
,
or
imaginary
Hypothesis
,
&c.
This
is
very
discreetly
and
judiciously
done
of
the
Author
,
to
propose
such
things
as
are
not
necessary
members
or
branches
of
Pre-existence
,
and
are
but
at
the
best
conjectura●…
,
as
no
part
of
that
otherwise-useful
Theory
.
For
by
tacking
too
fast
these
unnecessary
tufts
or
tassels
to
the
main
Truth
,
it
will
but
give
occasion
to
wanton
or
wrathful
whelps
to
worry
her
,
and
tug
her
into
the
dirt
by
them
.
And
we
may
easily
observe
how
greedily
they
catch
at
such
occasions
,
though
it
be
not
much
that
they
can
make
out
of
them
,
as
we
may
observe
in
the
next
Chapter
.
Chap.
13.
pag.
96.
Pill
.
1.
To
conceive
him
as
an
immense
and
all-glorious
Sun
,
that
is
continually
communicating
,
&c.
And
this
as
certainly
as
the
Sun
does
his
light
,
and
as
restrainedly
.
For
the
Suns
light
is
not
equally
imparted
to
all
subjects
,
but
according
to
the
measure
of
their
capacity
.
And
as
Nature
limits
here
in
natural
things
,
so
does
the
Wisdom
and
Justice
of
God
in
free
Creatures
.
He
imparts
to
them
as
they
capacitate
themselves
by
improving
or
abusing
their
Freedom
.
Pag.
100.
Pill
.
3.
Be
resolved
into
a
Principle
that
is
not
meerly
corporeal
.
He
suspects
that
the
descent
of
heavy
bodies
,
when
all
is
said
and
done
,
must
be
resolved
into
such
a
Principle
.
But
I
think
he
that
without
prejudice
peruses
the
Eleventh
and
Thirteenth
Chapters
(
with
their
Scholia
)
of
Dr.
Mores
Enchiridion
Metaphysicum
,
will
find
it
beyond
suspition
,
that
the
Descent
of
heavy
bodies
is
to
be
resolved
into
some
corporeal
Principle
;
and
that
the
Spirit
of
Nature
,
though
you
should
call
it
with
the
Cabalists
by
that
astartling
name
of
Sandalphon
,
is
no
such
prodigious
Hobgoblin
,
as
rudeness
and
presumptuous
ignorance
has
made
that
Buckeram
Writer
in
contempt
and
derision
to
call
it
.
Pag.
101.
As
naturally
as
the
fire
mounts
,
and
a
stone
descends
.
And
as
these
do
not
so
(
though
naturally
)
meerly
from
their
own
intrinsick
nature
,
but
in
vertue
of
the
Spirit
of
the
Universe
;
so
the
same
reason
there
is
in
the
disposal
of
Spirits
.
The
Spirit
of
Nature
will
range
their
Plasticks
as
certainly
and
orderly
in
the
Regions
of
the
World
,
as
it
does
the
matter
it self
in
all
places
.
Whence
that
of
Plotinus
may
fitly
be
understood
,
That
a
Soul
enveigled
in
vitiousness
,
both
here
and
after
death
,
according
to
her
nature
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
thrust
into
the
state
and
place
she
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
she
were
drawn
thither
by
certain
invisible
or
Magical
strings
of
Natures
own
pulling
.
Thus
is
he
pleased
to
express
this
power
or
vertue
of
the
Spirit
of
Nature
in
the
Universe
.
But
I
think
that
transposition
she
makes
of
them
is
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
than
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
transvection
of
them
,
rather
than
pulsion
or
traction
.
But
these
are
over-nice
Curiosities
.
Pag.
101.
As
likely
some
things
relating
to
the
state
of
Spirits
,
&c.
That
is
to
say
,
Spirits
by
the
ministry
of
other
Spirits
may
be
carried
into
such
regions
as
the
Spirit
of
Nature
would
not
have
transmitted
them
to
,
from
the
place
where
they
were
before
,
whether
for
good
or
evil
.
Of
the
latter
kind
whereof
,
I
shall
have
occasion
to
speak
more
particularly
in
my
Notes
on
the
next
Chapter
.
Pag.
102.
Pill
.
4.
The
souls
of
men
are
capable
of
living
in
other
bodies
besides
terrestrial
;
&c.
For
the
Pre-existentiaries
allow
her
successively
to
have
lived
,
first
,
in
an
Ethereal
body
,
then
in
an
Aereal
;
and
lastly
,
after
the
state
of
Silence
,
to
live
in
a
Terrestrial
.
And
here
I
think
,
though
it
be
something
early
,
it
will
not
be
amiss
to
take
notice
what
the
Anti-pre-existentiaries
alledge
against
this
Hypothesis
;
for
we
shall
have
the
less
trouble
afterwards
.
First
,
therefore
,
they
say
,
That
it
does
not
become
the
Goodness
of
God
to
make
Mans
Soul
with
a
triple
Vital
Congruity
,
that
will
fit
as
well
an
Aereal
and
Terrestrial
condition
,
as
an
Aethereal
.
For
from
hence
it
appears
,
that
their
Will
was
not
so
much
in
fault
that
they
sinned
,
as
the
constitution
of
their
Essence
:
And
they
have
the
face
to
quote
the
account
of
Origen
,
pag.
49.
for
to
strengthen
this
their
first
Argument
.
The
words
are
these
:
They
being
originally
made
with
a
capacity
to
joyn
with
this
terrestrial
matter
,
it
seems
necessary
according
to
the
course
of
nature
that
they
should
sink
into
it
,
&
so
appear
terrestrialmen
.
And
therefore
,
say
they
,
there
being
no
descending
into
these
earthly
bodies
without
a
lapse
or
previous
sin
,
their
very
constitution
necessitated
them
to
sin
.
The
second
Argument
is
,
That
this
Hypothesis
is
inconsistent
with
the
bodies
Resurrection
.
For
the
Aereal
bodie
immediately
succeeding
the
Terrestrial
,
and
the
Aethereal
the
Aereal
,
the
business
is
done
,
there
needs
no
resuscitation
of
the
Terrestrial
body
to
be
glorified
.
Nor
is
it
the
same
numerical
body
or
flesh
still
,
as
it
ought
to
be
,
if
the
Resurrection-body
be
Aethereal
.
The
third
is
touching
the
Aereal
Body
;
That
if
the
soul
after
death
be
tyed
to
an
Aereal
body
(
and
few
or
none
attain
to
the
Aethereal
immediately
after
death
)
the
souls
of
very
good
men
will
be
forced
to
have
their
abode
amongst
the
very
Devils
.
For
their
Prince
is
the
Prince
of
the
Air
,
as
the
Apostle
calls
him
;
and
where
can
his
subjects
be
,
but
where
he
is
?
So
that
they
will
be
enforced
to
endure
the
companie
of
these
foul
Fiends
;
besides
all
the
incommodious
changes
in
the
Air
,
of
Clouds
,
of
Vapours
,
of
Rain
,
Hail
,
Thunder
,
tearing
Tempests
and
Storms
;
and
what
is
an
Image
of
Hell
it self
,
the
darkness
of
Night
will
overwhelm
them
every
four
and
twenty
hours
.
The
fourth
Argument
is
touching
the
Aethereal
state
of
Pre-existence
.
For
if
souls
when
they
were
in
so
Heavenly
and
happy
an
estate
could
lapse
from
it
,
what
assurance
can
we
have
,
when
we
are
returned
thither
,
that
we
shall
abide
in
it
?
it
being
but
the
same
Happiness
we
were
in
before
:
and
we
having
the
same
Plastick
with
its
triple
Vital
Congruity
,
as
we
had
before
.
Why
therefore
may
we
not
lapse
as
before
?
The
fifth
and
last
Argument
is
taken
from
the
state
of
Silence
.
Wherein
the
Soul
is
supposed
devoid
of
perception
.
And
therefore
their
number
being
many
,
and
their
attraction
to
the
place
of
conception
in
the
Womb
being
merely
Magical
,
and
reaching
many
at
a
time
,
there
would
be
many
attracted
at
once
;
so
that
scarce
a
Foetus
could
be
formed
which
would
not
be
a
multiform
Monster
,
or
a
cluster
of
Humane
Foetus's
,
not
one
single
Foetus
.
And
these
are
thought
such
weighty
Arguments
,
that
Pre-existence
must
sink
and
perish
under
their
pressure
.
But
,
I
believe
,
when
we
have
weighed
them
in
the
balance
of
unprejudiced
Reason
,
we
shall
find
them
light
enough
.
And
truly
,
for
the
first
;
It
is
not
only
weak
and
slight
,
but
wretchedly
disingenuous
.
The
strength
of
it
is
nothing
but
a
maimed
and
fraudulent
Quotation
,
which
makes
ashew
as
if
the
Author
of
the
Account
of
Origen
,
bluntly
affirmed
,
without
any
thing
more
to
do
,
that
souls
being
originally
made
with
a
capacity
to
joyn
with
this
terrestrial
matter
,
it
seems
necessary
,
according
to
the
course
of
nature
,
that
they
should
sink
into
it
,
and
so
appear
terrestrial
men
:
Whenas
if
we
take
the
whole
Paragraph
as
it
lies
,
before
th●…y
cast
themselves
into
this
fatal
necessity
,
they
are
declared
to
have
a
freedom
of
will
,
whereby
they
might
have
so
managed
their
happy
Estate
they
were
created
in
,
that
they
need
never
have
faln
.
His
words
are
these
:
What
then
remains
,
but
that
through
the
faulty
and
negligent
use
of
themselves
,
whilst
they
were
in
some
better
condition
of
life
,
they
rendred
themselves
less
pure
in
the
whole
extent
of
their
powers
,
both
Intellectual
and
Animal
;
and
so
by
degrees
became
disposed
for
the
susception
of
such
a
degree
of
corporeal
life
,
as
was
less
pure
,
indeed
,
than
the
former
;
but
exactly
answerable
to
their
present
disposition
of
Spirit
.
So
that
after
certain
Periods
of
time
they
might
become
far
less
fit
to
actuate
any
sort
of
body
,
than
the
terrestrial
;
and
being
originally
made
with
a
capacity
to
joyn
with
this
too
,
and
in
it
to
exercise
the
Powers
and
functions
of
life
,
it
seems
necessary
,
&c.
These
are
the
very
words
of
the
Author
of
the
Account
of
Origen
,
wherein
he
plainly
affirms
,
that
it
was
the
fault
of
the
Souls
themselves
,
that
they
did
not
order
themselves
then
right
when
they
might
have
done
so
,
that
cast
them
into
this
terrestrial
condition
.
But
what
an
Opposer
of
Pre-existence
is
this
,
that
will
thus
shamelesly
falsifie
and
corrupt
a
Quotation
of
an
ingenious
Author
,
rather
than
he
will
seem
to
want
an
Argument
against
his
Opinion
!
Wherefore
briefly
to
answer
to
this
Argument
,
It
does
as
much
become
the
Goodness
of
God
to
create
souls
with
a
triple
Vital
Congruity
,
as
to
have
created
Adam
in
Paradise
with
free
Will
,
and
a
capacity
of
sinning
.
To
the
Second
,
the
Pre-existentiaries
will
answer
,
That
it
is
no
more
absurd
to
conceive
(
nor
so
much
)
that
the
soul
after
death
hath
an
Airy
body
,
or
it
may
be
some
an
Ethereal
one
,
than
to
imagine
them
so
highly
happy
after
death
without
any
body
at
all
.
For
if
they
can
act
so
fully
and
beatifically
without
any
body
,
what
need
there
be
any
Resurrection
of
the
body
at
all
?
And
if
it
be
most
natural
to
the
soul
to
act
in
some
body
,
in
what
a
long
unnatural
estate
has
Adams
soul
been
,
that
so
many
thousand
years
has
been
without
a
body
?
But
for
the
soul
to
have
a
body
,
of
which
she
may
be
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
certainly
is
most
natural
,
or
else
she
will
be
in
an
unnatural
state
after
the
Resurrection
to
all
Eternitie
.
Whence
it
is
manifest
,
that
it
is
most
natural
for
the
soul
,
if
she
act
at
all
,
to
have
a
body
to
act
in
.
And
therefore
,
unless
we
will
be
so
dull
as
to
fall
into
the
drouzie
dream
of
the
Pyschopannychites
,
we
are
to
allow
the
soul
to
have
some
kind
of
body
or
other
till
the
very
Resurrection
.
But
those
now
that
are
not
Psychopannychites
,
but
allow
good
Souls
the
joys
and
glories
of
Paradise
before
the
Resurrection
of
the
Body
,
let
them
be
demanded
to
what
end
the
soul
should
have
a
Resurrection-body
;
and
what
they
would
answer
for
themselves
,
the
Pre-existentiaries
will
answer
for
their
position
that
holds
the
Soul
has
an
Aethereal
body
already
,
or
an
Aereal
one
which
may
be
changed
into
an
Aethereal
body
.
If
they
will
alledge
any
Concinnity
in
the
business
,
or
the
firm
promise
of
more
highly
compleating
our
Happiness
at
the
union
of
our
terrestrial
bodies
with
our
souls
at
the
Resurrection
;
This
,
I
say
,
may
be
done
as
well
supposing
them
to
have
bodies
in
the
mean
time
as
if
they
had
none
.
For
those
bodies
they
have
made
use
of
in
the
interval
betwixt
their
Death
and
Resurrection
,
may
be
so
thin
and
dilute
,
that
they
may
be
no
more
considerable
than
an
Interula
is
to
a
Royal
Robe
lined
with
rich
Furrs
,
and
embroidered
with
Gold
.
For
suppose
every
mans
bodie
at
the
Resurrection
framed
again
out
of
its
own
dust
,
bones
,
sinews
and
flesh
,
by
the
miraculous
Power
of
God
,
were
it
not
as
easie
for
these
subtile
Spirits
,
as
it
is
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
enter
these
bodies
,
and
by
the
Divine
Power
assisting
,
so
to
inactuate
them
,
that
that
little
of
their
Vehicle
they
brought
in
with
them
,
shall
no
more
destroy
the
individuation
of
the
Body
,
than
a
draught
of
wine
drunk
in
,
does
the
individuation
of
our
body
now
,
though
it
were
,
immediately
upon
the
drinking
,
actuated
by
the
Soul
.
And
the
soul
at
the
same
instant
actuating
the
whole
Aggregate
,
it
is
exquisitely
the
same
numerical
bodie
,
even
to
the
utmost
curiosity
of
the
Schoolmen
.
But
the
Divine
Assistance
working
in
this
,
it
is
not
to
be
thought
that
the
soul
will
loose
by
resuming
this
Resurrection-body
,
but
that
all
will
be
turned
into
a
more
full
and
saturate
Brightness
and
Glory
,
and
that
the
whole
will
become
an
heavenly
,
spiritual
,
and
truly
glorified
Body
,
immortal
and
incorruptible
.
Nor
does
the
being
thus
turned
into
an
heavenly
or
spiritual
Body
,
hinder
it
from
being
still
the
same
Numerical
body
,
forasmuch
as
one
and
the
same
Numerical
matter
,
let
it
be
under
what
modifications
it
will
,
is
still
the
same
numerical
matter
or
body
;
and
it
is
gross
ignorance
in
Philosophie
that
makes
any
conceive
otherwise
.
But
a
rude
and
ill-natured
Opposer
of
Pre-existence
is
not
content
that
it
be
the
same
numerical
body
,
but
that
this
same
numerical
body
be
still
flesh
,
peevishly
and
invidiously
thereby
to
expose
the
Author
of
the
Account
of
Origen
,
who
,
pag.
120.
writes
thus
:
That
the
bodie
we
now
have
,
is
therefore
corruptible
and
mortal
,
because
it
is
flesh
;
and
therefore
if
it
put
on
incorruption
and
immortality
,
it
must
put
off
it self
first
,
and
cease
to
be
flesh
.
But
questionless
that
ingenious
Writer
understood
this
of
natural
flesh
and
bloud
,
of
which
the
Apostle
declares
,
That
flesh
and
bloud
cannot
inherit
the
Kingdom
of
God
.
But
as
he
says
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
There
is
a
natural
body
and
there
is
a
spiritual
body
:
So
if
he
had
made
application
of
the
several
kinds
of
Flesh
he
mentions
,
of
Men
,
of
Beasts
,
of
Fishes
,
and
Birds
,
he
would
have
presently
subjoyned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
There
is
a
natural
flesh
and
there
is
a
spiritual
flesh
.
And
't
is
this
spiritual
Flesh
to
which
belongs
incorruption
and
immortality
,
and
which
is
capable
of
the
Kingdom
of
Heaven
.
But
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
natural
flesh
,
it
must
put
off
it self
,
and
cease
to
be
natural
flesh
,
before
it
can
put
on
immortality
and
incorruption
.
So
little
inconsistency
is
there
of
this
Hypothesis
(
as
touching
the
souls
acting
in
either
an
Aereal
of
Aethereal
Vehicle
,
during
the
interval
betwixt
the
Resurrection
and
her
departure
hence
)
with
the
Resurrection
of
the
bodie
.
But
in
the
mean
time
,
there
is
a
strong
bar
thereby
put
to
the
dull
dream
of
the
Psychopanychites
,
and
other
harshnesses
also
eased
or
smoothed
by
it
.
Now
as
for
the
third
Argument
,
which
must
needs
seem
a
great
Scare-crow
to
the
illiterate
,
there
is
very
little
weight
or
none
at
all
in
it
.
For
if
we
take
but
notice
of
the
whole
Atmosphere
,
what
is
the
dimension
thereof
,
and
of
the
three
Regions
into
which
it
is
distributed
,
all
these
Bugbears
will
vanish
.
As
for
the
Dimension
of
the
whole
Atmosphere
,
it
is
by
the
skilful
reputed
about
fifty
to
Italick
miles
high
,
the
Convex
of
the
middle
Region
thereof
about
four
such
miles
,
the
Concave
about
half
a
mile
.
Now
this
distribution
of
the
Air
into
these
three
Regions
being
thus
made
,
and
the
Hebrew
tongue
having
no
other
name
to
call
the
Expansum
about
us
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heaven
,
here
is
according
to
them
a
distribution
of
Heaven
into
three
,
and
the
highest
Region
will
be
part
of
the
third
Heaven
.
This
therefore
premised
,
I
answer
,
That
though
the
souls
of
good
men
after
death
be
detained
within
the
Atmosphere
of
the
Air
,
(
and
the
Air
it self
haply
may
reach
much
higher
than
this
Atmosphere
that
is
bounded
by
the
mere
ascent
of
exhalations
and
vapours
)
yet
there
is
no
necessity
at
all
that
they
should
be
put
to
those
inconveniencies
,
which
this
Argument
pretends
,
from
the
company
of
Devils
,
or
incommodious
changes
and
disturbances
of
the
Air.
For
suppose
such
inconveniencies
in
the
middle
and
lowest
Region
,
yet
the
upper
Region
,
which
is
also
part
of
the
third
Heaven
,
those
parts
are
ever
calm
and
serene
.
And
the
Devils
Principality
reaching
no
further
than
through
the
middle
and
lowest
Region
next
the
earth
,
(
not
to
advertise
that
his
quarters
may
be
restrained
there
also
)
the
souls
of
the
departed
that
are
good
,
are
not
liable
to
be
pester'd
and
haunted
with
the
ungrateful
Presence
or
Occursions
of
the
deformed
and
grim
Retinue
,
or
of
the
vagrant
vassals
of
that
foul
Feind
,
that
is
Prince
of
the
Air
,
he
being
onely
so
of
these
lower
parts
thereof
,
and
the
good
souls
having
room
enough
to
consociate
together
in
the
upper
Region
of
it
.
Nor
does
that
promise
of
our
Saviour
to
the
thief
on
the
Cross
,
that
that
very
day
he
should
be
with
him
in
Paradise
,
at
all
clash
with
this
Hypothesis
of
Aereal
Bodies
,
both
because
Christ
by
his
miraculous
power
might
confer
that
upon
the
penitent
thief
his
fellow-sufferer
,
which
would
not
fall
to
the
share
of
other
penitents
in
a
natural
course
of
things
;
and
also
because
this
third
Region
of
the
Air
may
be
part
of
Paradise
it self
:
(
In
my
Fathers
house
there
are
many
Mansions
)
and
some
learned
men
have
declared
Paradise
to
be
in
the
Air
,
but
such
a
part
of
the
Air
as
is
free
from
gross
Vapours
and
Clouds
;
and
such
is
the
third
Region
thereof
.
In
the
mean
time
we
see
the
souls
of
good
men
departed
,
freed
from
those
Panick
fears
of
being
infested
either
by
the
unwelcome
company
of
Fiends
and
Devils
,
or
incommodated
by
any
dull
cloudy
obscurations
,
or
violent
and
tempestuous
motions
of
the
Air.
Onely
the
shadowy
Vale
of
the
Night
will
be
cast
over
them
once
in
a
Nycthemeron
.
But
what
incommodation
is
that
,
after
the
brisk
active
heat
of
the
Sun
in
the
day-time
,
to
have
the
variety
of
the
more
mild
beams
of
the
Moon
,
or
gentle
,
though
more
quick
and
chearful
,
scintillations
of
the
twinkling
Stars
?
This
variety
may
well
seem
an
addition
to
the
felicity
of
their
state
.
And
the
shadowyness
of
the
Night
may
help
them
in
the
more
composing
Introversions
of
their
contemplative
mind
,
and
cast
the
soul
into
ineffably
pleasing
slumbers
and
Divine
extasies
;
so
that
the
transactions
of
the
Night
may
prove
more
solacing
and
beatifick
sometimes
,
than
those
of
the
day
.
Such
things
we
may
guess
at
afar
off
,
but
in
the
mean
time
be
sure
,
that
these
good
and
serious
Souls
know
how
to
turn
all
that
God
sends
to
them
to
the
improvement
of
their
Happiness
.
To
the
fourth
Argument
we
answer
,
That
there
are
not
a
few
reasons
from
the
nature
of
the
thing
that
may
beget
in
us
a
strong
presumption
that
souls
recovered
into
their
Celestial
Happiness
will
never
again
relapse
,
though
they
did
once
.
For
first
,
it
may
be
a
mistake
that
the
Happiness
is
altogether
the
same
that
it
was
before
.
For
our
first
Paradisiacal
Bodies
from
which
we
lapsed
,
might
be
of
a
more
crude
and
dilute
Aether
,
not
so
full
and
saturate
with
Heavenly
glory
and
perfection
as
our
Resurrection-body
is
.
Secondly
,
The
soul
was
then
unexperienced
,
and
lightly
coming
by
that
Happiness
she
was
in
,
did
the
more
heedlessly
forgo
it
,
before
she
was
well
aware
;
and
her
mind
roved
after
new
adventures
,
though
she
knew
not
what
.
Thirdly
,
It
is
to
be
considered
,
whether
Regeneration
be
not
a
stronger
tenour
for
enduring
Happiness
,
than
the
being
created
happie
.
For
this
being
wrought
so
by
degrees
upon
the
Plastick
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
ineffable
groans
and
piercing
desires
after
that
Divine
Life
,
that
the
Spirit
of
God
co-operating
exciteth
in
us
;
when
Regeneration
is
perfected
and
wrought
to
the
full
by
these
strong
Agonies
,
this
may
rationally
be
deemed
a
deeper
tincture
in
the
soul
than
that
she
had
by
mere
Creation
,
whereby
the
soul
did
indeed
become
Holy
,
innocent
and
happie
,
but
not
coming
to
it
with
any
such
strong
previous
conflicts
and
eager
workings
and
thirstings
after
that
state
,
it
might
not
be
so
firmly
rooted
by
far
as
in
Regeneration
begun
and
accomplished
by
the
operation
of
Gods
Spirit
,
gradually
but
more
deeply
renewing
the
Divine
Image
in
us
.
Fourthly
,
It
being
a
renovation
of
our
Nature
into
a
pristine
state
of
ours
,
the
strength
and
depth
of
impression
seems
increased
upon
that
account
also
.
Fifthly
,
The
remembrance
of
all
the
hardships
we
underwent
in
our
lapsed
condition
,
whether
of
Mortification
or
cross
Rancounters
,
this
must
likewise
help
us
to
persevere
when
once
returned
to
our
former
Happiness
.
Sixthly
,
The
comparing
of
the
evanid
pleasures
of
our
lapsed
or
terrestrial
life
,
with
the
fulness
of
those
Joys
that
we
find
still
in
our
heavenly
,
will
keep
us
from
ever
having
any
hankering
after
them
any
more
.
Seventhly
,
The
certain
knowledge
of
everlasting
punishment
,
which
if
not
true
,
they
could
not
know
,
must
be
also
another
sure
bar
to
any
such
negligencies
as
would
hazard
their
setled
felicity
.
Which
may
be
one
reason
why
the
irreclaimable
are
eternally
punished
,
namely
,
that
it
may
the
better
secure
eternal
Happiness
to
others
.
Eighthly
,
Though
we
have
our
triple
Vital
Congruity
still
,
yet
the
Plastick
life
is
so
throughly
satisfied
with
the
Resurrection-body
,
which
is
so
considerably
more
full
and
saturate
with
all
the
heavenly
richness
and
Glorie
than
the
former
,
that
the
Plastick
of
the
soul
is
as
entirely
taken
up
with
this
one
Bodie
,
as
if
she
enjoyed
the
pleasures
of
all
three
bodies
at
once
,
Aethereal
,
Aereal
,
and
Terrestrial
.
And
lastly
,
Which
will
strike
all
sure
,
He
that
is
able
to
save
to
the
utmost
,
and
has
promised
us
eternal
life
,
is
as
true
as
able
,
and
therefore
cannot
fail
to
perform
it
.
And
who
can
deny
but
that
we
in
this
State
I
have
described
,
are
as
capable
of
being
fixed
there
,
and
confirmed
therein
,
as
the
Angels
were
after
Lucifer
and
others
had
faln
?
And
now
to
the
fifth
and
last
Argument
against
the
state
of
Silence
,
I
say
it
is
raised
out
of
mere
ignorance
of
the
most
rational
as
well
as
most
Platonical
way
of
the
souls
immediate
descent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
the
first
Mover
or
stirrer
in
this
matter
,
I
mean
in
the
formation
of
the
Foetus
,
is
the
Spirit
of
Nature
,
the
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Universe
,
to
whom
Plotinus
somewhere
attributes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
first
Predelineations
and
prodrome
Irradiations
into
the
matter
,
before
the
particular
soul
,
it
is
preparing
for
,
come
into
it
.
Now
the
Spirit
of
Nature
being
such
a
spirit
as
contains
Spermatically
or
Vitally
all
the
Laws
contrived
by
the
Divine
Intellect
,
for
the
management
of
the
Matter
of
the
World
,
and
of
all
Essences
else
unperceptive
,
or
quatenus
unperceptive
,
for
the
good
of
the
Universe
;
we
have
all
the
reason
in
the
world
to
suppose
this
Vital
or
Spermatical
Law
is
amongst
the
rest
,
viz.
That
it
transmit
but
one
soul
to
one
prepared
conception
.
Which
will
therefore
be
as
certainly
done
,
unless
some
rare
and
odd
casualty
intervene
,
as
if
the
Divine
Intellect
it self
did
do
it
.
Wherefore
one
and
the
same
Spirit
of
Nature
which
prepares
the
matter
by
some
general
Predelineation
,
does
at
the
due
time
transmit
some
one
soul
in
the
state
of
Silence
by
some
particularizing
Laws
(
that
fetch
in
such
a
soul
rather
than
such
,
but
most
sure
but
one
,
unless
as
I
said
some
special
casualty
happen
)
into
the
prepared
Matter
,
acting
at
two
places
at
once
according
to
its
Synenergetical
vertue
or
power
.
Hence
therefore
it
is
plain
,
that
there
will
be
no
such
clusters
of
Foetus's
and
monstrous
deformities
from
this
Hypothesis
of
the
souls
being
in
a
state
of
Silence
.
But
for
one
to
shuffle
off
so
fair
a
satisfaction
to
this
difficulty
,
by
a
precarious
supposing
there
is
no
such
Being
as
the
Spirit
of
Nature
,
when
it
is
demonstrable
by
so
many
irrefragable
Arguments
that
there
is
,
is
a
Symptome
of
one
that
philosophizes
at
random
,
not
as
Reason
guides
.
For
that
is
no
reason
against
the
existence
of
the
Spirit
of
Nature
,
because
some
define
it
A
Substance
incorporeal
,
but
without
sense
and
animadversion
,
&c.
as
if
a
spirit
without
sense
and
animadversion
were
a
contradiction
.
For
that
there
is
a
Spirit
of
Nature
is
demonstrable
,
though
whether
it
have
no
sense
at
all
is
more
dubitable
.
But
through
it
have
no
sense
or
perception
,
it
is
no
contradiction
to
its
being
a
Spirit
,
as
may
appear
from
Dr.
H.
Mores
Brief
Discourse
of
the
true
Notion
of
a
Spirit
.
To
which
I
direct
the
Reader
for
satisfaction
,
I
having
already
been
more
prolix
in
answering
these
Arguments
than
I
intended
.
But
I
hope
I
have
made
my
presage
true
,
that
they
would
be
found
to
have
no
force
in
them
to
overthrow
the
Hypothesis
of
a
threefold
Vital
Congruity
in
the
Plastick
of
the
soul.
So
that
this
fourth
Pillar
,
for
any
execution
they
can
do
,
will
stand
unshaken
.
Pag.
103.
For
in
all
sensation
there
is
corporeal
motion
,
&c.
And
besides
,
there
seems
an
essential
relation
of
the
Soul
to
Body
,
according
to
Aristotles
definition
thereof
,
he
defining
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
actuates
the
body
.
Which
therefore
must
be
idle
when
it
has
nothing
to
actuate
,
as
a
Piper
must
be
silent
,
as
to
piping
,
if
he
have
no
Pipe
to
play
on
.
Chap.
14.
pag.
113.
The
ignobler
and
lower
properties
or
the
life
of
the
body
were
languid
and
remiss
,
v●…
as
to
their
proper
exercises
or
acting
for
themselves
,
or
as
to
their
being
regarded
much
by
the
Soul
that
is
taken
up
with
greater
matters
,
or
as
to
their
being
much
relished
,
but
in
subserviency
to
the
enjoyment
of
those
more
Divine
and
sublime
Objects
;
as
the
Author
intimates
towards
the
end
of
his
last
Pillar
.
Pag.
114.
And
the
Plastick
had
nothing
to
do
but
to
move
this
passive
and
easie
body
,
&c.
It
may
be
added
,
and
keep
it
in
its
due
form
and
shape
.
And
it
is
well
added
[
accordingly
as
the
concerns
of
the
higher
faculties
required
]
For
the
Plastick
by
reason
of
its
Vital
Union
with
the
vehicle
,
is
indeed
the
main
instrument
of
the
motion
thereof
.
But
it
is
the
Imperium
of
the
Perceptive
that
both
excites
and
guides
its
motion
.
Which
is
no
wonder
it
can
do
,
they
being
both
but
one
soul.
Pag.
114.
To
pronounce
the
place
to
be
the
Sun
,
&c.
Which
is
as
rationally
guessed
by
them
,
as
if
one
should
fancy
all
the
Fellows
and
Students
Chambers
in
a
Colledge
to
be
contained
within
the
area
of
the
Hearth
in
the
Hall
,
and
the
rest
of
the
Colledge
uninhabited
.
For
the
Sun
is
but
a
common
Focus
of
a
Vortex
,
and
is
less
by
far
to
the
Vortex
,
than
the
Hearth
to
the
Ichnographie
of
the
whole
Colledge
,
that
I
may
not
say
little
more
than
a
Tennis-ball
to
the
bigness
of
the
earth
.
Pag.
115.
Yet
were
we
not
immuta●…ly
so
,
&c.
But
this
mutability
we
were
placed
in
,
was
not
without
a
prospect
of
a
more
full
confirmation
and
greater
accumulation
of
Happiness
at
the
long
run
,
as
I
intimated
above
.
Pag.
116.
We
were
made
on
set
purpose
defatigable
,
that
so
all
degrees
of
life
,
&c.
We
being
such
Creatures
as
we
are
and
finite
,
and
taking
in
the
enjoyment
of
those
infinitely
perfect
and
glorious
Objects
onely
pro
modulo
nostro
,
according
to
the
scantness
of
our
capacity
,
diversion
to
other
Objects
may
be
an
ease
and
relief
.
From
whence
the
promise
of
a
glorified
body
in
the
Christian
Religion
,
as
it
is
most
grateful
,
so
appears
most
rational
.
But
in
the
mean
time
it
would
appear
most
irrational
to
believe
we
shall
have
eyes
and
ears
and
other
organs
of
external
sense
,
and
have
no
suitable
Objects
to
entertain
them
.
Pag.
117.
Yea
,
methinks
't
is
but
a
reasonable
reward
to
the
body
,
&c.
This
is
spoken
something
popularly
and
to
the
sense
of
the
vulgar
,
that
imagine
the
body
to
feel
pleasure
and
pain
,
whenas
it
is
the
soul
onely
that
is
perceptive
and
capable
of
feeling
either
.
But
't
is
fit
the
body
should
be
kept
in
due
plight
for
the
lawful
and
allowable
corporeal
enjoyments
the
soul
may
reap
therefrom
for
seasonable
diversion
.
Pag.
117
,
That
that
is
executed
which
he
hath
so
determined
,
&c.
Some
fancy
this
may
be
extended
to
the
enjoying
of
the
fruits
of
the
Invigouration
of
all
the
three
Vital
Congruities
of
the
Plastick
,
and
that
for
a
soul
orderly
and
in
due
time
and
course
to
pass
through
all
these
dispensations
,
provided
she
keep
her self
sincere
towards
her
Maker
,
is
not
properly
any
lapse
or
sin
,
but
an
harmless
experiencing
all
the
capacities
of
enjoying
themselves
that
God
has
bestowed
upon
them
.
Which
will
open
a
door
to
a
further
Answer
touching
the
rest
of
the
Planets
being
inhabited
,
namely
,
That
they
may
be
inhabited
by
such
kind
of
souls
as
these
,
who
therefore
want
not
the
Knowledge
and
assistance
of
a
Redeemer
.
And
so
the
earth
may
be
the
onely
Nosocomium
of
sinfully
lapsed
souls
.
This
may
be
an
answer
to
such
far-fetched
Objections
till
they
can
prove
the
contrarie
.
Pag.
118.
Adam
cannot
withstand
the
inordinate
appetite
,
&c.
Namely
,
after
his
own
remissness
and
heedlessness
in
ordering
himself
,
he
had
brought
himself
to
such
a
wretched
weakness
.
Pag.
121.
The
Plastick
faculties
begin
now
fully
to
awaken
,
&c.
There
are
three
Vital
Congruities
belonging
to
the
Plastick
of
the
Soul
,
and
they
are
to
awake
orderly
,
that
is
,
to
operate
one
after
another
downward
and
upward
,
that
is
to
say
,
In
the
lapse
,
the
Aereal
follows
the
Aethereal
,
the
Terrestrial
the
Aereal
.
But
in
their
Recovery
or
Emergency
out
of
the
lapse
,
The
Aereal
follows
the
Terrestrial
,
and
the
Aethereal
the
Aereal
.
But
however
,
a
more
gross
turgency
to
Plastick
operation
may
haply
arise
at
the
latter
end
of
the
Aereal
Period
,
which
may
be
as
it
were
the
disease
of
the
soul
in
that
state
,
and
which
may
help
to
turn
her
out
of
it
into
the
state
of
Silence
,
and
is
it self
for
the
present
silenced
therewith
.
For
where
there
is
no
union
with
bodie
,
there
is
no
operation
of
the
Soul
.
Pag.
121.
For
it
hath
an
aptness
and
propensity
to
act
in
a
Terrestrial
body
,
&c.
This
aptness
and
fitness
it
has
in
the
state
of
Silence
,
according
to
that
essential
order
of
things
interwoven
into
its
own
nature
and
into
the
nature
of
the
Spirit
of
the
World
,
or
great
Archeus
of
the
Universe
,
according
to
the
eternal
counsel
of
the
Divine
Wisdom
.
By
which
Law
and
appoyntment
the
soul
will
as
certainly
have
a
fitness
and
propensity
at
its
leaving
the
Terrestrial
body
to
actuate
an
Aereal
o●…e
.
Pag.
122.
Either
by
mere
natural
Congruity
,
the
disposition
of
the
soul
of
the
world
,
or
some
more
spontaneous
agent
,
&c.
Natural
Congruity
and
the
disposal
of
the
Plastick
soul
of
the
world
(
which
others
call
the
Spirit
of
Nature
)
may
be
joyned
well
together
in
this
Feat
,
the
Spirit
of
Nature
attracting
such
a
soul
as
is
most
congruous
to
the
predelineated
Matter
which
it
has
prepared
for
her
.
But
as
for
the
spontaneous
Agent
,
I
suppose
,
he
may
understand
his
ministry
in
some
supernatural
Birth
.
Unless
he
thinks
that
some
Angels
or
Genii
may
be
imployed
in
putting
souls
into
bodies
,
as
Gardiners
are
in
setting
Pease
and
Beans
in
the
beds
of
Gardens
.
But
certainly
they
must
be
no
good
Genii
then
that
have
any
hand
in
assisting
or
setting
souls
in
such
wombs
as
have
had
to
do
with
Adulterie
,
Incest
,
and
Buggery
.
Pag.
123.
But
some
apish
shews
and
imitations
of
Reason
,
Vertue
and
Religion
,
&c.
The
Reason
of
the
unregenerate
in
Divine
things
is
little
better
than
thus
,
and
Vertue
and
Religion
which
is
not
from
that
Principle
which
revives
in
us
in
real
Regeneration
,
are
,
though
much
better
than
scandalous
vice
and
profaness
,
mere
pictures
and
shadows
of
what
they
pretend
to
.
Pag.
123.
To
its
old
celestial
abode
,
&c.
For
we
are
Pilgrims
and
strangers
here
on
the
earth
,
as
the
holy
Patriarchs
of
old
declared
.
And
they
that
speak
such
things
,
saith
the
Apostle
,
plainly
shew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
seek
their
native
country
,
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
.
And
truly
if
they
had
been
mindful
of
that
earthly
country
out
of
which
they
came
,
they
might
,
saith
he
,
have
had
opportunity
of
returning
.
But
now
they
desire
a
better
,
to
wit
,
an
heavenly
,
Hebr.
11.
Pag.
124.
But
that
they
step
forth
again
into
Airy
Vehicles
.
This
is
their
natural
course
,
as
I
noted
above
.
But
the
examples
of
Enoch
and
Elias
,
and
much
more
of
our
ever
Blessed
Saviour
,
are
extraordinary
and
supernatural
.
Pag.
125.
Those
therefore
that
pass
out
of
these
bodies
before
their
Terrestrial
Congruity
be
spoyled
,
weakened
,
or
orderly
unwound
,
according
to
the
tenour
of
this
Hypothesis
,
&c.
By
the
favour
of
this
ingenious
Writer
,
this
Hypothesis
does
not
need
any
such
obnoxious
Appendage
as
this
,
viz.
That
souls
that
are
outed
these
Terrestrial
bodies
before
their
Terrestrial
Congruity
be
spoiled
,
weakned
,
or
orderly
unwound
,
return
into
the
state
of
Inactivity
.
But
this
is
far
more
consonant
both
to
Reason
and
Experience
or
Storie
,
that
though
the
Terrestrial
Congruity
be
still
vigorous
,
as
not
having
run
out
it
may
be
the
half
part
,
no
not
the
tenth
part
of
its
Period
,
the
soul
immediately
upon
the
quitting
of
this
body
is
invested
with
a
bodie
of
Air
,
and
is
in
the
state
of
Activity
not
of
Silence
in
no
sense
.
For
some
being
murdered
have
in
all
likelyhood
in
their
own
persons
complained
of
their
murderers
,
as
it
is
in
that
story
of
Anne
Walker
;
and
there
are
many
others
of
the
same
nature
.
And
besides
,
it
is
far
more
reasonable
,
there
being
such
numerous
multitudes
of
silent
souls
,
that
their
least
continuance
in
these
Terrestrial
bodies
should
at
their
departure
be
as
it
were
a
Magical
Kue
or
Tessera
forthwith
to
the
Aereal
Congruity
of
life
to
begin
to
act
its
part
upon
the
ceasing
of
the
other
,
that
more
souls
may
be
rid
out
of
the
state
of
Silence
.
Which
makes
it
more
probable
that
every
soul
that
is
once
besmeared
with
the
unctuous
moisture
of
the
Womb
,
should
as
it
were
by
a
Magick
Oyntment
be
carried
into
the
Air
(
though
it
be
of
a
still-born
Infant
)
than
that
any
should
return
into
the
state
of
Silence
or
Inactivity
upon
the
pretence
of
the
remaining
vigour
of
the
Terrestrial
Congruity
of
life
.
For
these
Laws
are
not
by
any
consequential
necessity
,
but
by
the
free
counsel
of
the
Eternal
Wisdom
of
God
consulting
for
the
best
.
And
therefore
this
being
so
apparently
for
the
best
,
this
Law
is
interwoven
into
the
Spirit
of
the
World
and
every
particular
soul
,
that
upon
the
ceasing
of
her
Terrestrial
Union
,
her
Aereal
Congruity
of
life
should
immediately
operate
,
and
the
Spirit
of
Nature
assisting
,
she
should
be
drest
in
Aereal
robes
,
and
be
found
among
the
Inhabitants
of
those
Regions
.
If
souls
should
be
remanded
back
into
the
state
of
Silence
that
depart
before
the
Terrestrial
Period
of
Vital
Congruity
be
orderly
unwound
,
so
very
few
reach
the
end
of
that
Period
,
that
they
must
in
a
manner
all
be
turned
into
the
state
of
Inactivity
.
Which
would
be
to
weave
Penelope's
Web
,
to
do
and
undo
because
the
day
is
long
enough
,
as
the
Proverb
is
,
whenas
it
rather
seems
too
short
,
by
reason
of
the
numerosity
of
Silent
souls
that
expect
their
turn
of
Recovery
into
Life
.
Pag.
125.
But
onely
follow
the
clew
of
this
Hypothesis
.
The
Hypothesis
requires
no
such
thing
,
but
it
rather
clashes
with
the
first
and
chietest
Pillar
thereof
,
viz.
That
all
the
Divine
designs
and
actions
are
laid
and
carried
on
by
Infinite
Goodness
.
And
I
have
already
intimated
how
much
better
it
is
to
be
this
way
that
I
am
pleading
for
,
than
that
of
this
otherwise-ingenious
Writer
.
Pag.
125.
Since
by
long
and
hard
exercise
in
this
body
,
the
Plastick
Life
is
well
ta●…ned
and
debilitated
,
&c.
But
this
is
not
at
all
necessary
,
no
not
in
those
souls
whose
Plastick
may
be
deemed
the
most
rampant
.
Dis-union
from
this
Terrestrial
body
immediately
tames
it
,
I
mean
,
the
Terrestrial
Congruity
of
Life
;
and
its
operation
is
stopt
,
as
surely
as
a
string
of
a
Lute
never
so
smartly
vibrated
is
streightways
silenced
by
a
gentle
touch
of
the
finger
,
and
another
single
string
may
be
immediately
made
to
sound
alone
,
while
the
other
is
mute
and
silent
.
For
,
I
say
,
these
are
the
free
Laws
of
the
Eternal
Wisdom
,
but
fatally
and
vitally
,
not
intellectually
implanted
in
the
Spirit
of
Nature
,
and
in
all
Humane
Souls
or
Spirits
.
The
whole
Universe
is
as
it
were
the
Automatal
Harp
of
that
great
and
true
Apollo
;
and
as
for
the
general
striking
of
the
strings
and
stopping
their
vibrations
,
they
are
done
with
as
exquisite
art
as
if
a
free
intellectual
Agent
plaid
upon
them
.
But
the
Plastick
powers
in
the
world
are
not
such
,
but
onely
Vital
and
Fatal
,
as
I
said
before
.
Pag.
126.
That
an
Aereal
body
was
not
enough
for
it
to
display
its
force
upon
,
&c.
It
is
far
more
safe
and
rational
to
say
,
that
the
soul
deserts
her
Aereal
Estate
by
reason
that
the
Period
of
the
Vital
Congruity
is
expired
,
which
according
to
those
fatal
Laws
I
spoke
of
before
is
determined
by
the
Divine
Wisdom
.
But
whether
a
soul
may
do
any
thing
to
abbreviate
this
Period
,
and
excite
such
symptoms
in
the
Plastick
as
may
shorten
her
continuance
in
that
state
,
let
it
be
left
to
the
more
inquisitive
to
define
.
Pag.
128.
Where
is
then
the
difference
betwixt
the
just
and
the
wicked
,
in
state
,
place
,
and
body
?
Their
difference
in
place
I
have
sufficiently
shewn
,
in
my
Answer
to
the
third
Argument
against
the
triple
Congruity
of
Life
in
the
Plastick
of
Humane
Souls
,
how
fitly
they
may
be
disposed
of
in
the
Air.
But
to
the
rude
Buffoonry
of
that
crude
Opposer
of
the
Opinion
of
Pre-existence
,
I
made
no
Answer
.
It
being
methinks
sufficiently
answered
in
the
Scholia
upon
Sect.
12.
Cap.
3.
Lib.
3.
of
Dr.
H.
Mores
Immortalitas
Animae
,
if
the
Reader
think
it
worth
his
while
to
consult
the
place
.
Now
for
State
and
Body
the
difference
is
obvious
.
The
Vehicle
is
of
more
pure
Air
,
and
the
Conscience
more
pure
of
the
one
than
of
the
other
.
Pag.
130.
For
according
to
this
Hypothesis
,
the
gravity
of
those
bodies
is
less
,
because
the
quantity
of
the
earth
that
draws
them
is
so
,
&c.
This
is
an
ingenious
invention
both
to
salve
that
Phaenomenon
,
why
Bodies
in
Mines
and
other
deep
subterraneous
places
should
seem
not
so
heavy
nor
hard
to
lift
there
,
as
they
are
in
the
superiour
Air
above
the
earth
;
and
also
to
prove
that
the
crust
of
the
earth
is
not
of
so
considerable
a
thickness
as
men
usually
conceive
it
is
.
I
say
,
it
is
ingenious
,
but
not
so
firm
and
sure
.
The
Quick-silver
in
a
Torricellian
Tube
will
sink
deeper
in
an
higher
or
clearer
Air
,
though
there
be
the
same
Magnetism
of
the
earth
under
it
that
was
before
.
But
this
is
not
altogether
so
fit
an
illustration
,
there
being
another
cause
than
I
drive
at
conjoyned
thereto
.
But
that
which
I
drive
at
is
sufficient
of
it
self
to
salve
this
Phaenomenon
.
A
Bucket
of
water
,
while
it
is
in
the
water
comes
up
with
ease
to
him
that
draws
it
at
the
Well
;
but
so
soon
as
it
comes
into
the
Air
,
though
there
be
the
same
earth
under
it
that
there
was
before
,
it
feels
now
exceeding
more
weighty
.
Of
which
I
conceive
the
genuine
reason
is
,
because
the
Spirit
of
Nature
,
which
ranges
all
things
in
their
due
order
,
acts
proportionately
strongly
to
reduce
them
thereto
,
as
they
are
more
heterogeniously
and
disproportionately
placed
as
to
their
consistencies
.
And
therefore
by
how
much
more
crass
and
solid
a
body
is
above
that
in
which
it
is
placed
,
by
so
much
the
stronger
effort
the
Spirit
of
Nature
uses
to
reduce
it
to
its
right
place
;
but
the
less
it
exceeds
the
crassness
of
the
Element
it
is
in
,
the
effort
is
the
less
or
weaker
.
Hence
therefore
it
is
,
that
a
stone
or
such
like
body
in
those
subterraneous
depths
seems
less
heavy
,
because
the
air
there
is
so
gross
and
thick
,
and
is
not
so
much
disproportionate
to
the
grossness
of
the
stone
as
our
air
above
the
earth
here
is
;
nor
do
I
make
any
doubt
,
but
if
the
earth
were
all
cut
away
to
the
very
bottom
of
any
of
these
Mines
,
so
that
the
Air
might
be
of
the
same
consistency
with
ours
,
the
stone
would
then
be
as
heavy
as
it
is
usually
to
us
in
this
superioor
surface
of
the
earth
.
So
that
this
is
no
certain
Argument
for
the
proving
that
the
crust
of
the
earth
is
of
such
thinness
as
this
Author
would
have
it
,
though
I
do
not
question
but
that
it
is
thin
enough
.
Pag.
131.
And
the
mention
of
the
Fountains
of
the
great
Deep
in
the
Sacred
History
,
&c.
This
is
a
more
considerable
Argument
for
the
thinness
of
the
crust
of
the
earth
;
and
I
must
confess
I
think
it
not
improbable
but
that
there
is
an
Aqueous
hollow
Sphaericum
,
which
is
the
Basis
of
this
habitable
earth
,
according
to
that
of
Psalm
24.
2.
For
he
hath
founded
it
upon
the
seas
,
and
established
it
upon
the
flouds
.
Pag.
131.
Now
I
intend
not
that
after
a
certain
distance
all
is
fluid
matter
to
the
Centre
;
That
is
to
say
,
After
a
certain
distance
of
earthly
Matter
,
that
the
rest
should
be
fluid
Matter
,
namely
,
Water
and
Air
,
to
the
Centre
,
&c.
But
here
his
intention
is
directed
by
that
veneration
he
has
for
Des
Cartes
.
Otherwise
I
believe
if
he
had
freely
examined
the
thing
to
the
bottom
,
he
would
have
found
it
more
reasonable
to
conclude
all
fluid
betwixt
the
Concave
of
the
Terrestrial
Crust
and
the
Centre
of
the
Earth
,
as
we
usually
phrase
it
,
though
nothing
be
properly
Earth
but
that
Crust
.
Pag.
131.
Which
for
the
most
part
very
likely
is
a
gross
and
foetid
kind
of
air
,
&c.
On
this
side
of
the
Concave
of
the
Terrestrial
Crust
there
may
be
several
Hollows
of
foetid
air
and
stagnant
water
,
which
may
be
so
many
particular
lodgings
for
lapsed
and
unruly
Spirits
.
But
there
is
moreover
a
considerable
Aqueous
Sphaericum
upon
which
the
earth
is
founded
,
and
is
most
properly
the
Abyss
;
but
in
a
more
comprehensive
notion
,
all
from
the
Convex
thereof
to
the
Centre
may
be
termed
the
Abyss
,
or
the
Deepest
place
that
touches
our
imagination
.
Pag.
131.
The
lowest
and
central
Regions
may
be
filled
with
flame
and
aether
,
&c.
That
there
was
the
Reliques
of
a
Sun
after
the
Incrustation
of
the
Earth
and
Aqueous
Orb
,
is
according
to
this
Hypothesis
reasonable
enough
.
And
a
kind
of
Air
and
Aether
betwixt
this
diminished
Sun
and
the
Concave
of
this
Aqueous
Orb
,
but
no
crass
and
opake
concamerations
of
hard
Matter
interposed
betwixt
.
Which
is
an
Hypothesis
the
most
kind
to
the
ingenious
Author
of
Telluris
Theoria
Sacra
,
that
he
could
wish
.
For
he
holding
that
there
was
for
almost
two
thousand
years
an
opake
earthy
Crust
over
this
Aqueous
Orb
unbroke
till
the
Deluge
,
which
he
ascribes
to
the
breaking
thereof
,
it
was
necessary
there
should
be
no
opake
Orb
betwixt
the
Central
Fire
and
this
Aqueous
Orb
;
for
else
the
Fishes
for
so
long
a
time
had
lived
in
utter
darkness
,
having
eyes
to
no
purpose
,
nor
ability
to
guide
their
way
or
hunt
their
prey
.
Onely
it
is
supposed
,
which
is
easie
to
do
,
that
they
then
swam
with
their
backs
toward
the
Centre
,
whenas
as
now
they
swim
with
their
bellies
thitherward
;
they
then
plying
near
the
Concave
,
as
now
near
the
Convex
of
this
watry
Abyss
.
Which
being
admitted
,
the
difference
of
their
posture
will
necessarilly
follow
according
to
the
Laws
of
Nature
,
as
were
easie
to
make
out
,
but
that
I
intend
brevity
in
these
Annotations
.
Onely
I
cannot
forbear
by
the
way
to
advertise
how
probable
it
is
that
this
Central
Fire
which
shone
clear
enough
to
give
light
to
the
Fishes
swimming
near
the
Concave
of
this
Watry
Orb
,
might
in
process
of
time
grow
dimmer
and
dimmer
,
and
exceeding
much
abate
of
its
light
,
by
that
time
the
Crust
of
the
Earth
broke
and
let
in
the
light
of
the
Sun
of
this
great
Vortex
into
this
Watry
Region
,
within
which
,
viz.
in
the
Air
or
Aether
there
,
there
has
been
still
a
decay
of
light
,
the
Air
or
Aether
growing
more
thick
as
well
as
that
little
Central
Fire
or
Sun
,
being
more
and
more
inveloped
with
fuliginous
stuff
about
it
.
So
that
the
whole
Concavity
may
seem
most
like
a
vast
duskish
Vault
,
and
this
dwindling
over-clouded
Sun
a
Sepulchral
Lamp
,
such
as
,
if
I
remember
right
,
was
found
in
the
Monuments
of
Olybius
and
Tulliola
.
An
hideous
dismal
forlorn
Place
,
and
sit
Receptacle
for
the
Methim
and
Rephaim
.
And
the
Latin
Translation
,
Job
26.
5.
excellently
well
accords
with
this
sad
Phaenomenon
.
Ecce
Gigantes
gemunt
sub
Aquis
,
&
qui
habitant
cum
eis
.
Here
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Symmachus
translates
the
word
.
And
it
follows
in
the
verse
,
Nudus
est
Infernus
coram
eo
,
Hell
is
naked
before
God
.
And
Symmachus
in
other
places
of
the
Proverbs
puts
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
together
,
which
therefore
is
the
most
proper
and
the
nethermost
Hell
.
And
it
will
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
highest
sense
,
whenever
this
lurid
Light
(
as
it
seems
probable
to
me
it
sometime
will
be
)
is
quite
extinct
,
and
this
Central
Fire
turned
into
a
Terrella
,
as
it
may
seem
to
have
already
happened
in
Saturn
.
But
we
must
remember
,
as
the
Author
sometimes
reminds
us
,
that
we
are
embellishing
but
a
Romantick
Hypothesis
,
and
be
sure
we
admit
no
more
than
Reason
,
Scripture
,
and
the
Apostolick
Faith
will
allow
.
Pag.
132.
Are
after
death
committed
to
those
squalid
subterraneous
Habitations
,
&c.
He
seems
to
suppose
that
all
the
wicked
and
degerate
souls
are
committed
hither
,
that
they
may
be
less
troublesom
to
better
souls
in
this
air
above
the
earth
.
But
considering
the
Devil
is
call'd
the
Prince
of
the
Air
,
&
that
he
has
his
Clients
and
Subjects
in
the
same
place
with
him
;
we
may
well
allow
the
lower
Regions
of
the
Air
to
him
,
and
to
some
wicked
or
unregenerate
souls
promiscuously
with
him
,
though
there
be
subterraneous
Receptacles
for
the
worst
and
most
rebellious
of
them
,
and
not
send
them
all
packing
thither
.
Pag.
132.
That
they
are
driven
into
those
Dungeons
by
the
invisible
Ministers
of
Justice
,
&c.
He
speaks
of
such
Dungeons
as
are
in
the
broken
Caverns
of
the
Farth
,
which
may
be
so
many
vexatious
Receptacles
for
rebellious
Spirits
which
these
invisible
Ministers
of
Justice
may
drive
them
into
,
and
see
them
commited
;
and
being
confined
there
upon
far
severer
penalties
if
they
submit
not
to
that
present
punishment
which
they
are
sentenced
to
,
they
will
out
of
fear
of
greater
Calamity
be
in
as
safe
custody
as
if
they
were
under
lock
and
key
.
But
the
most
dismal
penalty
is
to
be
carried
into
the
Abyss
,
the
place
of
the
Rephaim
I
above
described
.
This
is
a
most
astonishing
commination
to
them
,
and
they
extreamly
dread
that
sentence
.
Which
makes
the
Devils
,
Luke
8.
31.
so
earnestly
beseech
Christ
that
he
would
not
command
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
pack
away
into
the
Abyss
.
This
punishment
therefore
of
the
Abyss
where
the
Rephaim
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
groan
,
is
door
and
lock
that
makes
them
,
whether
they
will
or
no
,
submit
to
all
other
punishments
and
confinements
on
this
side
of
it
.
Michael
Psellus
takes
special
notice
how
the
Daemons
are
frighted
with
the
menaces
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
menaces
of
the
sending
them
away
packing
into
the
Abyss
and
subterraneous
places
.
But
these
may
signifie
no
more
than
Cavities
that
are
in
the
ruptues
of
the
earth
,
and
they
may
steal
out
again
if
they
will
adventure
,
unless
they
were
perpetually
watched
,
which
is
not
so
probable
.
Wherefore
they
are
imprisoned
through
fear
of
that
great
horrid
Abyss
above
described
,
and
which
as
I
said
is
an
iron
lock
and
door
of
brass
upon
them
.
But
then
you
will
say
,
What
is
the
door
and
lock
to
this
terrible
place
?
I
answer
,
The
inviolable
Adamantine
Laws
of
the
great
Sandalphon
or
Spirit
of
the
Universe
.
When
once
a
rebellious
Spirit
is
carried
down
by
a
Minister
of
Justice
into
this
Abyss
,
he
can
no
more
return
of
himself
,
than
a
man
put
into
a
Well
fortie
fathoms
deep
is
able
of
himself
to
ascend
out
of
it
.
The
unlapsed
Spirits
,
it
is
their
priviledge
that
their
Vehicles
are
wholly
obedient
to
the
will
of
the
Spirit
that
inactuates
them
,
and
therefore
they
have
free
ingress
and
egress
every
where
;
and
being
so
little
passive
as
they
are
,
and
so
quick
and
swift
in
their
motions
,
can
perform
any
Ministries
with
little
or
no
incommodation
to
themselves
.
But
the
Vehicles
of
lapsed
Spirits
are
more
passive
,
and
they
are
the
very
chains
whereby
they
are
tyed
to
certain
Regions
by
the
iron
Laws
of
the
Spirit
of
the
Universe
,
or
Hylarchick
Principle
,
that
unfailingly
ranges
the
Matter
everie
where
according
to
certain
orders
.
Wherefore
this
Serjeant
of
Justice
having
once
deposited
his
Prisoner
within
the
Concave
of
the
Aqueous
Orb
,
he
will
be
as
certainly
kept
there
,
and
never
of
himself
get
out
again
,
as
the
man
in
the
bottom
of
the
Well
above-mentioned
.
For
the
Laws
of
the
same
Spirit
of
Nature
that
keeps
the
man
at
the
bottom
of
the
Well
(
that
everie
thing
may
be
placed
according
to
the
measure
of
its
consistencie
)
will
inhibit
this
Captive
from
ever
returning
to
this
Superiour
Air
again
,
because
his
Vehicle
is
,
though
foul
enough
,
yet
much
thinner
than
the
Water
;
and
there
will
be
the
the
same
ranging
of
things
on
the
Concave
side
of
the
Aqueous
Orb
,
as
there
is
on
the
Convex
.
So
that
if
we
could
suppose
the
Ring
about
Saturn
inhabited
with
any
living
creatures
,
they
would
be
born
toward
the
Concave
of
the
Ring
as
well
as
toward
the
Convex
,
and
walk
as
steadily
as
we
and
our
Antipodes
do
with
our
feet
on
this
and
that
side
of
the
earth
one
against
another
.
This
may
serve
for
a
brief
intimation
of
the
reason
of
the
thing
,
and
the
intelligent
will
easily
make
out
the
rest
themselves
,
and
understand
what
an
ineluctable
fate
and
calamity
it
is
to
be
carried
into
that
duskish
place
of
dread
and
horrour
,
when
once
the
Angel
that
has
the
Keys
of
the
Abyss
or
bottomless
pit
has
shut
a
rebellious
Spirit
up
there
,
&
chained
him
in
that
hideous
Dungeon
.
Pag.
133.
Others
to
the
Dungeon
,
and
some
to
the
most
intolerable
Hell
the
Abyss
of
fire
.
The
Dungeon
here
,
if
it
were
understood
with
an
Emphasis
,
would
most
properly
denote
the
Dungeon
of
the
Rephaim
,
of
which
those
parts
nearest
the
Centre
may
be
called
the
Abyss
of
Fire
more
properly
than
any
Vulcano's
in
the
Crust
of
the
earth
.
Those
souls
therefore
that
have
been
of
a
more
fierce
and
fiery
nature
,
and
the
Causers
of
Violence
and
Bloodshed
,
and
of
furious
Wars
and
cruel
Persecutions
of
innocent
and
harmless
men
,
when
they
are
committed
to
this
Dungeon
of
the
Rephaim
,
by
those
inevitable
Laws
of
the
subteraqueous
Sandalphon
,
or
Demogorgon
if
you
will
,
they
will
be
ranged
nearest
the
Central
Fire
of
this
Hellish
Vault
.
For
the
Vehicles
of
souls
symbolizing
with
the
temper
of
the
mind
,
those
who
are
most
haughty
,
ambitious
,
fierce
,
and
fiery
,
and
therefore
,
out
of
Pride
and
contempt
of
others
in
respect
of
themselves
and
their
own
Interest
,
make
nothing
of
shedding
innocent
bloud
,
or
cruelly
handling
those
that
are
not
for
their
turn
,
but
are
faithful
adherers
to
their
Maker
,
the
Vehicles
of
these
being
more
thin
and
fiery
than
theirs
who
have
transgressed
in
the
Concupiscible
,
they
must
needs
surmount
such
in
order
of
place
,
and
be
most
remote
from
the
Concave
of
the
Aqueous
Orb
under
which
the
Rephaim
groan
,
and
so
be
placed
at
least
the
nearest
to
that
Abyss
of
Fire
,
which
our
Author
terms
the
most
intolerable
Hell
.
Pag.
133.
Have
a
strict
and
careful
eye
upon
them
,
to
keep
them
within
the
confines
of
their
Goal
,
&c.
That
this
,
as
it
is
a
more
tedious
Province
,
so
a
needless
one
,
I
have
intimated
above
,
by
reason
that
the
fear
of
being
carried
into
the
Abyss
will
effectually
detain
them
in
their
confinements
.
From
whence
if
they
be
not
released
in
time
,
the
very
place
they
are
in
may
so
change
their
Vehicles
,
that
it
may
in
a
manner
grow
natural
to
them
,
and
make
them
as
uncapable
of
the
Superiour
Air
as
Bats
and
Owls
are
,
as
the
ingenious
Author
notes
,
to
bear
the
Suns
Noon-day-Beams
,
or
the
Fish
to
live
in
these
thinner
Regions
.
Pag.
134.
Under
severe
penalties
prohibit
all
unlicensed
excursions
into
the
upper
World
,
though
I
confess
this
seems
not
so
probable
,
&c.
The
Author
seems
to
reserve
all
the
Air
above
the
earth
to
good
souls
onely
,
and
that
if
any
bad
ones
appear
,
it
must
be
by
either
stealth
or
license
.
But
why
bad
souls
may
not
be
in
this
lower
Region
of
the
Air
as
well
as
Devils
,
I
understand
not
.
Nor
do
I
conceive
but
that
the
Kingdom
of
Darkness
may
make
such
Laws
amongst
themselves
,
as
may
tend
to
the
ease
and
safety
of
those
of
the
Kingdom
of
Light
.
Not
out
of
any
good-will
to
them
,
but
that
themselves
may
not
further
smart
for
it
if
they
give
license
to
such
and
such
exorbitancies
.
For
they
are
capable
of
pain
and
punishment
,
and
though
they
are
permitted
in
the
world
,
yet
they
are
absolutely
under
the
power
of
the
Almighty
,
and
of
the
Grand
Minister
of
his
Kingdom
,
the
glorious
Soul
of
the
Messiah
.
Pag.
137.
The
internal
Central
Fire
should
have
got
such
strength
and
irresistible
vigour
,
&c.
But
how
or
from
whence
,
is
very
hard
to
conceive
:
I
should
rather
suspect
,
as
I
noted
above
,
that
the
Fire
will
more
and
more
decay
till
it
turn
at
last
to
a
kind
of
Terrella
,
like
that
observed
within
the
Ring
of
Saturn
,
and
the
Dungeon
become
utter
Darkness
,
where
there
will
be
weeping
and
wailing
and
gnashing
of
teeth
,
as
well
as
in
the
furnace
of
Fire
.
Pag.
141.
And
so
following
the
Laws
of
its
proper
motion
shall
fly
away
out
of
this
Vortex
,
&c.
This
looks
like
an
heedless
mistake
of
this
ingenious
Writer
,
who
though
he
speak
the
language
of
Cartesius
,
seems
here
not
to
have
recalled
to
mind
his
Principles
.
For
the
Earth
according
to
his
Principles
is
never
like
to
become
a
Sun
again
.
Nor
if
it
had
so
become
,
would
it
then
become
a
Comet
.
Forasmuch
as
Comets
according
to
his
Philosophie
are
incrustated
Suns
,
and
Planets
or
Earths
in
a
manner
,
and
so
to
be
deemed
so
soon
as
they
settle
in
any
Vortex
,
and
take
their
course
about
the
Centre
thereof
.
Nor
if
the
Earth
become
a
Sun
again
,
is
it
like
to
leave
our
Vortex
according
to
the
Cartesian
Principles
,
but
rather
be
swallowed
down
into
the
Sun
of
our
Vortex
,
and
increase
his
magnitude
;
the
ranging
of
the
Planets
according
to
Des
Cartes
Mechanical
Laws
being
from
the
difference
of
their
solidities
,
and
the
least
solid
next
to
the
Sun
.
Whither
then
can
this
Sol
redivivus
or
the
Earth
turned
wholly
into
the
Materia
subtilissima
again
be
carried
,
but
into
the
Sun
it self
?
This
seems
most
likely
,
especially
if
we
consider
this
Sol
Redivivus
or
the
Earth
turned
all
into
the
Materia
subtilissima
,
in
itself
.
But
if
we
take
into
our
consideration
its
particular
Vortex
which
carries
about
the
Moon
,
the
business
may
bear
a
further
debate
which
will
require
more
time
than
to
be
entred
upon
here
.
But
it
seems
plain
at
first
sight
,
that
though
this
Sol
Redivivus
should
by
vertue
of
its
particular
Vortex
be
kept
from
being
swallowed
down
into
the
Sun
and
Centre
of
the
great
Vortex
,
yet
it
will
never
be
able
to
get
out
of
this
great
Vortex
,
according
to
the
frame
of
Des
Cartes
Philosophy
.
So
that
there
will
be
two
Suns
in
one
Vortex
,
a
Planetary
one
and
a
fixt
one
.
Which
unexpected
monstrositie
in
Nature
will
make
any
cautious
Cartesian
more
wary
how
he
admits
of
the
Earths
ever
being
turned
into
a
Sun
again
;
but
rather
to
be
content
to
let
its
Central
Fire
to
incrustrate
it self
into
a
Terrella
,
there
seeming
to
be
an
example
of
this
in
that
little
Globe
in
the
midst
of
the
Ring
of
Saturn
;
but
of
an
Earth
turned
into
a
Sun
no
example
at
all
that
I
know
of
.
Pag.
142.
So
that
the
Central
Fire
remains
unconcerned
,
&c.
And
so
it
well
may
,
it
being
so
considerable
a
distance
from
the
Concave
of
the
Aqueous
Orb
,
and
the
Aqueous
Orb
it self
betwixt
the
Crust
of
the
Earth
and
it
.
But
the
Prisoners
of
this
Gaol
of
the
Rephaim
will
not
be
a
little
concerned
.
This
Hell
of
a
suddain
growing
so
smothering
hot
to
them
all
,
though
the
Central
Fire
no
more
than
it
was
.
And
whatever
becomes
of
those
Spirits
that
suffer
in
the
very
Conflagration
it self
,
yet
Ab
hoc
Inferno
nulla
est
redemptio
.
Pag.
147.
Those
immediate
births
of
unassisted
nature
will
not
be
so
tender
,
&c.
Besides
,
the
Air
being
replenisht
with
benign
Daemons
or
Genii
,
to
whom
it
cannot
but
be
a
pleasant
Spectacle
to
behold
the
inchoations
and
progresses
of
reviving
Nature
,
they
having
the
Curiositie
to
contemplate
these
births
,
may
also
in
all
likelihood
exercise
their
kindness
in
helping
them
in
their
wants
;
and
when
they
are
grown
up
,
assist
them
also
in
the
methods
of
Life
,
and
impart
as
they
shall
find
fit
the
Arcana
of
Arts
and
Sciences
and
Religion
unto
them
,
nor
suffer
them
to
symbolize
overmuch
in
their
way
of
living
with
the
rest
of
their
fellow
terrestrial
Creatures
.
If
it
be
true
that
some
hold
,
that
even
now
when
there
is
no
such
need
,
every
one
has
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
Genius
or
Guardian
Angel
,
it
is
much
more
likely
that
at
such
a
season
as
this
,
every
tender
Foetus
of
their
common
Mother
the
Earth
,
would
be
taken
into
the
care
of
some
good
Daemon
or
other
,
even
at
their
very
first
budding
out
into
life
.
Pag.
148.
But
all
this
is
but
the
frolick
exercise
of
my
Pen
choosing
a
Paradox
.
And
let
the
same
be
said
of
the
Pen
of
the
Annotator
,
who
has
bestowed
these
pains
not
to
gain
Proselytes
to
the
Opinions
treated
of
in
this
Discourse
,
but
to
entertain
the
Readers
Intellectuals
with
what
may
something
inlarge
his
thoughts
;
and
if
he
be
curious
and
anxious
,
help
him
at
a
pinch
to
some
ease
of
mind
touching
the
ways
of
God
and
his
wonderful
Providence
in
the
World
.
Pag.
149.
Those
other
expressions
of
Death
,
Destruction
,
Perdition
of
the
ungodly
,
&c.
How
the
entring
into
the
state
of
Silence
may
well
be
deemed
a
real
Death
,
Destruction
and
Perdition
,
that
passage
in
Lucretius
does
marvelously
well
set
out
.
Nam
si
tantopere
est
animi
mutata
potestas
,
Omnis
ut
actarum
exciderit
retinentia
rerum
,
Non
,
ut
opinor
,
ea
ab
letho
jam
longiter
errat
Quapropter
fateare
necesse
est
,
quae
fuit
ante
Interiisse
,
&c.
De
Rerum
Natura
,
Lib.
3.
And
again
in
the
same
book
he
says
,
though
we
were
again
just
as
we
were
before
,
yet
we
having
no
memory
thereof
,
it
is
all
one
as
if
we
were
perfectly
lost
.
And
yet
this
is
the
condition
of
the
soul
which
the
Divine
Nemesis
sends
into
the
state
of
Silence
,
because
afterwards
she
remembers
nothing
of
her
former
life
.
His
words
are
these
:
Nec
,
si
materiam
nostram
collegerit
aetas
Post
obitum
,
rursúmque
redegerit
ut
sita
nunc
est
,
Atque
iterum
nobis
fuerint
data
lumina
vitae
,
Pertineat
quicquam
tamen
ad
nos
id
quoque
factum
Interrupta
semel
quom
sit
retinentia
nostri
.
Pag.
150.
In
those
passages
which
predict
new
Heavens
and
a
new
Earth
,
&c.
I
suppose
he
alludes
especially
to
that
place
in
the
Apocalypse
,
Chap.
21.
where
presently
upon
the
Description
of
the
Lake
of
Fire
in
the
precedent
Chapter
which
answers
to
the
Conflagration
,
it
is
said
,
And
I
saw
a
new
Heaven
and
a
new
Earth
.
But
questionless
that
passage
,
as
in
other
places
,
is
Politically
to
be
understood
,
not
Physically
,
unless
this
may
be
the
ingenious
Authors
meaning
,
That
the
Writer
of
the
Apocalypse
adorning
his
style
with
allusions
to
the
most
rouzing
and
most
notable
real
or
Physical
Objects
(
which
is
observable
all
along
the
Apocalypse
)
it
may
be
a
sign
that
a
new
Heaven
and
a
new
Earth
succeeding
the
Conflagration
,
is
one
of
those
noble
Phaenomena
true
and
real
amongst
the
rest
,
which
he
thought
fit
to
adorn
his
style
with
by
alluding
thereto
.
So
that
though
the
chief
intended
sense
of
the
Apocalypse
be
Political
,
yet
by
its
allusions
it
may
countenance
many
noble
and
weighty
Truths
whether
Physical
or
Metaphysical
.
As
,
The
existence
of
Angels
,
which
is
so
perpertually
inculcated
all
along
the
Book
from
the
beginning
to
the
ending
:
The
Divine
Shechina
in
the
celestial
Regions
:
The
Dreadsul
Abyss
in
which
rebellious
Spirits
are
chained
,
and
at
the
commination
whereof
they
so
much
tremble
:
The
Conflagration
of
the
Earth
;
and
lastly
,
The
renewing
and
restoring
this
Earth
and
Heaven
after
the
Conflagration
.
Pag.
150.
The
main
Opinion
of
Pre-existence
is
not
at
all
concerned
,
&c.
This
is
very
judiciously
and
soberly
noted
by
him
.
And
therefore
it
is
by
no
means
fairly
done
by
the
Opposers
of
Pre-existence
,
while
they
make
such
a
pudder
to
confute
any
passages
in
this
Hypothesis
,
which
is
acknowledged
by
the
Pre-existentiaries
themselves
to
be
no
necessary
or
essential
part
of
that
Dogma
.
But
this
they
do
,
that
they
may
seem
by
their
Cavils
(
for
most
of
them
are
no
better
)
against
some
parts
of
this
unnecessarie
Appendage
of
Pre-existence
,
to
have
done
some
execution
upon
the
Opinion
it self
;
which
how
far
it
extends
,
may
be
in
some
measure
discovered
by
these
Notes
we
have
made
upon
it
.
Which
stated
as
they
direct
,
the
Hypothesis
is
at
least
possible
;
but
that
it
is
absolutely
the
true
one
,
or
should
be
thought
so
,
is
not
intended
.
But
as
the
ingenious
Author
suggests
,
it
is
either
this
way
or
some
better
,
as
the
infinite
Wisdom
of
God
may
have
ordered
.
But
this
possible
way
shews
Pre-existence
to
be
neither
impossible
nor
improbable
.
Pag.
151.
But
submit
all
that
I
have
written
to
the
Authority
of
the
Church
of
England
,
&c.
And
this
I
am
perswaded
he
heartily
did
,
as
it
is
the
duty
of
every
one
,
in
things
that
they
cannot
confirm
by
either
a
plain
demonstration
,
clear
authority
of
Scripture
,
Manifestation
of
their
outward
Senses
,
or
some
rouzing
Miracle
,
to
compromise
with
the
Decisions
of
the
National
Church
where
Providence
has
cast
them
,
for
common
peace
and
settlement
,
and
for
the
ease
and
security
of
Governours
.
But
because
a
fancy
has
taken
a
man
in
the
head
,
that
he
knows
greater
Arcana
than
others
,
or
has
a
more
orthodox
belief
in
things
not
necessarie
to
Salvation
than
others
have
,
for
him
to
affect
to
make
others
Proselytes
to
his
Opinion
,
and
to
wear
his
badge
of
Wisdom
,
as
of
an
extraordinarie
Master
in
matters
of
Theory
,
is
a
mere
vanitie
of
Spirit
,
a
ridiculous
piece
of
pride
and
levitie
,
and
unbeseeming
either
a
sober
and
stanched
man
or
a
good
Christian.
But
upon
such
pretences
to
gather
a
Sect
,
or
set
up
a
Church
or
Independent
Congregation
,
is
intolerable
Faction
and
Schism
,
nor
can
ever
bear
a
free
and
strict
examination
according
to
the
measures
of
the
truest
Morals
and
Politicks
.
But
because
it
is
the
fate
of
some
men
to
believe
Opinions
,
to
others
but
probable
,
nor
it
may
be
so
much
(
as
the
motion
of
the
Earth
suppose
,
and
Des
Cartes
his
Vortices
,
and
the
like
)
to
be
certain
Science
,
it
is
the
interest
of
every
National
Church
to
define
the
truth
of
no
more
Theories
than
are
plainly
necessary
for
Faith
and
good
manners
;
because
if
they
either
be
really
,
or
seem
to
be
mistaken
in
their
unnecessary
Decisions
or
Definitions
,
this
with
those
that
are
more
knowing
than
ingenuous
will
certainly
lessen
the
Authority
and
Reverence
due
to
the
Church
,
and
hazard
a
secret
enmity
of
such
against
her
.
But
to
adventure
upon
no
Decisions
but
what
have
the
Authority
of
Scripture
(
which
they
have
that
were
the
Decisions
of
General
Councils
before
the
Apostasie
)
and
plain
usefulness
as
well
as
Reason
of
their
side
,
this
is
the
greatest
Conservative
of
the
Honour
and
Authority
of
a
Church
(
especially
joyned
with
an
exemplary
life
)
that
the
greatest
Prudence
or
Politicks
can
ever
excogitate
.
Which
true
Politicks
the
Church
of
Rome
having
a
long
time
ago
deserted
,
has
been
fain
,
an
horrid
thing
to
think
of
it
!
to
support
her
Authority
and
extort
Reverence
by
mere
Violence
and
Bloud
.
Whenas
,
if
she
had
followed
these
more
true
and
Christian
Politicks
,
she
would
never
have
made
herself
so
obnoxious
,
but
for
ought
one
knows
,
she
might
have
stood
and
retained
her
Authority
for
ever
.
In
the
mean
time
,
this
is
suitable
enough
,
and
very
well
worth
our
noting
,
That
forasmuch
as
there
is
no
assurance
of
the
Holy
Ghost's
assisting
unnecessary
Decisions
,
though
it
were
of
the
Universal
Church
,
much
less
of
any
National
one
,
so
that
if
such
a
point
be
determined
,
it
is
uncertainly
determined
,
and
that
there
may
be
several
ways
of
holding
a
necessary
Point
,
some
more
accommodate
to
one
kind
of
men
,
others
to
another
,
and
that
the
Decisions
of
the
Church
are
for
the
Edification
of
the
people
,
that
either
their
Faith
may
be
more
firm
,
or
their
Lives
more
irreprehensible
:
these
things
,
I
say
,
being
premised
,
it
seems
most
prudent
and
Christian
in
a
Church
to
decline
the
Decision
of
the
circumstances
of
any
necessary
point
,
forasmuch
as
by
deciding
and
determining
the
thing
one
way
,
those
other
handles
by
which
others
might
take
more
fast
hold
on
it
are
thereby
cut
off
,
and
so
their
assent
made
less
firm
thereto
.
We
need
not
go
far
for
an
example
,
if
we
but
remember
what
we
have
been
about
all
this
〈◊〉
It
is
necessarie
to
believe
that
we
have
〈◊〉
〈◊〉
Immortal
Spirit
capable
of
Salvation
〈◊〉
〈◊〉
●…ording
as
we
shall
behave
〈◊〉
〈◊〉
〈◊〉
revealed
to
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
though
this
Opinion
or
rather
Article
of
Faith
be
but
one
,
yet
there
are
several
waies
of
holding
it
.
And
it
lies
more
easie
in
some
mens
minds
,
if
they
suppose
it
created
by
God
at
every
conception
in
the
Womb
;
in
othersome
,
if
they
conceive
it
to
be
ex
Traduce
;
and
lastly
in
others
,
if
it
pre-exist
.
But
the
waies
of
holding
this
Article
signisie
nothing
but
as
they
are
subservient
to
the
making
us
the
more
firmly
hold
the
same
.
For
the
more
firmly
we
believe
it
,
the
greater
influence
will
it
have
upon
our
lives
,
to
cause
us
to
live
in
the
fear
of
God
,
and
in
the
waies
of
Righteousness
like
good
Christians
.
Wherefore
now
it
being
supposed
that
it
will
stick
more
firm
and
fixt
in
some
mens
minds
by
some
one
of
these
three
waies
,
rather
than
by
either
of
the
other
two
,
and
thus
of
any
one
of
the
three
;
It
is
manifest
,
it
is
much
more
prudently
done
of
the
Church
not
to
cut
off
two
of
these
three
handles
by
a
needless
,
nay
,
a
harmful
Decision
,
but
let
every
one
choose
that
handle
that
he
can
hold
the
Article
fastest
by
,
for
his
own
support
and
Edification
.
For
thus
every
one
laying
firm
hold
on
that
handle
that
is
best
sitted
for
his
own
grasp
,
the
Article
will
carry
all
these
three
sorts
of
believers
safe
up
to
Heaven
,
they
living
accordingly
;
whenas
two
sorts
of
them
would
have
more
slippery
or
uncertain
hold
,
if
they
had
no
handle
ossered
to
them
but
those
which
are
less
suitable
to
their
grasp
and
Genius
.
Which
shews
the
Prudence
,
Care
,
and
Accuracy
of
Judgment
in
the
Church
of
England
,
that
as
in
other
things
,
so
in
this
,
she
has
made
no
such
needless
and
indeed
hurtful
Decisions
,
but
left
the
modes
of
conceiving
things
of
the
greatest
moment
,
to
every
ones
self
,
to
take
it
that
way
that
he
can
lay
the
fastest
hold
of
it
,
and
it
will
lie
the
most
easily
in
his
mind
without
doubt
and
wavering
.
And
therefore
there
being
no
one
of
these
handles
but
what
may
be
useful
to
some
or
other
for
the
more
easie
and
undoubted
holding
that
there
is
in
us
an
Immaterial
and
Immortal
Soul
or
Spirit
,
my
having
taken
this
small
pains
to
wipe
off
the
soil
,
and
further
the
usefulness
of
one
of
them
by
these
Annotations
,
if
it
may
not
merit
thanks
,
it
must
,
I
hope
,
at
least
deserve
excuse
with
all
those
that
are
not
of
too
sowre
and
tetrick
a
Genius
,
and
prefer
their
own
humours
and
sentiments
before
the
real
benefit
of
others
.
But
now
if
any
one
shall
invidiously
object
,
that
I
prefer
the
Christian
Discretion
of
my
own
Church
the
Church
of
England
,
before
the
Judgment
and
Wisdom
of
a
General
Council
,
namely
,
the
fisth
Oecumenical
Council
held
at
Constantinople
in
Justinians
time
under
the
Patriarch
Eutychius
,
who
succeeded
Menas
lately
deceased
,
to
whom
Justinian
sent
that
Discourse
of
his
against
Origen
and
his
errours
,
amongst
which
Pre-existence
is
reckoned
one
:
In
answer
to
this
,
several
things
are
to
be
considered
,
that
right
may
be
done
our
Mother
.
First
,
What
number
of
Bishops
make
a
general
Council
,
so
that
from
their
Numerosity
we
may
rely
upon
their
Authority
and
infallibility
that
they
will
not
conclude
what
is
false
.
Secondly
,
Whether
in
whatsoever
matters
of
debate
,
though
nothing
to
the
Salvation
of
mens
souls
,
but
of
curious
Speculation
,
fitter
for
the
Schools
of
Philosophers
than
Articles
of
Faith
for
the
edification
of
the
people
(
whose
memory
and
conscience
ought
to
be
charged
with
no
notions
that
are
not
subservient
to
the
rightly
and
duly
honouring
God
and
his
onely
begotten
Son
our
Lord
Jesus
Christ
,
and
to
the
faithful
discharging
their
duty
to
man
)
the
assistance
of
the
Spirit
of
God
can
rationally
be
expected
;
or
onely
in
such
things
as
are
necessary
to
be
professed
by
the
people
,
and
very
useful
for
the
promoting
of
Life
and
Godliness
.
And
as
Moses
has
circumscribed
his
Narrative
of
the
Creation
within
the
limits
of
Mundus
Plebeiorum
,
and
also
the
Chronology
of
time
according
to
Scripture
is
bounded
from
the
first
Adam
to
the
coming
again
of
the
second
to
Judgment
,
and
Sentencing
the
wicked
to
everlasting
punishment
,
and
the
righteous
to
life
everlasting
:
so
whether
the
Decisions
of
the
Church
are
not
the
most
safely
contained
within
these
bounds
,
and
they
faithfully
discharge
themselves
in
the
conduct
of
Souls
,
if
they
do
but
instruct
them
in
such
truths
only
as
are
within
this
compass
revealed
in
sacred
Scripture
.
And
whether
it
does
not
make
for
the
Interest
and
Dignity
of
the
Church
to
decline
the
medling
with
other
things
,
as
unprofitable
and
unnecessary
to
be
decided
.
Thirdly
,
Whether
if
a
General
Council
meet
not
together
in
via
Spiritus
Sancti
,
but
some
stickling
imbitter'd
Grandees
of
the
Church
out
of
a
pique
that
they
have
taken
against
some
persons
get
through
their
interest
a
General
Council
called
,
whether
is
the
assistance
of
the
Holy
Ghost
to
be
expected
in
such
a
meeting
,
so
that
they
shall
conclude
nothing
against
truth
.
Fourthly
,
Whether
the
Authority
of
such
General
Councils
as
Providence
by
some
notable
prodigie
may
seem
to
have
intimated
a
dislike
of
,
be
not
thereby
justly
suspected
,
and
not
easily
to
be
admitted
as
infallible
deciders
.
Fifthly
,
Whether
a
General
Council
that
is
found
mistaken
in
one
point
,
anathematizing
that
for
an
Heresie
which
is
a
truth
,
forfeits
not
its
Authority
in
other
points
,
which
then
whether
falshoods
or
truths
,
are
not
to
be
deemed
so
from
the
Authority
of
that
Council
,
but
from
other
Topicks
.
Sixthly
,
Since
there
can
be
no
commerce
betwixt
God
and
man
,
nor
he
communicate
his
mind
and
will
to
us
but
by
supposition
,
That
our
senses
rightly
circumstantiated
are
true
,
That
there
is
skill
in
us
to
understand
words
and
Grammar
,
and
schemes
of
speech
,
as
also
common
notions
and
clear
inferences
of
Reason
,
whether
if
a
General
Council
conclude
any
thing
plainly
repugnant
to
these
,
is
the
Conclusion
of
such
a
Council
true
and
valid
;
and
whether
the
indeleble
Notices
of
truth
in
our
mind
that
all
Mankind
is
possessed
of
,
whether
Logical
,
Moral
,
or
Metaphysical
,
be
not
more
the
dictates
of
God
,
than
those
of
any
Council
that
are
against
them
.
Seventhly
,
If
a
Council
,
as
general
as
any
has
been
called
,
had
in
the
very
midnight
of
the
Churches
Apostasie
and
ignorance
met
,
and
concluded
all
those
Corruptions
that
now
are
obtruded
by
the
Church
of
Rome
,
as
Transubstantiation
,
Invocation
of
Saints
,
Worshipping
of
Images
,
and
the
like
,
whether
the
Decisions
of
such
a
Council
could
be
held
infallible
or
valid
.
What
our
own
excellently
well
Reformed
Church
holds
in
this
case
,
is
evident
out
of
her
Articles
.
For
,
Eighthly
,
The
Church
of
England
plainly
declares
,
That
General
Councils
when
they
be
gathered
together
,
forasmuch
as
they
be
an
Assembly
of
men
whereof
all
are
not
governed
with
the
Spirit
and
Word
of
God
,
they
may
err
,
and
sometimes
have
erred
even
in
things
pertaining
to
God
.
Wherefore
,
saith
she
,
things
ordained
by
them
as
necessary
to
Salvation
have
neither
strength
nor
Authority
,
unless
it
may
be
declared
that
they
be
taken
out
of
Holy
Scripture
.
Artic.
21.
Ninthly
,
And
again
,
Artic.
20.
where
she
allows
the
Church
to
have
power
to
decree
Rites
and
Ceremonies
,
and
Authority
in
Controversies
of
Faith
,
but
with
this
restriction
,
That
it
is
not
lawful
for
the
Church
to
ordain
any
thing
that
is
contrary
to
Gods
Word
written
,
neither
may
it
so
expound
one
place
of
Scripture
that
it
be
repugnant
to
another
;
she
concludes
:
Wherefore
although
the
Church
be
a
Witness
and
Keeper
of
Holy
Writ
,
yet
as
it
ought
not
to
decree
any
thing
against
the
same
,
so
besides
the
same
ought
it
not
to
inforce
any
thing
to
be
believed
for
necessity
of
Salvation
.
What
then
,
does
she
null
the
Authority
of
all
the
General
Councils
,
and
have
no
deference
for
any
thing
but
the
mere
Word
of
God
to
convince
men
of
Heresie
?
No
such
matter
.
What
her
sense
of
these
things
is
,
you
will
find
in
1
Eliz.
cap.
1.
Wherefore
,
Tenthly
and
lastly
,
What
General
Councils
the
Church
of
England
allows
of
for
the
conviction
of
Hereticks
you
may
understand
out
of
these
words
of
the
Statute
:
They
shall
not
adjudge
any
matter
or
cause
to
be
Heresies
,
but
onely
such
as
heretofore
have
been
adjudged
to
be
Heresie
by
the
Authority
of
the
Canonical
Scriptures
,
or
by
the
first
four
General
Councils
or
any
of
them
,
or
by
any
other
General
Council
wherein
the
same
was
declared
Heresie
by
the
express
and
plain
words
of
the
said
Canonical
Scriptures
,
By
brief
reflections
upon
some
of
these
ten
Heads
,
I
shall
endeavour
to
lessen
the
Invidiousness
of
my
seeming
to
prefer
the
Discretion
of
the
Church
of
England
before
the
Judgment
of
a
General
Council
,
I
mean
of
such
a
General
Council
as
is
so
unexceptionable
that
we
may
relie
on
the
Authority
of
their
Decisions
,
that
they
will
not
fail
to
be
true
.
Of
which
sort
whether
the
fifth
reputed
General
Council
be
,
we
will
briefly
first
consider
.
For
reflecting
on
the
first
head
,
It
seems
scarcely
numerous
enough
for
a
General
Council
.
The
first
General
Council
of
Nice
had
above
three
hundred
Bishops
;
That
of
Chalcedon
above
six
hundred
:
This
fifth
Council
held
at
Constantinople
had
but
an
hundred
sixty
odd
.
And
which
still
makes
it
more
unlike
a
General
Council
,
in
the
very
same
year
,
viz.
553
,
the
Western
Bishops
held
a
Council
at
Aquileia
,
and
condemned
this
fifth
Council
held
at
Constantinople
.
Secondly
,
The
Pre-existence
of
Souls
being
a
mere
Philosophical
Speculation
,
and
indeed
held
by
all
Philosophers
in
the
affirmative
that
held
the
Soul
incorporeal
;
we
are
to
consider
whether
we
may
not
justly
deem
this
case
referrible
to
the
second
Head
,
and
to
look
something
like
Pope
Zacharies
appointing
a
Council
to
condemn
Virgilius
as
an
Heretick
,
for
holding
Antipodes
.
Thirdly
,
We
may
very
well
doubt
whether
this
Council
proceeded
in
via
Spiritus
Sancti
,
this
not
being
the
first
time
that
the
lovers
and
admirers
of
Origen
for
his
great
Piety
and
Knowledge
,
and
singular
good
service
he
had
done
to
the
Church
of
Christ
in
his
time
,
had
foul
play
plai'd
them
.
Witness
the
story
of
Theophilus
Bishop
of
Antioch
,
who
to
revenge
himself
on
Dioscorus
and
two
others
that
were
lovers
of
Origen
and
Anti-Anthropomorphites
,
stickled
so
,
that
he
caused
Epiphanius
in
his
See
,
as
he
did
in
his
own
,
to
condemn
the
Books
of
Origen
in
a
Synod
.
To
which
condemnation
Epiphanius
an
Anthropomorphite
,
and
one
of
more
Zeal
than
Knowledge
,
would
have
got
the
subscription
of
Chrysostome
the
Patriarch
of
Constantinople
;
but
he
had
more
Wisdom
and
Honesty
than
to
listen
to
such
an
injurious
demand
.
And
as
it
was
with
those
Synods
called
by
Theophilus
and
Epiphanius
,
so
it
seems
to
be
with
the
fifth
Council
.
Piques
and
Heart-burnings
amongst
the
Grandees
of
the
Church
seemed
to
be
at
the
bottom
of
the
business
.
Binius
in
his
History
of
this
fifth
Council
takes
notice
of
the
enmity
betwixt
Pelagius
,
Pope
Vigilius's
Apocrisiarie
,
and
Theodorus
Bishop
of
Caesarea
Cappadociae
an
Origenist
.
And
Spondanus
likewise
mentions
the
same
,
who
says
,
touching
the
business
of
Origen
,
that
Pelagius
the
Popes
Apocrisiarie
,
eam
quaestionem
in
ipsius
Theodori
odium
movisse
existimabatur
.
And
truly
it
seems
to
me
altogether
incredible
,
unless
there
were
some
hellish
spight
at
the
bottom
,
that
they
should
not
have
contented
themselves
to
condemn
the
errours
supposed
to
be
Origens
(
but
after
so
long
a
time
after
his
death
,
there
being
in
his
writings
such
choppings
and
changings
and
interpolations
,
hard
to
prove
to
be
his
)
but
have
spared
his
name
,
for
that
unspeakable
good
service
he
did
the
Church
in
his
life-time
.
See
Dr.
H.
Mores
Preface
to
his
Collectio
Philosophica
,
Sect.
18.
where
Origens
true
Character
is
described
out
of
Eusebius
.
Wherefore
whether
this
be
to
begin
or
carry
on
things
in
via
Spiritus
Sancti
,
so
that
we
may
rely
on
the
Authority
of
such
a
Council
,
I
leave
to
the
impartial
and
judicious
to
consider
.
Fourthly
,
In
reference
to
the
fourth
Head
,
That
true
wisdom
and
moderation
,
and
the
holy
assistance
of
Gods
Spirit
did
not
guide
the
affairs
of
this
Council
,
seems
to
be
indicated
by
the
Divine
Providence
,
who
to
shew
the
effect
of
their
unwise
proceedings
in
the
self-same
year
the
Council
sate
,
sent
a
most
terrible
Earthquake
for
forty
days
together
upon
the
City
of
Constantinople
where
the
Council
was
held
,
and
upon
other
Regions
of
the
East
,
even
upon
Alexandria
it self
and
other
places
,
so
that
many
Cities
were
levelled
to
the
ground
.
Upon
which
Spondanus
writes
thus
:
Haea
verò
praesagia
fuisse
malorum
quae
sunt
praedictam
Synodum
consecuta
,
nemo
negare
poterit
quicunque
ab
eventis
facta
noverit
judicare
.
This
also
reminds
me
of
a
Prodigy
as
it
was
thought
that
happened
at
the
sixth
reputed
General
Council
,
where
nigh
three
hundred
Fathers
were
gathered
together
to
decide
this
nice
and
subtile
Point
,
namely
,
whether
an
operation
or
volition
of
Christ
were
to
be
deemed
,
Una
operatio
sive
volitio
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
that
Axiom
of
some
Metaphysicians
,
that
Actio
est
suppositi
,
and
so
the
Humane
and
Divine
Nature
of
Christ
being
coalescent
into
one
person
,
his
volition
and
operation
be
accounted
one
as
his
person
is
but
one
;
or
because
of
the
two
Natures
,
though
but
one
person
,
there
are
to
be
conceived
two
operations
or
two
volitions
.
This
latter
Dogma
obtained
,
and
the
other
was
condemned
by
this
third
Constantinopolitan
Council
:
whereupon
,
as
Paulus
Diaconus
writes
,
abundance
of
Cobwebs
or
Spiders
webs
fell
or
rained
,
as
it
were
,
down
upon
the
heads
of
the
people
,
to
their
very
great
astonishment
.
Some
interpret
the
Cobwebs
of
Heresies
:
others
haply
more
rightfully
of
troubling
the
Church
of
Christ
with
over-great
niceties
and
curiosities
of
subtile
Speculation
,
which
tend
nothing
to
the
corroborating
her
Faith
,
and
promoting
a
good
Life
;
and
are
so
obscure
,
subtile
,
and
lubricous
,
that
look
on
them
one
way
they
seem
thus
,
and
another
way
thus
.
To
this
sixth
General
Council
there
seemed
two
Operations
and
two
Wills
in
Chri●…
,
because
of
his
two
Natures
.
To
a
Council
called
after
by
Philippicus
the
Emperour
,
and
John
Patriarch
o●…
Constantinople
,
considering
Christ
as
one
person
●…ere
appeared
Numerosissimo
Orientalium
Episcoporum
collecto
Conven●…ui
▪
as
Spondanus
●…as
〈◊〉
but
as
Binius
,
Innumerle
Orientalium
Episcoporum
multitudini
congregat●…e
,
but
one
will
and
one
operation
.
And
ce●…tainly
this
numerous
or
innumerable
company
of
Bishops
must
put
as
fair
sor
a
General
Council
as
that
of
less
than
three
hundred
▪
But
that
the
Authority
of
both
these
Councils
are
lessened
upon
the
account
of
the
second
Head
,
in
that
the
matter
they
consulted
about
tended
nothing
to
the
corroboration
of
our
Faith
,
or
the
promotion
of
a
good
Life
,
I
have
already
intimat●…d
.
These
things
I
was
tempted
to
note
,
in
reference
to
the
tenth
Head
.
For
it
seems
to
me
an
undeniable
Argument
,
that
our
First
Reformers
,
which
are
the
Risen
Witnesses
,
were
either
exquisitely
well
seen
in
Ecclesiastick
History
,
or
the
good
Hand
of
God
was
upon
them
that
they
absolutely
admitted
onely
the
four
first
General
Councils
;
but
after
them
,
they
knew
not
where
to
be
,
or
what
to
call
a
General
Council
,
and
therefore
would
not
adventure
of
any
so
called
for
the
adjudging
any
matters
Heresie
.
But
if
any
pretended
to
be
such
,
their
Authority
should
no
further
prevail
,
than
as
they
made
out
things
by
express
and
plain
words
of
Canonical
Scripture
.
And
for
other
Synods
,
whether
the
Seventh
,
which
is
the
second
of
Nice
,
or
any
other
that
the
Church
of
Rome
would
have
to
be
General
in
defence
of
their
own
exorbitant
points
of
Faith
or
Practice
,
they
will
be
found
of
no
validity
,
if
we
have
recourse
to
the
sixth
,
seventh
,
eighth
and
ninth
Heads
.
Fifthly
,
In
reference
to
the
fifth
Head
.
This
fifth
Council
loseth
its
Authority
in
anathematizing
what
in
Origen
seems
to
be
true
according
to
that
express
Text
of
Scripture
,
John
16.
28.
(
especially
compared
with
others
.
See
Notes
on
Chap.
II.
)
I
came
forth
from
the
Father
,
and
am
come
into
the
world
;
again
I
leave
the
world
,
and
go
to
the
Father
.
He
came
forth
from
his
Father
which
is
in
Heaven
,
accordingly
as
he
taught
us
to
pray
to
him
(
the
Divine
Shechina
being
in
a
peculiar
manner
there
)
He
leaves
the
world
and
goes
to
the
Father
,
which
all
understand
of
his
Ascension
into
Heaven
,
whence
his
coming
from
the
Father
must
have
the
same
sense
,
or
else
the
Antithesis
will
plainly
fail
.
Wherefore
it
is
plain
he
came
down
from
Heaven
(
as
he
signifies
also
in
other
places
)
as
well
as
returns
thither
.
But
he
can
neither
be
truly
said
to
come
from
heaven
,
nor
return
thither
,
according
to
his
Divine
Nature
.
For
it
never
lest
Heaven
,
nor
removes
from
one
place
to
another
;
and
therefore
this
Scripture
does
plainly
imply
the
Pre
existence
of
the
Soul
of
the
Messiah
,
according
to
the
Doctrine
of
the
Jews
,
before
it
was
incarnate
.
And
this
stricture
of
the
old
Cabala
may
give
light
to
more
places
of
St.
Johns
Writings
than
is
fit
to
recite
in
this
haste
;
I
will
onely
name
one
by
the
by
,
1
John
4.
2.
Every
Spirit
that
confesseth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Jesus
is
the
Christ
come
in
the
flesh
,
that
is
to
say
,
is
the
Christ
incarnate
,
is
of
God
.
For
the
Messiah
did
exist
,
viz.
his
Soul
,
before
he
came
into
the
flesh
,
according
to
the
Doctrine
of
the
Jews
.
Which
was
so
well
known
,
that
upon
the
above-cited
saying
(
John
16.
28.
)
of
our
Saviour
,
they
presently
answered
,
Lo
,
now
speakest
thou
plainly
,
and
speakest
no
Parable
;
because
he
clearly
discovers
himself
by
this
Character
to
be
the
expected
Messias
incarnate
.
Nor
is
there
any
possible
evasion
out
of
the
clearness
of
this
Text
from
the
communication
of
Idioms
,
because
Christ
cannot
be
said
to
come
down
from
Heaven
according
to
his
Humane
Nature
before
it
was
there
,
therefore
his
Humane
Nature
was
there
before
it
was
incarnate
.
And
lastly
,
The
Authority
of
the
Decision
of
this
Council
(
if
it
did
so
decide
)
is
lessened
,
in
that
contrary
to
the
second
Head
(
as
was
hinted
above
)
it
decides
a
point
that
Faith
and
Godliness
is
not
at
all
concerned
in
.
For
the
Divinity
of
Christ
,
which
is
the
great
point
of
Faith
,
is
as
firmly
held
supposing
the
Soul
of
the
Messias
united
with
the
Logos
before
his
incarnation
,
as
in
it
.
So
that
the
spight
onely
of
Pelagius
against
Theodorus
to
multiply
Anathematisms
against
Origen
,
no
use
or
necessity
of
the
Church
required
any
such
thing
.
Whence
again
their
Authority
is
lessened
upon
the
account
of
the
third
Head
.
These
things
may
very
well
suspend
a
careful
mind
,
and
loth
to
be
imposed
upon
,
from
relying
much
upon
the
Authority
of
this
fifth
Council
.
But
suppose
its
Authority
entire
,
yet
the
Acts
against
Origen
are
not
to
be
found
in
the
Council
.
And
the
sixth
Council
in
its
Anathematisms
,
though
it
mention
Theodorets
Writings
,
the
Epistle
of
Ibas
and
Theodorus
Mopsuestenus
who
were
concerned
in
the
fifth
Council
;
yet
I
find
not
there
a
syllable
touching
Origen
.
And
therefore
those
that
talk
of
his
being
condemned
by
that
fifth
Co●…ncil
,
have
an
eye
,
I
suppose
,
to
the
Anathematisms
at
the
end
of
that
Discourse
which
Justinian
the
Emperour
sent
to
Menas
Patriarch
of
Constantinople
,
according
to
which
form
they
suppose
the
errours
of
Origen
condemned
.
Which
if
it
were
true
,
yet
simple
Pre-existence
will
escape
well
enough
.
Nor
do
I
think
that
learned
and
intelligent
Patriarch
Photius
would
have
called
the
simple
Opinion
of
Pre-existence
of
souls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
●…or
those
Appendages
that
the
injudiciousness
and
rashness
of
some
had
affixed
〈◊〉
it
.
Partly
therefore
re●…lecting
upon
that
first
Anathematism
in
the
Emperours
Discou●…se
that
makes
the
pre-existent
souls
of
men
first
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
if
their
highest
felicity
consisted
in
having
no
body
to
inactuate
(
which
plainly
clashes
with
both
sound
Philosophy
and
Christianity
,
as
if
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Rephaim
were
all
one
,
and
they
were
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
till
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
grown
cold
to
the
Divine
Love
,
and
onely
gathered
body
as
they
gathered
corruption
,
and
were
alienated
from
the
Life
of
God
;
which
is
point-blank
against
the
Christian
Faith
,
which
has
promised
us
,
as
the
highest
prize
,
a
glorified
body
:
)
And
partly
what
himself
adds
,
that
one
soul
goes
into
several
bodies
;
Which
are
impertinent
Appendages
of
the
Pre-existence
of
the
soul
,
false
,
useless
and
unnecessary
;
and
therefore
those
that
add
these
Appendages
thereto
,
violate
the
sincerity
of
the
Divine
Tradition
to
no
good
purpose
.
But
this
simple
Doctrine
of
Pre
existence
is
so
unexceptionable
and
harmless
,
that
the
third
collection
of
Councils
in
Justellus
,
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
it
reckon
the
other
errours
of
Origen
condemned
in
the
fifth
Council
,
omits
this
of
Pre-existence
.
Certainly
that
Ecclesiastick
that
framed
that
Discourse
for
the
Emperour
,
if
he
did
it
not
himself
,
had
not
fully
,
deliberately
and
impartially
considered
the
Dogma
of
Pre-existence
taken
in
its
self
,
nor
does
once
offer
to
answer
any
Reasons
out
of
Scripture
or
Philosophy
that
are
produced
for
it
.
Which
if
it
had
been
done
,
and
this
had
been
the
onely
errour
to
be
alledged
against
Origen
.
I
cannot
think
it
credible
,
nay
scarce
possible
,
though
their
spight
had
been
never
so
much
against
some
lo●…ers
of
Origen
,
that
they
could
have
got
any
General
Council
to
have
condemned
so
holy
,
so
able
,
so
victorious
a
Champion
for
the
Christian
Church
in
his
life-time
for
an
H●…retick
,
upon
so
tolerable
a
punctilio
,
about
three
hundred
years
after
his
death
.
What
Father
that
wrote
before
the
first
four
General
Councils
,
but
might
by
the
Malevolent
,
for
some
odd
passage
or
other
,
be
doomed
an
Heretick
,
if
such
severity
were
admittable
amongst
Christians
?
But
I
have
gone
out
further
than
I
was
aware
;
and
it
is
time
for
me
to
be
think
me
what
I
intended
.
Which
was
the
justif●…ing
of
my self
in
my
seeming
to
prefer
the
Discretion
of
our
own
Church
in
leaving
us
free
to
hold
the
Incorporeity
and
Immortality
of
the
soul
by
any
of
the
three
handles
that
best
fitted
every
mans
Genius
,
before
the
Judgment
of
the
fifth
General
Council
,
that
would
abridge
us
of
this
liberty
.
From
which
Charge
I
have
endeavoured
to
free
my self
,
briefly
by
these
two
ways
:
First
,
by
shewing
how
hard
it
is
to
prove
the
fifth
Oecumenical
Council
so
called
,
to
be
a
legitimate
General
or
Oecumenical
Council
,
and
such
as
whose
Authority
we
may
relie
on
.
And
secondly
,
if
it
was
such
,
by
shewing
that
it
did
not
condemn
simply
the
Pre-existence
of
souls
,
but
Pre-existence
with
such
and
such
Appendages
.
So
that
there
is
no
real
clashing
betwixt
our
Church
and
that
Council
in
this
.
But
however
this
is
,
from
the
eighth
and
ninth
Heads
it's
plain
enough
that
the
Church
of
England
is
no
favourer
of
the
Conclusions
of
any
General
Council
that
are
enjoyned
as
necessary
to
Salvation
,
that
be
either
repugnant
to
Holy
Scripture
,
or
are
not
clearly
to
be
made
out
from
the
same
;
which
Non-pre-existence
of
Souls
certainly
is
not
,
but
rather
the
contrary
.
But
being
the
point
is
not
sufficiently
clear
from
Scripture
either
way
to
all
,
and
the
Immortality
of
the
Soul
and
subsistence
after
death
is
the
main
useful
point
;
that
way
which
men
can
hold
it
with
most
firmness
and
ease
,
her
Candour
and
Prudence
has
left
it
free
to
them
to
make
use
of
.
And
as
for
General
Councils
,
though
she
does
not
in
a
fit
of
Zeal
,
which
Theodosius
a
Prior
in
Palestine
is
said
to
have
done
,
anathematize
from
the
Pulpit
all
people
that
do
not
give
as
much
belief
to
the
four
first
General
Councils
as
to
the
four
Gospels
themselves
;
yet
,
as
you
may
see
in
the
tenth
Head
,
she
makes
the
Authority
of
the
first
four
General
Councils
so
great
,
that
nothing
is
to
be
adjudged
Heresie
but
what
may
be
proved
to
be
so
either
from
the
Scripture
or
from
these
four
Councils
.
Which
Encomium
might
be
made
with
less
skill
and
more
confidence
by
that
Prior
,
there
having
been
no
more
than
four
General
Councils
in
his
time
.
But
it
was
singular
Learning
and
Judgment
,
or
else
a
kind
of
Divine
Sagacity
in
our
first
Reformers
,
that
they
laid
so
great
stress
on
the
first
four
General
Councils
,
and
so
little
on
any
others
pretended
so
to
be
.
But
in
all
likelihood
they
being
perswaded
of
the
truth
of
the
prediction
of
the
Apostasi●…
of
the
Church
under
Antichrist
how
universal
in
a
manner
it
would
be
,
they
had
the
most
confidence
in
those
General
Councils
which
were
the
earliest
,
and
that
were
held
within
those
times
of
the
Church
which
some
call
Symmetral
.
And
without
all
question
,
the
two
first
General
Councils
,
that
of
Nice
,
and
that
other
of
Constantinople
,
were
within
those
times
,
viz.
within
four
hundred
years
after
Christ
;
and
the
third
and
fourth
within
the
time
that
the
ten-horned
Beast
had
his
horns
growing
up
,
according
to
Mr.
Mede's
computation
.
But
the
Definitions
of
the
third
and
fourth
Councils
,
that
of
Ephesus
,
and
that
other
of
Chalcedon
(
which
are
to
establish
the
Divinity
of
Christ
,
which
is
not
to
be
conceived
without
the
Union
of
both
Natures
into
one
person
;
as
also
his
Theanthropy
,
which
cannot
consist
with
the
confusion
of
both
Natures
into
one
)
were
vertually
contained
in
the
Definitions
of
the
first
and
second
Councils
.
So
that
in
this
regard
they
are
all
of
equal
Authority
,
and
that
unexceptionable
.
First
,
because
their
Decisions
were
concerning
points
necessary
to
be
decided
one
way
or
other
,
for
the
settlement
of
the
Church
in
the
objects
of
their
Divine
Worship
.
And
therefore
they
might
be
the
better
assured
that
t●…e
assistance
of
the
Holy
Ghost
would
not
be
wa●…ing
upon
so
weighty
an
occasion
.
And
secondly
,
in
that
those
two
first
Councils
were
called
while
the
Church
was
Symmetral
,
and
before
the
Apostasie
came
in
,
according
to
the
testimony
of
the
Spirit
in
the
Visions
of
the
Apocalypse
.
Which
Visions
plainly
demonstrate
,
that
the
Definitions
of
those
Councils
touching
the
Triunity
of
the
Godhead
and
Divinity
of
Christ
are
not
Idolatrous
,
else
the
Apostasie
had
begun
before
the
time
these
Oracles
declare
it
did
;
and
if
not
Idolatrous
,
then
they
are
most
certainly
true
.
And
all
these
four
Councils
driving
at
nothing
else
but
these
necessary
points
to
be
decided
,
and
their
decision
being
thus
plainly
approved
by
the
suffrage
of
the
Holy
Ghost
in
the
Apocalypse
,
I
appeal
to
any
man
of
sense
and
judgment
if
they
have
not
a
peculiar
prerogative
to
be
believed
above
what
other
pretended
General
Council
soever
;
and
consequently
with
what
special
or
rather
Divine
sagacity
our
first
Reformers
have
laid
so
peculiar
a
stress
on
these
four
,
and
how
consistent
our
Mother
the
Church
of
England
is
to
herself
,
that
the
decisions
of
General
Councils
have
neither
strength
nor
Authority
further
than
the
matter
may
be
cleared
out
of
the
Holy
Scriptures
.
For
here
we
see
,
that
out
of
the
Holy
Scriptures
there
is
a
most
ample
testimony
given
to
the
Decisions
of
these
four
General
Councils
.
So
that
if
one
should
with
Theodosius
the
Prior
of
Palestine
in
a
fit
of
Zeal
anathematize
all
those
that
did
not
believe
them
as
true
as
the
four
Evangelists
,
he
would
not
want
a
fair
Plea
for
his
religious
fury
.
But
for
men
after
the
Symmetral
times
of
the
Church
,
upon
Piques
and
private
quarrels
of
Parties
,
to
get
General
Councils
called
as
they
fancy
them
,
to
conclude
matters
that
tend
neither
to
the
confirmation
of
the
real
Articles
of
the
Christian
Faith
,
or
of
such
a
sense
of
them
as
are
truly
useful
to
life
and
godliness
,
and
herein
to
expect
the
infallible
assistances
of
the
Holy
Spirit
,
either
upon
such
terms
as
these
,
or
for
rank
worldly
interest
,
is
such
a
presumption
as
to
a
free
Judgment
will
look
little
better
than
Simony
,
as
if
they
could
hire
the
assistance
of
the
Holy
Ghost
for
money
.
Thus
have
I
run
further
into
the
consideration
of
General
Councils
,
and
the
measure
of
their
Authority
,
than
was
requisite
upon
so
small
an
occasion
;
and
yet
I
think
there
is
nothing
said
,
but
if
seriously
weighed
may
be
useful
to
the
intelligent
Reader
,
whether
he
favour
Pre-existence
or
not
.
Which
is
no
further
to
be
favoured
than
is
consistent
with
the
known
and
approved
Doctrines
of
the
Christian
Faith
,
nor
clashes
any
thing
with
the
soundest
Systemes
of
Divinity
,
as
Dr.
H.
More
shews
his
way
of
exhibiting
the
Theorie
does
not
,
in
his
General
Preface
to
his
Collectio
Philosophica
,
Sect.
19.
whose
cautious
and
castigate
method
I
have
imitated
as
near
as
I
could
in
these
my
Annotations
.
And
he
has
indeed
been
so
careful
of
admitting
any
thing
in
the
Hypothesis
that
may
justly
be
suspected
or
excepted
against
,
that
his
Friend
Mr.
Glanvil
might
have
enlarged
his
Dedication
by
one
word
more
,
and
called
him
Repurgatorem
Sapientioe
Orientalis
,
as
well
as
Restauratorem
,
unless
Restaurator
imply
both
:
It
being
a
piece
of
Restauration
,
to
free
an
Hypothesis
from
the
errours
some
may
have
corrupted
it
with
,
and
to
recover
it
to
its
primeval
purity
and
sincerity
.
And
yet
when
the
business
is
reduced
to
this
harmless
and
unexceptionable
state
,
such
is
the
modesty
of
that
Writer
,
that
he
declares
that
if
he
were
as
certain
of
the
Opinion
as
of
any
demonstration
in
Mathematicks
,
yet
he
holds
not
himself
bound
in
conscience
to
profess
it
any
further
than
is
with
the
good-liking
or
permission
of
his
Superiours
.
Of
which
temper
if
all
men
were
,
it
would
infinitely
contribute
to
the
peace
of
the
Church
.
And
as
for
my self
,
I
do
freely
profess
that
I
am
altogether
of
the
self-same
Opinion
and
Judgment
with
him
.