CHAP.
I.
SECT.
I.
ARistotle
,
though
an
Ethnick
,
poysoned
Grecian
Idolatry
,
nay
so
given
over
to
that
sottish
impiety
,
Polytheisme
,
that
he
could
be
content
to
make
a
Goddesse
of
his
Wench
,
and
offer
solemn
sacrifices
to
her
as
a
Deity
,
whom
his
own
obscene
luxury
had
degraded
from
the
native
dignity
of
Humanity
,
to
devote
his
orisons
to
her
for
good
,
whom
his
own
temptations
had
frequently
subdued
to
evill
,
as
Gassendus
(
Exercitat
3.
)
out
of
Diogenes
Laert.
hath
accused
him
;
had
yet
a
strong
and
noble
sense
of
the
supreme
Being
,
as
may
,
even
by
his
adversaries
,
be
collected
from
hence
,
that
he
never
durst
adventure
on
a
Desinition
,
nay
not
so
much
as
a
Description
of
its
Nature
.
For
though
he
spun
out
his
speculations
of
Immateriall
substances
,
(
the
onely
and
proper
theme
of
a
Metaphysitian
)
into
a
long
(
but
knotty
and
unequall
)
thread
of
14
Books
:
yet
in
the
13
first
of
all
those
,
he
seems
little
better
then
wholly
silent
in
all
things
that
immediately
concern
Theology
;
and
in
some
few
Chapters
onely
of
the
last
affords
us
a
sparing
and
timerous
discourse
of
the
Proprieties
,
or
Attributes
of
the
First
Mover
.
Now
the
pride
and
ambition
of
his
wit
would
never
have
suffered
his
pen
to
have
skip't
over
that
subject
,
which
being
the
most
abstruse
,
sublime
,
and
excellent
,
must
by
consequence
,
have
adferred
the
most
of
glory
and
renown
unto
his
memory
:
had
he
not
been
fully
convicted
,
from
within
,
of
the
immense
chasme
or
gulph
,
that
lay
between
the
utmost
extent
of
his
own
finite
reason
,
and
the
incomprehensibility
of
the
Essence
of
God
.
This
his
evasion
,
or
rather
supersession
,
some
have
been
pleased
to
urge
against
his
honour
,
as
an
argument
of
his
Ignorance
in
nations
supernaturall
:
but
,
in
my
construction
,
t
is
the
clearest
demonstration
of
the
Modesty
and
strength
of
his
Judgment
.
For
whoever
shall
duely
consider
,
how
impossible
it
must
be
for
humanity
,
dull
,
grosse
,
and
narrow
humanity
,
to
behold
Invisibility
,
derive
Independency
,
calculate
Eternity
,
circumscribe
Incircumscription
,
limit
Omnipotence
,
understand
Omniscience
,
&c.
and
how
dangerous
a
phrensie
that
brain
must
be
disordered
withall
,
that
attempts
to
describe
what
he
doth
not
,
cannot
know
:
will
soon
be
satisfied
,
that
Amazement
,
and
pious
silence
is
the
best
Lecture
man
can
read
on
that
immense
subject
,
of
which
when
we
have
said
all
we
can
,
we
have
said
nothing
,
if
we
look
forward
upon
that
inexhaustible
abyss
of
excellencies
,
which
must
remain
unspoken
of
,
and
indeed
uncomptehended
;
that
a
professed
Nescience
in
this
particular
,
is
the
complement
,
or
zenith
of
all
other
Science
,
which
the
minde
of
man
is
capable
of
in
this
life
;
and
that
Aristotle
may
better
pretend
to
the
title
of
the
divine
Philosopher
,
for
writing
so
little
of
the
Deity
,
then
Plato
for
writing
so
much
to
no
purpose
,
the
latter
speaking
little
in
much
,
the
former
all
that
can
be
thought
in
saying
nothing
.
And
how
far
the
ancient
Hebrews
(
whose
frequent
visions
Smoak
,
Thunder
and
Lightning
on
mount
Sinai
,
at
the
promulgation
of
the
decalogue
,
&c.
might
have
encouraged
them
to
pretend
a
nearer
acquaintance
with
Divinity
,
then
any
other
nation
of
the
World
)
were
from
daring
to
conceive
any
positive
Adumbration
of
his
Essence
:
sufficiently
appears
from
that
high
veneration
their
law
enjoyned
towards
his
very
Name
,
Jehovah
.
Which
was
never
to
be
pronounced
by
any
,
but
the
High
Priest
;
in
any
place
,
but
the
Sanctum
Sanctorum
;
at
any
time
,
but
on
the
Festival
of
annual
expiation
;
and
in
any
case
,
but
that
of
generall
benediction
,
when
the
Mercy
and
goodness
of
God
were
to
be
derived
down
upon
the
people
by
the
holy
mediation
of
the
anointed
successors
of
Aaron
;
under
penalty
of
no
lesse
then
death
,
and
particularly
that
cruel
kinde
of
death
appointed
for
the
punishment
of
Blasphemy
:
as
stands
recorded
in
their
Talmud
,
in
the
sad
case
of
Teradions
son
.
Nor
can
the
more
illuminated
Christian
,
though
the
superexcellence
Divine
nature
then
what
is
shadowed
in
its
Attributes
.
of
his
faith
justly
entitle
him
to
this
dignity
,
above
all
other
darker
Religions
;
that
he
hath
the
true
knowledge
of
God
,
(
i.
e.
)
that
he
apprehends
him
under
that
Idea
,
which
he
hath
been
pleased
to
afford
of
himself
,
in
the
sacred
mysteries
of
the
Gospell
,
as
of
a
Trinity
of
Persons
in
an
Vnity
of
Substance
,
&c.
most
judiciously
and
piously
collected
and
knit
together
in
that
admirable
Anacephalaeosis
or
summary
of
the
Christian
doctrine
,
called
the
Creed
of
Athanasius
;
raise
the
eye
of
his
understanding
so
high
,
as
to
look
directly
upon
the
Quiddity
,
or
pure
Essence
of
him
whose
dwelling
is
in
light
inaccessible
,
and
invisible
:
but
must
think
it
happiness
great
enough
for
the
entrancement
of
his
soul
,
humbly
and
awefully
to
speculate
him
in
the
shadow
of
his
Attributes
,
and
those
onely
which
mortality
is
qualified
to
understand
.
This
being
duly
perpended
,
our
Reader
needs
no
other
advertisement
,
Existence
of
God
,
in
this
Chapter
subnecting
a
short
scheme
of
his
present
designe
and
Method
.
that
in
this
Demonstration
of
the
existence
of
God
,
from
the
Idea
of
him
engraven
by
his
own
hand
on
the
minde
of
man
,
he
is
not
to
expect
any
bold
and
vain
attempt
of
the
description
of
the
Formality
or
simple
Quiddity
of
that
supreme
Being
,
(
which
is
the
Fountain
of
all
other
Essences
,
and
Soul
of
all
other
Causes
:
)
and
it
remains
onely
on
our
part
,
that
we
tender
him
an
account
both
of
our
designe
,
or
scope
,
and
of
the
method
our
pen
observes
in
the
pursuance
thereof
.
Though
we
are
fully
perswaded
,
with
Plato
(
Lib.
10.
de
l●gib
.
p.
871.
)
upon
the
conviction
of
those
innate
dictates
,
which
the
reason
of
every
man
whispers
in
the
●ares
of
his
conscience
(
which
proved
the
louder
thunder
of
the
two
,
and
spoke
more
terror
to
the
miscreant
Emperor
)
that
time
never
produced
such
a
prodigy
,
as
an
Absolute
Atheist
,
i.
e.
such
a
fool
as
durst
indubitate
the
existence
of
a
Grand-father
Principle
,
or
first
Intelligence
,
from
whom
,
as
from
the
main
spring
in
a
Watch
,
or
other
Automatous
Engine
,
all
motion
is
derived
▪
and
which
constantly
animates
the
great
machine
of
the
World
:
yet
have
we
too
much
ground
to
suspect
,
that
the
accursed
sperme
of
the
Giants
is
not
yet
extinct
,
that
every
age
can
furnish
us
with
a
precedent
of
Theomachy
,
nor
need
we
look
beyond
our
own
Annals
for
a
second
to
Caligula
,
or
want
a
parallel
for
Epiourus
.
Who
,
though
they
profest
the
necessity
of
a
Deity
,
yet
sottishly
ran
into
delusions
equivalent
to
the
downright
denyall
thereof
,
and
sinned
as
high
as
blasphemy
,
in
their
endevours
to
cut
off
those
two
cardinall
and
inseparable
Attributes
of
the
supreme
Essence
,
viz.
Omnipotence
,
and
Omniscient-omnipresence
,
or
Active-ubiquity
;
not
allowing
the
Creation
of
the
World
,
out
of
nothing
,
to
the
one
,
nor
the
conservation
,
or
Government
of
the
same
to
the
other
.
And
having
made
reflexious
upon
the
unsuccesfull
progress
many
have
made
,
in
their
enterprises
of
confuting
this
sort
of
implicite
Atheisme
,
by
the
perswasion
of
Scripture
only
;
we
became
of
opinion
that
to
enter
the
lists
with
a
Lucian
,
or
Lucretius
,
and
there
contend
with
him
concerning
the
extent
of
Gods
Providence
even
to
every
single
and
individuall
nature
,
urging
no
other
proof
of
the
Affirmative
but
the
bare
authority
of
Canonicall
Writ
(
though
to
us
Christians
of
undoubted
truth
and
more
fiduciary
then
demonstration
)
is
the
ready
way
to
confirm
him
in
his
impiety
,
and
stiffen
his
infidelity
,
in
regard
a
plain
and
just
exception
lies
against
the
Circle
.
Nor
have
we
any
probable
way
left
to
break
his
objections
,
but
a
sober
reception
of
them
in
the
shield
of
reason
,
and
a
smart
retort
of
arguments
desumed
from
the
proper
magazine
of
all
temporall
knowledge
,
the
Light
of
Nature
.
Hereupon
,
when
we
had
determined
with
our selves
to
erect
a
building
of
Physicall
science
,
upon
those
pillars
,
or
principles
,
which
to
our
judgment
appear
most
solid
,
firm
and
permanent
,
because
most
sensible
in
all
the
operations
or
effects
of
Nature
,
that
can
any
way
occurre
to
the
disquisition
of
Philosophy
;
as
shall
be
amply
commonstrated
in
the
future
application
of
them
to
particulars
:
and
submitted
our
assent
to
that
excellent
Rule
of
the
School-men
,
Nulla
res
qualiscunque
est
,
intelligi
potest
,
nisi
Deus
intelligatur
prius
,
revived
into
an
Axiome
by
the
incomparable
Des
Cartes
,
in
these
words
;
Omnem
omnis
scientiae
certitudinem
&
veritatem
,
ab
una
veri
Dei
cognitione
pendere
;
adeo
ut
dum
ignoramus
Deum
esse
,
&
verum
esse
,
nihil
omnino
de
ulla
alia
re
perfecte
scire
possimus
:
we
conceived
it
necessary
to
begin
as
high
as
the
First
Cause
,
God
;
and
endevour
the
demons●ration
first
of
his
Existence
,
and
consequently
(
for
strict
reason
will
never
endure
their
separation
)
of
those
two
generall
operations
of
his
Wisdome
,
Power
,
and
Goodness
,
viz.
(
1.
)
the
Creation
of
the
world
ex
nihilo
,
and
and
(
2.
)
the
continuall
Conservation
of
the
same
,
in
its
primitive
harmony
,
by
his
Providence
;
and
this
by
Arguments
so
purely
extracted
from
the
chief
inducements
of
beleef
,
that
no
Atheist
,
how
acute
,
or
refractary
soever
,
can
justly
except
against
them
.
SECT.
II.
T
Is
an
Assertion
,
which
bids
defiance
to
a
whole
host
of
Scepticks
;
Characters
,
Images
or
Ideas
,
which
she
findes
represented
to
her
in
the
mirrour
of
Cogitation
.
Now
of
those
Ideas
,
or
Representations
exhibited
to
the
understanding
there
are
three
distinct
orders
1.
Some
are
Innate
,
Chimaeras
,
Sirens
,
Harpies
,
Goblins
,
&c.
As
for
those
Ideas
,
on
which
I
look
as
proceeding
from
things
existent
without
the
circle
of
my self
;
I
make
this
enquiry
:
whether
I
am
thus
instructed
by
Nature
;
I
intend
only
that
I
am
rapt
on
,
by
a
certain
spontaneous
violence
,
or
native
propensity
,
to
submit
my
assent
thereunto
:
not
that
this
declared
unto
me
to
be
a
firm
and
uncontrollable
truth
,
by
the
light
of
Nature
.
For
I
discover
a
vast
and
irreconcileable
disparity
between
the
Dictates
of
these
two
Informers
:
and
the
Difference
may
be
stated
thus
.
Whatever
things
are
declared
unto
me
,
by
the
light
of
Nature
;
as
this
,
that
I
am
,
because
I
doubt
,
that
2
and
3
make
5
,
&c.
can
never
,
on
any
pretence
,
be
doubted
of
,
in
regard
there
can
be
no
other
faculty
,
or
Criterion
,
to
whose
judgement
or
decision
,
I
can
afford
so
ample
and
firme
credit
,
as
to
that
of
the
light
of
Nature
,
which
onely
can
teach
me
,
whether
those
things
are
true
or
false
.
But
as
for
those
Inclinations
,
or
Propensions
naturall
;
I
have
long
since
found
,
by
deplorable
experience
,
that
by
them
I
have
been
frequently
hurried
unto
,
and
in
a
sort
impelled
upon
this
evill
,
in
my
solitary
disputes
with
my self
concerning
my
judicature
and
election
of
the
Good
:
and
therefore
am
not
in
any
measure
convinced
,
why
I
should
depend
upon
their
information
,
pursue
their
conduct
,
or
resigne
my
assent
to
their
testimony
,
in
other
cases
.
Again
,
though
these
Extradvenient
Ideas
depend
not
on
my
Will
;
yet
is
that
no
valid
Argument
,
that
therefore
of
necessity
they
must
proceed
from
things
without
my self
:
for
as
those
strong
Propensities
,
though
seated
in
me
,
and
as
it
were
annexed
to
my
very
being
,
doe
yet
seem
clearly
distinct
from
my
Will
;
so
also
perchance
there
may
be
another
third
Faculty
within
me
,
which
I
doe
not
yet
sufficiently
understand
,
that
coyns
those
Ideas
,
as
hitherto
my
conceptions
have
ever
been
,
that
in
my
dreams
such
Ideas
are
created
in
my
brain
,
without
the
assistance
of
any
forreign
Objects
invading
my
senses
.
And
,
lastly
,
should
I
grant
those
Counterfeits
,
or
Ideas
,
to
be
desumed
from
things
distinct
from
my selfe
;
yet
could
it
be
no
justifiable
inference
,
that
therefore
they
must
in
all
points
resemble
those
things
,
or
prototypes
,
from
which
they
were
transmitted
:
yea
,
in
many
particulars
,
I
apprehend
them
to
be
disproportionate
and
dissimilar
,
toto
coelo
,
by
inequalities
never
to
be
parallels
.
To
instance
;
I
finde
within
my self
two
divers
Ideas
of
the
Sun
,
the
one
taken
from
my
sense
,
(
which
I
therefore
think
fit
to
refer
to
that
classis
of
Ideas
,
called
Adventitious
)
representing
the
Sun
in
a
very
small
round
,
of
less
diameter
then
a
Coach
wheel
:
the
other
from
the
reasons
or
maximes
of
Astronomy
,
i.
e.
extracted
by
way
of
induction
,
from
certain
Notions
implantate
in
me
,
or
by
any
other
way
whatever
composed
or
modelled
;
which
represents
the
Sun
in
a
vast
circumference
,
much
larger
then
the
Terraqueous
Globe
.
Now
both
these
cannot
exactly
respond
in
magnitude
to
their
Originall
,
the
Sun
,
existent
without
me
:
and
reason
offers
me
invincible
evidence
to
assure
that
image
to
be
the
most
unlike
,
which
seems
to
have
most
neerly
streamed
from
the
Sun
it self
.
All
which
considerations
to
ample
satisfaction
evince
;
that
hitherto
I
have
,
not
upon
any
scientificall
and
authentick
judgement
,
but
onely
upon
a
certain
obscure
and
blinde
impulse
from
within
,
beleived
,
that
there
are
a
sort
of
Entities
existent
without
the
sphear
of
my
nature
,
which
,
by
subtle
transfusion
through
the
organs
of
my
senses
,
convey
the
Ideas
,
or
Idols
of
themselves
into
my
mind
.
But
I
have
found
out
another
certain
way
,
for
the
more
happy
progress
of
my
enquiry
,
Whether
any
of
those
entities
whose
Ideas
sojurn
within
me
,
have
any
reall
existence
without
me
;
and
this
is
it
.
These
Ideas
,
considered
in
this
relation
,
that
they
are
certain
modi
cogitandi
,
or
means
which
the
soul
makes
use
of
,
in
order
to
her
act
of
Cogitation
;
have
indeed
no
dissimilitude
,
Alogy
,
or
inequality
amongst
themselves
,
and
all
seem
to
slow
from
me
,
in
one
and
the
same
chanel
,
after
one
and
the
same
manner
:
but
considered
in
this
interest
,
that
one
represents
one
thing
,
a
second
another
,
a
third
another
quite
different
from
both
;
manifest
it
is
,
that
they
hugely
differ
each
from
other
,
as
to
the
degrees
of
more
or
lesse
objective
reality
.
For
doubtlesse
,
those
Ideas
,
which
represent
substances
,
are
more
something
,
or
(
to
speak
more
intelligibly
,
though
more
scholastically
)
contain
in
them
more
of
objective
reality
;
then
those
which
represent
only
certain
modifications
of
substances
,
or
meer
Accidents
:
and
again
,
that
Idea
,
by
which
I
speculate
some
supreme
Essence
,
or
Deity
eternall
,
omniscient
,
omnipotent
,
creator
and
conservator
of
this
great
All
,
&c.
seems
in
severe
truth
,
to
comprehend
more
of
objective
Reality
,
or
Formall
Verity
,
then
such
poor
Ideas
that
carry
onely
the
shadowes
of
some
subordinate
,
dependent
and
finite
substances
.
Now
evident
it
is
,
by
the
light
of
Nature
,
that
there
must
be
so
much
at
least
,
(
if
not
more
)
in
the
Cause
efficient
and
Total
,
as
is
in
the
effect
of
the
same
Cause
.
For
,
I
demand
,
from
what
can
the
effect
derive
its
reality
,
but
from
the
Cause
?
and
how
can
the
Cause
bequeath
that
to
the
effect
,
which
it self
is
destitute
of
?
Out
of
which
root
spring
two
branches
of
ever
flourishing
truth
.
(
1.
)
Nihil
à
nihilo
fieri
,
nothing
can
be
made
by
nothing
.
(
2.
)
Id
quod
magis
perfectum
est
,
hoc
est
,
quod
plus
realitatis
in
se
continet
,
fieri
non
posse
ab
eo
,
quod
minus
perfectum
est
,
A
more
perfect
something
,
i.
e.
which
imports
more
of
objective
reality
,
cannot
be
produced
by
a
lesse
perfect
something
.
So
that
I
may
safely
infer
,
that
this
position
hath
not
its
verity
restrained
to
those
effects
onely
,
whose
Reality
is
Actual
,
or
Formal
;
but
extended
also
to
those
Ideas
,
in
which
is
considered
only
their
Reality
objective
.
For
example
;
a
stone
,
that
never
was
before
,
cannot
only
not
now
begin
to
be
,
unless
it
be
produced
by
some
other
thing
,
which
in
it self
hath
formally
and
eminently
what
ever
is
included
in
the
perfect
or
full
nature
of
the
stone
;
nor
can
heat
be
introduced
into
any
subject
,
that
was
not
formerly
hot
,
unless
by
something
of
equal
perfection
,
or
at
least
equivalent
to
heat
:
but
,
besides
all
this
,
there
cannot
be
in
me
the
Idea
of
a
stone
,
unless
that
Idea
be
first
inserted
into
me
by
some
cause
,
wherein
there
is
so
much
,
at
least
,
of
reality
,
as
I
conceive
to
be
in
the
stone
,
or
in
the
heat
.
For
though
that
Cause
transfuse
nothing
of
its
Actual
,
or
Formal
reality
into
my
Idea
;
yet
am
not
I
therefore
to
apprehend
my
Idea
to
be
the
less
reall
,
but
that
the
nature
of
it
is
such
,
that
it
can
require
no
more
reality
formal
ex
se
,
then
what
it
borrowes
from
my
cogitation
,
whose
manner
of
apprehension
it
is
.
But
that
this
my
Idea
,
comprehends
this
or
that
objective
reality
,
rather
then
another
:
this
must
of
necessity
inevitable
arise
unto
it
from
some
other
Cause
,
wherein
is
so
much
at
least
of
reality
Formal
,
as
the
Idea
contains
of
objective
.
For
if
I
grant
any
thing
to
be
found
in
the
Idea
,
which
was
not
in
the
Cause
thereof
▪
that
something
it
must
derive
from
nothing
:
but
how
imperfect
soever
that
Modus
essendi
,
or
manner
of
being
,
whereby
a
thing
is
objectively
in
the
Intellect
,
by
an
Idea
,
or
representative
,
be
;
yet
is
it
not
wholy
nothing
,
and
cannot
therefore
proceed
from
nothing
.
Nor
have
I
any
cause
to
suspect
,
that
since
the
reality
,
which
I
consider
in
my
Ideas
,
is
onely
objective
;
that
therefore
the
same
reality
cannot
be
formally
inherent
in
the
causes
of
them
:
but
that
it
is
sufficient
to
their
nature
,
that
it
be
in
them
only
objectively
.
For
as
that
Modus
essendi
objectivus
belongs
to
those
Ideas
,
by
the
charter
of
their
own
peculiar
nature
;
so
doth
that
Modus
essendi
sormalis
properly
belong
to
their
causes
,
(
at
least
to
the
principal
and
grand
cause
)
by
the
law
of
their
essence
.
Further
though
I
allow
it
possible
for
one
Idea
to
produce
in
infinitum
,
of
unravelling
the
pedigree
to
a
length
so
immense
,
as
never
to
goe
so
high
as
the
Adam
,
or
Grandfather
Idea
,
but
must
at
length
arrive
at
the
Ne
ultra
,
or
first
Idea
,
whose
cause
is
the
Archtype
or
Protoplast
,
wherein
all
that
reality
is
inherent
Formally
,
which
is
in
the
Idea
only
objectively
.
So
that
by
the
light
of
Nature
,
I
read
this
unalterable
Axiome
;
that
those
Ideas
or
Images
of
other
natures
,
or
entities
,
which
are
in
my
understanding
,
are
certain
Counter-parts
,
or
resemblances
,
which
,
in
truth
,
come
short
of
the
perfection
of
those
objects
,
from
which
they
were
desumed
,
and
cannot
be
conceived
to
contain
any
thing
greater
,
or
of
more
perfection
then
their
Causes
.
From
hence
my
thoughts
advance
to
this
conclusion
.
If
the
I
am
not
alone
in
the
World
,
but
that
there
is
existent
in
the
universe
some
other
Being
,
which
is
the
father
of
this
Idea
.
For
if
I
finde
no
such
Idea
occur
to
my
minde
,
in
earnest
I
know
no
argument
,
that
may
make
me
confident
of
the
existence
of
any
one
thing
distinct
from
my self
.
Now
among
these
Ideas
(
that
I
may
range
them
into
distinct
As
for
those
Ideas
,
which
represent
Men
,
Animals
,
or
Angels
;
I
easily
understand
,
that
such
may
be
composed
and
made
up
Corporeal
Entities
;
in
them
I
meet
with
nothing
so
great
,
noble
,
or
excellent
,
which
seems
not
to
have
its
fountain
or
origin
in
my self
.
For
when
I
make
a
deep
and
strict
inquisition
into
them
,
I
discover
,
that
of
those
things
,
which
they
comprehend
,
there
are
only
very
few
,
which
I
clearly
and
distinctly
understand
;
such
are
Magnitude
,
or
Quantity
extended
into
its
three
dimensions
of
Longitude
,
Latitude
,
Profundity
;
Figure
arising
from
the
termination
of
that
extension
;
Situation
of
parts
,
or
that
position
,
which
parts
variously
figurated
obtain
and
hold
among
themselves
;
and
Motion
,
or
the
change
of
situation
in
the
whole
,
or
parts
composing
the
whole
:
to
which
may
be
superadded
Substance
,
Duration
,
and
Number
.
But
as
for
other
things
,
as
Light
,
Sounds
,
Odors
,
Sapors
,
Heat
,
Cold
,
and
other
tactile
qualities
;
these
fall
not
under
the
comprehension
of
my
thoughts
,
but
darkly
and
with
as
much
obscurity
as
confusion
:
insomuch
that
when
I
have
summ'd
up
all
I
know
of
them
,
it
amounts
to
no
more
then
this
;
that
I
am
even
ignorant
whether
they
be
true
or
false
,
(
i.
e.
)
whether
such
Ideas
,
as
I
conceive
of
them
,
be
the
Ideas
of
things
really
existent
,
or
of
Non-entities
.
For
though
I
have
faithfully
observed
,
that
Falsity
,
properly
and
most
emphatically
so
called
,
or
Formal
falsity
,
can
be
no
where
found
in
the
world
,
but
in
our
judgments
,
or
determinations
:
yet
is
there
another
Material
falsity
in
our
Ideas
,
when
they
represent
a
Non-entity
for
a
real
Entity
,
a
nothing
in
stead
of
a
something
.
Thus
,
to
exemplifie
,
the
representations
which
I
have
of
Heat
and
Cold
appear
so
narrow
,
dim
,
and
confused
;
that
my
most
intense
and
acute
speculations
cannot
acquire
from
them
any
plenary
and
stable
satisfaction
,
Whether
cold
be
only
a
privation
of
Heat
,
or
Heat
no
more
but
the
privation
of
Cold
;
Whether
both
be
real
and
positive
qualities
,
or
neither
?
and
since
there
can
be
no
Ideas
,
but
as
of
real
entities
;
in
regard
it
is
a
truth
apparent
,
that
cold
is
nothing
else
but
a
privation
of
heat
,
that
same
Idea
,
which
exhibi●s
cold
as
something
real
and
positive
,
may
justly
be
reputed
false
:
and
so
likewise
may
others
of
the
same
series
.
To
such
Ideas
therefore
it
is
not
necessary
,
that
I
assigne
any
other
original
besides
my self
;
for
since
they
may
be
materially
false
,
(
i.
e.
)
represent
nothing
under
the
disguise
of
something
:
it
is
declared
unto
me
by
the
Light
of
Nature
,
that
they
proceed
from
nothing
,
(
i.
e.
)
that
no
other
reason
can
be
given
,
why
they
are
in
me
,
but
only
this
;
that
something
is
wanting
to
my
nature
,
which
is
requisite
to
make
it
absolutely
perfect
and
compleat
:
and
if
they
were
true
,
yet
in
respect
they
exhibit
so
litle
of
reality
,
that
I
cannot
,
in
the
most
abstracted
contemplation
,
clearly
distinguish
that
litle
from
nothing
;
I
see
no
reason
,
why
they
may
not
worthily
be
counted
the
Minervas
of
my
own
brain
,
or
the
productions
of
my
own
thoughts
.
Now
as
concerning
those
things
,
which
are
clear
and
distinct
in
the
Ideas
of
Corporeal
Natures
;
I
have
discovered
,
that
some
of
them
also
be
derived
from
the
Idea
of
my self
:
such
are
Substance
,
Duration
,
Number
,
&c.
of
the
same
classis
.
For
when
I
consider
a
stone
to
be
a
substance
,
or
an
entity
constituted
in
a
capacity
of
subsisting
per
se
;
and
at
the
same
time
consider
my self
also
to
be
a
substance
(
although
I
conceive
my self
to
be
Res
cogitans
,
a
thinking
ens
,
and
look
not
upon
my self
as
Res
extensa
,
a
quantative
or
extensive
;
but
upon
a
stone
,
as
Res
extensa
,
and
not
cogitans
,
and
that
therefore
there
must
be
a
great
dissimilitude
between
these
two
conceptions
:
yet
they
seem
to
be
reconciled
and
shake
hands
in
termino
substantialitatis
)
and
also
when
I
consider
,
that
I
now
am
,
and
formerly
have
been
;
and
when
I
have
various
cogitations
,
whose
number
I
comprehend
:
I
then
acquire
the
Ideas
of
Duration
and
Number
,
which
I
can
after
transfer
and
apply
to
what
other
things
I
please
.
But
for
the
residue
of
particular
things
,
whereof
the
Ideas
of
Corporeal
Natures
are
composed
:
as
Extension
,
Figure
,
Situation
,
and
Motion
:
these
have
not
their
residence
in
me
(
since
I
am
nothing
else
,
in
propriety
of
essence
,
but
Res
cogitans
)
formaliter
:
and
yet
,
in
relation
that
they
are
only
certain
Modi
substantiae
,
modificated
substance
,
and
I
also
am
a
substance
;
they
seem
to
be
comprehended
in
me
eminenter
,
by
way
of
transcendency
.
And
so
there
remains
unexamined
only
the
Idea
of
God
;
in
which
I
am
to
consider
,
whether
it
include
any
thing
,
which
cannot
be
derivative
from
my self
.
By
the
name
God
,
I
understand
a
certain
substance
,
infinite
,
independent
,
omnipotent
,
omniscient
,
from
which
as
well
my
own
,
as
all
other
dependent
natures
were
derived
;
by
whose
incomprehensible
Wisdome
,
Power
,
and
Goodness
,
the
universe
was
created
,
according
to
the
admirable
Idea
formed
in
his
own
eternall
intellect
;
and
is
constantly
conserved
in
the
same
perfect
order
,
and
exquisite
harmony
,
which
in
the
beginning
he
was
pleased
to
institute
.
Now
so
divine
,
excellent
,
and
perfect
are
all
these
Attributes
,
that
when
with
deep
,
yet
humble
and
reverentiall
thoughts
I
contemplate
them
,
either
conjunctively
,
or
distinctly
,
I
become
fully
informed
,
that
they
are
too
great
and
noble
,
to
be
derived
from
so
mean
,
frail
,
and
imperfect
a
being
as
my self
:
and
upon
this
firm
foundation
I
erect
to
my self
this
verity
;
That
God
doth
exist
.
For
though
the
Idea
of
a
substance
be
included
in
me
for
this
cause
,
that
I
am
a
substance
:
yet
it
doth
not
necessarily
follow
,
that
therefore
I
can
have
the
Idea
of
an
infinite
substance
,
since
I
am
my self
but
finite
,
unless
that
Idea
first
proceed
from
some
substance
really
infinite
.
Nor
am
I
obliged
to
think
,
that
I
doe
not
conceive
an
infinite
,
by
a
true
Idea
,
●ut
,
as
most
schoolmen
will
have
it
,
by
the
Negation
of
a
finite
,
as
I
understand
Rest
and
Darkness
by
the
negation
of
Motion
and
Light
:
for
,
on
the
contrarie
,
I
perspicuously
understand
,
that
there
is
more
of
Reality
in
an
infinite
substance
,
then
in
a
finite
;
and
by
consequence
that
the
perception
of
an
infinite
essence
,
the
Deity
,
is
elder
then
,
and
so
precedent
unto
the
perception
of
a
finite
essence
,
my self
.
For
I
demand
of
the
whole
world
,
by
what
means
possible
I
should
come
to
understand
,
that
I
doubt
,
desire
,
&c.
(
i.
e.
)
that
something
is
wanting
to
my
nature
,
which
I
finde
requisite
to
make
it
perfect
;
if
there
were
in
me
no
Idea
of
a
more
perfect
being
,
by
comparing
whose
perfections
to
my
own
deficiencies
,
I
am
brought
to
an
assured
knowledge
of
the
imperfection
,
and
so
the
subordination
and
dependence
of
my
own
being
.
Nor
can
it
be
objected
that
the
Idea
which
I
conceive
of
God
is
materially
false
,
and
therefore
possible
to
be
desumed
from
nothing
,
as
those
Ideas
of
Heat
and
Cold
formerly
examined
:
for
on
the
contrary
,
in
this
interest
,
that
t
is
transcendently
clear
and
distinct
,
and
comprehends
more
of
objective
reality
,
then
any
other
Idea
,
which
the
minde
of
man
can
either
conceive
,
or
create
;
no
one
is
more
true
per
se
,
nor
in
which
less
suspicion
of
falshood
can
be
detected
.
This
Idea
,
I
say
,
of
the
supreme
Being
,
perfect
and
infinite
,
is
most
true
;
for
though
it
might
be
imagined
possible
,
that
there
is
no
such
entity
existent
,
as
my
Idea
represents
:
yet
cannot
it
be
imagined
,
that
the
Idea
of
this
Ens
summum
can
exhibit
unto
me
nothing
real
,
as
may
the
Ideas
of
Heat
,
Cold
,
&c.
Moreover
,
I
am
confirmed
,
that
this
Idea
of
God
,
is
of
all
others
the
most
clear
and
distinct
;
for
whatever
of
reality
,
verity
and
perfection
,
I
clearly
and
distinctly
perceive
in
all
other
Ideas
,
is
radically
concentred
in
this
one
,
as
in
the
Archtype
,
or
universal
fountain
.
Nor
can
this
my
beleif
be
staggered
by
this
weak
objection
,
that
I
cannot
comprehend
an
infinite
,
or
that
,
besides
these
Attributes
mentioned
in
the
description
of
this
superexcellent
Idea
,
there
are
myriads
of
other
Excellencies
in
God
,
which
are
too
resplendent
and
remote
to
be
gazed
upon
by
the
weak
and
purblind
eye
of
mans
understanding
,
and
too
numerous
to
fall
under
the
short
Arithmetick
of
reason
,
much
less
to
be
epitomized
or
decyphered
in
the
unequall
landskip
of
my
cogitations
:
for
I
know
full
well
,
that
it
is
of
the
nature
of
an
Infinite
,
not
to
be
comprehended
by
me
,
that
am
finite
;
that
it
is
sufficient
for
me
to
understand
only
so
much
,
and
to
judge
all
those
things
,
which
I
perceive
to
contain
,
or
import
any
perfection
,
and
perchance
innumerable
other
dignities
,
of
which
I
am
yet
ignorant
,
to
be
in
God
either
formally
,
or
eminently
.
So
the
Idea
,
which
I
conceive
of
him
,
is
of
all
others
,
to
which
my
intellect
can
extend
its
power
of
apprehension
,
the
most
perspicuous
and
distinct
.
Notwithstanding
,
that
I
may
leave
no
doubt
to
eclipse
the
splendor
of
Light
of
Nature
;
that
not
one
of
those
illations
can
stand
.
For
,
first
,
though
it
be
true
,
that
my
knowledge
may
by
degrees
be
very
much
multiplyed
;
and
that
many
things
are
in
potentia
in
me
,
which
are
not
yet
awaked
into
their
proper
operations
:
yet
not
one
of
all
those
properly
belong
to
the
Idea
of
God
,
in
which
there
is
nothing
at
all
Potential
;
for
this
very
condition
,
to
be
capable
of
augmentation
by
degrees
,
is
an
undeniable
argument
of
imperfection
.
Secondly
,
though
my
cognition
should
be
more
and
more
augmented
;
nevertheless
I
understand
,
that
it
could
never
be
actually
infinite
,
because
it
could
never
be
raised
to
such
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
zenith
,
as
to
be
above
all
possibility
of
farther
access
:
but
my
Idea
of
the
divine
nature
represents
him
actually
infinite
,
so
that
nothing
is
wanting
,
nothing
can
be
added
to
the
perfection
of
his
nature
.
And
lastly
,
I
perceive
that
the
objective
esse
of
an
Idea
cannot
be
produced
by
a
bare
potential
esse
,
which
(
to
speak
like
a
metaphysician
,
and
properly
)
is
a
meer
nothing
:
but
only
by
an
Actual
,
or
Formal
.
Now
albeit
there
is
not
one
among
all
these
notions
,
which
to
my
retired
and
circumspect
consideration
,
doth
nor
appear
a
most
serene
,
noble
,
and
illustrious
truth
,
demonstrable
by
the
light
of
Nature
:
yet
since
,
when
with
more
loose
and
unattentive
thoughts
I
examine
them
,
and
when
the
grosser
images
of
corporeal
and
sensible
natures
benight
the
opticks
of
my
reason
;
I
cannot
so
easily
make
it
out
,
why
the
Idea
of
a
being
more
noble
and
perfect
then
my
own
,
must
of
necessity
proceed
from
some
such
other
being
,
which
is
really
more
perfect
;
for
this
respect
,
I
say
,
I
lead
on
my
mind
to
a
further
enquiry
,
viz.
Whether
or
no
I
,
who
have
this
Idea
,
could
have
an
existence
,
if
there
were
no
such
Ens
as
my
Idea
adumbrates
,
really
existent
?
To
particular
;
from
what
original
should
my
being
descend
?
either
from
my selfe
,
or
my
Parents
,
or
some
other
essences
of
perfection
infinitely
inferior
to
that
of
God
;
for
no
phansie
can
be
so
wild
,
as
to
feigne
any
thing
more
perfect
then
,
nay
not
equally
perfect
with
him
.
Now
had
I
received
my
being
from
my selfe
,
undoubtedly
I
should
not
then
have
been
subject
to
those
frailties
of
Dubitation
and
Desideration
,
nor
would
any
thing
have
been
wanting
to
my
nature
:
for
at
the
same
instant
,
when
I
gave
to
my self
a
being
,
assuredly
I
should
have
given
unto
my self
also
all
those
perfections
,
whereof
I
have
the
Idea
in
my
mind
,
and
so
I
my self
should
have
been
God
.
Nor
am
I
bound
to
conceive
,
that
those
excellencies
,
wanting
to
the
accomplishment
of
my
nature
,
can
be
more
difficult
to
acquire
,
then
those
graduall
abilities
,
of
which
I
am
already
master
:
for
on
the
contrary
,
t
is
manifest
,
that
it
must
import
infinitely
more
of
difficulty
for
me
to
have
had
a
being
,
(
i.
e.
)
for
a
Cogitant
something
to
be
deduced
from
nothing
,
then
for
me
being
once
constituted
in
a
Capacity
,
to
attain
to
the
cognition
of
many
things
,
whereof
I
am
now
actually
ignorant
,
which
can
be
esteemed
no
more
but
the
Accidents
of
that
substance
.
And
assuredly
,
had
I
borrowed
the
greater
,
my
substantiality
,
from
my
own
stock
of
power
;
I
should
not
have
denied
unto
my self
the
less
,
those
Accumulations
,
or
accidentall
additions
,
nor
any
other
of
those
divine
accomplishments
,
which
I
understand
to
be
included
in
the
Idea
of
God
:
why
?
because
no
one
of
those
seem
more
difficult
to
be
acquired
;
and
if
any
were
more
difficult
for
me
to
aspire
unto
,
t
is
more
then
probable
I
should
understand
that
difficulty
,
if
I
had
those
Faculties
,
of
which
my
nature
stands
possessed
,
from
my
own
donation
,
in
respect
I
should
find
my
power
to
be
terminated
in
them
.
Nor
doe
I
evade
the
convictive
rigor
of
these
reasons
,
if
I
adventure
on
this
supposition
;
that
I
have
been
ever
heretofore
,
as
I
now
am
:
as
if
the
induction
of
this
hypothesis
would
be
,
that
therefore
I
am
to
trace
the
genealogy
of
my
essence
no
higher
then
my self
,
or
seek
out
no
other
cause
of
my
Existence
;
for
in
respect
that
all
time
may
be
divided
into
innumerable
parts
,
each
whereof
hath
no
necessary
dependence
on
the
rest
,
either
precedent
,
or
subsequent
;
from
hence
,
that
I
have
formerly
been
,
is
no
valid
consequence
that
therefore
I
must
now
be
,
unlesse
some
other
cause
be
admitted
,
which
dothfreshly
create
me
in
each
of
those
particles
,
or
atoms
of
time
,
and
particularly
in
this
instant
moment
,
(
i.
e.
)
doth
constantly
conserve
me
in
being
.
For
manifest
it
must
be
to
any
that
looks
attentively
into
the
nature
of
Duration
;
that
to
the
Conservation
of
any
thing
through
all
those
several
minutes
,
in
which
its
existence
endureth
,
is
required
no
less
then
the
same
power
and
act
,
which
is
necessary
to
the
Creation
of
the
same
thing
anew
,
if
it
were
not
already
existent
:
and
consequently
,
that
the
act
of
Conservation
doth
not
at
all
,
but
in
the
cloudy
reason
of
man
,
differ
from
the
act
of
Creation
.
These
things
thus
stated
,
I
am
concerned
to
propose
to
my self
this
interrogation
;
Whether
there
be
any
power
inherent
in
my
nature
,
whereby
I
may
be
enabled
to
conserve
my self
the
same
in
the
future
that
I
am
now
in
the
present
?
for
since
I
am
nothing
but
a
meer
res
cogitans
(
for
here
I
precisely
regard
only
that
part
of
my self
,
which
is
properly
and
distinctly
a
Cogitant
substance
)
if
there
were
any
such
power
conservatory
radicated
in
my
essence
,
doubtless
I
should
be
conscious
of
it
;
but
I
am
convicted
,
there
is
none
such
,
and
therefore
from
this
one
evidence
,
that
I
cannot
maintain
or
perpetuate
my
own
being
,
for
the
shortest
moment
imaginable
:
I
judge
,
that
I
am
subordinate
unto
,
and
dependent
upon
some
other
Entity
distinct
from
my self
.
But
(
to
tolerate
any
doubt
in
this
my
meditation
,
in
order
to
the
exclusion
of
all
doubts
from
the
intended
result
or
conclusion
)
put
the
case
,
that
this
Entitie
,
to
whose
sufficiency
I
owe
my
Conservation
(
pardon
ò
!
thou
incomprehensible
Essence
,
thou
great
and
sole
Preserver
of
men
,
pardon
this
supposition
,
that
modestly
intends
only
the
clearer
demonstration
of
thy
Supremacy
)
is
not
God
;
and
that
I
deduce
my
production
from
my
Parents
,
or
some
other
cause
less
perfect
then
God
.
For
determination
;
t
is
an
Axiome
,
to
which
every
Sceptick
will
readily
condescend
,
Tantundem
ad
minimum
esse
debere
in
causa
,
quantum
est
in
effectu
,
there
must
be
so
much
at
least
in
the
cause
,
as
is
found
in
the
effect
:
and
therefore
since
I
am
res
cogitans
,
a
substance
thinking
,
and
having
a
certain
Idea
of
God
in
me
,
what
cause
soever
be
at
length
assigned
for
the
principle
or
fountain
of
my
being
,
that
cause
also
must
be
Ens
cogitans
,
and
must
possess
the
Idea
of
all
those
perfections
,
which
I
ascribe
unto
God
.
Now
of
that
cause
it
may
be
again
enquired
,
whether
it
were
derived
from
it self
,
or
from
some
other
Cause
;
for
if
from
it selfe
,
then
may
it
bee
naturally
collected
,
from
what
hath
preceded
in
this
disquisition
,
that
such
a
Cause
is
God
.
For
as
it
hath
the
power
(
or
act
)
of
self-existence
,
or
self-conservation
:
so
also
,
undoubtedly
hath
it
the
ability
of
actually
possessing
all
such
perfections
,
the
Idea
whereof
it
comprehends
in
it self
,
(
i.
e.
)
all
such
accomplishments
,
as
I
conceive
to
be
concentred
in
God
.
But
if
from
some
other
cause
;
then
I
repeat
my
question
again
first
Cause
,
or
highest
linke
in
the
chain
:
which
also
will
be
God
.
For
no
melancholy
can
be
so
absurd
,
as
to
dream
of
a
progress
in
infinitum
in
the
series
of
Causes
;
especially
,
since
I
doe
not
here
intend
that
Cause
only
,
which
did
in
time
past
produce
me
,
but
principally
that
,
which
doth
conserve
me
in
the
present
.
Nor
can
it
be
imagined
,
that
a
plurality
of
Causes
met
,
concurred
,
and
conspired
to
the
making
up
of
my
nature
,
and
that
from
one
cause
I
inherited
the
Idea
of
one
of
the
perfections
which
I
attribute
to
God
;
from
a
second
the
Idea
of
another
;
from
a
third
,
the
Idea
of
another
,
&c.
so
that
all
those
perfections
may
▪
indeed
▪
be
found
severally
in
the
distinct
and
scattered
peices
of
the
Universe
,
but
no
where
conjoyned
and
amassed
together
in
one
single
Essence
,
which
might
be
God
.
For
on
the
contrary
,
the
Vnity
,
Simplicity
,
Inseparability
,
or
Identity
of
all
those
excellencies
in
God
,
is
one
of
the
chiefest
of
those
perfections
,
which
I
understand
to
be
in
him
:
nor
,
assuredly
,
could
the
Idea
of
the
Vnity
of
all
those
his
Perfections
be
placed
in
me
by
any
other
cause
,
from
whom
I
could
not
acquire
the
Ideas
of
other
perfections
also
;
nor
could
he
have
effected
,
that
I
should
understand
them
conjoyned
and
married
together
by
an
indissoluble
union
:
unless
he
had
also
effected
,
that
I
should
know
what
they
are
,
in
their
distinction
.
To
expunge
the
last
scruple
,
and
so
render
this
demonstration
of
the
Existence
of
God
,
fair
and
immaculate
;
have
not
my
Supreme
nature
really
existent
,
in
which
all
those
Attributes
are
Formally
inherent
,
and
coessential
?
By
no
means
.
For
though
I
may
,
in
some
latitude
,
allow
my
Parents
to
be
the
causes
of
my
generation
;
yet
cannot
I
think
them
to
be
the
cause
of
my
Conservation
,
since
they
cannot
conserve
themselves
:
nor
have
they
made
me
what
I
am
,
(
i.
e.
)
constituted
me
to
be
Res
cogitans
,
an
Entitie
whose
nature
is
to
think
;
but
onely
as
subordinate
and
instrumental
causes
,
have
contributed
certain
requisite
dispositions
,
or
qualifications
to
that
matter
,
in
which
I
understand
my self
,
(
i.
e.
)
my
mind
or
rational
soul
(
which
in
this
discourse
,
I
constantly
take
for
the
whole
of
my self
)
to
be
enshrined
.
And
upon
the
credit
of
this
consideration
,
there
can
be
no
difficulty
taken
up
to
countermand
the
certitude
of
my
assertion
;
but
I
may
safely
conclude
:
that
from
this
position
,
I
am
existent
,
and
my
minde
contains
a
certain
Idea
of
a
most
perfect
being
,
(
i.
e.
)
of
God
;
it
is
most
genuinly
and
most
evidently
demonstrated
,
that
God
is
also
Existent
.
Having
sufficiently
assured
my self
,
that
this
Idea
,
which
I
have
of
the
Supreme
Being
,
or
most
and
only
perfect
Ens
,
is
too
excellent
other
Causes
,
which
import
not
so
much
of
Reality
Formal
and
Eminent
,
as
the
Idea
imports
of
objective
:
it
remains
only
,
that
I
explore
how
and
when
I
received
this
Idea
from
God
.
For
I
never
drew
it
in
through
the
windowes
of
my
senses
;
nor
was
it
ever
obtruded
upon
me
without
either
my
expectation
,
or
notice
,
as
frequently
the
Ideas
of
sensible
objects
are
,
when
those
objects
offer
themselves
to
the
external
organs
of
the
senses
;
nor
was
it
ever
modelled
,
or
coyned
by
me
,
in
the
laboratory
of
my
Imagination
,
since
it
is
not
in
my
power
either
to
detract
any
thing
from
,
or
superadd
any
thing
unto
it
:
Wherefore
it
must
be
primitively
implanted
in
,
and
congenial
to
my
very
Essence
,
no
otherwise
then
as
the
Idea
of
my self
is
implanted
,
or
essentially
impressed
upon
my self
.
And
surely
,
to
a
sober
and
well
ordered
consideration
,
it
can
seem
no
wonder
,
that
God
,
when
he
was
pleased
to
create
me
,
hath
imprinted
this
Idea
of
himself
upon
my
Soul
,
that
it
might
remain
as
an
indelible
Mark
or
Signature
;
whereupon
when
I
reflect
my
cogitations
,
I
should
instantly
know
and
acknowledge
my self
to
be
the
work
of
his
almighty
hand
.
Nor
is
it
necessary
,
that
this
Mark
or
Impress
should
be
a
thing
plainly
distinct
from
the
work
it self
,
from
my
Essence
;
but
upon
this
one
ground
,
that
God
hath
created
me
;
t
is
very
credible
;
that
he
created
me
,
in
some
degree
,
or
respect
,
after
the
Similitude
and
image
of
himself
,
and
that
this
Similitude
,
wherein
the
Idea
of
God
is
included
,
may
be
understood
by
me
,
by
the
operation
or
information
of
the
same
Faculty
,
by
which
I
am
impower'd
to
understand
my self
:
(
i.
e.
)
that
when
I
convert
the
eye
of
my
Soul
,
my
reason
,
inwards
upon
my self
;
I
doe
not
only
clearly
perceive
my self
to
be
an
Entity
incompleat
,
dependent
on
some
Superior
principle
,
and
indefinitely
aspiring
●o
greater
and
better
things
:
but
at
the
same
instant
,
I
understand
also
that
Superior
Principle
,
upon
which
I
depend
,
to
possess
all
those
greater
accomplishments
,
not
indefinitely
and
in
potentia
only
,
but
even
infinitely
and
actually
,
and
so
to
be
God
.
And
so
all
the
nerves
of
the
Argument
may
be
twisted
together
(
i.
e.
)
having
the
Idea
of
God
imprinted
upon
my
mind
,
unless
God
also
did
really
exist
:
that
very
God
,
I
mean
,
whose
Idea
is
in
me
,
(
i.
e.
)
an
infinite
essence
actually
possessing
all
perfections
,
which
though
I
cannot
comprehend
,
yet
in
some
degree
I
can
,
with
humility
and
veneration
,
speculate
,
through
the
perspective
of
profound
and
abstracted
Cogitation
.
SECT.
III.
NOw
in
consideration
that
many
of
those
Metaphysical
Terms
,
and
singular
expressions
,
which
I
have
been
forced
to
make
use
of
in
the
precedent
demonstration
of
the
Existence
of
God
,
may
be
conceived
either
too
difficult
for
the
unriper
sort
of
heads
,
or
at
least
ambiguous
,
and
therefore
subject
to
perversion
,
as
not
being
sufficiently
adequate
and
restrained
to
those
notions
,
to
which
I
have
applied
them
;
I
have
thought
it
requisite
to
subjoyn
the
particular
Explanation
,
or
proper
definition
of
each
,
that
I
could
beleive
subject
to
obscurity
,
or
exception
.
In
the
word
Cogitation
,
I
comprehend
whatsoever
is
so
contained
in
us
,
that
we
are
immediately
conscious
thereof
.
Thus
all
●y
an
Idea
,
I
understand
that
forme
of
any
Cogitation
,
by
the
immediate
perception
whereof
I
come
to
be
fully
conscious
Phansy
corporeal
,
i.
e.
in
any
parcel
of
my
brain
;
but
only
as
they
serve
,
as
certain
characters
,
to
informe
my
minde
,
when
converted
upon
that
part
of
my
brain
,
where
my
phansie
is
seated
.
By
the
objective
reality
of
an
Idea
,
I
intend
the
Entity
of
that
thing
represented
by
that
Idea
.
And
according
to
the
same
intention
,
Perfection
objective
,
or
Artisice
objective
,
&c.
For
whatever
things
we
perceive
as
in
the
objects
of
Ideas
,
the
same
things
in
every
particular
are
objectively
included
in
the
Ideas
of
those
objects
.
The
same
things
are
said
to
be
Formally
in
the
objects
of
Ideas
,
A
Substance
signifies
any
thing
wherein
,
as
in
subjecto
,
is
immediately
Aristotle
,
Non-ent
is
non
sunt
Accidentia
.
By
the
terme
Mens
,
the
Mind
,
I
import
a
substance
,
whose
prime
Attribute
is
Cogitation
;
for
in
this
place
I
speak
rather
of
By
a
Body
is
implied
that
Substance
which
is
the
immediate
extension
local
,
and
other
accidents
,
which
presuppose
extension
,
as
Figure
,
Situation
,
local
Motion
,
&c.
Two
substances
are
said
to
be
really
distinguish't
,
when
each
That
substance
,
which
we
understand
to
be
supremely
perfect
,
and
wherein
we
perceive
no
defect
,
or
limitation
of
perfection
SECT.
IV.
THe
Achilles
,
or
most
potent
objection
,
which
not
only
the
Infinite
,
quatenus
an
Infinite
:
and
the
feirce
Militia
of
the
Pulpit
;
but
even
such
more
temperate
heads
,
as
have
not
been
refined
to
a
height
sufficient
to
admit
the
tincture
of
abstracted
and
immaterial
notions
,
may
send
to
encounter
my
Assertion
,
That
I
have
a
clear
,
distinct
,
and
true
Idea
of
God
in
my
mind
,
is
this
:
Infinitum
,
quà
infinitum
,
est
ignotum
,
that
God
being
infinite
,
and
therefore
incomprehensible
,
t
is
impossible
for
man
,
while
his
intellect
is
muffled
up
in
flesh
,
to
have
a
clear
and
distinct
Idea
of
his
Being
.
To
instance
in
a
thing
,
betwixt
which
and
the
infinity
of
God
is
a
vast
disparity
;
let
the
most
Geometrical
wit
in
the
World
think
with
the
most
serious
,
midnight
and
fixt
attention
,
upon
a
Chiliagon
,
or
figure
with
a
1000
Angles
:
yet
shall
he
acquire
in
his
mind
,
but
a
dark
and
confused
representation
or
modell
thereof
,
and
cannot
distinctly
either
adumbrate
or
conceive
that
chiliagonicall
figure
;
because
he
doth
not
particularly
and
totally
speculate
each
one
of
the
1000
sides
,
or
lateral
lines
,
of
which
it
doth
consist
.
And
if
so
,
well
may
it
be
doubted
,
how
I
can
conceive
the
Idea
of
an
Infinite
,
distinctly
and
without
confusion
;
when
I
cannot
exalt
my
thoughts
to
survey
all
those
innumerable
perfections
,
which
meet
together
to
the
constitution
of
its
infinity
.
This
doubt
I
must
welcome
,
and
honour
,
as
the
laudable
An
Infinite
,
quatenus
an
infinite
,
can
,
in
troth
,
by
no
means
Again
,
I
put
a
difference
between
the
Formal
Reason
,
or
Insinity
Negation
,
viz.
from
hence
,
that
we
can
discover
no
limitation
in
the
thing
:
but
as
for
the
subject
of
this
infinity
,
or
infinite
thing
,
we
understand
it
Positively
,
but
not
adequately
(
i.
e.
)
we
doe
not
comprehend
all
that
is
intelligible
in
that
thing
.
Thus
when
we
cast
our
eyes
upon
the
Sea
,
though
our
sight
cannot
extend
to
all
and
every
part
thereof
,
nor
measure
every
inch
of
its
immense
vastity
;
yet
may
we
be
properly
said
to
behold
the
sea
.
And
if
we
look
upon
it
at
a
great
distance
,
so
that
our
eyes
seem
to
take
it
in
all
at
once
,
we
doe
not
see
it
but
dimly
and
confusedly
,
as
it
were
in
a
thin
,
blew
landskip
;
as
also
we
doe
not
imagine
a
Chiliagon
but
obscurely
and
in
fractures
,
when
we
comprehend
all
the
lateral
lines
thereof
at
once
:
yet
if
we
approach
the
sea
at
a
very
vicine
distance
,
and
earnestly
fixe
our
eyes
upon
any
one
part
thereof
,
such
a
vision
may
be
clear
and
distinct
,
as
also
may
the
imagination
of
a
Chiliagon
,
if
our
Phansie
extend
to
no
more
,
then
one
or
two
of
the
sides
thereof
at
once
.
By
the
same
reason
,
that
God
cannot
be
comprehended
by
the
narrow
mind
of
man
,
I
willingly
grant
with
all
the
school-men
;
nor
can
he
be
distinctly
understood
by
those
,
who
unadvisedly
endevour
to
comprehend
him
all
at
once
,
and
as
it
were
to
gaze
upon
him
a
far
off
;
in
which
laudable
sense
,
the
most
subtile
Dr
Thom.
Aquin.
affirmed
,
Cognoscere
Deum
esse
in
aliquo
communi
,
sub
quadam
confusione
,
in
quantum
scilicet
Deus
est
hominis
beatitudo
,
id
naturaliter
nobis
insertum
est
,
that
the
cognition
of
the
Being
of
God
,
is
implanted
in
our
minds
,
under
a
certain
confusion
,
or
cloudy
representation
▪
but
whoever
,
with
a
praevious
awe
,
and
becoming
reverence
,
shall
endevour
to
single
out
his
perfections
,
contemplate
each
successively
,
not
so
much
to
comprehend
them
,
as
to
be
comprehended
by
them
,
and
imploy
all
the
nerves
of
their
intellect
(
sequestred
from
the
contagion
of
sensibility
and
Corporeity
)
in
the
long
and
wary
speculation
of
them
:
such
happy
persons
shall
assuredly
find
in
him
more
satisfactory
,
ample
,
and
easie
matter
of
clear
and
distinct
cognition
,
then
in
all
the
world
beside
.
Thirdly
,
I
discriminate
an
Intellection
Adequate
,
from
an
Intellection
Gradual
,
or
conforme
to
the
slender
capacity
of
man
.
in
terminis
;
since
the
Idea
of
an
infinite
,
if
true
,
cannot
be
comprehended
,
Incomprehensibility
being
the
formal
attribute
of
an
infinite
;
and
yet
nevertheless
it
is
evident
,
that
the
Idea
,
which
we
have
of
an
infinite
,
doth
resemble
not
only
some
one
particular
part
,
but
even
really
and
truly
the
whole
thereof
,
eo
modo
,
quo
repraesentari
debet
per
humanam
ideam
,
though
doubtless
a
far
more
accurate
and
distinct
,
(
i.
e.
)
perfect
Idea
may
be
allowed
to
be
in
the
more
luminous
and
clear
intellect
of
God
,
of
Angels
,
or
other
natures
more
intelligent
then
man
.
Thus
we
doubt
not
,
but
a
Clown
,
who
never
heard
of
Euclid
,
or
learned
one
Axiome
in
Geometry
,
may
notwithstanding
have
in
his
mind
the
Idea
of
a
whole
Triangle
,
when
he
is
once
instructed
,
that
a
Triangle
is
a
Figure
comprehended
in
three
lines
,
though
he
remain
ignorant
of
many
other
things
,
which
a
learned
Geometrician
knowes
intelligible
in
that
Figure
,
and
insatiately
speculates
in
the
Idea
thereof
:
for
,
as
to
understand
a
figure
included
in
three
lines
,
is
sufficient
to
acquire
the
Idea
of
a
whole
Triangle
;
so
also
to
understand
a
thing
not
to
be
comprehended
or
terminated
by
any
limits
or
ends
,
is
sufficient
to
the
acquisition
of
a
true
and
entire
Idea
of
the
whole
infinite
.
This
Idea
you
have
of
God
,
is
no
more
then
Ens
rationis
,
a
Ens
rationis
hath
a
double
signification
;
(
1.
)
it
imports
a
meer
abstracted
Notion
,
devoid
of
all
reality
,
or
a
pure
Non-entity
;
(
2.
)
it
signifies
every
operation
of
the
intellect
,
or
,
more
plainly
,
Ens
a
ratione
profectum
:
in
which
acceptation
,
the
whole
World
may
be
properly
styled
Ens
rationis
divinae
,
or
an
entity
created
by
a
simple
and
pure
act
of
the
divine
intellect
.
Now
in
this
last
sense
only
can
I
allow
that
transcendent
Idea
of
God
to
be
Ens
rationis
,
a
clear
and
distinct
representation
of
the
most
perfect
Being
,
engraven
by
his
own
finger
upon
my
understanding
:
and
to
that
unprevaricate
judgment
,
that
shall
maturely
perpend
the
contents
,
and
logical
connexion
of
our
precedent
meditation
,
it
will
plainly
appear
,
that
we
intend
such
a
Perfection
,
or
reality
objective
in
this
Idea
,
which
(
no
less
then
that
Artifice
objective
,
which
is
in
the
Idea
of
any
engine
most
ingeniously
fabricated
)
requires
a
Cause
,
wherein
all
that
is
really
and
formally
contained
,
which
is
included
in
the
Idea
only
objectively
,
and
at
second
hand
,
or
by
reflexion
.
Though
we
grant
your
Thesis
,
that
this
Idea
hath
more
of
Perfection
,
or
objective
reality
,
then
your
Mind
:
yet
cannot
Vitality
:
Ergo
,
&c.
My
Inference
is
founded
on
the
rock
of
reason
,
and
therefore
Adequate
Causes
of
Insects
,
or
Animals
whose
produ●●ion
is
spontaneous
and
without
other
seminalitie
,
then
that
analogous
sperme
of
corruption
;
and
it
sounds
discordant
in
the
harmonious
ears
of
logick
for
any
man
,
only
because
he
is
ignorant
of
any
other
Cause
that
may
conduce
to
the
genera●ion
of
an
insect
,
(
i.
e.
)
hath
so
many
degrees
of
perfection
,
as
as
an
Insect
hath
,
therefore
to
stagger
the
truth
of
an
Axiome
ratified
by
the
Light
of
Nature
.
For
,
Quod
nihil
sit
in
effectu
,
quod
non
vel
simili
,
vel
eminentiori
aliquo
modo
praeextiterit
in
causa
,
is
a
First
notion
,
at
which
no
man
can
quarel
▪
but
he
must
implicitely
abjure
his
own
reason
:
nor
doth
the
ancient
and
vulgar
maxime
,
à
nihilo
nihil
sieri
,
differ
from
it
,
but
only
in
terminis
;
because
if
it
be
conceded
,
that
any
thing
is
found
in
the
effect
,
which
cannot
be
found
in
its
cause
,
it
must
also
be
conceded
,
that
this
something
was
made
by
nothing
;
nor
am
I
convinced
why
nothing
may
not
be
the
cause
of
something
,
but
only
from
this
evidence
to
the
contrary
,
that
in
such
a
cause
there
would
not
be
the
same
,
nor
any
thing
equivalent
unto
that
,
which
is
in
the
effect
.
Secondly
,
that
my
Mind
cannot
be
the
Efficient
cause
of
this
transcendent
Idea
,
needs
neither
declarement
,
nor
support
,
other
then
this
canonical
position
;
that
whatsoever
reality
or
perfection
is
only
objectively
in
our
Ideas
,
must
be
either
formally
,
or
at
least
eminently
in
their
prototypes
,
or
originals
:
and
upon
this
one
pin
hangs
all
the
certification
,
or
assurance
,
that
any
man
can
have
of
the
real
existence
of
any
other
thing
in
the
world
(
the
supreme
Being
only
excepted
)
besides
himself
;
for
from
what
hint
could
we
have
suspected
,
that
such
or
such
things
are
existent
,
without
the
orb
of
our
own
nature
,
but
only
from
this
:
that
their
Idea
,
or
representations
have
been
conveyed
into
our
minds
,
by
the
organs
of
our
senses
?
And
that
we
have
a
certain
Idea
,
or
umbrage
of
the
most
potent
and
most
perfect
Being
;
as
also
,
that
the
Reality
objective
of
this
Idea
is
so
excellent
,
as
that
it
cannot
be
discovered
to
be
in
us
either
Formally
,
or
Eminently
:
will
be
so
clear
,
serene
,
and
orthodox
a
truth
,
as
to
be
sworne
to
by
any
,
who
with
thoughts
sufficiently
constant
and
attentive
(
for
it
is
a
chief
Postulate
,
or
requisite
condition
on
the
behalfe
of
any
man
,
that
intends
his
own
satisfact●on
in
this
abstruse
particular
,
ut
diu
multumque
in
natura
Ent
is
summe
perfecti
contemplanda
immoretur
)
shall
be
pleased
to
consort
their
meditations
with
mine
upon
this
excellent
and
most
necessary
subject
.
For
t
is
not
in
the
power
of
my
pen
to
obtrude
that
notion
upon
any
man
,
the
admission
and
retention
whereof
immediately
depend
upon
his
own
cogitation
;
I
mean
an
assurance
of
the
certitude
of
this
demonstration
,
when
he
is
resolved
not
to
be
divorced
from
that
uncomely
grandmother
of
Error
,
Prejudice
;
nor
to
open
the
ears
of
his
beleif
to
the
most
prevalent
charms
of
argument
,
or
taste
those
limpid
streams
,
which
slow
from
the
fount
of
all
our
knowledge
,
the
Light
of
Nature
.
Whereas
,
upon
a
profound
and
calme
consideration
of
all
,
and
Divine
Nature
,
doth
not
necessitate
the
existence
of
an
Entity
,
in
all
points
respondent
,
or
superior
thereto
:
because
of
the
possible
composing
such
an
Idea
,
out
of
our
collections
from
s●nsible
objects
:
and
the
ample
each
of
those
Attributes
enumerated
in
your
description
of
that
excellent
Idea
,
which
you
pretend
to
have
of
God
;
as
that
he
is
a
substance
,
infinite
,
independent
,
superlatively
both
intelligent
and
potent
by
which
your self
and
all
the
world
was
created
,
&c.
we
find
it
not
demonstratively
necessary
,
that
the
Idea
of
such
an
Ens
,
wherein
all
those
perfections
are
concentred
and
united
,
should
be
implanted
in
your
mind
immediately
by
that
Ens
:
we
conclude
that
it
may
be
framed
and
composed
of
your
several
Collections
from
other
external
objects
.
To
descend
to
particulars
.
(
1.
)
When
by
the
word
God
,
you
understand
a
Substance
;
Reason
,
not
any
Idea
,
assures
you
,
that
God
doth
exist
:
Substance
and
Existence
being
twins
,
that
cannot
live
but
conjoyned
hand
in
hand
.
(
2.
)
From
the
notion
Infinite
,
(
i.
e.
)
something
that
you
cannot
comprehend
nor
imagine
any
limits
,
or
extremes
therein
,
so
as
that
your
thoughts
can
ever
arrive
at
a
Ne
ul●ra
:
there
ariseth
unto
your
mind
an
Idea
not
of
an
Infinity
divine
;
but
of
the
termination
or
circumscription
of
your
finite
nature
.
(
3.
)
Independent
sounds
no
more
then
this
,
that
you
cannot
conceive
,
or
imagine
any
cause
or
original
of
God
:
from
whence
t
is
manifest
,
that
from
the
terme
Independent
,
you
can
collect
no
other
Idea
,
but
the
memory
of
your
own
Ideas
,
which
had
their
several
originations
at
such
and
such
times
,
and
therefore
are
dependent
▪
Wherefore
,
to
say
that
God
is
independent
,
is
nothing
more
then
that
God
is
in
the
number
of
those
things
,
of
which
you
can
imagine
no
original
,
or
Cause
:
as
also
,
to
say
that
God
is
infinite
,
is
all
one
,
in
the
import
,
with
this
,
that
God
is
in
the
catalogue
of
those
things
,
wherein
your
thoughts
can
discover
no
end
limitation
,
or
circumscription
.
And
thus
every
Idea
of
God
is
excluded
;
for
what
Idea
can
there
be
,
without
either
original
,
or
termination
?
(
4.
)
Superlatively
Intelligent
;
here
we
desire
to
be
informed
,
by
what
kind
of
Idea
you
understand
the
Intellection
of
God
?
(
5.
)
Most
potent
;
here
also
we
require
by
what
Idea
you
can
understand
potency
,
which
imports
things
in
futuro
only
,
and
therefore
not
existent
?
undoubtedly
we
ascend
to
the
cognition
of
power
,
by
the
steps
of
Memory
,
and
reflexion
upon
former
actions
,
progressing
by
the
conduct
of
Ratiocination
,
thus
;
thus
he
hath
done
,
ergo
he
had
power
thus
to
doe
,
ergo
being
still
the
same
,
he
hath
power
to
doe
the
like
again
in
the
future
.
Now
all
these
are
Ideas
,
which
may
be
extracted
from
external
objects
.
(
6.
)
Creator
of
all
things
;
we
can
pourtray
to
our selves
a
certain
resemblance
of
a
Creation
,
by
drawing
the
reflexions
of
those
things
we
have
seen
with
our
eyes
;
as
when
we
imagine
a
man
beginning
and
growing
as
it
were
from
a
point
to
that
figure
and
magnitude
,
which
he
hath
in
his
full
stature
or
virility
:
nor
are
we
perswaded
that
any
man
can
have
other
Idea
then
this
,
at
the
word
Creator
;
but
yet
that
we
can
imagine
the
world
to
be
created
,
is
no
obliging
argument
to
prove
the
creation
.
And
therefore
,
though
it
had
been
demonstrated
by
you
,
that
something
Infinite
,
Independent
,
&c.
doth
exist
;
yet
could
it
be
no
genuine
inference
,
that
therefore
a
Creator
doth
exist
;
unless
you
shall
adventure
to
undertake
the
justification
of
this
argument
;
something
is
existent
,
which
we
beleive
to
have
created
all
things
beside
it self
;
ergo
the
world
was
once
created
by
that
something
.
In
fine
,
when
you
affirme
that
the
Idea
of
God
,
as
also
of
your
own
Soul
,
is
implantate
in
and
congenial
to
your
Essence
,
we
desire
to
be
instructed
,
whether
the
souls
of
men
,
when
they
sleep
most
profoundly
and
without
dreams
,
exercise
their
faculty
of
Cogitation
;
or
more
plainly
,
whether
they
think
?
if
no
,
then
at
such
times
they
have
no
Ideas
:
and
therefore
no
Idea
can
be
innate
,
or
congenial
,
for
what
ever
is
innate
,
is
always
present
.
To
the
first
part
of
this
objection
I
answer
in
general
;
that
no
one
of
those
Attributes
,
which
belong
to
my
Idea
of
the
supreme
External
objects
,
as
from
an
original
,
or
primitive
exemplar
:
because
in
God
we
can
find
nothing
which
holds
any
analogy
,
or
similitude
to
those
things
that
are
in
Corporeal
Entities
;
but
whatsoever
we
contemplate
in
our
Ideas
that
is
dissimilar
or
disproportionate
to
corporeal
natures
,
that
must
proceed
not
from
them
but
from
the
cause
of
that
diversity
in
our
cogitation
.
And
here
I
demand
,
how
any
man
can
deduce
the
Idea
of
the
Intellection
of
God
from
corporeal
objects
?
but
what
kind
of
Idea
I
have
thereof
,
I
fully
explain
,
when
I
say
,
that
by
an
Idea
I
intimate
all
that
,
which
is
the
forme
of
any
perception
:
and
who
is
there
,
that
doth
not
perceive
(
the
Philosopher
calls
it
a
reflex
act
of
the
intellect
)
that
he
doth
understand
the
nature
of
this
or
that
object
,
upon
which
his
cogitations
is
acting
;
and
by
consequence
,
who
hath
not
an
Idea
of
his
own
Intellection
,
which
by
indefinite
extending
of
it
,
he
forms
to
an
Idea
of
the
divine
Intellection
,
and
so
of
all
other
of
his
Attributes
?
To
the
other
part
I
return
,
in
breif
;
that
whereas
I
have
made
use
of
the
Idea
of
God
,
which
is
impressed
upon
the
mind
of
man
,
as
an
invincible
argument
to
demonstrate
the
existence
of
God
;
and
that
in
this
Idea
so
immense
a
Potency
is
included
,
that
we
may
understand
it
to
be
repugnant
to
reason
,
if
God
doth
exist
,
that
any
thing
besides
him
in
the
world
can
exist
unless
it
be
created
by
him
,
and
dependent
upon
him
:
it
cannot
but
appear
a
direct
and
just
induction
,
that
the
whole
world
,
or
all
things
else
which
are
in
being
besides
God
,
were
created
by
him
.
To
untie
the
last
knot
concerning
the
eclipse
of
this
Idea
of
God
,
in
our
midnight
sleeps
,
when
all
our
Faculties
disappear
;
it
is
required
only
that
I
advertise
the
Reader
,
that
when
I
affirme
that
there
is
a
certain
Idea
of
God
innate
and
congenial
to
us
,
I
doe
not
mean
that
this
Idea
is
always
obversant
,
or
constantly
held
forth
to
the
eyes
of
our
mind
;
for
in
that
sense
no
Idea
can
be
innate
:
but
only
that
we
have
within
us
a
certain
Faculty
or
Power
istam
ideam
eliciendi
,
of
extracting
it
;
or
that
by
the
dignity
of
our
Essence
,
we
are
empower'd
to
speculate
that
Impress
or
Signature
of
the
Deity
,
when
we
convert
our
cogitations
attentively
upon
it
.
Though
we
should
applaud
your
superstructure
,
that
the
Idea
of
God
is
not
to
be
desumed
from
any
other
cause
but
himself
;
viz.
that
nothing
can
be
superadded
unto
,
nothing
detracted
from
that
Idea
.
And
toward
the
subversion
of
it
,
we
need
adferre
no
greater
an
engine
,
then
our
friendly
advice
,
that
you
would
consider
how
smal
a
garden-plot
of
science
,
well
manured
,
may
in
process
of
time
be
enlarged
into
a
spacious
campania
;
that
t
is
not
impossible
for
you
to
be
informed
,
either
by
men
more
learned
then
your self
,
or
by
the
extraordinary
revelation
of
Angels
,
or
some
other
communication
from
other
natures
more
intelligent
then
man
,
of
many
more
perfections
or
Attributes
in
God
,
then
you
have
hitherto
discovered
:
that
God
himself
may
be
pleased
,
by
the
irradiations
of
his
sacred
Spirit
,
so
to
illuminate
your
intellect
even
in
this
life
of
ignorance
,
as
to
afford
you
a
brightet
reflex
of
his
glories
,
and
so
augment
your
knowledge
of
his
excellencies
:
that
your
Soul
,
when
she
shall
have
the
dark
curtain
of
flesh
withdrawn
by
the
rough
hand
of
death
,
and
be
advanced
to
the
Beatifical
vision
;
shall
know
so
much
more
of
Divinity
,
then
what
you
can
apprehend
now
,
that
in
comparison
thereof
your
present
Idea
of
it
,
may
well
be
accompted
imperfect
,
and
therefore
capable
of
addition
:
that
in
your
infancy
you
perceived
no
such
Idea
at
all
;
at
least
it
was
not
so
accurate
and
perfect
as
at
this
day
,
when
it
hath
received
the
accesses
of
your
more
learned
speculations
:
in
short
,
that
as
you
have
not
attained
a
full
cognition
of
the
perfections
of
inferior
essences
,
nor
can
ever
hope
for
it
,
at
once
,
but
must
ascend
by
the
successive
gradations
of
new
discoveries
;
so
can
you
not
acquire
a
full
cognition
of
the
Perfections
of
the
supreme
Ens
,
at
once
,
but
may
have
your
Idea
of
him
made
more
and
more
perfect
every
day
,
by
new
additions
.
When
you
reprehend
this
tenent
of
mine
,
that
the
Idea
of
God
engraven
on
the
mind
of
man
,
is
uncapable
either
of
Addition
,
Essentias
rerum
esse
indivisibiles
.
For
an
Idea
represents
the
Essence
of
a
thing
;
to
which
,
if
ought
be
added
,
or
from
which
,
if
ought
be
substracted
,
instantly
it
becomes
the
Idea
of
another
thing
.
And
by
reason
of
their
ignorance
of
this
truth
,
the
Heathen
,
not
conceiving
aright
of
the
true
God
,
fell
into
the
wofull
delusion
of
framing
to
themselves
the
Ideas
of
false
ones
,
and
chiefly
that
of
Pandora
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
whom
all
the
endowments
,
or
excellencies
of
all
other
gods
were
concentred
.
But
when
once
we
have
conceived
the
Idea
of
the
true
God
,
however
more
and
more
perfections
may
be
revealed
unto
us
,
which
were
not
formerly
known
to
be
in
him
,
yet
neverthelesse
is
not
the
Idea
of
him
therefore
Augmented
,
but
onely
made
more
distinct
and
express
:
in
regard
all
those
Accomplishments
ought
to
be
comprised
in
the
same
Idea
first
conceived
,
insomuch
as
it
is
supposed
to
have
been
true
from
the
very
first
conception
.
Thus
the
Idea
of
a
Triangle
receives
no
inlargement
,
when
severall
proprieties
are
discovered
to
be
therein
,
which
were
at
first
unknown
.
Nor
is
our
Idea
of
the
Divine
Nature
formed
by
us
in
parcels
,
or
by
sensible
additions
,
out
of
the
various
perfections
or
endowments
of
the
Creatures
,
amassed
together
,
and
multiplyed
up
to
the
rate
of
supernaturall
:
but
springs
up
to
us
in
a
moment
,
perfect
and
entire
,
from
this
one
root
;
that
we
understand
him
to
be
an
infinite
Ens
,
so
perfect
as
to
be
above
all
amplification
,
or
accesse
of
more
perfection
.
Hitherto
you
have
well
calmed
all
those
tumults
of
Doubts
,
which
arose
within
us
upon
the
Lecture
of
your
Demonstration
of
the
Existence
of
God
:
but
yet
there
remain
some
few
,
though
considerable
scruples
,
the
full
and
clear
solution
whereof
is
required
from
you
,
before
you
can
with
reason
expect
to
bring
us
over
to
your
side
.
If
the
Idea
of
God
be
imprest
upon
you
,
as
a
mark
or
signature
set
by
an
Artificer
upon
the
work
of
his
hands
;
what
is
the
Modus
of
that
impression
?
What
the
Form
of
that
mark
?
by
what
means
can
you
discern
it
?
if
it
be
not
a
thing
distinct
from
the
work
it self
,
from
your
rational
Soul
,
or
Mind
;
is
your
Soul
then
the
Idea
?
is
your
Mind
nought
else
,
but
Modus
cogitandi
,
a
certain
manner
of
thinking
?
can
your
mind
be
both
the
signature
impressed
,
and
the
subjectum
impressionis
,
or
matter
upon
which
it
is
impre'st
?
Credible
it
is
,
say
you
,
that
you
are
made
after
the
similitude
of
God
:
True
,
by
a
religious
Faith
elemented
in
us
by
the
doctrine
of
Holy
Writ
;
but
how
can
you
make
it
out
from
Natural
Reason
,
vnlesse
you
adventure
to
make
God
Hominiforme
,
like
to
man
?
And
wherein
can
that
similitude
,
or
typicall
analogie
consist
?
Dare
you
,
being
a
grosse
Corporeal
Ens
,
poor
despicable
Dust
and
Ashes
,
presume
to
resemble
your self
to
that
Eternal
,
Incorporeal
,
Immense
,
most
Perfect
,
most
Glorious
,
and
(
what
is
of
most
weight
in
this
particular
)
Invisible
and
Incomprehensible
Essence
?
Have
you
beheld
him
face
to
face
?
Nay
,
with
Moses
in
the
cleft
of
the
rock
,
have
you
seen
so
much
as
his
back
parts
;
so
that
you
are
able
to
describe
his
aspect
,
and
make
good
the
Comparison
?
But
you
averre
,
that
t
is
credible
for
this
reason
,
Quia
creavit
;
now
we
retort
upon
you
,
that
t
is
therefore
incredible
:
since
there
is
no
necessity
that
the
Work
should
be
like
its
Maker
,
unlesse
in
the
point
of
Generation
,
where
the
Production
receives
a
communication
of
the
same
nature
,
that
is
in
the
Productor
:
but
you
were
not
Generated
by
God
,
nor
because
he
was
your
Efficient
,
can
you
safely
inferre
,
that
therefore
you
are
participant
of
his
Nature
;
but
you
were
onely
created
,
fashioned
by
him
,
according
to
the
exemplar
or
Idea
,
which
was
in
the
Divine
Intellect
from
all
eternity
.
So
it
remains
,
that
you
have
no
more
justifiable
pretence
,
to
affirm
that
you
are
like
him
;
then
an
Engine
hath
to
be
thought
to
bear
the
image
of
the
Engineer
,
then
a
house
hath
to
be
conceived
like
to
the
Mason
,
or
Carpenter
that
built
it
.
Further
,
(
not
to
supersede
a
jot
of
your
own
sense
,
which
may
conduce
to
the
illustration
of
your
Position
)
you
subjoyn
,
that
you
plainly
perceive
the
similitude
twixt
God
and
Man
,
when
you
understand
your self
to
be
an
Ens
incompleat
,
dependent
upon
some
superiour
Principle
,
and
indefinitely
aspiring
to
greater
and
better
things
:
now
in
our
judgement
,
this
is
an
undeniable
argument
of
a
vast
disparity
and
Dissimilitude
,
since
God
,
on
the
contrary
is
most
complete
,
most
independent
,
most
self-sufficient
,
as
being
Maximus
&
Optimus
.
In
very
sooth
,
a
Comparison
'twixt
Light
and
Darkness
,
'twixt
Heaven
and
Hell
,
'twixt
Good
and
Evil
,
'twixt
a
Spirit
and
a
Body
,
'twixt
Something
and
Nothing
,
may
be
better
endured
;
as
importing
infinitely
less
of
Absurdity
,
infinitely
less
of
Impossibility
.
In
fine
,
it
cannot
sound
lesse
then
a
Miracle
,
that
other
men
should
not
understand
the
same
that
you
doe
;
and
chiefly
when
there
is
no
reason
alleadged
,
why
we
may
not
beleive
,
that
God
hath
impressed
the
Effigies
of
his
Essence
upon
others
,
as
well
as
upon
you
.
We
profess
,
this
one
argument
convinceth
us
,
that
the
Idea
of
God
is
not
imprest
upon
the
mind
of
man
,
immediately
by
himself
,
as
a
signature
,
or
Characterism
to
confesse
our
Creation
;
viz.
that
if
it
were
,
the
Impress
would
be
one
and
the
same
in
all
men
;
that
all
men
would
then
conceive
God
under
the
same
Form
and
Idea
;
would
allow
him
the
same
Attributes
;
would
have
the
same
thoughts
of
him
in
all
points
.
But
that
all
Nations
,
Ages
,
Religions
,
nay
and
Persons
have
had
various
and
distinct
Ideas
of
the
Divine
Nature
:
is
so
manifest
upon
the
oath
of
Experience
,
that
we
may
well
here
be
silent
,
as
to
any
other
attestation
.
When
you
require
me
to
prove
,
that
the
Idea
of
God
is
imprest
upon
the
mind
of
man
,
as
a
Mark
or
Signature
set
by
the
Maker
upon
the
Work
of
his
hands
;
and
what
is
the
Manner
of
that
Impression
;
or
what
the
Form
of
that
Mark
:
I
appeal
to
the
decision
of
any
sober
Arbiter
,
whether
it
be
not
the
same
thing
,
as
if
,
when
I
had
surveyed
an
excellent
Picture
,
and
deprehended
so
much
rare
art
and
exquisite
skill
therein
,
that
I
could
not
judge
it
to
be
drawn
by
any
hand
but
that
incomparable
one
of
Apelles
;
I
should
affirm
that
this
inimitable
Artifice
,
or
perfection
never
to
be
paralleled
,
was
a
certain
Mark
,
or
note
of
Distinction
,
set
by
Apelles
to
all
his
pieces
,
whereby
they
may
be
discerned
from
the
ruder
draughts
of
other
pencils
:
and
you
should
notwithstanding
press
me
to
tell
you
,
what
's
the
Form
of
that
Mark
,
or
Manner
of
that
Signal
?
Doubtless
,
such
a
Question
deserves
no
other
answer
but
a
smile
.
Again
,
to
pursue
the
same
adequate
Simile
,
put
the
case
,
that
I
should
averre
,
that
the
singular
Art
,
and
unrivald
skill
,
whereby
as
an
infallible
sign
,
the
Pictures
of
Apelles
are
distinct
from
the
courser
paintings
of
all
others
in
the
World
;
is
nothing
really
distinct
from
the
Pictures
themselves
;
and
that
you
should
cavill
at
my
assertion
,
and
by
irregular
Logick
inferre
,
that
therefore
those
Pictures
are
nought
else
but
the
Artifice
or
Skill
,
in
an
abstracted
acception
,
and
so
are
composed
of
no
matter
:
Ergo
they
are
onely
Modi
pingendi
,
certain
manners
of
painting
,
&c.
Would
not
your
argument
be
equally
both
as
just
and
acute
,
as
when
you
shall
thus
reason
;
If
there
be
no
distinction
between
the
Idea
of
God
engraven
on
your
Mind
,
and
your
mind
the
subject
,
to
recipient
of
this
engravement
;
then
is
your
Mind
the
Idea
,
and
your self
nothing
but
Modus
cogitandi
,
then
are
you
both
the
Mark
imprest
,
and
the
subject
of
the
Impression
?
I
profess
sincerely
,
after
a
due
perpension
,
I
cannot
determine
,
which
of
the
two
Inductions
carries
the
greater
weight
in
the
impartial
balance
of
right
reason
:
sure
I
am
,
that
the
Analogie
stands
fair
and
even
in
all
points
.
Nor
can
your
Contradiction
of
that
vetust
and
almost
Catholick
Article
,
Hominem
esse
Dei
Charagma
,
that
man
is
made
after
the
Image
of
God
,
founded
upon
a
collection
of
those
various
particulars
,
whereby
the
Humane
Nature
is
discrepant
from
the
Divine
,
be
found
more
Dialecticall
,
or
perswasory
,
then
this
feeble
,
because
preposterous
Enunciation
.
If
any
Picture
drawn
by
Apelles
did
ever
exactly
resemble
Alexander
,
then
was
Alexander
in
all
parts
exactly
like
that
Picture
:
but
the
Picture
was
made
up
of
severall
different
ingredients
or
materials
,
as
divers
Colours
,
oyle
,
wood
,
vernish
,
&c.
and
Alexander
composed
of
skin
,
flesh
,
bones
,
hair
,
&c.
Ergo
,
no
picture
was
ever
like
Alexander
,
the
Disparity
between
his
nature
,
and
the
nature
of
a
Picture
,
being
so
great
,
as
never
to
be
reconciled
in
a
full
analogie
.
For
every
temperate
brain
knows
full
well
,
that
it
is
not
required
to
the
Formality
of
an
Image
,
or
Pourtracture
,
to
be
the
same
in
all
points
with
the
Antitype
,
or
Original
;
but
onely
that
it
resemble
in
some
:
and
we
all
submit
to
this
Manifest
,
that
that
most
perfect
Faculty
(
so
I
speak
as
not
being
ignorant
,
that
all
the
Attributes
of
God
are
in
him
Actually
;
but
wanting
a
word
more
significant
and
convenient
to
this
notion
)
of
cogitation
,
which
we
understand
to
be
in
God
,
is
in
some
sort
fitly
represented
by
that
imperfect
one
,
which
is
in
Man
.
Further
,
I
cannot
but
point
obliquely
at
your
imprudence
,
in
chosing
rather
to
compare
the
Creation
of
Man
by
God
,
with
the
Mechanick
operation
of
a
Mason
,
or
Carpenter
,
then
with
the
Generation
of
a
Parent
;
since
no
pretext
of
reason
can
justifie
that
unmannerly
Conserence
.
For
though
those
three
manners
of
acting
,
Creation
,
Generation
,
Fabrefaction
,
stand
a
whole
Genus
wide
of
each
from
other
,
and
can
never
be
brought
neerer
then
the
swords
point
:
yet
to
argue
from
a
Production
Natural
to
a
Divine
,
is
,
by
a
whole
climate
,
a
neerer
way
,
then
from
an
Artificial
.
Again
,
(
to
leave
no
point
of
a
scruple
unresolved
)
though
I
have
long
since
assented
,
that
the
resemblance
betwixt
God
and
Man
,
is
not
so
great
as
that
betwixt
a
Parent
and
his
issue
;
yet
cannot
I
be
brought
to
hold
it
impossible
,
that
an
operation
should
ever
be
inriched
with
the
Effigies
of
the
operator
;
since
Experience
whispers
me
,
that
I
have
seen
a
statuary
carve
his
own
statue
,
out
of
white
Marble
,
aswell
in
the
proportion
and
symmetry
,
as
lineaments
of
each
part
,
so
exquisitely
resembling
,
that
every
common-eye
knew
him
aswell
by
his
Statue
,
as
his
statue
by
him
.
Nor
is
your
Memory
more
faithfull
,
then
your
Iudgement
profound
;
for
when
you
accuse
me
to
have
said
,
that
I
evidently
perceive
the
similitude
betwixt
God
and
Man
,
from
hence
,
that
I
understand
my self
to
be
an
Ens
incomplete
,
dependent
,
&c.
You
make
but
a
confused
and
perverse
rehearsal
of
my
words
,
which
placed
in
their
proper
order
express
the
Antitheton
,
or
quite
contrary
,
viz.
that
from
the
Imperfection
,
Subordination
,
and
depending
of
my
own
nature
,
I
deduced
the
highest
Perfection
,
Supremacy
,
and
Indopedency
of
Gods
;
that
whereas
it
was
essential
to
me
uncessantly
to
aspire
to
greater
and
better
things
,
and
that
those
greater
and
better
things
are
actually
inherent
in
God
:
therefore
had
I
in
me
something
of
Assinity
to
those
greater
and
better
things
,
by
the
incitement
whereof
I
become
ambitious
and
aspiring
to
them
.
And
truly
,
this
I
inserted
as
an
unquestionable
remonstrance
of
the
infinite
Dissimilitude
,
which
I
understood
to
be
betwixt
Divinity
and
Humanity
;
with
design
to
prevent
both
misapprehension
and
scandal
,
to
both
which
,
otherwise
I
had
some
reason
to
conceive
my self
obnoxious
.
Finally
,
whereas
you
make
it
no
less
then
a
wonder
,
why
all
men
in
general
should
not
understand
the
same
Attributes
in
God
,
that
I
doe
;
since
if
the
Idea
of
his
Divinity
be
imprest
universally
and
equally
,
upon
the
Minds
of
men
,
every
one
hath
as
great
a
privilege
,
by
the
Charter
of
his
Essence
,
to
speculate
the
same
,
as
my self
:
in
sober
truth
you
may
with
equal
reason
wonder
,
that
since
all
men
know
the
Idea
of
a
Triangle
,
why
all
men
doe
not
yet
perceive
as
many
Proprieties
and
Perfections
in
that
figure
,
as
learned
Geometricians
doe
;
and
why
some
reason
truly
,
others
falsly
upon
that
Idea
.
CHAP.
II.
That
God
created
the
world
ex
nihilo
,
proved
by
Arguments
Apodictical
.
SECT.
I.
THe
Existence
of
God
being
amply
Demonstrated
,
't
is
a
natural
consequence
,
that
the
whole
World
,
Omnipotence
,
Omniscience
,
and
Independence
,
which
are
particularly
,
and
in
association
required
to
that
great
Act
of
Creation
,
are
all
(
together
with
all
other
Perfections
,
that
lie
in
the
ken
of
mans
Cogitation
)
comprised
under
the
Idea
,
which
we
hold
of
his
Essence
.
Nor
can
any
man
deny
,
that
every
single
Entity
in
the
vast
ark
of
the
Universe
,
was
created
by
,
and
holds
its
existence
by
dependence
upon
God
;
unless
he
shall
have
first
denyed
,
that
God
doth
exist
:
which
our
precedent
Demonstration
hath
made
appear
to
be
impossible
.
For
at
the
same
time
he
denies
,
that
God
doth
exist
,
he
unavoidably
precipitates
himself
into
an
Absurdity
,
implicitely
denying
that
himself
doth
exist
:
which
his
very
act
of
denyal
contradicts
;
since
,
had
he
no
existence
,
he
could
not
deny
;
all
men
embracing
that
Axiome
,
Non-entis
non
sunt
Actus
.
Art●cle
of
our
Christian
breed
;
together
with
a
d●elenchical
explosion
of
that
antiquated
delusion
,
that
the
Universe
was
autoctbonous
in
its
original
,
or
constructed
meerly
by
Chance
.
Upon
a
serious
perpension
of
the
irresistible
pressure
or
weight
of
this
plain
and
genuine
Inference
,
I
once
resolved
to
supersede
all
other
Arguments
of
the
Creation
of
the
World
out
of
nothing
,
by
the
sole
and
immediate
Goodnesse
,
Wisdome
,
and
Power
of
the
Supreme
,
because
most
perfect
Being
;
especllialy
when
I
converted
my
thoughts
upon
the
almost
Catholick
beleif
of
this
truth
,
every
man
,
at
least
,
every
Christian
,
receiving
and
retaining
it
as
an
Article
of
Faith
:
but
when
my
second
and
more
advised
meditations
had
whispered
me
,
that
most
heads
are
so
indurate
by
the
frost
of
ignorance
,
as
not
to
feel
the
soft
touches
of
a
Collaterall
and
enthymematicall
Demonstration
;
as
also
,
that
my
proper
business
was
to
evince
by
the
testimony
of
meer
Reason
,
what
is
commonly
embraced
upon
the
single
auctority
of
Moses
pen
:
I
could
not
but
conceive
it
necessary
,
in
order
to
the
plenary
confutation
of
that
as
impious
,
as
ridiculous
Error
of
some
antient
Naturalists
,
that
the
World
was
made
by
Chance
,
or
Fortune
;
to
endevour
the
probation
of
the
same
,
by
other
more
direct
and
express
means
of
perswasion
,
deduced
from
the
Magna
Charta
of
all
temporal
knowledge
,
the
Light
of
Nature
.
Now
that
I
may
perform
this
,
with
that
exactness
,
and
satisfaction
,
which
is
due
to
so
excellent
a
subject
;
I
am
necessitated
to
bespeak
my
Readers
Patience
to
endure
the
recital
,
explanation
,
and
examen
of
those
specious
reasons
,
which
deluded
the
uncircumspect
and
easie
judgements
of
those
unhappy
Pagans
,
who
sitting
in
the
Philosophers
chair
,
either
founded
,
or
supported
,
or
repaired
that
detestable
opinion
,
that
Fortune
was
the
Author
and
Architect
of
this
admirable
fabrick
the
Vniverse
.
Epicurus
(
for
him
have
I
singled
out
,
as
the
most
notorious
Empedocles
,
Leucippus
,
Epicurus
,
Democritus
,
&c.
doctrine
of
the
worlds
spontaneous
result
from
a
Chaos
of
Atoms
.
Patron
,
though
not
the
Father
of
this
execrable
delusion
;
since
the
moniments
of
time
assure
the
invention
hereof
upon
his
great
Master
,
Leucippus
)
being
great
with
a
monstrous
design
to
expunge
those
Characters
of
Piety
and
reverence
towards
the
Deity
,
which
the
observation
of
prodigious
Meteors
,
of
frequent
Eclipses
of
the
two
great
Lamps
of
heaven
,
of
Thunder
,
and
Coruscations
,
of
Earthquakes
,
of
the
regular
and
constant
motions
of
the
Sphears
,
&c.
had
impressed
upon
the
minds
of
men
;
as
also
to
eradicate
all
conceit
of
the
so-much
talkt
of
Compensation
of
good
and
evil
actions
after
death
openly
breaks
forth
into
the
insolent
assertion
of
these
three
horrid
positions
;
(1)
Quod
mundus
non
sit
à
Deo
constitutus
,
that
the
World
was
not
constituted
by
God
;
(
2.
)
Quod
mundus
à
Deo
non
gubernetur
,
that
the
World
was
not
governed
by
God
;
(
3.
)
Quod
animus
noster
non
supersit
à
funere
,
that
the
soul
of
man
doth
not
survive
the
funeral
of
his
body
.
The
First
he
essayes
to
declare
thus
;
Existimare
oportet
mundos
,
uti
&
sinitam
omnem
concretionem
in
immenso
inani
factam
,
quidpiam
simile
cum
iis
,
quas
passim
observamus
,
habentem
,
ortum
ex
infinita
rerum
universitate
habuisse
;
&
alios
quidem
majores
,
alios
minores
,
per
proprios
quosdam
Atomorum
quasi
Vortices
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
seu
convolutiones
,
seorsim
procreatos
,
&c.
(
in
Epist.
ad
Herodotum
apud
Diogen
.
Laert.
lib.
10.
)
The
substance
of
all
which
,
and
much
more
to
the
same
intent
,
may
be
rendred
more
plainly
thus
.
That
the
Celestiall
orbs
,
and
all
their
radiant
Furniture
the
stars
,
are
wheeld
about
,
by
a
constant
and
even
circumgyration
;
that
they
veer
perpetually
towards
that
point
of
the
World
,
unto
which
they
first
inclin'd
,
and
never
change
either
the
way
,
or
tenor
of
their
Circumvolutions
;
that
they
observe
the
same
distance
each
from
other
,
which
they
obtained
at
the
instant
of
their
Formation
,
nor
sink
down
upon
,
and
so
crowd
or
enterfeire
each
the
other
;
that
the
Eclipses
of
the
two
great
Luminaries
necessarily
succeed
upon
the
conjunction
of
the
same
Causes
,
in
our
days
,
as
in
the
infancy
of
Nature
,
and
may
therefore
with
so
much
facility
,
as
certainty
,
be
prognosticated
and
predicted
by
the
rules
of
Astronomy
;
in
brief
,
that
such
and
such
determinate
effects
arise
from
the
Concurrence
and
coefficiencies
of
such
and
such
particular
Causes
,
&c.
all
these
we
are
not
to
referre
to
any
other
Principle
,
or
Efficient
,
but
that
Fortune
,
whereby
they
were
so
and
so
disposed
in
the
first
Casual
Emergency
of
the
World
;
nor
are
those
constant
and
setled
operations
produced
by
any
other
necessity
,
then
what
fell
to
their
Efficients
,
at
the
primitive
segregation
,
concourse
,
disposition
,
coadunation
of
those
Atoms
,
whereof
their
bodies
are
compacted
.
That
before
the
constitution
of
the
Universe
,
there
was
an
infinite
Chaos
of
Atoms
,
of
various
figures
and
magnitudes
,
in
an
infinite
space
,
floating
hither
and
thither
,
hurried
up
and
down
,
on
all
sides
crowding
,
impelling
,
and
justling
each
other
,
by
reason
of
the
Tendency
resulting
from
their
own
innate
Gravity
.
That
after
a
long
,
long
afflux
,
reflux
,
conflux
,
elevation
,
depression
,
coagmentation
and
other
various
and
successive
agitations
and
molitions
of
these
Atoms
,
when
each
order
had
chanced
to
confront
and
meet
with
others
most
consimilar
and
convenient
;
then
at
last
they
all
conspired
,
acquiesced
,
and
fixed
in
this
regular
position
and
situation
,
which
constitutes
the
Forme
of
the
Universe
;
as
Lucretius
(
who
was
deplorably
infected
with
this
accurst
contagion
of
Epicurus
)
hath
briesly
exprest
it
;
Quae
quia
multa
modis
multis
vexata
per
omne
Ex
infinito
vexantur
percita
plagis
,
Omne
genus
motus
,
&
coetus
experiundo
,
Tandem
deveniunt
in
tales
disposituras
,
Qualibus
haec
rebus
consist
it
summa
creata
,
&c.
The
Worlds
Materials
having
first
been
tost
,
An
infinite
Time
,
within
an
infinite
Roome
,
From
this
to
that
uncircumscribed
coast
,
And
made
by
their
own
Tendency
to
roame
In
various
Motions
;
did
at
last
quiesce
In
these
Positions
,
which
they
now
possess
.
That
upon
the
Diacrisis
,
or
segregation
of
heterogeneal
Atoms
▪
succeeding
upon
a
circumvolution
,
gyration
,
or
vertiginous
eddy
of
them
,
in
the
confusion
of
their
eternal
Chaos
;
the
more
gross
and
ponderous
tended
towards
the
Center
,
or
downwards
,
and
in
their
descent
expressed
the
more
gracile
and
lighter
,
and
impelled
them
upwards
,
which
convening
all
together
in
the
circumference
of
the
immense
vortex
,
wedged
in
each
other
into
the
form
of
an
integument
or
cortex
,
called
Coelum
or
heaven
;
but
the
more
gross
and
weighty
,
crowding
to
the
centrals
,
were
there
compacted
and
coagmentated
into
a
solid
mass
the
Earth
:
and
the
remaining
matter
of
a
midle
nature
,
upon
the
concurse
of
its
insensible
particles
assumed
to
it self
the
form
of
a
Humid
substance
,
and
part
thereof
being
afterward
circumagitated
uncessantly
,
and
so
both
tornated
and
calefacted
,
was
graduated
into
many
orbs
of
Light
,
the
Sun
,
Moon
and
Stars
:
the
residue
being
reserved
for
the
compaction
of
other
bodies
;
&c.
And
this
,
if
my
memory
hath
proved
a
faithfull
Steward
of
my
readings
,
is
the
marrow
of
Leucippus
,
Empedocles
,
Epicurus
,
and
Democritus
their
doctrine
concerning
the
spontaneous
configuration
of
the
Universe
.
T
is
proverbial
amongst
Scholars
,
and
long
since
applyed
by
an
Author
of
good
repute
(
Aneponymus
,
in
lib.
de
substant
.
physic
.
)
Material
Principle
of
all
Bodies
,
as
yet
excogitated
.
to
this
particular
Case
;
Nullam
esse
tam
falsam
opinionem
,
quae
non
habeat
aliquid
veri
admistum
;
sed
tamen
illud
admistione
cujusdam
falsi
●bscurari
:
that
no
opinion
hath
so
much
of
falshood
,
as
not
to
contain
some
sprinkling
of
truth
;
though
that
spark
of
truth
be
so
obscured
by
the
cloud
of
prejudice
arising
from
the
discovery
of
the
falsity
admixt
,
that
it
may
require
the
subtile
and
decisive
judgement
of
an
Oedipus
for
its
discernment
and
sequestration
.
And
in
this
heap
of
dross
lies
raked
up
so
much
pure
and
rich
metall
,
as
▪
if
by
the
chymistry
of
an
industrious
hand
extracted
,
may
more
then
fully
compensate
the
patient
Lecture
of
a
short
Digression
.
In
this
old
Romance
of
the
spontaneous
result
of
the
World
from
a
Casual
segregation
and
disposition
of
that
Abysse
of
Atoms
,
which
rowled
up
and
down
,
to
and
fro
,
by
an
impetuous
and
continual
inquietude
,
estuation
,
or
civil
war
,
caused
by
their
ingenite
propensity
to
motion
,
in
the
range
of
the
infinite
space
;
some
things
sound
so
harsh
and
discordant
to
meer
Reason
,
as
they
are
justly
to
be
abominated
;
others
carry
the
smooth
face
of
so
much
Verisimility
,
as
they
deserve
to
be
admitted
,
at
least
diligently
and
impartially
examined
.
The
Positions
we
are
to
reject
,
are
these
;
(
1.
)
that
the
Chaos
of
Atoms
was
non-principiate
,
or
as
antient
as
Eternity
:
(
2.
)
that
they
were
not
created
ex
nihilo
,
ab
aliqua
beata
simul
ac
immortali
Causa
,
by
God
:
(
3.
)
that
they
were
not
becalmd
,
separated
,
ranged
,
and
disposed
into
their
proper
stations
,
in
that
serene
order
and
figure
,
which
they
are
now
of
inevitable
necessity
bound
to
observe
,
in
every
single
concretion
,
or
individual
Entity
,
by
the
artifice
of
any
other
Cause
,
but
the
blind
Ordination
,
or
improvident
disposure
of
Fortune
.
All
which
smells
so
strong
of
the
Fable
,
and
strikes
the
nosethrills
as
wel
of
the
meer
Natural
man
,
as
the
Pious
,
with
such
infectious
stench
,
that
nothing
but
the
opportunity
of
confutation
can
excuse
my
coming
so
neer
it
.
And
yet
notwithstanding
,
I
have
never
yet
found
out
any
justifiable
ground
,
why
Atoms
may
not
be
reputed
Mundi
materies
,
the
Material
Principle
of
the
Universe
,
provided
that
we
allow
,
that
God
created
that
first
Matter
out
of
Nothing
;
that
his
Wisdome
modelled
and
cast
them
into
that
excellent
composure
or
figure
,
which
the
visible
World
now
holds
;
and
that
ever
since
,
by
reason
of
the
impulsion
of
their
native
Tendency
,
or
primitive
impression
,
they
strictly
conform
to
the
laws
of
his
beneplacuits
,
and
punctually
execute
those
several
functions
,
which
his
almighty
Will
then
charged
upon
their
determinate
and
specifical
Concretions
.
For
,
with
the
advantage
of
these
restrictions
,
the
Atoms
of
Epicurus
have
more
of
probability
,
and
hold
rational
through
most
of
those
operations
,
which
occurr
to
the
curiosity
of
the
Philosopher
,
with
more
familiarity
to
our
conceptions
,
and
less
variation
or
apostasie
from
the
first
Hypothesis
,
then
the
impossible
Materia
Prima
of
Aristotle
,
then
the
Substantial
Principle
of
Plato
,
the
Hyle
of
the
Stoicks
,
or
,
indeed
,
then
any
other
imaginable
Praeexistent
in
the
immense
space
.
And
after
a
mature
confronting
,
collation
,
and
comparative
perpension
,
of
the
most
general
conveniences
and
congruities
of
all
;
we
have
found
that
,
from
the
ground-work
of
Atoms
,
we
are
able
to
make
out
what
is
Material
,
what
Corporeal
,
what
Great
,
what
Little
,
what
Rare
,
Dense
,
&c.
but
from
the
others
we
could
never
deduce
the
formal
attributes
of
a
body
,
or
substance
,
while
the
original
of
all
things
is
determined
absolutely
devoyd
both
of
Quantity
and
Quality
Actual
,
and
amounts
to
no
higher
a
degree
of
reality
,
then
a
meer
Privation
;
which
a
righteous
enquiry
will
soon
reduce
to
nothing
.
Nor
is
that
affrighting
Dissiculty
in
the
Theory
of
Atoms
,
which
the
eye
of
every
Pedantick
Sophister
first
glances
upon
,
at
the
very
mention
thereof
,
more
then
this
shadow
of
a
scruple
;
viz.
how
so
vast
a
mass
,
as
this
Giant
the
Universe
,
could
be
made
up
of
such
minute
particles
,
as
Atoms
,
which
every
man
understands
to
be
much
below
the
perception
of
sense
,
and
never
to
be
fathomed
but
by
the
subtile
arms
of
the
Intellect
?
For
I
dare
entrust
the
solution
of
it
to
any
moderate
judgement
,
that
shall
take
the
pleasure
to
conceive
this
Analytick
Scale
,
or
degradation
of
Magnitude
.
Let
us
grant
the
globe
of
Earth
,
which
seems
to
contain
most
of
corporeity
,
to
be
but
one
part
of
the
Universe
composed
of
many
such
masses
congested
,
and
the
law
of
consequence
will
compell
us
to
concede
,
that
the
globe
of
the
earth
may
be
coagmentated
of
many
smaller
masses
piled
one
upon
another
,
or
of
mountains
,
as
Atlas
,
Caucasus
&c.
cemented
together
;
that
those
Mountains
may
result
from
an
aggregation
of
rocks
,
those
rocks
from
an
accumulation
of
stones
,
those
stones
from
a
conflux
,
and
ferrumination
of
grains
of
sand
,
that
sand
from
a
lesser
assembly
of
dust
,
that
dust
from
a
minor
collection
of
Atoms
.
This
granted
,
let
us
have
recourse
to
that
famous
Demonstration
of
the
glorious
Archimed
(
in
Aren
.
)
whereby
it
is
evicted
,
that
twenty
five
Cyphers
,
or
Arithmetical
notes
set
in
successive
order
,
100000
&c.
do
exhibite
the
full
number
of
those
Granules
of
sand
,
which
suffice
to
make
up
the
vast
bulk
of
the
World
,
according
to
the
vulgarly
received
magnitude
thereof
,
though
each
of
those
granules
be
determined
so
exiguous
,
that
one
grain
of
Popie
seed
may
contain
ten
thousand
of
them
.
I
say
,
according
to
the
Magnitude
vulgarly
received
;
for
if
,
with
Aristarchus
(
whose
opinion
Copernicus
,
in
the
last
age
,
revived
)
you
shall
goe
higher
,
and
enlarge
the
extension
of
the
world
:
yet
according
to
the
Algebra
of
Archimed
,
will
no
more
then
sixty
four
Cyphers
be
required
to
calculate
the
number
of
grains
of
sand
,
of
the
same
dimensions
with
the
former
,
which
equal
the
almost
incredible
vastity
of
the
Universe
.
Now
,
if
you
please
to
goe
lower
in
the
quantity
of
those
minute
grains
,
and
sink
them
down
even
to
the
tenuity
of
an
Atom
;
imagine
that
each
of
those
small
particles
is
composed
of
ten
hundred
thousand
Atoms
,
and
advance
this
number
by
multiplying
it
into
64
,
and
even
then
will
the
number
of
those
particles
be
exprest
by
no
more
then
70.
Lower
yet
,
if
you
think
your
last
division
went
not
so
far
as
insectility
,
dichotomize
those
minute
particles
each
into
ten
hundred
millions
;
and
then
,
upon
a
just
Multiplication
made
,
the
number
provenient
shall
not
exceed
the
reach
of
76
Cyphers
.
Nay
drive
the
matter
so
far
,
that
your
thoughts
may
even
lose
themselves
in
the
pursuit
;
and
you
shall
still
deprehend
how
easily
you
may
be
supplyed
with
Cyphers
enough
to
fulfill
the
number
of
all
those
Atoms
,
which
are
necessary
to
the
amassment
of
a
bulk
▪
equal
to
this
of
the
World
.
There
is
yet
a
fourth
incongruity
in
this
doctrine
of
Epicurus
,
worthy
our
explosion
;
viz.
That
Atoms
had
,
from
all
eternity
,
a
faculty
of
Motion
,
or
impetuous
tendency
,
inherent
in
them
,
and
received
not
the
same
from
any
forreign
principle
,
or
impression
extradvenient
.
But
yet
can
I
meet
with
no
impediment
,
that
may
hinder
me
from
conceiving
,
that
Atoms
are
perpetually
active
and
moveable
,
by
the
agitation
of
that
internal
tendency
,
or
virtual
impression
,
which
the
Father
of
Nature
conferred
upon
them
,
in
the
first
moment
of
their
miraculous
production
ex
nihilo
.
And
truly
,
thus
refined
,
the
Hypothesis
of
Atoms
is
less
guilty
of
either
inconvenience
or
incertitude
,
then
any
other
concerning
the
f●rst
material
principle
;
nay
,
it
hath
thus
much
more
of
congruity
and
satisfaction
then
all
the
rest
,
that
it
fitly
declares
the
radical
Cause
of
all
Motion
,
activity
or
energie
in
second
Causes
,
or
natures
once
removed
from
the
Primus
Motor
,
God
:
which
can
by
no
means
be
commonstrated
from
any
other
supposition
,
with
the
like
constancy
,
correspondence
,
and
perspicuity
;
especially
if
we
look
upon
that
Form
,
which
the
Schools
commonly
conclude
on
,
as
the
main
spring
in
all
motion
,
or
efficient
of
all
activity
.
For
whatever
of
real
Entity
they
allow
to
be
therein
,
they
desume
from
no
other
origine
,
but
the
simple
and
naked
Matter
:
and
yet
,
by
unpardonable
incircumspection
,
or
forgetfulness
,
they
make
that
Matter
absolutely
idle
,
and
devoid
of
all
Motive
or
active
virtue
.
Nor
did
Plato
himself
miss
this
consideration
,
but
seems
to
have
held
the
lamp
to
posterity
,
in
this
particular
;
for
though
he
restrains
not
his
notion
to
the
word
,
Atoms
,
yet
from
his
description
of
an
Exiguity
,
Quam
intellectus
,
non
sensus
capiat
,
and
from
the
immediate
subjunction
of
De
multitudine
illarum
,
déque
motionibus
,
alii
▪
sque
facultatibus
,
congruum
prorsus
erat
Deum
providere
,
quatenus
natura
necessitati
obediens
ultrò
obsecundaret
,
&c.
(
in
Timaeo
)
t
is
a
lawful
conjecture
,
that
he
pointed
directly
upon
the
sense
.
These
short
Animadversions
premised
,
that
we
may
as
well
supply
the
Defects
,
as
correct
the
depravities
of
this
opinion
of
Epicurus
;
suppose
we
,
in
short
,
that
God
in
the
first
act
of
his
Wisdome
and
Power
,
out
of
the
Tohu
,
or
nothing
,
created
such
a
proportionate
congeries
,
or
just
mass
of
Atoms
,
as
was
necessary
to
the
constitution
of
the
Universe
:
suppose
we
also
,
that
all
those
Atoms
,
in
the
instant
of
their
creation
received
immediately
from
God
a
faculty
of
self-motion
,
and
consequently
of
concurring
,
crowding
,
justling
,
repelling
,
resilition
,
exsilition
,
and
reciprocal
complectence
,
concatenation
revinction
,
&c.
according
to
the
respective
preordination
in
the
Divine
Intellect
:
and
then
will
all
the
subsequent
operations
of
nature
remain
so
clear
and
easie
,
that
a
meer
Ethnick
by
the
guidance
of
those
two
lamps
,
Sense
and
Ratiocination
,
may
progress
to
a
physical
theory
of
them
,
and
thereby
salve
all
the
Phaenomena's
with
less
apostasie
from
first
Principles
proposed
,
then
by
any
other
hypothesis
yet
excogitated
.
A
meer
Ethnick
,
I
say
;
for
we
,
who
have
devolved
unto
us
the
inestimable
blessing
of
Moses
history
of
the
Creation
,
have
far
other
thoughts
of
that
method
or
order
,
wherein
the
World
was
founded
,
and
finished
by
God
:
but
the
pure
Natural
man
,
who
wants
the
illumination
of
sacred
Writ
,
can
follow
no
other
conduct
,
but
what
,
by
the
light
of
nature
,
appears
most
consonant
to
truth
.
My
Digression
is
now
ended
,
and
I
returne
to
the
discharge
of
my
Assumption
,
the
redargution
of
that
blasphemous
opinion
,
which
ascribes
the
honour
of
the
Worlds
composure
to
Fortune
.
SECT.
II.
ANd
first
I
oppose
to
the
Patron
of
this
error
,
the
more
noble
Thales
Milesius
,
being
introduced
by
Diogenes
Laertius
(
in
vita
ejusdem
)
as
rendring
a
reason
,
Cur
mundus
sit
pulcherrimus
,
Thales
Milesius
.
of
the
extreme
glory
,
comeliness
,
and
decency
of
the
World
,
and
exact
symmetry
observed
in
all
and
every
part
thereof
;
most
wisely
sets
up
his
rest
,
and
silences
all
further
dispute
,
in
this
full
solution
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
t
is
the
Artifice
of
God
.
That
Anaxagoras
had
found
out
the
same
truth
,
by
his
retrograde
tracing
of
nature
up
to
her
first
head
,
or
fountain
;
can
be
supreme
Intelligence
,
to
be
the
same
with
that
,
which
we
call
God
:
for
even
our
School-men
doe
as
much
,
frequently
using
those
appellatives
,
Summa
Intelligentia
,
and
Deus
,
indifferently
and
as
Synonomas
.
Of
Pythagoras
and
Plato
we
need
no
other
record
,
then
the
single
testimony
of
Timaeus
Locrus
,
who
,
being
a
famous
Pythagorean
,
Marsilius
Ficinus
,
signifies
no
more
then
Divinitatis
instrumentum
)
in
many
passages
of
the
debate
,
or
investigation
,
takes
occasion
to
declare
,
Deum
esse
Parentem
ac
opisicem
mundi
.
Nor
can
it
cost
the
study
of
many
houres
to
collect
from
Plato's
other
inquest
into
Divinity
called
Parmenides
(
who
also
was
a
disciple
of
Pythagoras
)
or
De
uno
omnium
principio
,
and
the
now
mentioned
description
of
Nature
,
Timaeus
,
conferred
together
;
that
both
Pythagoras
and
Plato
shook
hands
in
that
opinion
,
that
the
world
had
its
beginning
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
in
Time
,
in
regard
,
as
they
conceived
,
it
never
had
beginning
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
in
Cogitation
,
i.
e.
though
it
be
Non-principiate
,
yet
may
our
thoughts
have
the
licence
to
assume
that
there
was
some
praeexistent
matter
,
out
of
which
it
was
formed
.
For
they
both
apprehended
so
absolute
a
dependence
of
the
world
upon
God
;
that
God
being
existent
in
the
World
,
must
of
necessity
be
reputed
the
Efficient
thereof
,
insomuch
as
the
World
could
have
no
other
Cause
of
its
Matter
,
Distinction
,
Disposition
,
Beauty
and
ornament
.
And
is
not
this
the
same
,
that
our
Doctors
now
admit
,
while
they
defend
,
that
the
World
might
have
been
created
by
God
,
had
his
Wisdome
thought
fit
,
from
all
Eternity
;
and
if
so
,
yet
notwithstanding
he
must
still
have
been
the
Cause
of
it
,
in
regard
of
that
necessary
dependence
of
the
World
upon
him
,
for
if
there
were
no
God
,
there
could
be
no
World
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
same
reason
,
as
though
we
grant
the
Sun
together
with
its
light
,
or
a
Seal
together
with
its
signature
,
to
have
been
from
all
Eternity
;
yet
must
we
grant
the
Sun
to
be
the
Cause
of
his
light
,
and
the
Seal
to
be
the
Cause
of
its
impression
.
For
they
condescend
to
this
,
that
an
Effect
may
be
coaevous
to
its
Cause
;
and
that
,
though
the
Cause
be
not
prior
Tempore
,
it
sufficeth
that
it
be
onely
prior
Natura
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
very
expression
of
Timaeus
Locrus
.
However
this
may
be
disputed
,
yet
sure
I
am
,
that
as
well
these
two
Patriarchs
of
Learning
,
as
all
their
Sectators
and
Interpreters
were
unanimous
in
this
point
,
That
God
was
Author
of
the
Universe
.
What
the
Stoicks
thoughts
were
,
concerning
this
grand
particular
;
Diogen
.
Laert.
or
read
Cicero's
second
Book
,
De
natura
Deorum
,
where
he
elegantly
personates
Balbus
smartly
and
profoundly
disputing
against
Velleius
and
Epicurus
;
whither
I
remit
the
unsatisfied
Reader
,
in
avoidance
of
Prolixity
.
For
the
grand
signieur
of
the
Schools
,
Aristotle
;
truth
is
,
I
(
in
8.
Physic
.
&
prioribus
de
Coelo
)
the
Universe
to
be
ingenitum
,
without
origination
,
and
contemns
that
forementioned
distinction
of
Priority
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
excogitated
by
Pythagoras
,
and
continued
by
Plato
,
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
convenience
of
Doctrine
,
then
the
interest
of
Truth
:
he
is
positive
,
that
he
could
not
admit
the
World
to
have
had
any
Author
at
all
;
and
therefore
Simplicius
(
in
8.
Physic
.
digress.
3.
)
chiding
Philoponus
for
daring
to
assert
,
that
the
World
had
its
origin
and
production
from
God
,
according
to
the
testimony
of
Moses
Chronicle
,
cries
out
that
his
doctrine
was
repugnant
to
the
Fundamentals
of
his
oracle
,
Arist.
and
in
some
sort
highly
derogatory
to
the
majesty
of
the
assigned
Productor
;
since
it
tacitly
rendred
him
subject
to
that
imperfection
,
Mutability
,
which
is
incompatible
with
the
constant
simplicity
of
an
Essence
sufficiently
accomplisht
for
so
mighty
an
action
,
and
implies
that
he
was
not
the
same
from
all
Eternity
,
and
but
lately
became
Parens
,
Conditórque
mundi
.
But
yet
have
I
ground
enough
to
stand
upon
,
that
Arist.
grew
wiser
,
as
he
grew
elder
,
and
that
the
flame
of
his
reason
shined
brighter
when
that
of
his
life
burned
dim
;
for
in
the
last
exercise
of
his
pen
,
his
book
De
mundo
,
which
most
Antiquaries
conclude
written
in
the
close
of
his
studies
,
(
cap.
5.
&
6.
)
he
sings
a
palinodia
,
and
makes
open
profession
,
that
the
universal
harmony
,
consonance
,
and
pulchritude
of
this
great
machine
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ab
universorum
Conditore
:
Confirming
the
verity
of
that
pious
A
dage
confest
and
pronounced
by
all
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
from
God
.
That
he
hinted
this
from
that
oraculous
Motto
,
fathered
upon
Zoroaster
,
that
King
and
Magus
of
the
antient
Ba●trians
,
and
contemporany
to
Ninus
and
Semiramis
,
as
Eusebius
(
lib.
10.
de
praep.
Evangel.
cap.
3.
)
accounts
;
Factor
,
qui
per
se
operans
,
fabrifecit
mundum
doth
not
want
its
share
of
probability
,
insomuch
as
the
monuments
of
the
Chaldean
Learning
were
ransackt
by
the
Platonicks
,
and
so
came
to
the
view
of
Aristotle
,
is
manifest
as
well
from
the
circumstance
of
Time
,
his
life
falling
not
much
below
the
plunder
of
the
Oriental
Libraries
,
as
from
the
Rhapsodies
or
Excerptions
,
which
the
Pythagoreans
had
made
out
of
the
relicts
of
Zoroaster
and
Trismegistus
,
and
transmitted
down
to
the
hands
of
Plato
and
his
Scholars
,
who
frequently
inspersed
them
upon
their
own
writings
,
a
copious
series
of
which
sentential
transcriptions
hath
been
not
long
since
bequeathed
to
posterity
by
the
bounty
of
Caesar
Longinus
.
But
however
,
I
am
inclined
to
beleive
rather
,
that
his
second
thoughts
,
and
more
advanced
Contemplations
on
the
excellency
and
glory
of
the
structure
,
lighted
him
to
this
recantation
,
and
enforced
him
to
confess
,
that
the
fabrick
of
the
world
was
too
full
of
Wisdome
and
Providence
,
to
have
been
performed
by
any
thing
below
the
Highest
:
for
t
is
warrantable
for
me
to
conjecture
,
that
since
he
had
his
erudition
,
at
least
his
education
,
at
the
feet
of
Plato
,
and
so
could
not
be
ignorant
of
any
Tradition
of
moment
,
which
his
Master
knew
;
had
his
judgement
been
imbued
with
that
lesson
in
his
greener
yeers
,
he
could
not
well
have
stifled
it
till
immediately
before
his
death
,
especially
when
the
knowledge
of
this
great
truth
might
have
preserved
him
from
that
swarm
of
Difficulties
,
which
he
endured
in
maintaining
his
Thesis
of
the
Non-production
,
or
Eternity
of
the
World
.
There
are
,
I
confess
,
who
stiffely
question
the
propriety
of
legitimation
of
this
book
,
De
Mundo
,
owning
it
upon
some
younger
Composer
;
who
ambitious
to
have
the
Minerva
of
his
own
colder
brain
,
long
lived
in
estimation
,
gave
it
the
glorious
name
of
Aristotle
,
and
under
the
defence
of
that
prosperous
title
,
committed
it
to
the
encounter
of
Censure
.
To
the
satisfaction
of
these
,
I
shall
alledge
a
place
or
two
out
of
those
pieces
,
which
have
ever
escaped
the
imputation
of
spurious
;
whereby
the
former
sentence
is
so
ratified
,
that
Aristotle
may
appear
to
have
had
great
indignation
against
their
incogitancy
and
stupidity
,
who
could
beleive
the
world
to
be
once
produced
,
and
yet
ascribe
the
production
thereof
to
Fortune
.
Dignum
est
,
saith
he
,
(
in
2.
Physic
.
cap.
4.
)
admiratione
asserert
istos
,
Animalia
quidem
&
Plantas
à
Fortuna
neque
esse
,
neque
fieri
,
sed
aut
naturam
aut
quandam
mentem
,
aut
quampiam
aliam
Causam
habere
(
viz.
non
ex
cujusvis
semine
quidvis
nascitur
,
sed
ex
hoc
quidem
olea
,
ex
illo
vero
homo
)
coelum
autem
,
&
quae
sunt
sensibilium
divinissima
,
sponte
nata
fuisse
,
nec
causam
ullam
,
qualem
animalia
plantaeque
sortiuntur
,
habuisse
.
T
is
well
worthy
our
admiration
,
how
these
men
can
affirm
,
that
Animals
and
Plants
neither
proceed
from
,
nor
can
be
made
by
Fortune
;
but
must
have
either
Nature
,
or
some
Intelligence
or
other
efficient
(
for
the
seminalities
of
things
do
not
fly
out
into
promiscuous
and
indifferent
Generations
,
but
every
distinct
species
hath
its
seed
restrained
and
determined
to
the
procreation
of
its
like
:
nor
can
the
fructifying
principle
of
an
Olive
deviate
into
the
production
of
a
Vine
;
or
the
sperm
of
man
produce
any
thing
but
man
)
but
as
for
the
Heavens
,
and
other
peices
of
the
world
,
which
seem
of
farre
greater
alliance
to
Divinity
:
that
these
are
spontaneous
and
casual
in
their
originals
,
and
have
not
obtained
any
Efficient
to
their
Formations
,
equal
to
that
of
Animals
or
Plants
.
And
(
in
1.
de
Anim.
Part.
c.
1.
)
he
speaks
expressely
to
the
same
purpose
,
though
in
other
words
;
which
,
to
prevent
the
further
trouble
of
the
Reader
,
I
shall
faithfully
transcribe
.
Quamobrem
verisimilius
dixerim
coelum
&
factum
esse
ab
ejusmodi
causa
;
si
factum
est
;
&
magis
esse
ob
eam
causam
,
quam
Animalia
caduca
at
que
mortalia
:
ordo
enim
,
certúsque
status-longe
magis
in
ipsis
rebus
coelestibus
,
quam
in
nobis
patet
;
incerta
enim
,
et
inconstans
,
fortuitáque
conditio
in
genere
mortali
est
potius
.
At
illi
genus
Animalium
quódque
natura
constare
,
extitisséque
censont
;
coelum
autem
ipsum
Fortuna
,
spontéque
ejusmodi
constitisse
volunt
;
in
quo
tamen
nihil
Fortunoe
ac
temeritatis
deprehendi
potest
.
Again
,
Caelius
Rhodiginus
(
lib.
17.
cap.
34.
pag.
814
)
reports
of
him
,
that
,
though
during
the
greatest
part
of
his
life
he
had
ascribed
all
effects
solely
to
secondary
and
inferiour
Causes
,
yet
immediately
before
his
death
,
when
his
soul
began
to
be
weaned
from
sensibility
,
and
feel
her
wings
,
he
most
earnestly
implored
the
compassion
and
forgivenesse
of
the
First
and
Supreme
Cause
,
Primae
causae
misericordiam
intentius
implorabat
,
&c.
To
these
I
might
have
annexed
a
third
text
of
Aristotle
,
selected
by
the
Master
of
Roman
Eloquence
,
and
adaequately
engraffed
into
his
second
discourse
De
Natura
Deorum
:
but
I
conceived
the
two
former
to
be
testimony
sufficient
to
the
stability
of
my
assertion
,
that
he
abhorred
the
absurd
usurpation
of
Fortune
.
Now
if
the
meer
Naturall
Explorator
shall
but
perpend
both
the
Number
and
Dignity
of
these
more
venerable
Professors
of
Science
,
wholly
abating
the
weight
of
their
Reasons
;
I
cannot
doubt
,
but
he
will
finde
them
infinitely
to
overbalance
the
single
School
of
Epicurus
,
and
of
reputation
great
enough
to
excuse
the
conformity
of
his
judgement
to
theirs
:
if
he
look
no
higher
then
the
point
of
Auctority
.
SECT.
III.
T
Is
no
easie
wonder
,
how
any
man
,
whose
Faculties
are
not
in
(
i.
c.
)
the
restraint
and
determination
of
the
seminalties
of
Animals
to
the
procreation
of
their
like
in
specie
:
and
the
Atheists
objection
,
of
frequent
Anomalous
and
Heteroplasmicil
,
or
monstrous
Productions
,
dissolved
.
disorder
,
nor
the
Oeconomie
of
his
head
subverted
into
a
Wildness
beyond
the
absurdities
of
Melancholy
adust
,
can
be
infatuated
into
a
conceit
,
that
so
great
,
so
unform
,
so
durable
,
so
magnificent
,
and
therefore
so
glorious
a
work
,
as
this
of
the
World
,
could
be
performed
by
the
lesse
then
feeble
,
and
ignorant
hands
of
Nothing
,
of
Fortune
.
For
however
it
may
be
allowed
,
that
this
imaginary
Deity
,
may
produce
some
effects
extraordinary
or
miraculous
:
yet
how
petite
and
inconsiderable
are
those
atcheivements
of
Chance
,
if
put
in
the
scale
against
those
more
admirable
performances
of
Reason
and
Wisdome
?
Suppose
we
,
that
Prodigies
may
arise
from
the
unequal
concurrence
of
dissimilar
and
disproportionate
Actives
and
Passives
;
and
Monsters
be
generated
by
the
casual
confusion
of
distinct
seminalities
,
as
well
amongst
Animals
,
as
Plants
:
yet
how
incomparably
more
prodigious
are
those
ordinary
propagations
in
each
Classis
;
which
by
the
certain
and
invariable
law
of
their
peculiar
species
,
are
restrained
to
their
determinate
Forms
,
and
whose
Constancy
excludes
all
pretence
of
Fortune
,
or
the
accidental
Efficiency
of
Chance
?
I
leave
to
the
decision
of
every
sober
man
,
which
hath
most
of
the
Miracle
;
that
the
seed
of
every
Animal
should
be
consined
to
the
procreation
of
its
like
in
specie
,
for
the
most
part
;
and
that
the
Plastick
Spirit
thereof
punctually
observe
the
modell
,
or
pattern
of
that
Fabrick
of
the
body
,
from
whence
it
came
:
or
that
,
upon
a
preposterous
commixture
of
various
and
unequal
seeds
,
once
in
an
age
;
there
should
succeed
the
production
of
some
new
Heteroclite
,
or
unpatternd
Monster
,
whose
Composition
is
onely
contingent
,
and
difform
to
the
Idea
of
either
its
Active
,
or
Passive
Principle
,
in
the
simplicity
of
their
divided
Figures
.
And
are
not
the
exquisite
Delineations
of
every
Embryon
,
woven
out
by
the
subtile
fingers
of
Archeus
,
or
the
Formative
spirit
;
the
multiplicity
,
distinction
,
elaboration
of
organs
both
external
,
and
internal
;
the
severall
Functions
,
and
Offices
assigned
to
those
organs
,
and
so
artificially
contrived
,
that
every
one
is
distinct
,
yet
none
independent
;
every
one
single
,
yet
all
conspiring
to
the
same
end
,
all
operative
,
yet
none
(
per
se
)
locomotive
:
are
not
these
certain
and
praeordinate
effects
,
with
innumerable
others
,
the
meanest
whereof
we
cannot
seriously
think
upon
,
without
a
rapture
of
amazement
,
more
worthy
our
admiration
,
then
a
single
irregularity
,
a
spontaneous
Monster
of
Nilus
,
a
bipartite
Centaure
,
a
prodigious
Insect
,
&c.
whose
generations
are
accounted
accidental
,
and
their
configurations
not
preordained
,
but
the
inconsiderate
and
extemporary
results
of
Fortune
?
Perhaps
these
stupid
Idolaters
of
Chance
will
referre
these
constant
and
setled
operations
to
Nature
;
but
whatever
they
mean
by
Nature
,
how
immense
a
stock
of
Wisdom
must
it
necessarily
be
endowed
withall
,
which
in
all
its
works
so
cunningly
contrives
so
great
variety
of
organs
,
observes
such
exact
Symmetry
in
all
parts
,
so
providently
disposeth
every
member
,
and
fits
them
to
the
easie
execution
of
their
predestinate
functions
?
If
they
goe
farther
,
and
affirm
,
that
Nature
is
nothing
but
the
primitive
Constitution
of
the
World
,
which
resulted
from
the
casual
separation
,
conflux
,
and
disposition
of
its
material
principle
,
Atoms
;
and
that
it
doth
constantly
persist
in
the
same
Method
,
which
it
first
obtained
from
Fortune
:
the
answer
is
easie
,
that
though
Nature
be
constant
to
that
order
,
in
all
her
productions
,
which
the
World
obtained
in
its
first
composure
;
yet
how
ridiculously
stupid
must
he
be
,
who
can
admit
a
serious
perswasion
,
that
the
bodies
of
Animals
,
in
the
beginning
could
be
so
exquisitely
configurated
by
meer
Chance
,
and
without
the
direction
and
indeed
the
designement
of
an
infinite
Wisdome
;
in
whose
eternal
intellect
the
prototypes
of
each
species
were
first
adumbrated
?
Let
them
object
again
,
that
every
day
affords
examples
of
the
skill
of
Fortune
,
in
the
production
of
Froggs
,
Toads
,
Flies
,
and
other
spontaneous
Insects
:
and
I
shall
soon
return
,
that
those
Insects
or
spontaneous
Animals
have
their
Causes
certain
,
and
by
reason
of
that
energie
once
conferred
upon
their
Efficients
,
must
arise
to
animation
in
such
or
such
a
Figure
,
according
to
the
magnitude
,
number
,
situation
,
complexion
,
quiet
,
motion
,
or
,
in
a
word
,
the
Temperament
of
those
particles
,
out
of
which
their
bodies
are
amassed
;
and
according
to
the
activity
of
that
domestick
Heat
,
which
ferments
and
actuates
the
matter
:
Secondly
,
that
our
debate
is
about
the
original
of
Nature
it self
,
and
of
that
precise
Virtue
radically
implanted
in
the
seeds
of
things
;
or
more
emphatically
,
what
hand
inoculated
that
procreative
power
in
each
seminality
,
and
endowed
it
with
a
capacity
requisite
to
the
conformation
of
bodies
so
admirable
in
their
structure
:
if
there
were
not
some
principle
in
the
nonage
of
the
Universe
,
who
infused
that
Prolifical
or
fertile
Tincture
,
ordained
that
scheme
of
members
,
and
gave
it
rules
to
act
by
;
from
which
it
never
fwerves
,
but
upon
a
disobedience
and
non-conformity
of
matter
.
If
we
lookt
no
farther
then
the
Cortex
or
Exteriors
of
Animals
;
and
there
speculated
as
well
the
amiable
comeliness
of
their
Figures
in
the
whole
(
for
there
is
no
real
Deformity
in
Nature
)
as
the
geometrical
Analogie
,
or
convenience
betwixt
the
Members
and
their
Actions
,
each
being
respectively
configurated
to
the
performance
of
its
peculiar
office
:
't
were
more
then
sufficient
to
discover
to
us
the
impossibility
of
their
primitive
institution
by
Fortune
.
But
when
we
dissect
them
,
prie
into
their
Entrals
,
and
there
survey
the
almost
infinite
multitude
of
organs
,
principal
and
subordinate
;
the
variety
of
their
uses
,
some
being
officiall
to
Nutrition
,
some
to
Vitality
,
some
to
Generation
,
others
to
Sense
,
others
to
Locomotion
,
none
impeding
the
activity
of
another
,
but
all
unanimously
conspiring
to
conserve
the
oeconomy
of
that
Form
,
which
,
like
the
main
spring
in
an
Automaton
,
invigorates
,
and
actuates
the
whole
fabrick
:
either
we
must
bid
dehance
to
the
chief
inducement
of
beleif
,
and
drown
the
loud
clamors
of
our
Conscience
,
or
else
fall
down
,
transported
with
an
ecstasie
of
pious
Wonder
,
and
humbly
confess
,
that
these
are
the
Impresses
of
the
infinite
power
and
wisdome
of
an
omniscient
,
and
omnipotent
Creator
;
but
not
the
Contingencies
,
or
temerarious
effects
of
Chance
.
Thoughts
like
these
had
the
prudent
Gassendus
,
when
,
in
his
detestation
of
the
interest
of
that
Pretendress
,
Fortune
(
cap.
de
exortu
mundi
.
)
his
golden
pen
dropt
this
rhetorical
logick
;
Id
quod
stuporem
generat
,
dispositio
interna
est
in
corporibus
Animalium
.
Nam
si
foret
quidem
duntaxat
multitudo
aliqua
partium
,
forte
fortuna
commistarum
,
tum
ea
posset
Fortunae
tribui
:
at
in
multitudine
illa
pene
innumerabili
nullam
esse
partem
,
non
tantam
,
non
talem
,
non
ubi
,
non
quomodo
,
non
cum
ea
functione
,
qua
congruum
est
,
ut
neque
inutilis
sit
,
neque
esse
commodior
valeat
:
rationem
prorsus
omnem
sugit
,
ut
ita
fieri
non
sapientia
,
sed
Fortuna
sit
constitutum
.
Nor
doe
Animals
alone
,
but
Vegetables
also
,
though
of
an
inferior
Classis
,
amply
and
sensibly
testifie
the
Divinity
of
their
spontaneous
range
of
Atoms
,
or
that
Necessity
which
ensued
upon
the
casual
disposition
of
the
First
matter
;
and
not
rather
with
devout
hymns
proclaim
the
Efficiency
of
a
Glorious
and
Eternall
Cause
,
whose
Essence
being
incomprehensible
,
and
Attributes
infinite
Intelligence
,
Goodnesse
,
Power
,
Beatitude
,
Glory
,
&c.
must
therefore
be
the
Ordainer
,
Creater
,
and
Consecrator
of
all
things
?
Let
us
sink
our
meditations
yet
one
degree
lower
on
the
scale
of
Commodiousness
of
its
situation
,
the
Designment
of
its
motion
,
and
the
Line
or
tract
of
its
revolution
,
sufficiently
illustrate
the
forecast
and
artifice
of
its
Creator
?
First
by
the
universal
Convenience
of
its
situation
.
For
had
it
been
placed
in
any
other
orb
,
either
inferior
,
or
superior
to
its
i.
e.
must
have
prevented
the
production
of
all
things
;
For
the
Antipraxis
,
or
Counter-activity
of
contrary
seasons
,
immaturely
succeeding
one
upon
the
neck
of
another
,
destroys
the
principles
of
Vegetation
,
and
checks
the
promotion
of
seminalities
.
Again
,
by
this
unsafe
vicinity
,
or
too
neer
approach
to
the
globe
of
the
earth
,
its
intenser
beams
had
verified
the
Conflagration
of
Phaeton
;
at
least
proved
so
intolerable
,
as
that
all
things
must
have
had
the
ycie
and
glutinous
temper
of
the
Salamander
,
or
else
been
torrified
into
cynders
;
and
to
have
had
no
Sun
at
all
,
had
been
the
easier
misery
.
For
if
there
be
(
and
some
are
positive
there
must
be
)
an
intention
and
remission
of
heat
,
respective
to
the
different
points
,
or
access
and
recess
of
the
Sun
,
in
its
proper
orb
;
and
that
in
its
Apogaeum
,
or
mountee
to
the
highest
point
in
Cancer
,
the
heat
is
not
so
scorching
under
that
Tropick
on
this
side
the
Aequator
,
as
on
the
other
side
,
in
its
Perigaeum
or
stoop
to
the
lowest
point
of
its
excentricity
in
Capricorne
:
we
cannot
with
any
pretext
of
reason
doubt
,
that
,
had
the
Sun
been
lodged
in
the
bed
of
the
Moon
,
it
had
long
since
anticipated
the
general
combustion
of
the
last
day
,
and
calcined
all
things
to
the
exiguity
of
their
primitive
Atoms
.
And
on
the
other
extreme
,
had
the
Sun
been
appointed
to
the
eight
or
highest
sphear
;
then
must
it
have
been
,
by
reason
of
the
exceeding
slow
motion
assigned
to
that
sphear
,
so
manythousand
years
in
the
absolution
of
its
course
,
as
that
it
must
have
extended
one
year
to
the
compute
of
Platos
Jubile
;
nor
could
the
world
(
if
learned
men
guess
aright
concerning
its
duration
)
have
attained
to
the
period
of
one
revolution
.
Besides
that
Hemisphear
,
which
first
faced
the
Sun
in
the
beginning
of
its
tedious
gyre
,
must
have
enjoyd
the
curse
of
a
long
long
day
,
and
consequently
have
mist
the
fertile
blessing
of
a
vicissitude
,
or
reciprocal
succession
of
distinct
seasons
;
but
the
opposite
Hemisphear
must
have
,
for
many
myriads
of
ages
,
continued
as
cold
,
dark
and
barren
as
the
grave
,
and
so
half
of
the
earth
had
been
made
to
no
purpose
.
And
the
like
discommodities
,
though
more
moderate
,
would
have
succeeded
to
the
earth
,
had
the
Sun
obtained
a
situation
in
any
one
of
the
other
six
orbs
,
between
the
two
former
extreams
.
Secondly
,
by
the
appointment
of
its
Circumrotation
.
For
had
Galilaeo
,
Philolaus
,
Niceron
,
Kircherus
,
and
other
junior
Masters
in
the
Opticks
)
that
no
spherical
luminous
body
,
of
what
diameter
soever
,
can
project
its
light
upon
the
whole
sphear
of
another
at
once
,
or
in
a
fixt
position
;
though
it
illuminate
more
then
the
half
of
a
lesser
placed
at
convenient
distance
.
Lastly
,
by
the
contrivement
of
its
oblique
motion
along
the
line
Specie
.
Secondly
,
had
it
been
confined
to
the
conduct
of
the
Aequator
;
first
unto
a
parallel
sphear
,
or
such
who
have
the
Pole
for
their
Zenith
,
its
revolution
could
have
made
neither
perfect
day
,
nor
perfect
night
;
for
being
in
the
Aequator
,
it
would
intersect
their
horizon
,
and
be
half
above
,
and
half
below
it
:
and
to
those
,
who
inhabite
under
the
Aequator
,
though
it
made
a
distinction
of
day
and
night
,
yet
would
it
not
make
any
considerable
distinction
of
seasons
;
for
the
Sun
being
always
vertical
to
them
,
in
that
situation
,
would
have
introduced
a
constant
Summer
,
and
the
perpendicularity
of
its
unremitted
heat
have
exhausted
the
fructifying
humidity
of
the
earth
,
and
so
left
the
womb
of
our
common
mother
,
squalid
and
barren
as
the
desert
Sarra
in
Africa
.
Lastly
,
had
it
moved
directly
upon
the
Aequator
,
unto
what
position
soever
;
well
might
it
have
described
a
day
,
but
never
measured
out
a
year
:
for
the
progression
of
it
from
West
to
East
(
by
the
compass
of
which
motion
the
circle
of
the
year
is
constituted
)
had
been
wanting
;
in
regard
that
t
is
impossible
that
on
one
and
the
same
circle
,
observing
the
same
Poles
,
the
Sun
should
have
performed
its
two
contrary
motions
,
one
from
East
to
West
,
which
defines
the
day
,
the
other
from
West
to
East
,
which
measures
out
the
year
,
both
at
once
▪
Now
all
these
palpable
inconveniences
(
with
many
other
first
observed
and
enumerated
to
us
by
a
Spanish
,
and
lately
most
elegantly
explained
by
an
English
Physician
;
both
which
selected
this
choice
subject
,
as
an
impregnable
argument
of
the
Wisdome
of
the
Creator
)
were
artisicially
praevented
by
the
device
of
the
Suns
motion
along
the
Ecliptick
,
and
the
obliquity
of
its
annual
progress
upon
the
Poles
of
the
Zodiack
,
full
23
degrees
,
and
an
half
from
the
Poles
of
the
World
.
Now
this
meditation
naturally
applies
it self
,
and
so
clearly
demonstrates
the
forecast
and
artifice
of
an
infinite
Intelligence
;
that
I
have
nothing
left
to
say
,
but
this
;
that
t
is
a
wonder
,
which
nothing
but
the
delusion
of
the
Father
of
lies
can
make
out
to
beleif
,
how
Epicurus
,
being
a
Philosopher
,
in
many
abstrusities
of
nature
acute
enough
,
nay
beyond
most
of
his
Tutors
,
as
Diogenes
Laertius
testifies
of
him
;
and
one
that
pretended
to
so
much
insight
in
the
problems
of
Astronomy
,
as
to
be
able
to
salve
all
the
Phaenomena
,
or
Apparitions
above
the
Terraqueous
orb
,
(
in
Epist.
ad
Pythoelem
)
could
yet
be
so
infatuated
,
as
to
ascribe
the
composure
,
and
location
of
the
Sun
,
and
the
invention
of
its
regular
,
and
to
all
parts
convenient
motion
,
to
the
Temerity
and
Incogitancy
of
Fortune
.
Nor
could
I
have
conceived
it
possible
that
so
much
of
the
Scholar
,
and
so
much
of
the
Fool
could
have
at
once
met
in
one
and
the
same
brain
;
had
not
I
been
perswaded
thereto
,
by
the
agreeing
testimonies
of
many
credible
Authors
,
high
both
in
Antiquity
and
Fame
.
If
these
Arguments
reach
not
,
we
may
descend
yet
lower
(
if
there
be
any
thing
low
in
Nature
)
and
from
the
entrals
of
our
Mineral
Concretions
,
to
give
in
evidence
against
the
insolent
arrogance
of
Fortune
.
For
who
dares
contract
the
suspicion
of
madnes
so
meritoriously
,
as
once
to
dream
that
the
Magnet
obtained
its
rich
endowments
of
Verticity
and
Attraction
;
the
Adamant
its
radiant
tralucency
and
conical
angularity
;
Alum
its
octohedrical
or
eight-faced
Figure
;
Salt
its
Sexangular
;
Nitre
its
stiriate
or
ycicle-resembling
;
Vitriol
its
multangular
,
&c.
from
a
meer
accidental
and
undetermined
conflux
and
coalition
of
their
minute
and
insensible
particles
:
and
not
from
the
provident
and
artificial
disposition
of
them
into
such
and
such
situations
,
as
are
requisite
to
the
causation
of
those
particular
qualities
and
Figures
,
by
the
discreet
and
methodicall
influence
of
an
infinite
wisdome
?
If
any
such
there
be
(
and
I
have
reason
for
more
then
my
fears
,
that
such
there
are
,
in
these
accursed
days
,
when
all
the
Errors
of
the
elder
world
are
revived
,
desperate
Haeresies
belched
out
even
by
those
,
who
profess
to
be
the
Patriots
of
truth
,
and
horrid
Blasphemies
applauded
as
commendable
strains
of
high
devotion
)
who
tremble
not
to
deny
the
Creation
of
all
things
by
God
:
these
I
shall
pity
,
and
leave
to
ponder
that
exclamation
of
Gassendus
,
(
de
exortu
mundi
)
O
quam
hebetem
esse
oportet
,
aut
quam
reclamantem
habere
conscientiam
,
si
dum
adista
attenditur
,
sola
interim
Fortuna
laudatur
!
O
how
insensible
must
that
man
be
either
of
the
advisoes
of
reason
,
or
the
convulsions
of
Conscience
;
who
can
consider
these
things
,
and
yet
ascribe
the
honour
of
their
(
reation
to
Fortune
!
And
if
the
Characters
of
an
Infinite
Wisdome
be
so
plainly
single
and
divided
peices
of
the
Vniverse
;
how
incomparably
more
legible
must
they
be
in
the
Whole
,
wherein
Amplitude
holds
an
aemulous
contention
with
Pulchritude
?
True
it
is
,
the
Epicureans
were
not
staggered
at
the
consideration
of
so
vast
a
mass
,
instantly
addressing
themselves
for
refuge
,
to
an
infinite
stock
of
Atoms
congested
in
an
infinite
space
.
But
this
Sanctuary
is
rotten
,
and
cannot
protect
the
credulity
of
any
,
unless
it
be
supported
by
this
additional
base
;
that
there
was
some
first
Active
principle
,
which
by
its
infinite
power
first
created
out
of
nothing
,
and
then
congested
this
mass
of
Atoms
into
a
Chaos
,
and
after
by
its
infinite
wisdome
digested
the
same
into
that
exquisite
order
which
doth
now
constitute
the
form
of
the
world
.
Is
it
possible
for
any
thing
that
dares
pretend
to
Humanity
,
to
imagine
,
or
by
any
specious
argument
to
hope
to
perswade
,
that
so
many
minute
bodies
,
or
Atoms
,
by
the
rash
and
undeterminate
conduct
of
their
own
innate
propensity
to
motion
,
indifferently
hurried
up
and
down
,
hither
and
thither
,
and
by
reason
of
the
discord
arising
from
their
different
quantities
,
and
Figures
,
apt
to
maintain
an
everlasting
civil
war
and
confusion
;
could
notwithstanding
by
a
spontaneous
direction
meet
and
unite
in
that
just
number
,
which
was
sufficient
to
make
up
the
Globe
of
the
Earth
,
requisite
to
compose
the
body
of
the
Sun
,
proportioned
to
the
dimensions
of
the
Moon
,
equal
to
the
several
orbs
of
those
radiant
Centinels
of
night
,
the
Stars
,
whose
multitude
exceeds
the
figures
of
Arithmetick
,
and
their
magnitude
never
yet
rightly
explored
;
in
fine
,
exactly
accommodate
to
the
great
body
of
the
World
,
whose
bounds
we
know
not
,
and
whose
dimensions
are
immense
?
The
conviction
of
this
impossibility
they
have
endevoured
(
though
by
running
into
as
great
a
one
)
thus
to
evade
,
As
he
(
say
they
)
must
have
been
deceived
,
who
having
observed
the
generation
of
nothing
greater
then
a
Flea
,
could
not
therefore
beleive
the
generation
of
an
Elephant
,
as
if
there
could
not
be
found
matter
enough
to
arise
to
so
gigantick
a
body
:
so
are
we
deceived
,
while
regarding
the
generation
of
onely
smal
things
we
beleive
that
the
great
body
of
the
universe
could
not
be
made
up
by
the
same
means
,
and
after
the
same
manner
;
as
if
so
vast
a
proportion
of
matter
could
not
concur
and
unite
into
one
Form
;
nay
by
so
much
the
more
are
we
deceived
,
by
how
much
the
more
proportion
the
matter
of
a
Flea
holds
to
that
of
an
Elephant
,
and
the
matter
of
an
Elephant
holds
to
that
of
the
World
;
then
the
matter
of
the
World
holds
to
that
mass
of
Atoms
,
which
is
infinite
in
the
infinite
space
.
But
I
may
with
good
reason
demand
,
how
they
can
be
assured
,
that
in
the
imaginary
space
,
without
the
circumferrence
of
the
world
,
there
is
such
an
inexhaustible
abyss
of
matter
,
as
sufficeth
to
the
generation
not
onely
of
this
world
,
but
of
an
infinite
multitude
of
others
,
fully
as
large
as
this
:
so
,
well
as
we
are
assured
,
that
in
this
world
is
contained
matter
sufficient
to
the
composition
of
an
Elephant
,
as
well
as
of
a
Flea
?
Sure
I
am
,
no
man
ever
saw
the
outside
of
the
world
;
and
if
so
,
is
it
not
a
meer
Rhodomontado
of
phansie
,
or
(
as
Pliny
calls
it
)
a
high
madness
,
to
imagine
such
an
infinite
abyss
of
matter
?
Let
us
,
however
,
deal
with
these
,
as
wise
Physicians
with
Hypochondriacks
,
that
they
may
the
more
easily
cure
them
,
allow
them
their
absurdities
;
and
grant
that
from
eternity
there
was
such
an
infinity
of
Atoms
,
confusedly
hurried
to
and
fro
,
in
an
infinite
space
:
yet
the
difficulty
will
always
remain
,
how
in
so
great
a
laxity
and
infinite
liberty
of
range
,
so
many
Atoms
could
so
convene
and
combine
together
,
as
to
terminate
and
setle
each
other
,
by
reciprocal
coherence
and
mutual
concatenation
;
how
so
orderly
marshal
and
dispose
their
several
divisions
into
such
elegant
Figures
:
how
adapt
those
figures
to
such
genuine
and
constant
operations
;
and
all
this
without
the
counsell
,
disposition
,
and
revinction
of
any
other
cause
,
but
their
own
rude
and
giddy
propensity
to
motion
,
and
the
casual
result
of
their
cessation
from
discord
?
That
Animals
have
obtained
such
exquisite
forms
,
respective
to
their
several
destinations
;
this
we
can
refer
to
the
artifice
of
their
peculiar
Seminalities
,
or
the
cunning
of
that
Formative
virtue
,
which
lying
ambuscadoed
in
the
spumous
consistence
of
their
genital
emissions
,
and
being
once
awakened
into
Activity
by
the
excitement
of
a
convenient
Matrix
,
or
Receptarie
,
immediately
designes
this
or
that
parcel
of
matter
for
such
or
such
a
part
,
another
for
another
,
and
so
spins
it
out
into
an
uniform
labyrinth
of
members
,
at
last
weaving
all
those
into
an
ingenious
Figure
,
in
all
points
resembling
the
Protoplast
or
first
genitor
of
that
species
;
who
received
this
Seminal
Tincture
,
or
faculty
prolifical
from
the
immediate
bounty
of
its
Creator
.
But
that
Atoms
,
as
they
are
in
their
naked
and
incomplex
nature
,
should
be
allowed
to
have
a
Plastick
or
fabrefactive
virtue
equal
to
that
conferred
upon
the
seeds
of
Animals
;
is
a
sigment
as
worthy
our
spleen
,
as
that
ridiculous
branch
of
the
same
root
the
Autocthonous
,
or
spontaneous
eruption
of
our
first
Parents
from
the
confermentation
of
Water
and
Earth
,
and
the
production
of
mankinde
like
that
of
Mushroms
:
which
whimsey
is
also
entituled
to
Epicurus
,
by
no
meaner
a
tradition
then
that
of
Censorinus
(
de
Di.
Nat.
cap.
2.
)
whose
words
,
for
the
more
clear
and
credible
transmission
of
the
Fable
,
I
thought
it
not
altogether
impertinent
here
to
insert
.
Nec
longe
secus
Epicurus
credidit
,
limo
calefactos
uteros
nescio
quos
,
radicibus
terrae
cohaerenteis
primum
increvisse
,
&
infantibus
ex
se
editis
ingenitum
lactis
humorem
,
natura
ministrante
praebuisse
;
quos
ita
educatos
,
&
adultos
genus
hominum
propagasse
.
To
this
we
may
adde
(
for
a
single
testimony
is
not
strong
enough
to
oblige
any
man
to
beleive
so
unpardonable
a
dotage
in
a
grave
Philosopher
)
the
concurrent
Auctorities
of
Lactantius
(
lib.
2.
cap.
7.
)
Plutarch
(
5.
Placit
.
19.
)
Diogenes
Laertius
(
lib.
2.
in
vita
Archelai
Atheniens
.
)
Diodorus
Siculus
(
lib.
1.
)
and
Macrobius
(
3.
Saturn
.
6.
)
Though
,
for
my
part
,
I
conceive
this
phrensie
to
have
possessed
many
heads
,
upon
whose
skulls
corruption
had
planted
growing
Perewikes
of
Moss
,
many
hundreds
of
years
before
Epicurus
his
was
warm
;
in
regard
many
antient
Nations
,
in
particular
the
Aegyptians
and
Phoenicians
,
contending
for
the
honor
of
seniority
,
have
gloried
in
the
title
of
Autocthonae
,
and
thought
their
Eschutcheons
sufficiently
noble
,
if
charged
onely
with
this
impress
,
Terrae
silii
.
But
I
return
from
this
my
Excursion
.
If
the
World
,
indeed
,
were
as
Ovids
Chaos
,
rudis
indigestaque
moles
,
a
deformed
and
promiscuous
miscellanie
,
or
masse
of
Heterogeneities
,
and
the
several
parts
of
it
variously
blended
together
without
either
discrimination
or
order
:
then
might
the
pretence
of
Fortune
be
more
plausible
.
For
should
we
take
a
man
,
who
had
been
born
and
bred
up
to
maturity
of
years
in
some
obscure
cavern
of
the
earth
,
and
never
lookt
abroad
upon
the
World
,
nor
heard
of
more
then
what
immediately
concerned
his
aliment
and
other
natural
necessities
;
on
a
suddain
educe
him
from
his
dungeon
,
and
shew
him
an
Animal
cut
in
peices
,
and
all
its
dissimilar
parts
,
as
skin
,
muscles
,
fat
,
veins
,
arteries
,
nerves
,
tendons
,
ligaments
,
cartilages
,
bones
,
marrow
,
&c.
laied
together
in
a
promiscuous
heap
:
doubtless
we
could
not
quarrel
at
his
incredulity
,
if
he
would
not
be
perswaded
,
that
any
thing
but
Chance
had
a
hand
in
that
confusion
.
But
should
we
instantly
present
him
another
Animal
,
feeding
,
walking
,
and
performing
all
the
comely
functions
of
vitality
;
instruct
him
in
the
several
uses
and
actions
of
all
those
parts
,
which
he
had
formerly
surveyed
in
the
disorder
of
an
heap
;
then
kill
that
Animal
also
,
and
for
his
farther
information
,
anatomzie
its
carcase
;
and
exhibite
to
him
the
several
parts
,
in
all
things
respondent
to
the
former
:
t
is
conjectural
that
we
should
finde
,
that
the
rudeness
of
his
education
would
not
so
totally
have
extinguished
the
Light
of
Nature
in
him
,
as
not
to
have
left
some
spark
,
by
the
glimmering
whereof
he
might
discover
some
more
noble
Principle
then
Fortune
,
to
have
been
the
Efficient
of
that
more
then
ingenious
machine
.
Now
we
cannot
but
observe
,
that
in
the
great
engine
of
the
universe
,
nothing
is
with
less
order
,
decency
,
beauty
,
uniformity
,
symmetry
,
constancy
,
in
a
word
,
with
less
wisdom
,
either
de●●gned
,
or
finished
;
then
in
the
smaller
organ
of
an
Animal
,
in
the
perfection
of
its
integrality
.
And
if
so
,
how
neer
comes
it
to
an
absolute
contradiction
,
that
we
should
acknowledge
some
noble
and
prudent
Cause
,
that
moulded
and
compacted
all
those
different
parts
into
one
most
elegant
and
accomplisht
body
,
and
exactly
accommodated
that
body
to
the
easie
execution
of
its
predestinate
operations
:
and
yet
not
acknowledg
the
same
,
in
the
ordination
and
construction
of
the
more
admirable
,
because
more
difficult
fabrick
of
the
Universe
?
I
say
,
a
Contradiction
;
for
if
the
easier
Artifice
of
an
Animal
be
conceded
too
hard
;
assuredly
the
more
difficult
machination
of
the
innumerably
organ'd
World
must
needs
be
granted
impossible
,
to
be
wrought
by
the
impotent
and
ignorant
fingers
of
Fortune
.
Quanto
enim
major
operis
moles
,
tanto
erit
ut
sapientiae
,
ita
&
potentiae
majus
argumentum
;
non
quod
aliunde
elaboratio
minutorum
corpusculorum
non
commendet
artificem
:
sed
quod
in
opere
ingenti
&
symmetriam
servare
industrium
,
&
materiam
regere
operosum
esse
videatur
.
Lastly
,
as
the
Votaries
of
Fortune
have
argued
à
minori
ad
à
majoriad
minus
.
majus
,
thus
;
if
the
smaller
machine
of
a
Hand-worm
,
wherein
the
almost
invisible
(
without
an
engyscope
,
or
magnifying
glass
)
exiguity
of
the
whole
frame
,
the
multiplicity
of
organs
,
and
the
variety
of
respective
functions
assigned
thereunto
,
may
worthily
contend
,
concerning
elegance
of
composure
,
with
the
large
captain
of
the
watry
regiments
,
the
Whale
,
may
be
configured
by
Chance
,
or
the
casual
concourse
of
convenient
particles
of
the
First
matter
:
why
may
not
the
grosser
movement
of
the
Vniverse
be
also
wrought
by
the
like
contingent
segregation
of
disagreeing
,
and
convention
of
consimilar
Atoms
;
whose
tumultuation
and
conslict
growing
from
the
antipathy
of
different
magnitude
and
Figure
,
made
the
Chaos
;
and
their
working
themselves
into
peculiar
orders
,
by
the
accidental
conflux
aud
mutual
coherence
of
Homogeneities
,
made
the
forme
of
the
World
.
So
we
,
by
counter-demonstration
,
may
argue
à
majori
ad
minus
,
thus
;
if
Fortune
had
the
power
and
skill
to
make
the
World
,
why
can
she
not
make
the
more
rude
and
facile
movement
of
a
Watch
?
If
Atoms
could
spontaneously
range
and
combine
themselves
into
the
immense
batlements
of
the
World
:
why
not
also
into
the
narrower
structure
of
a
Castle
?
If
they
met
into
the
mighty
bulwarks
of
an
Island
:
why
not
into
the
thinner
and
more
fragil
rampiers
of
a
Fort
?
If
they
could
dispose
themselves
into
wide
campania's
of
Herbs
and
variegated
Flowers
:
why
not
into
a
peice
of
Landskip
Tapestry
?
All
which
require
,
as
infinitely
less
of
Power
,
so
also
of
Science
.
Should
they
endevour
a
subterfuge
,
by
replying
;
that
these
are
the
Effects
of
Art
,
and
not
of
Nature
:
we
may
prevent
their
evasion
by
rejoyning
,
that
since
they
allow
Chance
to
have
an
interest
even
in
the
operations
of
Art
;
why
doe
they
not
aswell
make
her
the
Founderess
of
a
City
,
as
of
the
aedifice
of
a
spontaneous
Animal
,
whose
structure
is
more
difficult
?
We
are
not
backward
to
confess
,
what
we
lately
supposed
concerning
the
dissected
and
disordered
parts
of
an
Animal
,
that
if
the
World
were
but
a
promiscuous
heap
of
different
materials
,
such
as
stones
▪
Timber
,
Sand
,
Lime
,
Clay
,
Nailes
,
Tyles
,
&c.
confusedly
congested
:
then
could
not
our
choler
swell
to
so
high
a
tide
of
indignation
against
the
arrogance
of
Fortune
;
nor
should
we
be
so
well
provided
of
arms
to
fight
in
defence
of
a
divine
contrivement
.
But
since
the
building
of
the
same
is
,
by
infinite
transcendency
,
more
durable
,
more
distinct
,
more
symmetrical
,
and
more
gorgeous
in
all
its
parts
,
then
the
most
elaborate
and
magnificent
Palace
:
since
the
Heart
of
a
Pismire
hath
more
of
magisterial
artifice
,
then
the
Eschurial
;
the
proboscis
or
trunk
of
a
Flea
more
industry
in
its
delicate
and
sinuous
perforation
,
then
all
the
costly
Aquaeducts
of
Nero's
Rome
,
the
Arsenal
at
Venice
,
or
the
two
Spanish
Engines
,
one
for
the
traduction
and
elevation
of
Water
,
at
Toledo
,
the
other
for
the
automatous
coyning
of
money
,
at
Segovia
,
both
admired
by
a
Person
for
the
most
part
above
admiration
,
Sr.
Kenelme
Digby
;
since
the
breast
or
laboratory
of
a
Bee
contains
more
anfractuous
convolutions
then
the
Labyrinth
of
Daedalus
,
and
more
Cellules
then
the
famous
monastery
of
St.
Lawrence
,
in
Spain
,
for
bravery
and
amplitude
of
architecture
reputed
the
eighth
wonder
of
the
World
:
and
since
the
skull
of
a
Louse
hath
more
ventrieles
or
receptaries
for
the
numerous
swarms
of
Animal
spirits
,
then
the
spatious
Amphitheatre
of
Rome
had
seats
for
the
spectators
:
in
sine
,
since
the
meanest
peice
of
Nature
throwes
disparagement
and
contempt
upon
the
greatest
masterpeice
of
Art
;
how
can
it
be
,
that
man
,
noble
and
ingenious
man
,
should
fall
so
much
lower
then
his
incircumspect
Father
Adam
,
as
to
confess
the
visible
influence
of
Prudence
in
the
easier
,
and
yet
,
at
the
same
time
,
deny
any
cause
,
but
Ignorance
to
have
been
exercised
in
the
harder
;
to
admit
the
managery
of
an
Architect
,
or
knowing
principle
,
in
the
structure
of
a
house
,
and
yet
determine
the
more
magnificent
Creation
of
the
Vniverse
upon
the
blind
disposal
of
Fortune
?
To
conclude
this
unworthy
vindication
of
the
injured
wisdom
in
terminis
,
declared
,
by
an
adequate
similitude
.
of
our
Maker
,
by
leaving
no
possible
objection
unanswered
,
let
us
suppose
that
our
opponents
should
recurre
to
their
old
starting
hole
,
or
salley
port
,
the
Spontaneous
motion
of
Atoms
,
and
urge
,
that
if
the
materials
of
a
house
,
or
other
artificial
structure
,
were
endowed
with
an
innate
propensity
to
motion
,
as
the
materials
of
the
World
were
;
then
might
they
also
,
without
the
direction
of
any
external
Agent
,
onely
by
reciprocal
convention
,
complication
and
revinction
,
acquire
setled
and
orderly
situations
,
and
so
dispose
themselves
into
a
regular
Fabrick
:
but
since
they
are
devoid
of
all
domestick
Activity
,
the
disparity
betwixt
the
operations
of
chance
,
and
those
of
Art
,
is
so
great
,
that
an
argument
drawn
from
the
impossibility
of
a
performance
by
one
,
is
not
conclusive
against
the
possibility
of
an
atcheivement
by
the
other
.
And
when
we
have
supposed
this
retort
,
let
us
also
suppose
what
they
would
have
,
viz.
that
the
materials
of
a
house
were
radically
impregnated
with
a
perpetual
tendency
to
motion
;
and
that
by
the
drift
of
this
internal
activity
,
they
should
from
different
quarters
meet
together
in
one
heap
,
there
croud
,
compress
,
express
,
impell
,
repell
,
detrude
,
elevate
,
circumgyrate
,
fix
each
other
,
and
at
last
by
reciprocal
combination
acquiesce
:
yet
can
it
never
be
supposed
,
by
a
sober
imagination
,
that
the
result
of
all
this
hurly
burly
betwixt
those
unequal
parts
,
and
the
peace
ensuing
upon
the
casual
acquisition
of
situations
proper
and
convenient
to
each
,
would
be
a
well
ordered
aedifice
;
nay
any
thing
half
so
neer
allied
to
architecture
as
a
ruine
.
I
conceive
the
wit
of
Balbus
wound
up
to
a
very
happy
strain
,
when
disputing
against
Velleius
(
one
that
blush't
not
to
weare
the
infamous
badge
of
Epicurus
)
concerning
this
monstrous
sigment
of
the
worlds
Projection
from
the
dissolution
of
the
Chaos
,
and
a
fortuitous
concursion
of
the
universal
matter
;
he
invented
this
apposite
similitude
:
Hoc
qui
existimat
fieri
potuisse
,
non
intelligo
cur
idem
non
putet
,
si
innumerabiles
,
unius
&
viginti
formae
literarum
vel
aureae
,
vel
quales-libet
aliquo
conjiciantur
,
posse
ex
his
in
terram
excussis
Annales
Ennij
,
ut
deinceps
legi
possint
●ssici
;
quod
nescio
anne
in
uno
quidem
versu
possit
tantum
valere
Fortuna
.
Upon
which
we
may
briefly
thus
descant
;
if
that
congruous
series
of
letters
,
which
is
necessary
to
the
lecture
of
one
page
,
line
,
or
word
,
can
never
result
from
a
careless
congestion
of
prints
;
but
must
be
the
setled
effect
of
great
industry
and
diligence
in
the
Compositor
:
undoubtedly
,
with
no
less
violence
to
reason
,
can
any
man
opinion
,
that
the
innumerable
parts
of
the
World
,
that
observe
a
far
more
distinct
and
elegant
order
then
the
characters
of
any
Typographer
disposed
into
words
,
lines
,
pages
,
sheets
,
should
attain
to
that
admirable
Form
,
which
they
now
hold
;
by
a
meer
fortuitous
assembly
;
and
not
by
the
certain
and
predestinate
ordination
of
some
supremely-intelligent
Cause
.
These
reasons
,
though
not
woven
into
that
strict
method
,
which
Creation
of
the
Vniverse
out
of
no
praeexistence
,
by
the
sole
and
immediate
Fiat
of
the
same
Essence
,
and
if
judiciously
twisted
together
into
one
Syndrome
,
or
complex
Argument
,
must
oblige
as
firmly
;
since
they
clearly
evince
the
first
Article
of
the
Christians
Creed
,
as
an
uncontrollable
verity
,
which
none
,
but
such
degenerate
miscreants
,
in
whom
the
Light
of
Nature
is
wholly
extinct
,
or
such
as
are
desperatly
resolved
to
shut
the
eye
of
their
minde
against
the
splendor
of
that
infallible
Criterion
,
can
longer
doubt
of
.
And
therefore
,
having
determined
neither
to
scandal
the
intellectuals
of
my
Reader
,
either
by
indubitating
his
facile
perception
of
the
force
of
those
proofs
already
urged
,
or
multiplying
others
in
order
to
the
illustration
of
that
truth
,
to
which
he
hath
formerly
submitted
his
plenary
assent
;
nor
unfruitfully
to
spend
that
time
and
paper
,
which
I
have
devoted
to
the
explanation
and
ratification
of
other
necessary
points
,
on
a
work
of
supererogation
:
I
shall
onely
fringe
this
exercise
with
that
pertinent
and
emphatical
passage
of
Lactantius
(
De
Opif.
Dei
cap.
6.
)
Tanta
ergo
qui
videat
&
talia
,
potest
existimare
nulla
effecta
esse
consilio
,
nulla
providentia
,
nulla
ratione
divina
;
sed
ex
Atomis
subtilibus
,
exiguis
concreta
esse
tanta
miracula
?
nonne
prodigio
simile
est
,
aut
natum
esse
hominem
qui
haec
diceret
,
ut
Leucippum
;
aut
extitisse
qui
crederet
,
ut
Democritum
,
qui
auditor
ejus
fuit
;
vel
Epicurum
,
in
quem
vanitas
omnis
de
Leucippi
sonte
prostuxit
?
and
so
proceed
to
the
satisfaction
of
two
collateral
Scruples
.
SECT.
IV.
Scruple
1.
THe
Curiosity
of
some
,
(
whether
more
insolent
or
vain
,
is
Instruments
Auxiliants
,
materials
predisposd
,
God
made
use
of
,
in
his
act
of
Fabrication
of
the
Universe
,
cop●ously
satisfied
:
and
the
energie
of
the
divine
Will
commonstrated
superior
to
the
indigence
of
either
.
hard
to
determine
,
)
hath
been
so
audacious
,
as
to
adventure
upon
this
Quere
;
If
God
made
the
world
,
pray
what
instruments
,
tools
,
mechanick
engines
,
what
assistants
did
he
make
use
of
in
the
work
?
The
Satisfaction
.
This
is
no
green
impiety
(
unless
it
hath
lately
budded
forth
again
amongst
those
Human-devils
,
the
Ranters
;
the
report
of
whose
prodigious
blasphemies
hath
sometimes
transported
me
to
a
hatred
,
at
least
a
contempt
of
my self
,
for
being
in
the
same
rank
of
(
reatures
;
and
made
me
wish
for
a
second
deluge
)
but
almost
half
as
old
as
Time
,
and
may
be
traced
as
high
as
the
Epoche
of
the
Grecian
learning
;
witness
those
many
secret
convulsions
of
it
by
Plato
(
both
in
his
Parmenides
and
T●m●us
)
while
he
frequently
affirmes
the
divine
Nature
to
be
Inorganical
,
and
the
immediate
operations
of
the
universal
cause
to
be
above
the
necessity
of
Corporeal
means
:
witness
also
Cicero
(
most
of
whose
streams
came
out
of
the
Grecian
fountain
)
who
(
in
1.
De
Nat.
Deor.
)
introducing
the
Atheist
,
Vellejus
disputing
against
Plato
and
the
Stoicks
,
who
held
the
divine
essence
to
be
the
Author
of
the
Universe
;
proposeth
the
scruple
at
large
,
in
these
Words
:
Quibus
enim
oculis
intueri
potuit
vester
Plato
fabr●cam
illam
tanti
operis
,
qua
construi
à
Deo
at
que
aedificari
mu●dum
facit
?
quae
molitio
?
quae
ferramenta
?
qui
vectes
?
quae
machinae
?
qui
ministri
tanti
muneris
fuerunt
?
&c.
That
boldness
is
the
daughter
of
ignorance
,
is
herein
plainly
verified
;
for
had
these
unhappy
Pagans
understood
any
thing
of
the
majestick
essence
of
divinity
,
or
but
apprehended
the
vast
disparity
between
the
efficiency
of
the
Highest
,
and
that
of
all
other
Subordinate
causes
;
t
is
more
then
probable
,
they
had
not
been
so
sawcy
with
his
imperial
Attribute
,
Omnipotence
,
nor
run
into
that
common
mistake
of
flesh
and
bloud
,
of
measuring
the
ways
of
God
by
the
ways
of
man
.
True
t
is
,
that
man
hath
need
of
instruments
to
the
performance
of
any
peice
of
Art
,
nor
can
the
Geometrician
draw
his
lines
without
a
rule
,
or
describe
a
circle
without
the
help
of
his
compass
;
the
Carpenter
work
without
his
Axe
,
Saw
,
and
other
tools
;
the
Smith
without
his
fire
,
hammer
,
anvill
,
&c.
all
which
the
wit
of
man
,
sharpned
by
necessity
,
hath
invented
to
compensate
the
insufficiency
of
his
naked
hands
,
made
by
nature
either
too
soft
,
too
weak
,
or
too
obtuse
for
those
difficult
uses
:
But
yet
what
can
impede
our
assurance
of
the
eternal
existence
of
a
more
Noble
Essicient
;
whose
Will
is
infinite
Power
,
and
that
Power
infinite
Activity
;
whose
single
Let
it
be
done
,
is
both
Cause
and
Means
;
and
whose
simple
act
of
Volition
not
onely
the
Efficient
,
but
also
the
Instrument
?
Do
not
we
observe
(
that
I
may
extract
an
Argument
from
the
evidence
of
sense
)
how
,
in
the
twinckling
of
a
lovers
eye
,
that
comely
Arch
of
colours
,
the
Rain-bow
,
is
painted
on
the
clouds
;
and
yet
without
either
hand
,
compass
,
or
pencill
?
doe
we
not
behold
whole
mountains
of
ponderous
Clouds
piled
one
upon
another
;
and
yet
neither
vessels
to
lave
up
,
nor
engines
to
sustain
that
sea
of
water
?
And
cannot
these
familiar
observations
instruct
us
with
more
knowledge
,
then
to
doubt
the
fabrication
of
the
world
without
corporeal
organs
?
Why
is
our
reason
so
immodest
,
as
to
inquire
into
the
ability
of
the
First
cause
;
when
alas
!
it
is
not
large
enough
to
comprehend
the
efficacy
of
the
weakest
Secondary
?
if
the
meanest
and
most
ordinary
effect
of
Nature
imports
so
much
stupendious
industry
,
as
transcends
the
narrow
capacity
of
man
;
what
audacious
ignorance
is
it
in
him
,
to
question
the
e●ergie
of
that
Principle
,
that
made
Nature
her self
,
and
prescribed
her
rules
to
act
by
:
from
which
she
cannot
vary
,
without
a
miraculous
dispensation
?
We
are
willing
forsooth
,
to
profess
,
that
we
cannot
understand
by
what
artifice
the
delicate
body
of
a
Pismire
is
configurated
▪
animated
,
and
impowered
for
the
noble
actions
of
sense
and
voluntary
motion
,
nay
(
for
ought
we
know
to
the
contrary
)
for
that
more
noble
and
elaborate
office
of
discourse
also
:
and
yet
,
when
we
come
to
contemplate
the
more
magnificent
form
of
the
Vniverse
,
shall
we
degenerate
into
such
impertinent
Ideots
,
as
to
debate
the
Mathematick
energie
of
its
Creator
,
and
demand
how
he
could
operate
without
Engines
to
transport
,
adfer
,
and
winde
up
the
materials
,
with
scaffolds
to
advance
the
roof
,
or
servants
to
assist
in
several
offices
requisite
?
Assuredly
,
as
the
frame
of
that
slender
Animal
doth
confess
a
certain
Faculty
,
by
which
it
was
modelled
,
delineated
,
and
compacted
;
though
the
reason
and
manner
of
its
contexture
remain
in
the
dark
to
us
:
so
also
doth
the
huge
machine
of
this
visible
World
proclaim
a
certain
Energeticall
principle
,
of
infinitly
more
potency
and
perfection
,
by
which
it
was
composed
;
though
the
manner
and
way
of
its
composure
be
too
abstruse
and
sublime
for
the
discernment
of
our
weak-sighted
intellectuals
.
Now
,
whether
you
shall
denominate
that
Energy
,
a
Power
divine
,
or
God
;
it
is
indifferent
:
but
indispensably
necessary
,
that
you
acknowledge
it
to
be
so
great
,
as
by
incomputable
intervals
to
exceed
the
comprehension
of
the
minde
of
man
;
nor
is
it
safe
for
us
to
attempt
the
commensuration
of
it
by
the
unequal
module
,
or
scale
of
particular
finite
Causes
,
since
even
from
these
our
reason
stands
so
remote
,
as
to
be
able
at
most
onely
to
conjecture
their
dimensions
.
Upon
this
consideration
,
if
a
Pilot
,
while
he
onely
sits
in
the
steerage
and
hands
the
helme
,
doth
direct
the
ship
in
its
course
,
by
a
far
more
excellent
industry
,
then
all
the
rude
officers
inservient
thereunto
,
that
stretch
their
tougher
sinewes
to
hoise
and
tack
about
her
sayls
,
and
toyle
their
tawny
bodies
in
other
inferior
labours
:
if
a
Prince
,
who
sits
calmely
in
his
throne
,
doth
by
a
single
nod
of
his
sceptre
awe
millions
of
his
subjects
to
obedience
,
and
by
the
magick
of
a
smile
or
frown
conjure
whole
nations
into
joy
or
terror
;
if
he
,
I
say
,
doth
govern
his
people
,
by
a
more
mysterious
and
noble
influence
,
then
all
his
subordinate
ministers
of
state
,
with
all
their
tumultuous
pains
and
travell
,
either
in
the
transmission
,
or
execution
of
his
mandates
:
if
an
Architect
,
or
master-builder
,
who
in
his
closet
onely
draws
the
plat-form
,
and
designes
the
figure
of
the
structure
;
doth
by
his
meer
designation
,
operate
more
exquisitely
,
and
by
a
more
excellent
artifice
contribute
to
the
perfection
of
the
work
,
then
all
the
swarm
of
bus●ling
mechanicks
imployd
in
squaring
,
or
placing
the
materials
:
why
should
we
not
allow
that
mighty
Pilot
,
Prince
,
and
Architect
of
the
World
to
be
empowerd
with
a
certain
kind
of
Efficacy
so
eminent
,
that
whatever
can
be
thought
most
absolute
and
puissant
in
all
other
natures
,
must
be
infinitely
inferior
to
it
?
And
therefore
when
we
,
who
have
learned
our
lesson
outof
the
sacred
leaves
of
Moses
,
say
that
he
made
the
universe
solo
nutu
,
at
que
simplici
volitione
,
by
one
simple
and
entire
act
of
his
Will
,
exprest
in
that
word
,
Fiat
;
we
speak
all
that
can
be
understood
by
us
of
that
miracle
.
As
for
the
last
part
of
the
Atheists
indecent
expostulation
;
viz.
What
coadyutors
or
ministers
had
God
to
attend
him
,
and
wha●
materials
praeexistent
and
prepared
to
conform
to
his
disposure
?
that
may
be
soon
resolved
,
by
offering
that
supereminence
,
whereby
he
is
,
by
infinite
excesses
,
above
all
other
Efficients
.
For
what
were
the
Prerogative
of
Divinity
,
if
it
were
subject
to
the
want
of
the
same
means
,
or
cooperating
Causes
,
with
us
despicable
and
impotent
men
?
To
conclude
,
it
will
not
onely
suppress
all
dangerous
Curiosities
of
this
kind
,
but
also
highly
commend
our
judgments
;
that
we
draw
a
large
line
of
distinction
betwixt
the
Almightiness
of
the
Creator
,
and
the
restrained
activity
,
or
rather
pure
imbecillity
of
the
Creature
;
ascribe
to
him
a
superlative
and
pancratical
energie
,
or
virtue
paramont
;
and
on
our
devout
knees
proclaim
him
more
able
to
create
,
then
want
either
ministers
,
or
matter
,
whereby
,
whereon
to
accomplish
his
Will.
Scruple
2.
The
other
profane
Scruple
objected
by
the
Atheist
,
is
this
;
Cur
The
Response
.
This
is
also
a
poyson
spit
from
the
accursed
jaws
of
that
black
Viper
,
Velleius
,
against
the
Stoicks
(
apud
Ciceron.
1.
de
nat.
Deor.
)
in
this
squallid
stream
;
isto
igitur
tam
immenso
spatio
,
quaero
,
cur
Pronoea
vestra
(
so
according
to
their
own
phrase
he
calls
that
Minde
,
or
supreme
Intelligence
,
to
whom
that
sober
sect
of
Philosophers
justly
ascribed
the
origination
of
all
things
except
the
material
Principle
,
which
they
erroneously
affirmed
to
have
been
the
Ashes
,
or
cynders
of
a
former
World
,
whose
production
also
they
conceived
to
have
been
,
like
that
fabulous
one
of
the
Phoenix
,
out
of
the
urne
of
its
predecessor
)
cessaverit
?
laborémne
fugiebat
?
and
not
lately
wiped
clean
off
,
and
its
contagious
venome
cured
by
the
generous
antidote
of
E●sebius
,
who
(
in
1.
de
praep.
Evang.
1.
)
most
expresly
,
amply
,
and
judiciously
opposed
it
.
However
,
lest
this
poyson
ferment
afresh
,
and
again
exulcerate
the
impure
Libertines
of
this
Age
(
not
more
for
its
extraordinary
Calamities
,
then
unpattern'd
Impieties
,
as
well
the
wonder
,
as
grief
of
our
posterity
)
and
since
it
cannot
but
be
thought
most
pertinent
to
my
present
scope
:
I
shall
endevour
the
total
extinction
of
it
,
by
applying
a
smart
Alexiterion
of
reason
.
From
an
Agent
infinite
in
Wisdome
,
Power
,
and
Liberty
,
such
as
we
must
allow
God
to
be
,
no
account
either
of
Motives
,
Means
,
or
Time
,
ought
to
be
required
.
It
was
,
according
to
their
measure
of
time
,
about
six
thousand
years
from
the
nativity
of
the
Universe
,
when
the
unhappy
disciples
of
Epicurus
disseminated
this
uncivil
interrogation
:
but
had
it
been
created
many
myriads
of
myriads
of
thousands
sooner
then
it
was
,
t
is
open
to
conjecture
,
that
they
would
have
insisted
on
the
same
sawey
demand
;
since
eternity
compared
to
more
myriads
of
years
,
then
all
the
figures
of
Arithmetick
can
amount
to
the
computation
of
,
must
yet
import
a
vast
tract
or
slux
of
Time
(
for
other
idiome
to
express
this
notion
,
I
could
not
either
recognize
,
or
excogitate
)
below
the
foot
of
that
accompt
;
and
that
precedent
space
might
have
afforded
room
enough
for
the
intrusion
of
the
same
frivolous
quaere
.
And
therefore
it
becomes
us
,
either
not
to
enquire
,
why
the
world
was
produced
,
rather
then
not
produced
;
or
allowing
its
production
,
to
esteem
it
all
one
,
whether
it
were
produced
then
,
before
,
or
after
,
in
this
so
great
a
latitude
of
Eternity
.
For
the
same
question
now
proposed
,
why
God
did
not
determine
in
himself
to
create
the
World
,
ten
millions
of
years
sooner
then
he
did
;
may
also
be
revived
hereafter
,
concerning
these
times
of
ours
,
if
another
rand
of
ten
millions
more
should
be
unravelled
.
From
whence
this
modest
and
truly
humane
lesson
fairly
infers
it self
;
that
it
is
oraculous
in
the
greatest
wisdome
to
say
,
God
Created
the
World
in
that
article
of
eternity
(
we
may
now
call
it
Time
)
which
seemed
most
opportune
to
his
Wisdom
.
For
,
that
he
had
some
important
reasons
so
long
to
deferr
the
creation
,
and
then
onely
to
contrive
and
finish
it
,
when
he
did
;
though
those
reasons
be
cryptick
and
ignote
to
us
:
we
may
more
then
conjecture
,
from
the
consideration
of
his
inexhaustible
and
ever
moving
abyss
of
his
Prudence
,
which
is
the
rule
to
all
other
his
actions
.
And
truely
,
if
Princes
ground
many
of
their
designe●
upon
profound
reasons
of
State
,
the
knowledge
whereof
is
never
diffused
among
their
subjects
,
but
lockt
up
in
the
cabinet
of
their
own
heart
:
why
may
not
God
,
who
is
all
Counsel
and
Prudence
,
be
afforded
the
prerogative
of
having
some
weighty
respects
,
that
moved
him
to
create
the
World
,
then
when
he
did
,
rather
then
either
sooner
or
later
?
Which
respects
,
for
ought
we
can
explore
,
is
Mercy
in
him
to
conceal
from
us
:
sure
I
am
,
t
is
a
pride
not
much
beneath
,
if
not
equal
to
that
of
Lucifer
,
in
us
to
dare
to
enquire
.
T
is
a
confest
truth
,
that
no
man
can
know
the
thoughts
of
another
,
who
is
constant
to
his
resolve
to
reserve
them
sealed
up
within
his
own
breast
;
and
can
any
man
be
so
incurably
over-run
with
the
itch
of
vanity
,
when
he
despaires
of
pretending
certainly
to
divine
the
cogitations
of
his
familiar
friend
,
whose
inclinations
he
hath
so
frequently
read
in
the
book
of
his
conversation
:
yet
to
arrogate
to
himself
an
ability
of
searching
into
the
abscondite
counsels
of
him
,
whom
neither
Minde
nor
Sense
can
touch
?
Wherefore
t
is
our
duty
to
reclaim
our
wild
curiosities
,
to
set
bounds
to
our
inquisitions
,
and
gratefully
sate
our
boulimie
of
science
with
this
wholsome
morsel
;
that
from
hence
,
that
the
World
was
once
created
,
we
may
safely
inferre
,
that
the
Creator
was
pleased
to
declare
himself
so
Potent
,
that
no
impediment
could
intervene
betwixt
his
eternal
decree
,
and
the
opportune
execution
thereof
:
so
Free
,
as
to
be
above
the
impulsion
or
constraint
of
any
necessity
:
so
Wise
,
as
to
prevent
all
temerity
and
collusion
of
Fortune
:
so
Good
,
that
the
prescience
of
mans
future
ingratitude
,
and
so
the
infertility
of
his
masterpeice
,
could
not
dehort
him
from
fulfilling
his
purpose
of
conferring
that
inestimable
blessing
of
Existence
both
upon
him
,
and
all
things
else
for
his
sake
.
As
for
the
last
clause
of
this
foolish
demand
,
An
vigilarit
tanto
aeternitatis
spatio
,
an
verò
dormierit
mundi
opifex
?
Whether
God
continued
vigilant
,
or
dormant
from
eternity
,
untill
he
set
about
the
fabrick
of
this
vast
All
?
This
includes
a
manifest
incongruity
,
and
speaks
a
contradiction
loud
enough
to
answer
and
refute
it self
.
For
those
two
terms
,
Sleep
and
Divinity
,
stand
at
open
defiance
,
and
placed
in
one
notion
reciprocally
deny
each
other
;
the
one
importing
an
Affection
of
a
Body
,
or
the
effect
of
the
Concidence
,
or
Augustation
of
the
ventricles
of
the
brain
,
and
slender
conduits
of
the
nerves
in
an
Animal
,
caused
either
by
a
deficiency
,
or
quiet
of
the
spirits
inservient
to
the
Animal
Faculties
,
and
causing
a
temporary
and
periodical
cessation
from
the
offices
of
sense
and
Arbitrary
motion
:
the
other
expressing
an
Eternal
simple
Essence
,
neither
opprest
with
corporeity
,
nor
(
therefore
)
subject
to
defatigation
upon
any
exolution
or
wast
of
spirits
;
and
consequently
not
capable
of
sleep
.
However
,
to
manifest
the
extreme
stupidity
of
their
reply
;
viz.
that
if
he
were
perpetually
awake
,
yet
we
must
grant
him
to
have
been
constantly
idle
,
before
he
began
his
work
of
Creation
:
I
shall
vouchsafe
them
that
judicious
rejoynder
of
many
Fathers
(
whose
studies
were
also
not
rarely
infested
with
these
vermine
)
that
in
all
that
precedent
tract
of
eternity
(
mortality
will
excuse
the
necessary
solecisme
)
he
was
fully
imployed
in
the
most
blissfull
contemplation
of
himself
.
Which
is
an
operation
most
easie
,
most
quiet
,
most
pleasant
;
as
all
Philosophers
,
who
ever
have
,
by
the
steps
of
abstracted
meditation
,
advanced
their
minds
so
high
as
token
that
perfection
of
beatitude
,
have
observed
.
CHAP.
III.
Why
God
Created
the
World
.
SECT.
I.
THat
every
Action
presupposeth
an
end
,
or
scope
;
is
Canonical
:
and
hence
is
it
customary
amongst
Motive
,
scope
or
final
cause
.
men
,
by
so
much
the
more
hardly
to
beleive
that
such
or
such
a
considerable
Action
was
done
by
such
or
such
a
Person
;
by
how
much
the
less
either
of
probable
Pleasure
,
or
Emolument
may
appear
to
have
invited
him
to
that
enterprise
.
Nor
was
Velleius
a
stranger
to
this
rule
;
for
fighting
the
unjust
quarrel
of
that
usurpress
,
Fortune
,
and
having
at
first
invaded
Providence
Divine
with
direct
and
down-right
blowes
,
unsuccesfully
:
he
at
last
contrives
to
wound
it
with
oblique
thrusts
,
and
attempts
to
stab
the
opinion
of
the
Worlds
Creation
by
God
,
by
striking
at
the
End
,
or
more
plainly
by
cutting
off
all
possibility
of
either
Pleasure
or
Profit
to
accrew
to
him
thereby
.
And
in
pursuance
of
this
stratagem
,
he
endevours
to
prove
(
1.
)
Conditum
non
fuisse
mundum
Dei
causa
;
that
the
World
was
not
created
for
Gods
sake
,
(
i.
e.
)
that
he
is
no
more
concerned
in
the
construction
of
it
,
then
if
it
had
never
been
altered
from
its
Chaos
:
(2)
neque
hominum
gratia
,
nor
for
the
behoof
of
man
,
(
i.
e.
)
that
man
hath
no
juster
plea
to
the
Royalty
of
the
World
,
then
the
meanest
Animal
;
nor
did
Nature
look
with
a
more
amorous
and
indulgent
aspect
upon
him
,
then
upon
any
other
of
her
productions
.
The
First
position
he
essays
to
illustrate
and
inferre
by
a
Socratical
De
Natur.
Deorum
)
lies
in
these
words
.
Quid
autem
erat
,
quod
concupisceret
Deus
,
mundum
signis
&
luminibus
,
tanquam
Aedilis
,
ornare
?
Si
ut
Deus
melius
habitaret
;
antea
,
videlicet
tempore
infinito
,
in
tenebris
,
tanquam
in
gurgustio
habitaverat
?
post
autem
;
varietaté
ne
eum
delectari
putamus
,
qua
Coelum
&
Terras
exornatas
videmus
?
quae
ista
potest
esse
oblectatio
Deo
,
quae
si
esset
,
non
ea
tamdiu
carere
potuisset
?
What
politique
respect
put
God
upon
the
servile
office
of
an
Aedile
?
What
motive
prevailed
with
him
to
trim
the
Universe
with
gawdy
Asterisms
,
and
imbellish
the
azure
roof
thereof
with
variety
of
refulgent
studs
?
if
to
better
his
habitation
;
t
is
a
signe
that
forever
before
he
was
but
ill
accommodated
with
a
dark
and
narrow
mansion
:
But
afterwards
,
can
we
conceive
that
he
entertained
and
solaced
himself
with
that
variety
of
beauteous
forms
,
wherewith
we
observe
both
stories
of
this
great
Palace
to
be
adorned
?
What
delight
is
that
,
wherewith
divinity
can
be
affected
?
if
any
such
there
be
,
why
would
he
so
long
deny
himself
the
fruition
of
it
?
Nor
did
Velleius
want
a
second
to
joyne
with
him
in
this
bloudy
design
for
the
assassination
of
that
sacred
Truth
,
That
God
made
the
World
chiefly
for
his
own
Glory
;
for
that
witty
villain
Lucretius
(
and
the
finest
wits
,
if
not
maturely
pruned
and
kept
under
by
the
severe
hand
of
Prudence
,
are
the
rankest
Plants
and
most
apt
to
run
up
to
the
highest
impieties
)
hath
digested
the
challenge
into
verse
,
thus
:
Quidve
novi
potuit
tanto
post
ante
quietos
Inlicere
,
ut
cuperent
vitam
mut
are
priorem
?
Nam
gaudere
novis
rebus
debere
videtur
,
Quoi
veteres
obsunt
;
sed
quoi
nil
accidit
aegri
,
Tempore
in
anteacto
,
cum
pulchre
degeret
aevum
,
Quid
potuit
novitatis
amorem
accendere
tai
?
An
,
credo
,
in
tenebris
vita
,
ac
moerore
jacebat
,
Donec
diluxit
rerum
genitalis
origo
?
&c.
in
lib.
5.
After
so
long
Content
,
what
new
delight
Could
th'
happy
Gods
to
this
great
change
invite
?
To
affect
Innovation
,
doth
confess
The
present
state
obnoxious
to
distress
.
He
only
can
t'
enjoy
new
things
desire
,
Whom
the
deficience
of
the
old
doth
tire
.
What
therefore
could
Divinity
perswade
,
To
leave
his
antient
quiet
,
for
a
trade
Of
Architecture
?
Can
I
think
,
till
then
Him
cloysterd
in
a
dark
and
narrow
Den
?
&c.
The
Refutation
.
T
is
an
Apophthegme
fathered
(
and
that
not
unjustly
)
upon
Epicurus
;
Facere
sapientem
omnia
sui
caussa
,
that
a
wiseman
Gods
glory
manifested
to
have
been
his
prime
and
principal
end
.
in
all
his
actions
doth
principally
regard
himself
.
And
could
not
this
learn
his
Scholars
more
discretion
,
then
to
doubt
,
whether
or
no
God
the
Elixir
of
wisdome
,
in
this
weighty
operation
had
an
eye
upon
himself
,
or
reflected
upon
his
own
concernment
?
The
Word
,
God
,
to
a
metaphysical
consideration
,
contains
reasons
more
then
enough
to
decide
this
idle
controversie
,
excited
only
by
a
predominion
of
sensuality
.
For
when
there
was
nothing
existent
besides
himself
;
t
is
plain
,
that
he
could
gratifie
nothing
besides
himself
:
and
as
he
not
only
derived
the
power
of
operating
from
himself
alone
,
but
also
was
the
exemplar
to
himself
;
so
also
must
he
be
the
principal
End
of
his
operation
.
The
End
I
say
,
non
utilitatis
;
as
if
his
Essence
were
capable
of
melioration
,
his
Beatitude
so
remiss
,
as
to
admit
of
Augmentation
,
his
Condition
so
imperfect
,
as
to
be
improved
by
Alteration
:
sed
gloriae
,
which
as
he
could
not
want
,
so
was
there
no
reason
why
he
should
want
.
Such
was
the
Freedom
of
his
Will
,
that
no
necessity
could
constrain
him
to
the
production
of
any
thing
;
such
the
Bounty
,
that
none
could
restrain
him
from
the
voluntary
profusion
of
his
goodness
.
When
t
was
indifferent
to
him
,
or
to
constitute
a
World
,
or
to
continue
alone
;
he
yet
was
pleased
to
follow
the
propensity
of
his
own
infinity
Benignity
,
and
to
create
:
insomuch
as
he
judged
it
better
that
there
should
be
other
natures
beside
his
own
,
to
which
he
might
impart
the
overflowings
of
his
goodness
;
then
not
.
Better
,
I
say
,
not
for
himself
;
for
as
the
perpetual
Emanation
or
diffusion
of
his
Goodness
upon
the
creature
,
since
time
(
the
Image
of
eternity
,
as
Plato
(
in
Timaeo
)
describes
it
)
began
,
hath
not
diminished
:
so
could
not
the
Concentration
,
or
Confinement
of
it
to
the
orb
of
his
own
essence
,
have
lessened
his
Felicity
;
which
hath
Plenitude
and
Constancy
for
its
supporters
,
and
is
therefore
raised
above
the
imperfections
of
Access
or
Change
.
And
upon
this
perswasion
(
I
cannot
forget
to
speak
after
the
manner
of
men
)
he
vouchsafed
to
constitute
all
other
natures
that
are
besides
his
own
;
and
more
especially
Man
:
not
that
he
might
receive
any
emolument
from
them
,
since
himself
is
all
goodness
,
and
by
consequence
all
glory
;
but
that
,
conferring
respective
endowments
upon
them
,
he
might
have
convenient
subjects
,
whereon
to
exercise
his
immense
liberality
and
make
known
his
magnificence
.
That
since
the
creation
he
expects
from
man
the
retribution
of
Reverence
,
Adoration
,
and
Obedience
;
ariseth
not
ex
indigentia
,
from
any
need
he
stands
in
of
,
or
benefit
that
redounds
to
him
by
the
unfruitfull
homage
of
man
:
but
▪
ne
homines
sint
erga
ipsum
ingrati
,
from
his
own
free
Love
to
prevent
mans
being
hurried
into
that
misery
of
Ingratitude
.
I
say
,
Misery
of
Ingratitude
;
for
that
forlorn
hope
of
hell
having
once
taken
possession
of
the
minde
of
man
,
instantly
brings
in
a
whole
host
of
perturbations
,
subverts
its
government
,
destroys
its
tranquillity
,
and
so
layes
it
open
to
the
devastation
of
Infelicity
.
And
whereas
they
demand
,
Why
God
,
if
he
take
any
delight
in
these
experiments
of
his
wisedome
,
Power
,
and
munificence
,
would
so
long
endure
the
privation
,
or
rather
defect
of
that
delight
?
The
solution
is
obvious
,
that
this
kinde
of
delectation
is
no
more
then
Accidentary
to
him
,
and
can
adfer
infinitely
less
of
addition
to
that
fulness
of
Beatitude
,
formally
radicated
in
his
Essence
;
then
one
smal
drop
of
water
superaffused
to
the
immensity
of
a
million
of
Oceans
.
For
sibi
sufficientissimus
,
All
to
himself
,
is
his
peculiar
Motto
;
since
he
hath
the
source
of
all
that
's
Amiable
and
Delectable
,
arising
from
,
and
perpetually
flowing
round
his
own
most
perfect
nature
,
nor
can
he
be
affected
with
the
unequal
oblation
of
humane
Doxologie
,
otherwise
then
by
reflecting
upon
his
own
Goodness
,
which
freely
ordained
,
formed
,
and
disposed
man
to
that
honourable
and
beatifical
duety
:
and
therefore
that
sentence
of
the
School
Divine
,
Quicquid
agit
praeter
scipsum
,
ad
alterius
commodum
spectat
,
deserves
our
gratefull
assent
;
for
all
his
Extrinsecall
or
Emanative
operations
look
directly
upon
the
benefit
of
that
Creature
,
whom
he
hath
adopted
to
be
the
object
of
his
Love
,
which
is
Man
;
obliquely
upon
the
convenience
or
accommodation
of
all
other
Creatures
,
necessary
or
adjuvant
to
the
well
being
of
that
Favorite
;
and
by
reflexion
,
upon
his
own
munificence
.
And
hence
is
it
manifest
,
that
he
adorned
the
Universe
with
asterisms
,
and
beautified
the
heavens
with
radiant
lamps
;
not
that
he
might
better
his
own
habitation
,
which
is
impossible
,
he
being
a
mansion
to
himself
,
and
his
eternal
condition
being
extreme
felicity
:
but
provide
a
more
commodious
place
of
residence
for
men
,
for
whose
sake
principally
(
after
that
of
his
own
Glory
)
he
intended
the
Creation
,
He
,
doubtless
,
could
want
the
illumination
of
neither
Sun
,
nor
Moon
,
whose
dwelling
is
in
light
inaccessible
;
nor
be
enriched
by
the
faint
splendor
of
the
Stars
,
whose
glory
is
so
refulgent
,
that
we
hyperbolize
the
lustre
of
the
Meridian
Sun
,
when
we
define
it
to
be
the
shadow
of
its
Creator
;
and
since
those
shining
orbs
are
but
pale
tapours
kindled
at
his
more
splendid
abyss
of
light
,
how
infinitely
more
lucent
must
his
essence
be
,
who
is
described
by
some
to
be
Supersubstantialis
Lux
?
(
Athanas
Kircher
in
metaphysic
.
Lucis
&
umbrae
,
Epichiremate
5.
)
Nor
can
we
say
less
of
that
admirable
variety
of
forms
,
wherewith
we
observe
both
stories
of
the
World
to
be
adorned
;
for
if
they
appear
so
full
of
Elegance
and
beauty
;
how
incomparably
more
fair
and
amiable
must
their
Maker
be
,
who
is
the
Soul
of
Pulchritude
,
and
by
the
Analogy
which
they
hold
to
the
comely
ideas
in
his
intellect
,
all
things
are
determined
to
perfection
?
For
that
mighty
Cause
,
which
can
give
being
to
so
many
various
perfections
,
must
of
necessity
possess
all
those
perfections
,
modo
eminentiori
,
in
a
transcendent
manner
.
Wherefore
the
excellencies
of
his
own
nature
did
,
before
he
was
pleased
to
create
others
,
so
amply
suffice
to
the
Accompletion
of
his
beatitude
;
that
they
now
at
this
day
wholly
suffice
to
the
same
;
nor
is
he
capable
of
having
his
Felicity
encreased
by
the
contributions
of
any
thing
without
himself
.
And
since
all
things
created
,
are
nought
but
certain
Emissions
,
or
as
it
were
deradiations
,
which
he
pleased
to
diffuse
from
himself
;
t
is
perspicuous
,
that
before
that
Diffusion
he
comprehended
all
natures
in
his
own
,
as
in
their
Fountain
,
and
therefore
could
not
have
his
being
meliorated
by
their
production
;
as
also
,
that
he
may
at
pleasure
,
adnihilate
all
again
,
with
no
more
detriment
to
his
glory
,
then
the
Sun
can
want
those
beams
,
which
yesterday
it
emitted
upon
my
hand
.
SECT.
II.
Neque
Hominum
gratiâ
.
THis
second
Position
he
likewise
insinuates
,
by
the
fame
imposture
of
ensnaring
the
minde
in
a
complex
series
of
Quaestions
,
If
all
things
were
constituted
by
God
for
the
sake
of
Man
onely
,
as
you
affirme
,
then
either
for
the
peculiar
interest
of
Wise
men
or
Fools
?
if
for
the
sole
behoof
of
Wise
men
;
then
a
far
less
provision
might
have
served
the
turn
:
for
no
age
could
ever
glory
in
the
production
of
many
such
at
once
;
and
if
all
that
ever
were
,
or
shall
be
,
met
together
into
one
colonie
,
a
very
smal
Island
might
be
both
large
and
rich
enough
to
accommodate
them
with
necessaries
:
and
so
the
greatest
part
of
the
creation
must
be
confest
supersluous
,
as
to
the
principal
destination
thereof
?
But
if
for
Fools
only
;
then
you
entangle
your selves
in
a
two
fold
Incongruity
.
First
,
you
entrench
upon
the
Justice
of
the
Creator
,
since
thereby
you
implicitely
confess
,
that
he
was
partial
in
conferring
so
great
a
benefit
upon
those
,
who
must
so
ill
deserve
,
as
not
to
know
rightly
how
to
use
it
:
Secondly
,
you
insringe
his
Providence
,
by
making
him
not
to
have
had
a
foresight
of
the
unfruitfulness
of
his
chief
design
,
which
must
miscarry
and
be
quite
lost
in
a
contrary
event
:
Fools
being
without
any
dispute
,
most
miserable
in
that
they
are
Fools
;
for
what
can
be
reputed
a
more
absolute
misery
,
then
Fatuity
?
And
if
for
the
conjunctive
interest
,
or
promiscuous
concernment
of
both
;
then
do
you
offer
violence
to
the
goodness
of
the
Archietect
;
in
regard
,
that
during
life
there
unavoidably
occur
so
many
bitter
discommodities
,
that
wise
men
cannot
sweeten
them
with
the
compensation
of
Commodities
:
and
Fools
neither
avoid
them
as
they
approach
,
nor
endure
them
when
they
come
,
&c.
Nor
was
Velleius
singular
in
this
error
;
for
Lactantius
(
Lib.
7.
cap.
5.
)
hath
accused
Epicurus
also
of
words
to
the
same
effect
;
which
according
to
the
record
of
his
indictment
run
thus
:
Quid
enim
Deo
cultus
hominis
confert
beato
,
&
nulla
re
indigenti
?
vel
si
tantum
honoris
homini
habuit
,
ut
ipsius
causâ
mundum
fabricaret
,
ut
instrueret
cum
sapientia
,
ut
dominum
viventium
faceret
,
eúmque
diligeret
tanquam
filium
;
cur
mortalem
fragilemque
constituit
?
cur
omnibus
malis
,
quem
diligebat
,
objecit
?
Cum
oprteret
&
beatum
esse
hominem
,
tanquam
conjunctum
&
proximum
Deo
;
&
perpetuum
,
sicut
est
ipse
,
ad
qu●m
colendum
&
contemplandum
figuratus
est
.
What
advantage
can
the
barren
veneration
of
man
yeeld
to
God
,
who
is
perfectly
happy
,
and
knows
no
indigency
?
or
,
if
he
deigned
to
bestow
so
high
honour
upon
man
,
as
to
create
the
whole
world
for
his
use
,
to
endue
him
with
wisdome
,
to
inagurate
him
Lord
royall
of
all
living
creatures
,
and
love
him
with
as
much
affection
and
indulgence
as
a
Son
;
why
did
he
yet
make
him
mortal
,
and
so
fatally
subject
to
fragility
?
why
expose
him
whom
he
adopted
to
a
filial
love
,
to
the
invasion
of
all
kinds
of
evill
?
when
on
the
contrary
,
in
all
reason
,
man
also
ought
to
have
been
both
compleatly
happy
,
as
being
allied
to
God
,
by
a
very
neer
assinity
;
and
immortal
as
God
himself
,
to
the
worship
and
contemplation
of
whom
he
was
configurated
.
Lucretius
also
would
not
be
exempted
from
acting
a
part
in
this
tragical
scene
;
but
scorning
to
come
behind
the
most
adventurous
1.
That
God
reaps
no
benefit
by
the
fealty
and
doxologies
of
man
:
Quid
enim
immortalibus
at
que
beatis
gratia
nostra
queat
largirier
emolumenti
,
ut
nostra
quidquam
causa
gerere
aggrederentur
?
2.
That
in
case
man
had
never
had
existence
,
it
could
not
have
been
unpleasant
not
to
have
been
at
all
.
Qui
nunqam
blandum
vitae
gustavit
amorem
,
nec
fuit
in
numero
;
quid
obest
non
esse
beatum
?
What
never
knew
existence
,
can
nere
know
the
want
of
bliss
:
Nothing
can
feel
no
woe
.
3.
That
the
greatest
moity
of
the
Earth
is
wholly
barren
and
unprofitable
to
man
.
Principio
,
quantum
Coeli
tegit
impetus
ingens
,
Inde
avidam
partem
montes
,
sylvaeque
ferarum
Possedère
:
tonent
rupes
,
vastaeque
paludes
,
Et
mare
,
quod
late
terrarum
distinet
oras
;
Inde
duas
porro
prope
partes
fervidus
ardor
,
Assiduusque
geli
casus
mortalibus
aufert
,
&c.
4.
That
even
from
those
narrow
cantons
of
the
earth
,
which
are
inhabited
,
men
reap
no
other
harvest
,
but
what
themselves
have
sown
,
with
uncessant
toyle
;
nor
doe
they
find
any
ground
fruitfull
,
but
what
they
have
manured
with
their
own
industry
,
and
enriched
with
the
salt
dew
of
their
own
laborious
brows
:
Quod
superest
arvi
,
tamen
id
natura
sua
vi
Sentibus
obducat
,
ni
vis
humana
resistat
,
&c.
5.
That
even
those
fruits
of
the
earth
,
which
they
have
so
dearly
earned
,
with
the
profusion
of
so
many
showers
of
sweat
,
frequently
miscarry
,
and
become
abortive
;
the
hopes
of
the
husband-man
being
often
frustrated
by
the
unexpected
intervention
of
cross
seasons
,
Ustilagos
or
Blites
,
Mildewes
,
Sulphureous
Met●ors
,
late
Frosts
,
high
Winds
,
&c.
6.
That
if
neither
the
world
,
nor
men
,
had
ever
been
existent
;
their
Ideas
had
never
falne
under
the
conception
of
the
divine
intellect
.
7
That
poor
,
weak
,
and
fragil
man
is
obnoxious
to
destruction
by
a
thousand
divers
contingencies
;
the
ravenous
appetite
of
wild
Beasts
,
the
deleterious
punctures
of
Serpents
,
the
conflagration
of
Lightning
,
the
contusion
of
Thunderbolts
,
the
eruption
of
Earth-quakes
,
the
arsenical
eructations
of
Minerals
,
the
epidemick
contagion
of
Pes●ilential
Diseases
,
kindled
either
by
Anomalous
seasons
,
Tempests
,
or
malignant
impressions
in
the
a●r
;
the
invasion
of
intestine
infirmities
,
upon
the
civil
war
often
breaking
out
between
the
Heterogeneities
of
his
bloud
,
or
a
mutiny
of
his
Elements
;
and
though
he
escape
all
these
,
yet
doth
the
Palsic
hand
of
Time
soon
shake
down
his
ounce
of
sand
,
and
then
turn
him
over
to
be
devoured
by
oblivion
.
8.
Tum
porro
puer
,
ut
saevis
projectus
ab
undis
Navita
,
nudus
humi
jacet
infans
,
indigus
omni
Vitai
auxilio
,
cum
primum
in
luminis
oras
Nixibus
ex
a●vo
matris
natura
profudit
,
Vagituque
locum
lugubri
complet
,
ut
aequum'
st
,
Quoi
tantum
in
vita
restet
transire
malorum
.
&c.
That
Nature
seems
more
a
step-mother
to
man
,
then
any
other
Animal
;
having
cast
him
into
the
world
naked
,
●eeble
,
unarmed
,
unprovided
for
in
all
but
want
,
and
by
his
early
tears
portending
that
deluge
of
calamities
,
which
in
case
he
be
so
miserable
to
survive
his
birth
,
must
drown
all
the
comforts
of
his
life
,
and
wash
him
into
earth
again
after
a
short
slight
of
time
;
in
brief
,
she
exposeth
him
,
as
a
bastard
,
to
be
taken
up
and
nursed
by
the
charity
of
that
giddy
headed
gossip
,
Fortune
:
who
hath
no
sooner
smiled
him
into
strength
enough
to
suffer
,
but
she
contracts
her
browes
,
disinherits
and
abandons
the
desolate
wretch
to
all
the
hardship
and
afflictions
,
that
the
witty
malice
of
Fate
(
to
whom
our
tortures
are
pleasures
,
and
the
hoarse
groans
of
the
rack
sound
perfect
melody
)
can
either
invent
or
inflict
.
And
thus
have
we
heard
,
in
Summary
,
the
plea
of
those
three
eminent
Levellers
,
who
endevoured
to
supplant
man
of
his
birth-right
,
to
take
away
the
prerogative
of
his
nature
,
and
reduce
him
to
no
greater
a
share
in
the
favour
of
his
Maker
,
then
the
meanest
of
his
fellow
Animals
.
It
comes
now
to
our
turn
to
examine
,
whether
their
Arguments
are
strong
enough
to
carry
the
Cause
.
The
Refutation
.
That
God
,
in
his
atcheivem
of
the
Universe
,
had
a
principal
regard
to
Man
,
above
all
other
the
works
of
his
hands
;
and
Secondary
End
,
his
own
Glory
being
the
Immediate
or
Primary
,
or
,
more
plainly
,
the
end
of
that
end
:
is
clearly
deduceable
even
from
this
;
that
man
only
among
that
infinite
variety
of
natures
listed
in
the
inventory
of
the
Creation
,
is
constituted
in
a
capacity
to
satisfie
that
first
end
;
his
intellectuals
,
or
cogitative
essence
being
,
by
a
genial
verticity
,
or
spontaneous
propension
,
qualified
to
admire
,
in
admiration
to
speculate
,
in
speculation
to
acknowledge
,
in
acknowledgement
to
laud
the
Goodness
,
Wisdome
,
and
Power
of
the
Worlds
Creator
;
while
the
ignoble
Faculties
of
all
other
Animals
are
terminated
in
the
inferior
offices
of
sense
,
nor
ever
attain
above
the
inconsiderate
operations
of
their
brutal
appetites
.
And
this
one
reason
,
if
duely
perpended
,
will
be
found
of
weight
enough
to
counterpoize
all
those
empty
frothy
sophisms
Vprightness
of
his
Figure
,
which
accommodates
him
Coelum
intueri
,
&
erectos
ad
sidera
tollere
vultus
.
For
,
according
to
the
vulgar
acceptation
of
Erectness
,
and
as
it
is
considered
to
be
a
position
opposite
to
Proneness
,
or
the
horizontal
situation
of
the
Spina
dorsi
,
or
rack
bones
in
Animals
progredient
with
their
bellies
toward
the
earth
:
man
hath
no
reason
to
boast
a
singularity
therein
.
Since
many
other
Animals
,
as
the
Penguin
,
a
kind
of
water
fowle
frequent
upon
the
straights
of
Magellan
;
the
devout
insect
of
Province
,
or
Prega
Dio
,
the
praying
Grashopper
,
so
called
because
for
the
most
part
found
in
an
upright
posture
answerable
to
that
of
man
,
when
his
hands
are
elevated
at
his
devotions
;
the
Bitour
,
which
my self
hath
sometimes
observed
standing
upright
as
an
arrow
falne
perpendicular
,
and
his
eyes
so
advanced
,
as
to
shoot
their
visual
beams
point
blank
at
the
zenith
,
or
vertical
point
of
heaven
;
all
Plane
Fishes
,
that
have
the
apophyses
or
processes
of
their
spine
carried
laterally
,
or
made
like
the
teeth
of
a
Comb
,
as
the
Thornback
,
Plaice
,
Flounder
,
Soles
,
&c.
and
their
eyes
placed
in
the
upper
side
of
their
head
,
and
so
pointing
directly
upward
;
and
diverse
others
attaining
an
erectness
beyond
his
,
and
by
reason
of
the
sublimimity
of
their
faces
taking
a
far
larger
prospect
of
the
firmament
.
For
man
cannot
look
so
high
as
the
A●quinoctial
circle
,
unless
he
either
recline
the
spondils
of
his
neck
and
loyns
,
or
place
himself
in
a
supine
position
.
And
therefore
Lactantius
,
though
he
conceived
his
argument
impregnable
,
when
he
said
(
Lib.
7.
cap.
5.
)
Quod
planius
argumentum
proferri
potest
,
&
mundum
hominis
,
&
hominem
suâ
caussa
Deum
fecisse
,
quam
quod
ex
omnibus
Animantibus
solus
ita
formatus
est
,
ut
oculi
ejus
ad
coelum
directi
,
facies
ad
Deum
spectans
,
vultus
cum
suo
parente
communis
sit
?
to
him
that
shall
literally
interpret
the
same
,
cannot
appear
to
have
stopt
the
mouth
of
contradiction
:
unless
perhaps
we
shall
afford
him
so
much
favour
,
as
to
restrain
the
erectnes
of
man
to
that
precise
definition
of
our
Master
Galen
(
De
usu
part
.
lib.
1.
)
which
allowes
those
Animals
only
to
have
an
erect
figure
whose
spines
and
thigh
bones
are
situate
in
right
lines
.
For
in
this
strict
signification
,
no
Animal
(
for
ought
Zoographers
,
or
those
that
write
the
Natural
Histories
of
living
Creatures
have
discovered
,
or
our selves
observed
)
can
exactly
fulfill
that
figure
,
but
man
;
all
others
having
their
thighs
pitched
at
angles
,
either
right
,
or
obtuse
,
or
acute
,
to
their
spines
.
And
for
this
respect
was
it
,
that
having
premised
,
that
Man
only
was
constituted
in
a
capacity
to
satisfie
that
prime
end
of
the
Creation
,
the
glory
of
God
;
I
thought
necessary
to
subjoyn
,
his
intellectual
or
Cogitative
soul
being
naturally
disposed
to
admire
,
&c.
thereby
importing
,
that
the
basis
of
my
Argument
was
fixt
upon
the
very
root
of
his
Essence
,
or
better
Nature
,
as
Plato
calls
it
,
whose
propriety
is
sursum
aspicere
,
to
look
up
to
his
original
,
and
speculate
the
excellencies
of
his
Maker
.
And
thus
understood
,
I
prefer
Plato's
etymologie
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
am
perswaded
that
the
primitive
Grecian
so
denominated
man
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Contemplantem
quae
videt
:
nor
can
I
conceive
that
Anaxagoras
spake
other
then
tropologically
,
when
being
askt
,
cur
natus
esset
,
he
smartly
and
pathetically
returned
,
ut
videret
coelum
&
terras
;
by
that
figurative
expression
intending
,
that
man
was
made
not
to
gape
about
or
gaze
upon
the
external
beauties
of
heaven
and
earth
,
with
the
dull
eye
of
his
body
:
but
to
have
his
thoughts
sublime
,
and
with
the
acies
of
his
mind
to
speculate
the
Wisdome
,
&c.
of
him
that
made
them
.
Now
by
virtue
of
this
divine
Prerogative
is
it
,
that
man
is
of
undoubted
right
entituled
to
the
especial
care
,
and
declared
to
be
the
Secondary
end
,
or
scope
of
the
Creator
.
But
farther
to
expatiate
upon
this
manifest
truth
;
were
to
light
a
candle
to
shew
the
Sun
in
the
Meridian
.
Nor
by
the
title
of
Cogitation
only
,
doth
man
lay
claim
to
this
dignity
;
but
he
inherits
a
second
endowment
also
more
noble
(
in
lib.
de
Ira
Dei
cap.
13.
)
more
plainly
he
says
,
Num
&
mutorum
caussâ
Deus
laboravit
?
minimè
,
quia
sunt
&
rationis
&
loquelae
expertia
:
sed
intelligimus
&
ipsa
eodem
modo
ad
usum
hominis
à
Deo
facta
,
&c.
As
for
that
couchant
Dilemma
of
Velleius
,
whether
the
World
was
intended
for
the
use
of
wise
men
,
or
Fools
:
t
is
soon
extricated
,
by
distinguishing
the
purpose
of
the
Creator
into
General
and
Particular
:
and
so
returning
,
that
the
Goodness
of
God
had
a
respect
to
the
benefit
of
all
,
in
general
;
but
of
wise
men
in
especial
.
Now
,
if
by
Wise
men
,
he
mean
such
,
whose
minds
are
imbued
with
the
maximes
of
Virtue
,
and
their
lives
conform
to
the
upright
rules
of
morality
(
who
only
,
in
the
judgment
of
Philosophy
,
can
challenge
that
Attribute
)
then
is
it
not
easie
to
doubt
,
that
the
beneficence
of
God
was
lost
to
them
,
or
unadvisedly
placed
upon
them
:
since
their
opportune
,
moderate
,
and
gratefull
husbandry
of
these
blessings
,
though
it
cannot
be
extended
so
high
as
absolute
merit
;
may
yet
reach
so
far
as
to
justifie
the
prudence
of
their
donation
,
and
manifest
the
provident
collocation
of
them
upon
convenient
subjects
,
i.
e.
upon
such
as
make
it
the
constant
business
of
their
lives
to
learn
how
rightly
to
use
them
,
and
practise
that
excellent
lesson
,
of
imploying
all
things
to
the
temporal
supportation
,
comfort
,
and
improvement
of
themselves
,
and
themselves
to
magnifie
the
bounty
of
that
hand
,
that
so
freely
bestowed
them
.
And
on
the
other
side
,
if
by
Fools
he
intend
such
as
are
degenerated
from
the
nobility
of
their
nature
,
degraded
below
meer
Humanity
,
that
know
no
good
beyond
the
present
blandishments
of
sensuality
,
and
have
sworn
themselves
voluntary
captives
to
their
own
luxurious
Appetites
,
(
and
such
was
the
wise
mans
fool
)
then
can
neither
the
Justice
of
God
be
taxed
for
conferring
such
rich
favours
upon
those
,
that
know
only
how
to
abuse
them
;
nor
his
Praevision
disparaged
,
as
not
foreseeing
the
miscarriage
or
unfruitfulness
of
his
charity
:
since
he
left
it
in
the
arbitrary
power
of
their
Wills
to
make
an
election
of
Good
or
Evill
,
to
turn
to
the
right
hand
,
and
pursue
the
real
and
true
delights
of
virtue
,
or
deflect
on
the
left
,
and
be
lost
in
the
deviations
of
the
only
apparent
and
false
pleasures
of
vice
:
having
set
before
them
the
means
both
of
Sapience
and
Resipiscence
,
and
furnished
them
with
advantages
and
opportunities
either
to
acquire
more
knowledge
,
or
at
least
recant
and
disclaim
their
ignorance
.
Or
,
if
by
Fools
,
he
designe
such
as
our
common
Ideots
,
in
whom
the
light
of
Nature
is
totally
eclipsed
,
by
some
native
distemper
,
or
non-symmetrical
configuration
,
or
contingent
concussion
of
the
brain
,
or
Presence-Chamber
of
the
Intellect
:
then
also
is
the
case
the
same
with
divine
Prudence
,
siquidem
ex
ipsorum
desipientia
,
caeterorum
sapientia
efflorescit
&
collucet
magis
,
since
the
stolidity
of
an
ignorant
hath
this
use
,
that
it
serves
as
a
foyl
to
set
off
the
ingenuity
of
the
knowing
,
and
by
the
incompatible
disparity
which
appears
at
the
conference
of
those
two
contraries
,
infinitely
enhanceth
the
value
of
wisdom
.
The
satisfactory
force
of
this
solution
maturely
perpended
,
it
can
be
reputed
neither
incogitancy
nor
precipitation
in
me
to
omit
the
prolix
appropriation
of
those
pertinent
similitudes
;
that
the
wary
husbandman
doth
cultivate
and
prepare
his
field
,
as
well
for
the
fertility
of
Pulse
,
as
Wheat
;
that
the
most
skilfull
Gardiner
provides
room
in
his
nursery
for
the
sprouting
of
wild
,
degenerous
,
and
barren
plants
,
as
well
as
for
the
geniculation
of
wholsome
,
generous
and
fruitful
;
that
Princes
account
Plebeians
,
as
well
as
Nobles
,
members
of
their
Common-wealth
;
and
that
Apelles
prepared
his
Tables
as
well
to
receive
the
black
of
shadowing
,
as
the
finer
touches
of
his
Pencill
,
and
the
brighter
gradualities
of
Colours
,
in
emulation
of
the
life
.
And
this
,
not
only
because
I
conceive
the
objection
already
more
then
refuted
,
and
therefore
all
that
can
be
superadded
may
sound
as
nothing
to
the
purpose
:
but
chiefly
because
I
understand
,
that
the
Logick
of
similes
,
or
the
way
of
probation
by
Comparatives
,
is
at
best
but
Analogisme
;
and
therefore
inconsistent
with
my
assumption
of
declining
all
but
Demonstrations
,
or
Reasons
equally
convictive
.
As
for
that
demand
,
Why
God
did
not
endow
his
favorite
with
immortality
,
but
exposed
him
to
the
stroke
of
death
;
it
is
manifest
that
the
soul
of
man
is
constituted
immortal
,
and
shall
enjoy
a
being
to
all
eternity
,
by
the
Charter
of
its
Essence
,
and
not
ex
gratia
only
,
as
Mr.
Hobbs
endevours
to
assert
(
in
Leviathan
)
But
the
demonstration
of
this
grand
truth
,
being
too
large
to
be
circumscribed
by
a
Parenthesis
,
or
foisted
in
by
way
of
digression
;
I
have
reserved
for
a
singular
Chapter
in
the
future
.
For
those
remaining
difficulties
contained
in
the
Arguments
of
First
,
that
the
motive
which
inclined
the
divine
Will
to
create
the
World
,
was
not
any
possibility
of
emolument
accruable
to
God
from
the
veneration
and
gratitude
of
man
:
but
the
voluntary
Second
,
that
though
that
Axiome
be
undeniable
,
Non
entis
non
sunt
accidentia
,
and
therefore
it
could
have
been
no
trouble
to
that
t
is
one
degree
of
happiness
to
have
obtained
existence
;
because
to
be
nothing
,
is
a
meer
Privation
;
to
be
something
,
attains
to
the
perfection
of
Reality
.
Upon
which
ground
many
have
erected
a
conjecture
,
the
the
devill
himself
would
not
consent
to
his
own
Adnihilation
,
though
he
might
evade
his
torments
by
the
bargain
:
with
advantage
preferring
the
miserable
condition
of
something
,
to
the
horrid
opacity
of
nothing
.
Third
,
that
God
made
such
abundant
provision
conductive
to
the
utility
of
men
,
that
both
from
the
Amplitude
and
Variety
of
Fourth
,
that
the
labours
of
Agriculture
are
superfluous
,
and
voluntarily
undergon
by
man
,
more
for
the
maintainance
of
his
Fifth
,
that
those
preposterous
seasons
,
Blights
,
Mildews
,
Combustions
,
&c.
putrefactive
accidents
,
that
make
the
preguant
earth
Sixth
,
that
the
divine
Intellect
was
the
universal
exemplar
à
minori
;
since
even
our selves
have
a
power
to
design
and
modell
some
artificial
engine
,
whose
pattern
or
idea
we
never
borrowed
from
any
thing
existent
without
the
circle
of
our selves
,
but
coyned
in
the
solitary
recesses
of
our
mind
.
Seventh
,
concerning
mans
being
obnoxious
to
the
injury
of
many
Contingencies
,
as
the
voracity
of
wild
beasts
,
the
venome
of
Generall
Providence
,
and
have
their
causes
,
times
,
and
finalities
preordained
,
and
inscribed
in
the
diary
of
Fate
,
to
whose
prescience
nothing
is
contingent
.
But
of
this
more
satisfactorily
in
our
subsequent
consideration
of
universal
Providence
;
whither
in
strictness
of
method
,
it
refers
it self
.
Eight
,
that
this
complaint
against
the
unkindness
of
Nature
,
Cogitant
Soul
;
and
is
amply
compensated
either
by
the
vigor
and
acuteness
of
the
senses
,
or
by
diuturnity
of
life
.
It
being
observed
by
Naturalists
,
that
those
Animals
which
live
long
,
have
a
long
gestation
in
the
womb
,
a
long
infancy
,
and
attain
but
slowly
to
their
maturity
and
standard
of
growth
;
the
four
general
motions
of
life
,
Inception
,
Augmentation
,
State
,
and
Declination
,
carrying
set
and
proportional
intervals
each
to
other
,
as
that
truly
noble
Philosopher
,
Scaliger
hath
hinted
,
in
his
correction
of
that
fabulous
tradition
of
the
extreme
lo●gaevity
of
Deer
in
these
words
:
De
ejus
vitae
longitudine
fabulantur
,
neque
enim
aut
gestatio
aut
incrementum
hinnulorum
ejusmodi
sunt
,
ut
praestent
argumentum
longaevi
Animalis
.
As
for
his
being
born
naked
;
t
is
no
disfavour
,
nor
neglect
in
her
,
for
that
cumbersom
wardrobe
of
raggs
,
which
man
hath
gotten
upon
his
back
,
is
become
necessary
only
by
the
delicacy
of
his
education
and
custome
,
not
so
intended
by
nature
in
the
primitive
simplicity
and
eucrasie
of
his
constitution
;
when
there
needed
nothing
but
the
skin
either
to
warme
,
or
adorn
the
body
.
Lastly
,
those
Armes
,
which
Nature
hath
denied
him
;
either
he
wants
not
at
all
,
or
his
own
ingenious
hands
can
provide
at
pleasure
.
CHAP.
IV.
The
General
Providence
of
God
,
DEMONSTRATED
.
S●CT
.
I.
THe
Synopsis
of
my
method
,
exhibited
in
the
hem
of
the
first
Section
of
the
first
Chapter
,
was
designed
supreme
Ens
,
which
(
as
being
of
most
general
concernment
,
and
such
as
may
be
clearly
demonstrated
by
the
Light
of
Nature
,
even
to
those
,
who
either
never
heard
of
,
or
except
against
the
testimony
of
Holy
Writ
)
I
have
promised
to
illustrate
,
by
the
conviction
of
Arguments
deduced
from
that
catholique
Criterion
,
Reason
;
to
whose
Judicature
all
Nations
and
Ages
have
readily
submitted
their
assent
:
and
therefore
I
am
not
necessitated
here
to
insert
any
farther
explanation
of
the
connexion
and
dependence
of
this
Theme
upon
the
precedent
;
but
only
,
in
avoydance
of
misconception
,
to
advertise
,
that
when
I
say
,
the
Creation
of
the
World
ex
nihilo
,
and
the
constant
Conservation
of
the
same
in
its
primitive
order
and
harmonious
Coefficiency
of
causes
subordinate
,
are
the
general
operations
of
the
Wisdome
and
Power
of
the
First
cause
;
I
doe
not
intend
,
that
those
are
Acts
really
distinct
each
from
other
(
for
in
the
demonstration
of
the
Existence
of
God
t
is
plainly
,
though
succinctly
evinced
,
that
the
Conservation
of
the
Vniverse
is
nothing
but
the
Act
of
Creation
prolonged
or
continued
)
but
only
conform
my
theory
to
the
customary
notions
and
terms
of
the
Schools
,
and
yeeld
to
the
necessity
of
a
division
in
the
gross
capacity
of
mans
understanding
,
in
order
to
the
more
gentle
enforcement
of
a
stable
beleif
.
The
Act
of
Conservation
of
all
things
in
their
originary
stations
,
and
the
perpetual
obedience
of
all
second
Causes
,
in
their
several
Providence
divine
:
which
derived
high
enough
,
seems
to
import
,
the
constant
operation
of
an
infinite
Wisdom
,
and
infinite
Power
,
combined
in
the
effusion
of
an
infinite
Goodness
.
This
Providence
(
for
to
that
Appellation
,
as
most
antient
,
most
common
,
and
therefore
most
familiar
,
I
shall
adhere
)
most
Clerks
have
branched
into
General
,
whereby
the
government
of
the
whole
Universe
is
administred
:
and
Particular
,
or
special
,
whereby
God
doth
take
special
care
of
mankind
,
and
regulate
the
affairs
of
his
master-peice
.
Now
according
to
this
necessary
Division
,
must
I
range
my
forces
into
two
Files
,
and
draw
up
one
to
defeat
those
Atheists
,
who
have
proclaimed
open
hostility
against
the
First
;
and
the
other
to
subdue
those
,
that
have
declared
against
the
Second
.
The
Colonell
to
that
black
regiment
,
that
fought
against
the
Stobaeus
(
Ecl.
Phys.
25.
)
we
may
finde
him
to
have
been
no
more
then
Captain-lievtenant
to
Leucippus
,
who
of
all
the
Graecian
Philosophers
,
whose
doctrines
have
escaped
the
spunge
of
oblivion
,
was
the
first
that
appeared
in
the
field
against
universal
Providence
,
and
not
long
after
surrendred
the
staffe
to
Democritus
the
elder
,
whose
immediate
successor
was
Heraclitus
,
as
we
are
told
by
Nemesius
(
De
nat.
Homin.
13.
)
But
whoever
led
up
the
van
,
was
closely
followed
by
many
both
of
the
same
and
succeeding
ages
;
the
most
eminent
whereof
were
Dicaearchus
(
Cicero
4.
Academ
.
)
Strato
(
Idem
de
Divinat
.
2.
)
Ennius
(
Idem
de
Nat.
Deor.
3.
)
Lucretius
(
Libro
ejus
2.
)
Velleius
(
Cicero
de
Nat.
Deor.
1.
)
Lucian
(
in
bis
Accus
.
)
who
like
a
facetious
villain
,
personates
Jupiter
complaining
of
the
oppression
of
overmuch
business
;
nay
the
devout
Father
S.
Hieron
.
(
in
Comment.
in
Abac.
)
seems
to
have
espoused
the
quarrel
,
though
doubtless
upon
another
interest
.
His
words
I
shall
faithfully
transcribe
for
two
important
reasons
.
First
because
I
would
not
appear
to
have
fixt
a
scandal
upon
so
venerable
a
Pillar
of
our
Church
,
who
otherwise
hath
deserved
so
amply
of
the
Christian
faith
;
that
the
consideration
of
the
transcendent
merits
of
his
pious
labours
had
once
almost
perswaded
me
to
beleive
the
possibility
of
justification
by
works
.
Secondly
,
to
deliver
his
memory
from
the
imputation
of
impiety
;
for
it
may
be
naturally
collected
from
the
syntax
and
scope
of
his
discourse
,
that
it
was
a
noble
esteem
which
he
had
of
the
majesty
of
the
Divine
Nature
,
whom
he
thought
too
fully
taken
up
with
the
blisfull
contemplation
of
his
own
perfections
(
in
truth
,
the
only
Felicity
God
can
be
capable
of
)
to
be
concerned
in
ordering
the
trifling
occurrences
of
the
world
;
and
not
any
conceit
of
the
insufficiency
of
omnipotence
,
that
cast
him
upon
this
rock
.
Caeterum
absurdum
est
(
says
he
)
ad
hoc
Dei
deducere
majestatem
ut
sciat
per
momenta
singula
,
quot
nascantur
culices
,
quotve
moriantur
:
quot
cimicum
&
pulicum
&
muscarum
sit
in
terra
multitudo
:
quanti
pisces
in
aqua
natent
,
&
qui
de
minoribus
major●m
praedae
cedere
debeant
.
Non
simus
tam
fatui
Adulatores
Dei
,
ut
dum
potentiam
ejus
ad
ima
detrahimus
,
in
nosipsos
injuriosi
simus
,
eandem
rationabilium
,
quam
irationabilium
Providentiam
esse
dicentes
.
So
that
his
diminution
of
the
universality
of
Providence
,
may
seem
the
pardonable
effect
of
immoderate
devotion
,
and
but
a
high
strained
description
of
the
glory
of
that
essence
,
which
in
strict
truth
,
can
be
concerned
in
nothing
but
it self
;
and
must
then
appear
to
be
undervalued
,
when
most
magnified
by
the
extension
of
its
influence
to
petty
and
trivial
mutations
,
and
conceived
to
act
a
part
in
the
interludes
of
Flies
,
order
the
militia
of
Pismires
,
and
decree
what
,
and
how
many
Gnats
shall
be
devoured
by
swallowes
in
a
summers
day
.
But
as
for
Epicurus
,
and
the
rest
of
that
miscreant
crew
;
t
is
more
then
probable
,
that
a
quite
different
interest
inveigled
them
into
this
dangerous
error
.
For
,
first
,
their
own
writings
bare
record
,
that
they
made
it
the
grand
scope
of
their
studies
to
promote
Atheisme
,
by
plotting
how
to
undermine
the
received
beleif
of
an
omnipotent
eternal
Being
,
to
murder
the
immortality
of
the
Soul
(
the
basis
of
all
religion
)
and
deride
the
Compensation
of
good
and
evil
actions
after
death
.
In
particular
,
Epicurus
did
not
blush
to
profess
that
the
chief
end
at
which
his
Physiology
was
collineated
,
was
this
;
ut
mens
ex
perspectis
causis
conquiescat
,
neque
aliam
eamque
divinam
subesse
causam
suspicando
,
felicitatem
interturbet
.
And
Secondly
,
the
grounds
upon
which
they
erected
this
detestable
negation
of
universal
Providence
,
may
sufficiently
satisfie
a
heedfull
enquirer
;
that
not
any
intense
honour
or
veneration
of
the
most
perfect
and
happy
nature
,
transported
their
minds
to
this
height
of
delusion
:
but
rather
a
confi●med
infidelity
of
the
infinity
of
his
Wisdome
and
Power
,
which
is
affirmed
by
us
,
that
maintain
the
diffusion
of
Providence
over
all
,
and
descry
the
finger
of
Divinity
in
the
smallest
actions
of
inferior
causes
,
though
ne're
so
contemptible
in
the
eyes
of
Humane
reason
.
But
a
more
ample
knowledge
of
this
doth
offer
it self
to
our
thoughts
,
in
the
particular
examination
of
their
Arguments
:
to
which
we
therefore
immediately
address
.
The
First
Argument
they
drew
from
the
apparent
incompatibility
of
business
and
happiness
;
or
more
plainly
,
from
the
vast
Divine
Intellect
,
by
the
unequal
Jacobs-staffe
of
the
Humane
;
rashly
inferred
,
that
it
could
not
be
extended
below
the
sphear
of
its
own
mansion
,
and
that
no
Intelligence
could
be
so
large
,
as
not
to
be
overwhelmed
by
that
Ocean
of
Cares
,
that
must
flow
from
the
multitude
and
diversity
of
continual
emergencies
here
below
.
This
he
contracted
into
that
sentence
;
Quod
est
beatum
&
immortale
,
neque
sibi
habet
,
neque
alteri
exhibet
negotium
;
which
so
pleased
him
,
that
he
reputed
it
a
Cornerstone
in
the
fabrick
of
science
,
and
enacted
it
to
stand
in
the
front
of
those
Sententiae
ratae
,
which
he
dared
Scepticity
withall
.
Nor
did
his
sedulous
Commentator
Lucretius
,
recede
an
inch
from
the
same
text
;
but
fondly
commensurating
the
power
of
an
Infinite
wisdome
,
by
the
narrow
capacity
of
his
own
finite
reason
,
preached
to
the
world
;
that
to
ascribe
the
government
of
sublunary
affairs
to
the
Gods
,
was
impiety
in
the
inference
,
and
must
implicitly
destroy
the
fundamentals
of
their
Divinity
,
which
is
made
up
of
Beatitude
and
Immortality
,
neither
of
which
can
consist
with
the
perpetual
disquiet
,
and
impetuous
anxiety
of
mind
,
which
the
Administration
of
so
vast
and
tumultuous
a
Common-wealth
,
as
this
of
the
World
,
must
introduce
.
For
when
he
would
impose
,
that
the
shoulders
of
Divinity
,
though
a
real
Atlas
,
are
too
weak
to
sustain
so
great
a
weight
,
as
that
of
Rector
General
;
under
a
pretext
of
tender
zeal
(
forsooth
)
he
insimulates
those
of
prophanation
,
Qui
summum
illud
,
quicquid
est
,
tam
tristi
,
atque
multiplici
ministerio
polluunt
,
as
Pliny
expresses
it
:
and
therefore
exclaims
.
Nam
(
proh
!
Sancta
Deûm
tranquilla
pectora
pace
,
Quae
placidum
degunt
aevum
,
vitamque
serenam
)
Quis
regere
immensi
summam
?
Quis
habere
profundi
Indu-manu
validas
potis
est
moderanter
habenas
?
Quis
pariter
Coelos
omneis
convertere
?
&
omneis
Ignibus
aethereis
terras
suffire
feraceis
?
Omnibus
inque
locis
esse
omni
tempore
praestò
,
Nubibus
ut
faciat
tenebras
,
coelique
serena
Concutiat
sonitu
?
tum
fulmina
mittat
,
&
aedeis
Saepe
suas
disturbet
?
&
in
diversa
recedens
Saeviat
,
exercens
telum
;
quod
saepe
nocenteis
Praeterit
,
exanimatque
indignos
,
inque
merenteis
?
&c.
lib.
2.
Ah!
since
the
happy
and
immortal
Powers
In
c●lme
content
melt
their
eternal
houres
,
Feasting
on
self-enjoyment
;
who
can
keep
The
rains
of
Nature
?
Who
command
the
Deep
?
To
wind
about
the
ponderous
Sphears
,
what
arme
Hath
strength
enough
?
what
Influence
can
warme
The
fruitfull
earth
with
Fires
aetherial
?
who
Can
fill
all
places
,
and
all
actions
doe
?
To
veil
the
face
of
Light
with
sable
clouds
,
And
wrap
the
lucid
sky
in
sulph'ry
shrouds
:
Whose
Coruscations
split
the
fluid
aer
,
Convell
the
feet
of
Rocks
,
and
with
despair
Affect
poor
Mortals
into
Quick
silver
:
then
turn
,
And
with
Granadoes
his
own
Temples
burn
:
Then
dart
his
flames
at
Innocence
,
and
wound
Virtue
,
while
guilty
Vice
continues
sound
?
Their
other
Argument
is
extracted
from
the
conceived
Vncertainty
and
irregularity
of
Contingencies
,
and
the
unaequal
dispensation
of
good
and
evill
;
all
things
seeming
to
fall
out
according
to
the
giddy
lottery
of
Chance
,
and
as
confusedly
as
if
there
were
no
Providence
at
all
.
This
may
be
collected
as
well
from
that
speech
of
Epicurus
,
charged
upon
him
by
that
heroick
Champian
of
Divine
Monarchy
,
Lactantius
;
Nulla
dispositio
est
,
i.
e.
arose
to
such
and
such
particular
figures
,
by
the
casual
segregation
,
convention
and
complexion
of
the
General
matter
,
divided
into
several
masses
;
and
that
,
by
the
inclination
of
their
convenient
Figures
,
they
were
adliged
to
such
and
such
peculiar
Motions
,
and
accommodated
to
the
necessary
causation
of
determinate
viciffitudes
:
he
proceeds
to
reduce
all
succeeding
events
in
the
World
to
that
primitive
series
of
Causes
,
which
made
their
own
spontaneous
eruption
out
of
the
Chaos
,
and
attained
to
the
certain
rules
of
their
future
activity
,
at
the
same
time
they
attained
to
their
distinctions
and
single
essences
;
denominating
that
chain
of
causalities
,
Nature
,
and
holding
her
to
be
her
own
Directress
,
and
by
the
law
of
innate
tendency
obliged
to
a
perpetual
continuation
of
the
same
motions
begun
in
the
first
minute
of
the
worlds
composure
;
according
to
that
exclamation
of
Pontanus
(
Lib.
1.
de
Stellis
.
)
Quid
vexare
Deos
frustr
à
juvat
?
ordine
certo
Fert
Natura
vices
;
labuntur
&
ordine
certo
Sydera
;
tam
varios
rerum
patientia
casus
.
Illa
suos
peragunt
motus
,
servant
que
tenorem
Sorte
datum
,
&c.
What
boot's
it
man
with
fruitless
praiers
to
fret
The
Ears
o'
th
Gods
;
when
Natures
Laws
are
set
,
Beyond
Repeal
or
Alteration
?
The
radiant
Lamps
of
heaven
still
move
on
In
their
old
tracks
:
nor
can
the
Planets
stray
,
In
all
their
wandrings
,
from
their
native
way
;
Or
change
that
Tenor
,
which
at
first
they
got
Consign'd
unto
them
,
by
their
proper
Lot
.
The
result
of
all
which
is
,
that
Epicurus
would
perswade
,
that
the
Universe
is
a
Commonwealth
,
wherein
every
single
member
is
,
by
the
signature
and
necessity
of
its
particular
constitution
,
instructed
in
,
and
impelled
upon
the
praecise
performance
of
its
peculiar
office
;
so
as
not
to
want
the
direction
of
any
Superintendent
,
or
to
conform
to
the
directions
of
a
General
Councel
:
and
seems
to
allow
this
only
difference
between
the
universal
Politie
of
the
World
,
and
the
particular
Republique
of
mankind
;
that
in
this
,
men
frequently
make
deflexions
from
the
general
scope
,
by
reason
of
the
seductions
of
their
unstable
and
irregular
judgments
;
but
in
that
,
all
individuals
punctually
keep
to
their
primitive
assignations
,
and
so
conspire
to
the
satisfaction
of
the
common
interest
,
by
reason
of
the
constancy
of
their
natures
,
and
unalterable
necessity
of
their
forms
.
And
this
Abridgement
of
his
doctrine
,
Plutarch
(
de
Fato
)
hath
prepared
to
our
hands
,
when
personating
Epicurus
,
he
thus
argues
;
Nulla
est
opus
sapientia
ordinis
instruendi
in
exercitu
,
si
militum
quivis
sua
sponte
noverit
locum
,
ordinem
,
stationem
,
quam
accipere
debet
&
tueri
:
neque
etiam
opus
olitoribus
,
Fabrisve
murariis
,
si
aqua
illeic
ultrò
afsluat
indigentibus
irratione
plantis
;
heic
lateres
,
ligna
,
lapidesque
eas
,
natura
duce
,
motiones
at
que
inclinationes
subeant
,
quibus
in
sua
loca
,
inque
expetitam
concinnitatem
coeant
,
&c.
Now
for
the
other
part
of
the
Argument
,
viz.
the
unequal
distribution
of
Good
and
Evill
,
and
the
ordinary
intervention
of
many
effects
inconsistent
with
the
justice
and
righteous
administration
of
Divinity
:
this
is
clearly
hinted
by
Lucretius
,
who
makes
it
the
main
scope
of
his
sixth
Canto
,
to
alienate
mens
minds
from
the
beleif
of
an
Vniversal
moderator
,
by
several
instances
of
events
,
that
seem
to
hold
too
visible
an
affinity
to
Temerity
and
Inconsideration
,
to
have
any
relation
at
all
to
the
judicious
method
requisite
to
Providence
;
and
particularly
towers
himself
over
that
one
example
of
the
Thunder-bolt
,
as
if
his
reason
had
slown
to
a
pitch
above
all
possibility
of
contradiction
,
when
yet
the
summary
of
all
that
bold
discourse
,
abstracted
by
an
impartial
hand
,
amounts
to
no
more
then
this
.
Since
we
observe
the
Thunder-bolt
(
1.
)
To
be
,
for
the
most
part
,
discharged
on
the
heads
of
the
Innocent
,
and
not
the
Guilty
:
(
2.
)
To
batter
Sancta
Deûm
delubra
,
the
Temples
of
the
Gods
themselves
,
more
frequently
then
common
buildings
:
(
3.
)
To
be
idly
spent
at
random
,
upon
the
sea
and
void
Campanias
;
and
so
seems
not
to
have
been
the
Artillery
of
Divine
Vengeance
,
prepared
for
the
punishment
of
impious
mortals
:
(
4.
)
To
be
generated
,
like
other
meteors
,
by
natural
Causes
,
being
a
fulphureous
exhalation
compacted
in
the
clouds
,
and
thence
darted
ala
volec
,
or
at
a
venture
,
on
whatever
is
situate
in
the
level
of
its
projection
:
it
appears
an
absurdity
of
timerous
superstition
to
beleive
,
that
every
single
occurrence
is
praeordained
by
Wisdom
,
or
that
all
extemporary
Accidents
have
their
praescripts
in
the
book
of
Fate
.
And
these
are
the
Goliah
objections
,
or
nerves
of
the
Atheists
Remonstrance
against
Vniversal
Providence
;
which
though
many
of
the
Fathers
,
and
particularly
S.
Clement
(
in
5.
Strom.
)
have
decreed
to
be
filed
amongst
those
impious
questions
,
that
deserve
no
answer
but
a
whip
,
like
the
doubts
of
a
Mahometan
in
point
of
faith
:
yet
since
promise
hath
made
it
my
duty
,
to
endevour
the
demonstration
of
the
Attributes
of
the
divine
nature
(
such
at
least
as
occurre
to
the
contemplation
of
a
meer
Philosopher
,
who
hath
wholly
referred
himself
to
the
Testimonies
of
the
Light
of
Nature
)
by
the
conviction
of
Reason
alone
;
I
am
confident
so
clearly
and
fully
to
confute
,
that
no
man
,
who
hath
not
stubbornly
put
out
the
eye
of
his
soul
,
shall
in
the
future
remain
a
Sceptick
,
as
to
this
particular
.
SECT.
II.
The
Vindication
.
FIrst
I
plead
the
general
consent
of
all
Nations
and
Ages
in
the
acknowledgement
of
Providence
;
for
,
according
to
the
Logical
Canons
even
of
Epicurus
(
apud
Gassend
.
in
Animadvers
.
in
Canonic
.
Epicuri
)
any
motion
,
that
is
held
in
common
,
and
by
long
prescription
grown
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Anticipation
,
ought
not
to
be
doubted
of
;
as
being
its
own
Criterion
,
and
from
which
there
lies
no
farther
Appeal
.
Now
that
all
Nations
have
met
in
one
Chorus
to
proclaim
the
That
all
Philosophers
also
(
who
being
generally
reputed
wise
Ecphantus
,
with
most
of
that
elder
sect
,
who
gave
in
their
names
(
Leg.
Stobaeum
in
Ecl.
Phys.
)
Secondly
,
that
those
also
,
who
held
the
World
to
be
Non-principiate
,
or
to
have
been
so
old
,
as
never
to
have
been
young
,
supreme
Intelligence
.
For
Plato
seems
so
strongly
convicted
,
and
his
reason
so
violently
ravished
into
the
armes
of
Divine
Providence
;
that
,
though
he
inclined
to
the
eternity
of
the
World
,
he
yet
conceded
the
production
thereof
in
time
,
as
a
necessary
Hypothesis
,
or
foundation
,
whereon
he
might
the
more
firmely
erect
his
superstructure
of
that
magisterial
Truth
,
which
otherwise
would
have
been
impossible
to
be
made
out
,
viz.
The
universal
Administration
of
Providence
.
And
thus
much
he
frequently
declared
,
in
Lib.
de
Legibus
:
in
Epinomide
,
&
in
Timaeo
more
expresly
;
out
of
which
meditation
Plutarch
(
De
procreat
.
Anim.
ex
Timaeo
,
&
de
Fato
)
collected
his
tripartite
distinction
of
Providence
.
Prima
enim
(
says
he
)
&
suprema
,
est
Primi
Dei
intelligentia
,
sive
mavis
,
voluntas
benefica
erga
res
omnes
;
qua
primum
singulae
divinae
res
omninò
optimè
ac
pulcherrimò
ordinatae
sunt
:
secunda
secundorum
deorum
per
coelum
incedentium
qua
res
mortales
ordinatè
siunt
,
&
singulorum
generum
constantia
atque
salus
procuratur
:
Tertia
non
ineptè
dieitur
Providentia
,
&
Procuratio
Geniorum
,
qui
circa
terram
collocati
,
humanarum
actionum
custodes
atque
inspectores
sunt
.
And
Aristotle
,
who
was
much
more
bold
and
plain
in
his
assertion
of
the
Worlds
eternity
,
though
(
in
Metaphys.
12.
supreme
Nature
disparaged
,
by
being
debased
to
the
oversight
of
petit
and
inconsiderable
affairs
transacted
heer
below
;
and
therefore
limited
his
jurisdiction
to
the
coelestial
orbs
:
yet
was
he
forced
to
confess
the
impossibility
of
the
worlds
subsistence
in
the
due
harmony
and
requisite
order
of
all
its
motions
,
without
the
constant
regulation
thereof
by
Providence
,
as
Laertius
,
Theodoretus
,
Stobaeus
,
and
other
of
his
most
judicious
Expositors
have
assured
us
.
And
upon
this
consideration
was
it
,
that
the
good
Father
,
Origen
allowed
him
to
have
been
one
degree
less
impious
then
Epicurus
.
Nay
Cicero
(
2.
de
Natur.
deorum
)
makes
him
upon
second
thoughts
,
to
have
professed
a
recantation
,
by
allowing
the
ubiquity
of
the
divine
Wisdome
,
and
extending
the
arme
of
Providence
,
which
he
had
formerly
shortned
and
terminated
in
the
lowest
sphear
,
even
to
the
meanest
of
sublunary
passages
,
introducing
him
disguised
(
doubtless
to
prevent
the
dishonour
of
unconstancy
to
his
own
principles
)
under
a
third
person
telling
a
story
of
some
,
Qui
post
aevum
transactum
in
locis
subterraneis
,
&
repente
emersi
,
intuitique
hunc
ordinem
rerum
,
ipsum
sine
numine
esse
non
posse
arbitrarentur
.
Thirdly
,
that
the
Stoicks
,
albeit
upon
that
vulgar
presumption
that
to
assign
the
procuration
of
all
minute
and
trivial
occurences
,
(
apud
Cicer.
de
natur
.
Deor.
3.
)
At
enim
minora
dii
neque
agellos
singulorum
,
nec
viticulas
prosequuntur
;
nec
si
uredo
,
aut
grando
quidpiam
nocuit
,
id
Iovi
animadvertendum
fuit
;
nec
in
regnis
quidem
reges
omnia
minima
curant
:
sic
enim
dicitis
,
&c.
And
lastly
,
that
the
Academicks
and
Scepticks
were
of
the
(
in
Animadvers
.
in
lib.
10.
Diogen
.
Laert.
de
Physiologia
Epicuri
pag.
731.
)
speaking
conjunctively
of
both
those
sects
,
saies
thus
:
ut
argument
atisunt
adversus
Providentiam
,
sic
opinioni
de
providentia
suam
probabilitatem
fecerunt
,
neque
saltem
ea
fronte
fuerunt
,
ut
esse
providentiam
absolutè
inficiarentur
.
Now
to
take
the
just
dimensions
of
this
Argument
,
let
us
allow
it
,
like
Janus
,
to
have
two
faces
;
and
then
survey
the
aspect
Absolute
and
Apodictical
:
on
the
other
only
Perswasive
.
Apodictical
;
since
the
universality
of
any
beleif
(
such
especially
,
as
hath
ever
been
attested
even
by
those
,
who
have
made
the
profoundest
search
into
its
fundamentals
,
and
streyned
every
nerve
in
the
whole
body
of
reason
to
demolish
it
,
)
is
no
obscure
proof
,
that
it
must
be
one
of
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Implantate
Notions
,
which
the
same
hand
,
that
made
our
nature
,
hath
engraven
on
the
table
of
our
minds
,
and
lest
it
not
in
the
power
of
our
depraved
Wills
totally
to
obliterate
.
That
there
are
some
Implantate
Notions
,
no
man
,
who
hath
but
learned
the
Alphabet
of
his
own
Nature
,
will
dispute
.
Nor
is
it
less
certain
,
that
all
Philosophers
have
decreed
Anticipation
(
which
Aristotle
(
in
1.
Poster
.
1.
)
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
praeexistentem
cognitionem
;
and
Cicero
hath
interpreted
(
1
de
Nat.
Deor.
)
notionem
menti
insitam
,
&
anteceptam
quandam
in
animo
informationem
)
to
be
the
Touch-stone
of
verity
:
nay
Empiricus
himself
forgot
his
custome
of
Scepticisme
,
when
he
came
to
this
point
,
and
grew
positive
(
advers.
Gramm
.
&
advers
▪
:
Ethic.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
no
man
could
so
much
as
enquire
,
or
doubt
of
any
thing
without
Praenotion
.
And
that
the
Notion
of
the
worlds
regiment
by
universal
Providence
,
is
one
of
those
propositions
,
Quae
sunt
in
nobis
adeo
antiquae
,
ut
iis
,
ex
quo
esse
&
sentire
coepimus
,
evaserimus
informati
:
which
,
like
letters
carved
on
the
bark
of
a
young
plant
,
are
impressed
upon
our
very
Intellect
,
and
grow
up
together
with
us
;
is
already
proved
collaterally
and
upon
induction
,
in
our
Demonstration
of
the
Existence
of
God
:
for
therein
it
is
cleared
,
that
the
excellent
Idea
,
which
we
have
of
the
Supreme
Beeing
,
contains
all
Perfections
whatever
,
and
among
the
rest
,
that
noble
Attribute
,
Creator
;
which
to
him
that
shall
attentively
consider
the
nature
of
Duration
,
must
sound
one
and
the
same
thing
,
with
Conservator
,
or
Governour
.
Only
perswasive
;
since
humane
Auctority
,
considered
perse
,
is
but
an
inartificial
Argument
,
and
binds
not
,
but
when
consorted
with
others
more
rational
,
into
one
syndrome
or
multiplex
demonstration
:
not
is
the
concentration
of
all
mens
minds
in
one
and
the
same
assertion
,
an
infallible
Criterion
of
its
verity
.
For
the
judgement
of
man
in
generall
lyes
open
to
the
encroachments
of
Error
,
and
the
common
infirmity
of
humane
nature
is
not
only
discoverable
in
the
gross
and
visible
delusions
of
vulgar
heads
(
whose
business
is
to
beleive
,
not
examine
)
but
hath
frequently
broken
out
upon
the
soundest
brains
,
and
confest
it self
Epidemical
in
the
absurd
mistakes
of
the
greatest
Criticks
of
Truth
,
especially
in
the
promotion
and
transmission
of
opinions
haereditary
and
traditional
.
SECT.
III.
LEt
us
not
,
therefore
,
entrust
the
supportation
of
so
weighty
a
Truth
to
that
fragile
reed
of
Auctority
;
but
give
our selves
Light
of
Nature
;
converting
our
contemplations
,
First
upon
the
Nature
of
God
,
and
thence
upon
the
most
exact
order
and
confederacy
of
all
secondary
causes
in
the
world
.
First
,
I
say
,
let
us
set
our
reason
a
work
upon
the
nature
of
the
First
Cause
,
or
Eternal
Being
;
and
order
our
cogitations
thus
.
The
same
demonstration
,
whereby
the
mind
of
man
is
convicted
of
the
Existence
of
God
,
doth
also
at
the
same
time
violently
,
but
naturally
,
conclude
his
nature
to
be
so
accomplisht
in
all
Perfections
,
as
to
be
above
all
Access
or
Addition
.
For
manifest
it
is
,
that
by
the
terme
,
God
,
every
man
doth
understand
something
to
which
no
perfection
is
wanting
:
and
should
it
be
granted
possible
,
that
the
mind
of
man
could
conceive
any
perfection
more
then
what
is
comprehended
in
the
idea
,
which
it
holds
of
the
nature
of
God
;
yet
still
would
that
thing
,
to
which
it
could
ascribe
that
perfection
,
be
God
.
Since
t
is
impossible
to
cogitate
any
perfection
,
which
is
not
the
essential
propriety
of
some
Nature
:
and
to
think
any
Nature
more
perfect
then
the
Divine
,
plainly
absurd
;
because
we
conceive
that
to
be
most
perfect
,
or
else
we
do
not
conceive
it
to
be
God
;
God
,
and
Absolute
Perfection
being
one
and
the
same
thing
,
and
ordinarily
conceived
as
one
notion
.
Now
,
to
be
so
insinitely
Wise
,
Potent
,
and
Good
,
as
to
order
all
things
in
the
world
to
the
best
,
to
regulate
and
predetermine
the
operations
of
all
second
Causes
,
to
keep
Nature
her self
sober
and
in
tune
▪
and
so
prevent
those
discords
,
which
otherwise
would
in
a
moment
succeed
to
the
reduction
of
all
to
a
greater
confusion
then
that
of
the
Chaos
;
in
a
word
,
to
conserve
all
things
in
existence
:
this
no
man
will
deny
to
be
a
Perfection
,
since
we
define
the
perfection
of
man
,
by
his
abilities
for
dominion
(
i.
e.
)
in
the
judgement
of
our
reason
,
every
man
is
esteemed
by
so
much
the
more
perfect
,
by
how
much
the
more
generous
,
august
,
liberal
,
prudent
and
benigne
mind
he
is
endued
withall
,
and
by
inference
,
by
how
much
the
more
digne
he
is
to
bear
rule
over
others
.
Therefore
is
this
Perfection
,
Mundo
providere
,
seu
singulis
rebus
consulere
,
to
take
care
of
the
world
,
and
provide
for
the
subsistence
of
every
single
entity
;
of
necessity
to
be
ascribed
to
God
.
For
though
that
obsolet
fallacy
,
that
business
imports
disquiet
,
and
disquiet
contradicts
s●licity
,
be
retrived
upon
us
;
and
our
reason
seem
captived
in
the
snare
of
this
conclusion
;
That
this
Perfection
,
as
it
stands
in
relation
to
Divinity
,
must
be
an
imperfection
,
as
being
point
blanck
repugnant
to
its
nature
,
which
cannot
at
once
be
superlatively
happy
,
and
yet
subject
to
multiplicity
of
business
:
yet
we
may
soon
redeem
it
to
the
liberty
of
truth
,
by
conceiving
some
nature
,
wherein
these
two
seeming
contraries
may
be
reconciled
,
(
i.
e.
)
the
Procuration
of
affaires
may
shake
hands
with
extreme
beatitude
.
Nor
do
we
conceive
an
impossibility
herein
;
because
even
among
men
we
daily
find
,
that
those
Negotiations
,
which
are
an
oppression
to
a
low
,
narrow
and
unpractised
Wit
,
are
but
the
pleasant
diversions
and
familiar
recreations
of
a
sublime
,
capacious
,
and
polypragmatical
:
and
by
consequence
that
Nature
which
is
able
to
sustain
the
administration
of
affairs
infinite
in
number
and
variety
,
without
detriment
to
its
complet
happiness
;
must
be
conceded
,
by
incomputable
degrees
of
transcendency
more
perfect
,
then
that
whose
quiet
must
suffer
diminution
by
the
distraction
of
cares
.
Wherefore
let
us
not
suffer
our
cogitations
to
acquiesce
in
this
imperfect
,
but
vigorously
advance
to
that
most
perfect
Nature
,
whose
propriety
it
is
to
be
at
once
both
supremely
Provident
,
and
supremely
Beate
.
And
since
we
conceive
God
to
be
such
,
it
is
of
necessity
inevitable
,
that
we
grant
Vniversal
Providence
to
be
his
proper
Attribute
.
For
Confirmation
,
or
(
more
properly
)
requisite
Explanation
(
for
sure
no
man
,
whose
intellectuals
are
not
suppressed
by
that
intolerable
tyrant
,
profest
Incredulity
,
can
longer
doubt
)
of
this
;
let
us
reflect
upon
our
Idea
of
the
Deity
,
and
therein
we
shall
discover
,
that
t
is
impossible
for
the
minde
of
man
to
conceive
the
import
of
this
word
,
God
;
and
not
in
the
same
numerical
notion
to
understand
him
to
be
most
Wise
,
most
Potent
,
most
Good
,
or
in
abstracto
,
infinite
Wisdome
,
infinite
Power
,
infinite
Goodness
,
assimilated
,
or
rather
identified
into
one
simple
eternal
essence
.
For
undoubtedly
our
minds
would
speculate
the
Idea
of
a
poor
inconsiderable
and
imperfect
Divinity
;
if
they
conceived
it
subject
to
circumscription
,
and
apprehended
his
Intellection
so
narrow
as
not
actually
to
comprehend
all
things
;
his
Power
so
restrained
,
as
to
know
Impossibility
;
his
Goodness
so
scant
and
shallow
,
as
to
be
exhausted
in
a
partial
diffusion
,
or
limited
by
the
admixture
of
Envy
,
(
i.
e.
)
withdrawn
from
,
or
denied
unto
any
of
the
works
of
his
hand
,
out
of
a
designe
to
delight
,
or
glory
in
their
infelicity
.
Now
if
God
be
infinitely
wise
,
he
must
be
Omniscient
;
and
Essential
proprieties
,
how
and
by
what
kind
of
activities
they
operate
toward
the
satisfaction
of
their
praedestinate
ends
,
and
in
what
method
they
may
be
most
conveniently
disposed
to
maintain
the
order
and
harmony
of
the
whole
;
and
so
Practical
Intelligence
.
Again
,
since
Sapience
doth
consist
in
,
and
manifest
it self
chiefly
by
Action
,
and
the
real
administration
of
difficult
and
important
affairs
;
with
what
shadow
of
reason
can
we
argue
God
to
be
most
Sapient
,
if
we
conceive
him
to
be
Idle
,
devoyd
of
all
action
,
and
taking
care
of
nothing
?
Secondly
,
if
God
be
infinitely
Potent
,
then
must
he
be
Omnipotent
:
and
so
to
his
power
there
is
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
impossibility
.
(
i.
e.
)
constantly
,
moderate
their
activities
,
in
full
conformity
to
the
prudent
rules
of
his
own
Will
:
and
how
can
this
be
done
,
unless
we
allow
him
to
have
a
hand
in
all
operations
,
and
that
both
Causes
and
effects
doe
so
fully
and
wholly
depend
upon
him
,
that
they
can
have
neither
Existence
,
nor
Motion
,
without
the
assent
and
coefficiency
of
his
Beneplacet
.
Again
,
Action
is
the
Pathognomonick
,
or
proper
manifest
of
Power
;
nay
,
in
precise
and
orthodox
logick
,
they
are
Correlatives
,
or
twins
that
are
●orn
,
live
and
dye
together
;
and
we
are
not
now
to
learn
,
that
Gods
prime
scope
in
the
Creation
,
was
to
have
an
opportunity
for
the
manifestation
of
his
excellencies
:
if
so
,
can
Inactivity
declare
Supreme
Power
,
or
a
cessation
from
acting
not
induce
a
suspicion
of
Lassitude
and
imbecillity
?
Lastly
,
if
God
be
infinitely
good
;
it
necessarily
followes
,
Goodness
being
Communicative
,
that
all
natures
must
be
sensible
Cessation
of
Providence
,
or
the
dereliction
of
Nature
to
the
necessary
discord
of
her
several
peices
.
And
thus
hath
the
clue
of
Gods
chief
Attributes
(
chief
in
his
relation
to
the
World
)
in
a
direct
line
conducted
our
single
reason
to
the
demonstration
of
his
General
Providence
;
which
indeed
,
is
the
clearest
mirror
of
his
superexcellent
Nature
,
and
to
the
opticks
of
mortality
doth
afford
a
lively
reflexion
of
his
infinite
Wisedome
,
Power
,
and
Goodness
.
It
succeeds
that
we
endevour
to
look
at
Providence
through
the
Telescope
or
Perspective
of
the
World
.
Since
God
made
the
World
,
as
hath
been
already
proved
;
it
cannot
but
be
absurd
to
imagine
,
that
he
instantly
deserted
it
,
or
Second
Causes
upon
the
First
.
having
once
imprest
a
virtue
of
motion
upon
the
greater
wheels
of
this
vast
machin
▪
immediately
withdrew
his
hand
from
action
,
leaving
them
to
be
carried
on
by
their
own
rapt
or
swinge
;
and
all
the
lesser
and
subordinate
wheels
of
particular
natures
to
conforme
to
the
impulsion
of
those
greater
.
For
though
he
made
all
things
Perfect
,
(
i.
e.
)
omitted
nothing
requirable
to
the
integral
accomplishment
of
each
Creature
,
in
suo
genere
:
yet
since
himself
is
the
Vniversal
Soul
,
that
both
Materiald
and
Informed
each
particle
of
this
great
body
;
in
stri●tness
of
consequence
,
nothing
can
have
existence
longer
then
he
shall
please
,
in
every
minute
of
its
duration
,
freshly
to
create
it
,
or
(
to
speak
the
interest
of
Providence
)
to
conserve
it
in
being
,
by
a
continual
communication
of
it self
;
all
the
Actions
of
Divinity
,
being
real
Divinity
at
second
hand
,
or
nothing
but
Dissusions
,
or
Emanations
of
its
own
essence
.
Again
,
who
ever
reared
a
magnificent
structure
a
purpose
to
ruine
it
?
and
since
there
is
no
Artificer
so
unnatural
or
stupid
,
as
not
to
desire
rather
that
his
Artifice
should
prosper
and
continue
long
by
carefull
looking
to
,
then
be
exposed
to
ruine
by
neglect
or
violence
:
t
is
infinitely
more
improbable
,
that
the
great
Exemplar
of
all
Mechanicks
(
for
no
age
ever
produced
a
peice
of
Art
,
whose
pattern
was
not
first
in
Nature
)
should
so
far
grow
out
of
love
with
his
own
operation
,
and
despise
those
perfections
,
which
were
but
the
extracts
of
himself
;
as
to
disclaim
it
,
commit
it
to
the
imminent
disorder
and
demolition
of
Fortune
,
and
not
make
provision
of
all
things
conducible
to
its
preservation
:
especially
,
when
no
Intellect
but
his
own
could
be
large
enough
to
comprehend
the
Idea
of
the
work
,
no
Prudence
but
his
own
absolute
enough
to
project
the
convenient
modell
of
its
due
gubernation
,
no
Power
but
his
own
almighty
enough
to
furnish
him
with
requisites
thereto
.
Nor
can
it
,
with
safety
,
or
honour
to
our
judgements
,
be
imagined
,
that
God
might
,
had
he
so
pleased
,
have
constituted
the
World
in
such
absolute
perfection
,
as
that
from
the
minute
of
its
complete
existence
it
might
have
continued
independent
,
and
to
all
eternity
have
subsisted
by
it self
,
and
all
its
appointed
motions
have
constantly
,
without
intermission
,
or
variation
,
succeeded
by
the
direction
of
their
bequeathed
impressions
,
without
the
assiduous
moderation
of
his
care
,
or
the
minutely
supply
of
his
providence
,
since
the
Universe
,
according
to
the
Grammar
of
sound
Philosophy
,
is
no
Noune
Substantive
,
and
enjoyes
reality
only
by
a
distinction
:
i.
e.
is
something
by
dependence
upon
him
,
who
was
eternally
contrary
to
nothing
;
and
being
,
at
that
instant
,
when
Omniety
informed
Nullity
into
existence
,
educed
out
of
nothing
,
by
the
single
Fiat
of
God
,
and
thence
forward
continued
to
be
something
by
the
continued
Power
of
the
Creator
:
must
unavoidably
revert
to
nothing
again
,
if
the
perseverance
of
that
identical
power
be
substracted
,
from
which
it
once
obtained
to
be
something
.
And
as
Light
cannot
subsist
,
if
separated
from
a
lucid
body
;
but
instantly
vanishes
into
opacity
:
so
cannot
the
World
(
which
is
but
a
reflexive
deradiation
from
that
Light
,
which
is
invisible
)
continue
,
if
the
perpetual
sourse
of
that
miraculous
Virtue
,
which
upholds
its
existence
,
be
withdrawn
,
but
must
immediately
vanish
into
nothing
.
For
the
Analogy
holds
in
all
points
,
and
the
dependence
of
the
Creature
upon
the
Creator
,
is
as
highly
absolute
,
as
that
of
Light
upon
the
Sun
,
or
other
lucid
body
.
And
though
there
are
some
things
,
which
being
once
assisted
into
determinate
essences
by
their
causes
,
doe
afterwards
subsist
without
them
,
and
keep
possession
of
those
Forms
by
their
own
native
force
:
yet
are
they
such
as
were
still
something
before
their
specification
to
this
or
that
nature
by
their
causes
;
since
all
that
natural
Causes
can
doe
,
is
to
mould
an
old
matter
into
a
new
figure
,
and
so
dispose
the
faculties
existent
therein
,
that
a
new
something
may
start
out
of
the
ruines
of
an
old
something
.
But
the
World
which
was
nothing
before
the
fruitfull
voyce
of
Elohim
called
it
into
something
,
hath
nothing
from
it self
to
subsist
upon
;
but
must
therefore
,
in
the
twinckling
of
an
eye
,
become
nothing
again
,
unless
its
existence
be
supported
and
maintained
by
the
constant
recruit
of
the
same
miraculous
Power
,
which
first
created
it
.
I
say
,
the
same
miraculous
Power
;
for
the
Creation
doubtless
was
the
greatest
miracle
,
that
ever
was
wrought
:
it
being
more
difficult
to
turn
Nothing
into
all
things
,
by
the
bare
nutus
or
vote
of
the
First
Cause
,
then
to
produce
an
extraordinary
effect
by
inverting
the
usual
method
of
Secondary
Causes
;
a
harder
wonder
to
make
Nature
herself
,
then
to
praeposter
,
or
transcend
her
customary
rules
of
acting
,
to
the
causation
of
an
effect
either
against
,
or
above
her self
.
Though
to
speak
rationally
,
and
as
men
that
understand
something
of
Theosophy
;
nothing
can
be
a
miracle
to
him
,
to
whom
all
things
are
not
only
of
equal
possibility
,
but
of
equal
facility
also
.
When
therefore
we
say
,
that
God
is
the
Cause
of
the
world
;
we
are
to
understand
him
to
be
so
in
the
same
relation
,
that
the
Sun
is
the
Cause
of
Light
:
and
by
consequence
,
as
the
Light
disappears
in
the
Aer
,
when
the
Sun
discontinues
its
Actinobolisme
or
deradiation
in
our
hemisphear
,
by
visiting
the
lower
;
so
also
must
the
World
disappear
and
be
lost
in
adnihilation
,
when
God
shall
please
to
discontinue
his
influx
of
minutely
Creation
,
or
(
to
speak
more
conform
to
our
praesent
scope
,
though
it
signifie
the
same
thing
in
height
of
truth
)
to
intermit
his
Providence
.
Moreover
,
so
immense
are
the
bounds
of
this
vast
Empire
,
the
Rector
General
,
or
Supervisor
,
whose
Will
receives
laws
from
his
Wisdome
,
and
gives
them
to
all
besides
himself
.
And
therefore
their
thoughts
missed
not
much
of
the
white
of
truth
,
who
conceived
God
to
hold
the
same
place
in
the
world
,
as
a
Pilot
in
a
ship
,
a
Charioter
in
his
Chariot
,
a
Chantor
in
a
Chorus
,
a
Father
in
a
family
,
a
Monarch
in
a
Kingdome
,
or
a
General
in
an
Army
.
For
,
as
the
first
preserves
from
shipwrack
,
the
second
from
deviation
and
subversion
,
the
third
from
discord
,
the
fourth
from
poverty
and
desolation
,
the
fifth
from
divisions
,
and
the
last
from
confusion
:
so
doth
the
wise
oversight
of
God
regulate
the
efficiencies
of
all
Natural
Agents
,
with
such
admirable
politie
,
that
the
whole
is
preserved
in
safety
,
in
the
direct
road
that
leadeth
to
the
general
end
,
in
harmony
,
in
prosperity
,
in
union
,
in
perfect
order
.
To
draw
a
line
yet
more
parallel
;
we
every
day
observe
in
the
sad
experiments
of
death
,
what
a
leaden
and
unweildly
mass
of
clay
the
body
becomes
,
so
soon
as
its
sprightly
Tenant
,
the
Soul
,
hath
surrendred
to
corruption
;
and
it
needs
not
much
proof
,
that
the
Soul
of
this
gigantik
body
,
the
Universe
,
is
God
:
therefore
when
this
soul
shall
withdraw
and
cease
its
Animation
,
must
that
body
fall
by
its
own
weight
,
and
suffer
dissolution
.
Not
that
therefore
,
in
strictness
of
sense
,
or
without
the
latitude
of
a
metaphor
,
God
is
a
Soul
,
and
the
World
his
Body
;
but
because
the
informing
and
actuating
Presence
of
God
is
as
absolutely
necessary
to
the
vitality
of
the
World
,
and
the
moderation
of
all
its
parts
in
the
due
execution
of
their
distinct
offices
,
as
the
Presence
of
a
soul
to
the
animation
of
a
body
,
and
the
regulation
of
all
its
members
in
the
requisite
administrations
of
their
several
functions
.
And
upon
this
ground
,
our
zeal
ought
not
to
distast
that
Figurative
mystical
and
symbolical
Philosoph●rs
,
who
call
God
,
the
Soul
of
the
World
;
nor
be
captious
at
that
rhetorique
,
which
hath
comparatively
styled
him
,
the
Pilot
,
Emperour
,
and
General
of
Nature
:
since
t
is
the
most
mannerly
language
mortality
can
invent
,
for
the
explanation
of
his
Government
;
nor
is
it
probable
,
that
those
profound
speculators
,
who
first
adopted
those
modest
metaphors
,
to
shadow
the
unutterable
infinity
of
his
Wisdome
and
Power
,
were
ignorant
that
there
ought
still
this
difference
to
be
allowed
,
that
though
a
Pilot
is
not
ubiquitary
in
all
parts
of
his
ship
,
nor
an
Emperour
actually
omnipresent
in
all
places
of
his
dominions
,
nor
a
General
locally
present
in
all
quarters
and
stations
of
his
Army
;
yet
God
is
intimately
omnipresent
in
every
particle
of
the
world
.
So
that
what
is
uncertainly
said
of
the
Soul
,
Tota
in
toto
,
&
tota
in
qualibet
parte
:
may
be
most
certainly
said
of
God
,
Totus
in
toto
,
and
totus
in
qualibet
parte
.
In
fine
,
as
the
inspection
and
consideration
of
the
World
,
hath
formerly
replenished
us
with
irrefutable
Arguments
of
its
Creation
by
God
:
so
also
may
it
evince
the
constant
Conservation
of
it
,
by
the
influence
of
his
Providence
.
For
whoever
(
though
a
meer
Pagan
,
whose
brain
never
received
the
impression
of
either
of
those
two
notions
,
Creator
and
Providence
)
shall
speculate
the
world
in
an
Engyscope
or
magnifying
Glass
,
i.
e.
shal
look
upon
it
in
the
distinction
of
its
several
orders
of
natures
observe
the
commodious
disposition
of
parts
so
vast
in
quantity
,
so
infinite
in
diversity
,
so
symmetrical
in
proportions
,
so
exquisite
in
pulchritude
:
shall
contemplate
the
comeliness
,
splendor
,
constancy
,
conversions
,
revolutions
,
vicissitudes
,
and
harmony
of
celestial
bodies
:
shall
thence
descend
to
sublunary
,
and
with
sober
admiration
consider
the
necessary
difference
of
seasons
,
the
certain-uncertain
succession
of
contrary
tempests
,
the
inexhaustible
treasury
of
Jewels
,
Metals
,
and
other
wealthy
Minerals
concreted
in
the
fertile
womb
of
the
earth
;
the
numerous
,
usefull
and
elegant
stock
of
vegetables
;
the
swarms
of
various
Animals
,
and
in
each
of
these
,
the
multitude
,
symmetry
,
connexion
,
and
destination
of
organs
:
I
say
,
whoever
shall
with
attentive
thoughts
perpend
the
excellencies
of
these
unimitable
Artifices
(
for
all
things
are
Artificiall
,
Nature
being
the
Art
of
God
)
cannot
,
unless
he
contradict
the
testimony
of
his
own
Conscience
,
and
invalidate
the
evidence
of
that
authentique
Criterion
,
the
Light
of
Nature
,
but
be
satisfied
;
that
as
nothing
less
then
an
infinite
Power
and
Wisdome
could
contrive
and
finish
,
so
nothing
less
then
the
uncessant
vigilancy
and
moderation
of
an
infinite
Providence
can
conserve
and
regulate
them
,
in
order
to
the
mutual
benefit
each
of
other
,
and
all
conspiring
,
though
in
their
contentions
,
to
the
promotion
of
the
common
interest
.
If
any
shall
yet
stand
out
and
object
,
that
what
I
call
Providence
,
Infinite
intelligence
in
that
Nature
,
which
could
decree
those
perfect
constitutions
,
and
so
strictly
oblige
all
things
to
observe
them
in
order
to
a
general
and
particular
good
;
he
must
at
last
by
compulsion
discover
Divinity
disguised
under
the
vizard
of
Nature
,
by
whose
counsel
and
directions
all
things
operate
.
Nor
can
any
man
with
more
hopes
of
safety
recurre
to
Fortune
;
or
affirme
,
that
there
is
no
Praeordination
of
contingencies
,
but
that
all
events
are
the
inconsiderate
and
extemporary
results
of
Chance
:
since
we
have
lately
beheld
the
ruines
of
that
Sanctuary
,
nor
dare
I
be
so
uncharitable
,
as
to
presume
that
the
reason
of
any
thing
praetending
to
humanity
,
can
be
so
infatuted
with
the
stupid
idolatry
of
that
Fairy
Queen
,
as
to
expect
a
farther
resutation
of
that
delirium
.
SECT.
IV.
HAving
,
with
perspicuity
equal
to
the
highest
expectation
,
demonstrated
the
necessity
of
Vniversal
Providence
,
from
the
nature
both
of
the
Agent
and
Patient
;
God
and
the
World
;
it
remains
only
that
we
withdraw
that
curtain
of
objections
,
wherewith
the
Impiety
of
its
adversaries
hath
darkned
the
prospect
of
less
ocular
discerners
,
and
terminated
the
vision
of
those
whose
opticks
have
not
been
strong
enough
to
transfix
it
.
The
first
,
we
may
remember
,
was
that
vanity
of
Epicurus
,
that
the
condition
of
a
blissful
and
immortal
Nature
(
such
was
his
Divine
Nature
:
and
their
absurdity
,
in
commensurating
the
excellenties
of
God
,
by
the
infinitely
inferlor
Faculties
of
man
,
detected
.
character
of
Divinity
)
is
inconsistent
with
the
necessary
perturbations
and
perplexities
of
business
.
But
alas
!
how
grosly
must
he
delude
himself
,
who
fathoms
the
extent
of
an
Infinite
,
by
the
unequal
geometry
of
a
Finite
,
and
limits
incomprehensible
Omniety
to
the
narrow
circumscriptions
of
Humanity
;
which
in
comparison
is
but
one
remove
from
Nullity
?
Had
God
,
indeed
,
been
,
as
he
conceived
him
,
of
Humane
figure
;
it
had
been
no
error
in
the
Court
of
Reason
to
have
concluded
him
not
much
superior
in
the
capacity
of
his
Intellect
:
but
when
the
Divine
Nature
,
as
himself
acknowledged
,
must
transcend
all
other
in
perfection
and
excellencies
;
how
palpable
a
contradiction
did
he
fall
upon
,
in
commensurating
the
latitude
of
its
Power
and
Wisdome
,
by
the
span
of
an
imperfect
and
caduce
nature
,
betwixt
which
and
Omnipotent-omniscience
are
so
many
degrees
of
difference
,
as
all
the
figures
and
cyphers
of
Arithmetick
cannot
amount
to
their
compute
,
nor
is
mortality
qualified
to
conceive
.
To
paint
a
Sound
,
is
a
far
easier
task
,
then
to
describe
the
impervestigable
manner
of
Gods
operations
:
and
to
deny
the
possibility
of
that
,
whose
reason
we
cannot
explore
,
is
to
proclaim
our
ignorance
of
any
nature
more
perfect
then
our
own
;
and
that
upon
consequence
,
is
to
make
our
nature
more
imperfect
then
really
it
is
,
by
rendring
it
uncapable
of
the
greatest
Truth
;
nay
,
of
that
truth
,
upon
whose
certitude
,
the
assurance
of
all
possible
cognition
doth
necessarily
depend
.
This
had
the
rash
Epicurus
considered
,
doubtless
he
never
had
disparaged
the
nature
of
man
,
by
equalizing
it
to
Gods
.
I
say
,
disparaged
;
because
to
conceive
a
Finite
essence
,
as
perfect
as
an
Infinite
,
is
openly
to
confess
that
nature
,
which
can
conceive
so
horrid
and
sensible
an
Absurdity
,
to
be
far
more
frail
and
contemptible
,
then
all
other
of
its
actions
declare
it
to
be
:
not
but
,
in
direct
verity
,
t
is
the
greatest
disparagement
,
and
no
less
then
blasphemy
to
the
infinitely
sacred
majesty
of
God
,
to
be
put
in
the
scales
against
vile
,
ignorant
,
and
impotent
Man
.
And
while
his
thoughts
flagged
so
many
sphears
below
the
Empyreum
of
all
perfection
,
t
was
no
wonder
that
he
was
staggered
at
Vniversal
Providence
;
that
being
a
notion
impossible
to
be
instilled
into
any
mind
,
that
is
not
first
prepared
with
the
beleif
of
an
Vniversal
Intelligence
.
Again
,
to
draw
into
a
sharper
angle
,
and
render
the
absurdity
of
this
Comparison
more
ridiculous
;
the
Reasons
why
a
man
,
though
of
the
strongest
brain
▪
and
greatest
abilities
for
business
,
must
of
necessity
suffer
disquiet
,
distractions
and
wearisome
solicitude
from
the
multiplicity
of
cares
,
are
(
1.
)
the
narrowness
of
his
Understanding
,
which
cannot
he
expansed
to
take
in
all
the
remote
,
proxime
,
and
confederate
Causes
,
events
,
dependencies
,
connexions
,
circumstances
,
&c.
of
occurrences
:
(
2.
)
the
shortness
of
his
Power
,
which
cannot
stretch
to
furnish
him
with
all
things
necessary
as
well
to
the
prevention
and
remove
of
all
incident
impediments
,
as
to
the
molition
,
promotion
,
and
accompletion
of
his
designes
:
and
(
3.
)
the
restraint
of
his
Person
to
Time
,
Place
and
distance
.
But
,
on
the
other
side
,
God
is
Omniscient
,
Omnipotent
,
Omnipraesent
;
and
therefore
in
the
praeordination
,
direction
and
compulsion
of
all
things
to
the
causation
of
those
effects
,
which
his
Will
hath
decreed
,
he
knows
infinitely
less
of
labour
or
disquiet
,
then
the
healthiest
man
doth
in
the
motions
of
respiration
,
in
his
soundest
sleep
.
That
God
is
not
subject
to
the
restraint
of
Time
,
is
manifest
That
he
is
not
subject
to
the
restraint
of
Place
,
is
evident
from
his
Omniety
,
his
being
all
in
all
;
Vbiquity
being
the
proper
and
inseparable
Attribute
of
his
nature
.
His
being
All
in
All.
not
only
ratione
Praesentiae
,
but
ratione
Essentiae
also
;
he
being
the
chief
Soul
not
only
of
all
Bodies
,
but
of
all
Spirits
also
.
And
for
this
reason
we
cannot
offend
Theology
,
if
we
affirme
,
that
God
is
as
fully
Present
in
Hell
among
the
accursed
,
as
in
Heaven
among
the
blessed
natures
though
not
so
comfortably
;
and
that
the
Devils
would
rejoyce
if
they
could
conceive
it
possible
for
him
to
be
absent
thence
:
since
their
existence
,
and
so
their
Torments
would
then
cease
,
his
presence
being
the
original
and
support
of
all
existence
.
Now
if
all
this
be
amassed
into
one
demonstration
,
and
that
duely
perpended
;
I
demand
as
well
of
the
most
contumacious
infidelity
,
as
the
rankest
ignorance
,
what
can
remain
desirable
,
in
order
to
the
full
information
of
our
reason
;
that
if
there
were
a
million
of
Worlds
,
nay
as
many
as
there
are
individuals
in
this
,
and
in
each
a
1000000
times
more
business
then
in
this
:
yet
could
the
oversight
and
gubernation
of
them
all
,
and
the
regular
managery
of
every
the
smallest
occurrence
in
them
,
put
Divinity
to
no
more
trouble
,
disquiet
,
or
interruption
of
felicity
,
then
the
simple
Act
of
Volition
doth
induce
upon
the
soul
of
man
.
However
,
for
further
illustration
,
I
cannot
think
it
unnecessary
to
superadd
this
;
that
since
Man
himself
doth
ordinarily
perform
à
minori
.
some
actions
,
particularly
those
,
which
he
is
not
only
qualified
and
impowered
,
but
also
inclined
to
doe
,
by
the
native
virtue
,
or
congenial
propensity
of
his
Essence
,
as
to
Cogitate
,
Desire
,
Love
,
Rejoyce
in
the
manifestation
of
his
good
parts
or
endowments
,
&c.
not
only
without
labour
and
inquietude
,
but
even
with
superlative
delight
and
content
:
it
cannot
but
be
concordant
to
reason
to
assert
,
that
God
is
so
far
from
sustaining
any
difficulty
,
molestation
,
or
diminution
of
felicity
,
in
the
constant
act
of
Vniversal
Providence
;
which
is
the
natural
effect
of
his
Infinite
Intelligence
and
Indefatigable
Activity
,
that
t
is
rather
a
part
of
his
Beatitude
so
to
exercise
and
manifest
his
Divinity
.
Not
that
the
abyss
of
his
Happiness
was
not
full
before
the
World
was
;
but
because
,
being
moved
by
his
own
immense
Goodness
to
create
a
convenient
subject
,
whereon
to
actuate
his
Munificence
,
he
is
pleased
still
to
delight
himself
in
the
continued
diffusion
and
communication
of
his
excellencies
,
by
the
conservation
and
regulation
of
the
same
,
according
to
the
most
prudent
laws
of
his
Will.
I
have
often
consulted
the
most
knowing
and
best
ordered
minds
,
with
whom
I
could
attain
the
blessing
of
a
free
conversation
(
and
such
,
doubtless
,
are
the
only
competent
judges
of
delight
)
wherein
lay
the
Philosophers
stone
of
Content
in
this
life
,
and
in
what
actions
of
their
lives
they
discovered
the
highest
and
most
permanent
pleasure
:
and
they
all
concurred
in
this
determination
,
Aliis
prodesse
,
&
quám
licet
plurimis
bene
facere
.
And
this
upon
no
slender
ground
,
since
the
Beatitude
of
Man
doth
radically
and
totally
consist
in
his
appropinquation
to
God
,
and
we
never
come
so
neer
him
,
in
this
remote
vale
of
tears
,
as
when
we
go
out
of
our selves
to
relieve
the
necessities
,
lighten
the
oppressions
,
and
prevent
or
repair
the
ruines
of
others
.
For
Charity
is
the
only
excellence
,
wherein
we
may
,
in
some
sort
,
rival
our
maker
:
and
were
but
our
Wills
constantly
fixt
upon
the
practise
of
this
virtue
,
and
our
Abilities
of
doing
good
but
half
so
infinite
as
our
Wills
(
for
the
wings
of
our
Vnderstanding
are
,
indeed
,
but
short
;
but
those
of
our
Will
are
long
,
and
have
a
liberty
to
sly
at
all
,
as
shall
be
singularly
proved
in
convenient
place
)
we
might
anticipate
no
small
part
of
the
joys
of
heaven
,
while
we
sojourne
upon
earth
,
and
should
need
no
other
Heraldry
to
testifie
our selves
the
off-spring
of
Divinity
.
Now
if
it
be
so
intense
a
delight
to
the
mind
of
man
,
which
is
but
a
beam
deradiated
from
that
immense
Sun
of
Charity
,
to
do
good
:
ought
we
to
think
it
a
trouble
to
God
,
who
is
most
intelligent
,
and
so
best
knows
the
necessities
of
all
things
;
most
beneficent
,
and
so
most
ready
to
relieve
them
;
most
rich
,
and
so
not
obnoxious
to
impoverishment
by
the
continual
profusion
of
his
favours
;
to
be
a
general
benefactor
by
his
Providence
?
To
conclude
;
if
the
visible
and
perishable
Sun
can
with
uncessant
Invisible
,
Vnperishable
,
and
Infinite
Sun
(
of
which
the
other
is
but
a
dark
and
contracted
shadow
)
be
allowed
to
have
his
Wisdome
,
Power
,
and
Goodness
(
which
Trinity
of
Attributes
make
the
unity
of
Providence
,
as
I
have
formerly
hinted
)
in
all
places
,
and
at
all
times
diffused
,
in
their
operations
,
over
all
his
Works
,
with
the
same
facility
.
And
as
it
can
be
no
Interturbation
to
the
serene
Felicity
,
so
Author
of
Nature
,
since
he
hath
thought
good
to
configurate
them
according
to
the
most
exact
ideas
in
his
own
wise
intellect
;
and
therefore
Beauty
is
best
defined
by
the
confirmity
every
thing
holds
to
its
primitive
exemplar
in
the
Intellect
of
its
Creator
:
not
so
to
themselves
,
since
they
have
obtained
a
perfection
congruous
to
their
species
,
and
enjoy
an
absolute
pulchritude
respective
to
their
distinct
kinde
;
and
therefore
no
Animal
is
so
insensible
of
the
perfection
of
its
Forme
,
as
to
desire
either
to
lose
,
or
exchange
it
.
Again
,
those
Actions
,
which
seem
various
,
cary
the
face
of
multiplicity
,
and
fill
up
whole
sheets
,
in
the
diary
of
man
;
stand
but
for
an
unit
in
the
Arithmetick
of
Nature
and
make
but
a
monosyllable
in
the
book
of
Fate
:
it
being
the
natural
prerogative
of
Ubiquitary
Omnipotence
,
to
doe
all
things
at
once
.
Consider
we
,
with
what
ease
and
quiet
the
pale
and
feeble
Soul
of
a
Tree
can
at
once
provide
for
the
Vegetation
as
well
of
each
leafe
and
blossome
,
as
of
the
trunck
and
root
,
and
cook
the
insipid
juice
of
the
earth
into
an
Aliment
conveniēt
to
the
conservation
and
growth
of
each
single
fiber
and
filament
both
of
the
cortex
or
bark
,
and
of
the
inte●ior
and
medullary
substance
:
in
a
word
,
transfuse
a
vital
influence
through
each
indivisible
particle
of
that
great
mass
,
of
which
it
is
composed
.
Consider
we
,
how
easily
the
more
luminous
and
energetical
Soul
of
an
Elephant
can
at
one
and
the
same
time
,
in
one
and
the
same
blast
,
or
deradiation
of
virtue
,
administer
its
nourishing
influx
to
each
particle
of
that
vast
body
;
and
omitts
not
to
take
care
of
every
single
haire
among
so
many
myriads
as
cloth
the
skin
,
in
its
common
doale
or
distribution
of
Vitality
.
And
when
we
have
thus
gently
informed
our selves
,
that
t
is
as
easie
to
the
weak
and
evanid
soul
of
a
Plant
(
which
the
best
Physiology
defines
to
be
nothing
,
but
a
certain
modification
of
matter
volatilized
,
or
a
contexture
of
smooth
,
globular
equal
and
so
of
calefactive
Atoms
,
woven
by
the
seminal
virtue
or
plastick
Faculty
of
that
particular
species
,
and
soon
dissolved
again
,
upon
a
variation
of
figure
and
situation
of
those
insensible
particles
,
of
which
it
is
composed
)
to
make
provision
for
the
livelyhood
&
sustentation
of
all
parts
in
that
mass
,
as
for
any
one
of
them
:
that
t
is
as
genuine
and
familiar
to
the
Soul
of
an
Animal
(
which
is
also
a
Corporeal
substance
,
or
the
more
spiritual
part
of
the
bloud
subtiliated
by
vital
heat
,
traduced
from
its
genitor
)
to
animate
and
govern
all
parts
of
its
body
,
as
any
one
:
we
cannot
but
acknowledge
,
that
the
Procuration
and
Administration
of
all
the
affairs
of
the
world
,
is
as
facil
and
natural
to
the
Providence
of
God
(
who
is
the
Soul
of
all
Souls
,
and
the
life
of
Spirits
)
as
to
take
the
care
of
any
one
individual
Nature
.
If
the
oversight
and
regency
of
but
half
so
many
different
operations
,
as
that
immaterial
Empress
,
which
keeps
her
invisible
Court
somewhere
within
us
,
doth
every
minute
,
even
when
we
are
fast
lockt
in
the
narcotick
armes
of
Morpheus
,
and
all
our
thoughts
keep
holy
day
,
order
and
effect
,
while
she
maintains
the
oeconomy
of
the
body
;
were
charged
upon
the
hands
of
our
understanding
,
but
for
one
houre
:
without
question
,
the
burden
would
prove
insupportable
,
nor
could
either
the
skill
or
strength
of
our
limited
reason
,
in
any
measure
responsible
,
suffice
to
the
due
administration
of
so
large
a
Province
.
When
,
therefore
,
to
fathom
the
depth
of
that
immense
natural
prudence
,
and
soveraign
virtue
,
wherewith
the
soul
of
man
is
richly
endowed
,
and
which
she
constantly
declares
in
the
prosperous
exercise
of
her
Monarchy
,
with
the
short
line
of
our
intelligence
;
or
to
estimate
her
Providence
according
to
the
rate
of
our
cheaper
faculties
;
is
both
ignorance
and
unjustice
:
how
infinitely
more
stupid
and
unwarrantable
a
course
doth
that
wretch
take
,
who
adventures
to
commensurate
the
superexcellent
knowledge
and
almighty
virtue
of
God
,
whereby
he
procures
and
moderates
the
affairs
of
the
World
?
That
man
is
,
for
the
most
,
incurious
of
smal
and
trivial
occurrences
;
is
so
far
from
being
a
wonder
,
that
contrariwise
those
,
who
could
tripartite
their
thoughts
to
the
contrivemēt
of
but
three
different
businesses
,
at
once
,
as
Caesar
,
have
been
lookt
upon
as
Prodigies
:
and
he
that
can
lay
the
grounds
of
but
one
popular
designe
,
so
as
to
have
it
succeed
without
impediment
,
or
the
intervention
of
cross
accidents
;
is
reputed
a
profound
Politician
,
and
his
head
a
whole
sphear
above
the
vulgar
.
This
,
I
am
not
ignorant
,
the
haughtiness
of
his
spirit
hath
referred
to
the
fixation
of
his
thoughts
upon
objects
either
of
his
pleasure
or
ambition
;
when
in
modest
truth
,
this
pretension
of
sublimity
is
but
a
gloss
,
or
specious
vernish
to
conceal
the
imbecillity
and
limitation
of
his
intelligence
.
For
that
being
two
narrow
,
to
be
extended
to
the
forecast
and
reguiation
of
many
things
at
once
;
and
his
stomach
too
high
to
descend
to
a
due
acknowledgment
of
the
imperfection
of
his
nature
:
he
guilds
over
the
poverty
with
the
pride
of
his
minde
,
and
endevours
to
excuse
his
frailty
,
by
insimulating
,
that
to
attend
the
study
of
trisles
,
and
in
the
interim
supersed
the
projection
of
matters
of
importance
,
is
a
disparagement
to
the
nobility
of
his
Intellectuals
.
When
if
his
reason
were
so
capacious
,
as
to
admit
the
care
of
petty
affairs
,
without
the
confusion
,
or
neglect
of
others
of
more
concernment
;
nothing
,
though
nere
so
mean
and
ordinary
,
could
seem
below
the
dignity
of
his
Providence
.
But
that
God
should
be
incurious
of
any
action
in
the
world
,
is
absolutely
impossible
;
since
contrapugnant
to
the
Vniversality
of
his
Cognition
and
Praesence
:
for
what
is
Omniscient
and
Vbiquitary
,
can
be
ignorant
of
nothing
;
and
consequently
it
can
be
no
more
either
of
Profanation
to
the
Sanctity
,
or
dishonour
to
the
glorious
Majesty
of
the
Deity
,
to
extend
his
Providence
to
the
meanest
contingents
in
nature
,
then
it
can
be
to
the
Soul
,
to
vegetate
and
inspire
each
single
hair
of
that
body
she
informs
.
SECT.
V.
TO
their
Second
objection
,
that
all
events
in
the
World
are
either
the
non-praedestinate
and
extemporary
results
of
the
apparent
irregularity
of
events
doth
justifie
their
non-praedestination
or
meer
contingency
;
strongly
convelled
:
and
that
to
the
praeordination
of
divinity
nothing
can
be
casual
;
clearly
commonstrated
.
Chan●e
;
or
the
necessary
and
setled
effects
of
Nature
,
all
Actives
and
Passives
being
,
by
the
unalterable
laws
of
their
primitive
constitutions
,
firmely
adliged
unto
,
and
irresistibly
impelled
upon
the
causation
of
determinate
effects
respective
to
the
energy
of
their
particular
consigurations
:
we
as
easily
as
uprightly
answer
,
First
,
that
to
the
praedestination
of
that
Almighty
Cause
,
which
can
and
doth
dispose
the
motions
of
all
things
according
to
the
praescripts
of
his
own
Will
,
no
event
can
be
casual
or
unexpected
;
though
indeed
,
if
we
have
regard
to
the
praescience
and
forecast
of
man
,
to
whose
dim
opticks
all
things
are
invisible
,
that
stand
in
the
dark
of
futurity
,
many
events
seem
meer
Accidents
,
and
the
most
mature
determinations
of
Fate
may
pass
for
the
rash
and
inconsiderate
hitts
of
Fortune
.
And
if
so
,
how
audacious
a
temerity
is
it
in
us
,
so
to
magnifie
our
own
slender
perspicacity
,
as
when
we
cannot
discern
why
this
or
that
particular
concurse
and
encounter
of
natural
causes
should
occur
,
rather
then
another
,
and
such
or
such
an
issue
of
their
confederate
activities
succeed
,
rather
then
another
;
instantly
to
conclude
,
that
there
can
be
no
Superior
Cause
,
or
superintendent
power
,
which
hath
thus
or
thus
ordained
and
disposed
those
certain
means
to
those
certain
ends
,
and
whose
counsels
we
are
not
privy
unto
?
Look
we
no
farther
then
the
ordinary
Providence
of
Princes
,
and
in
every
Republick
our
observation
shall
meet
with
a
thousand
events
,
which
in
the
judgements
of
their
vulgar
subjects
,
and
such
as
stand
aloof
from
the
Councel
table
,
are
deemed
meer
Contingents
,
as
never
at
all
designed
upon
any
secret
reasons
of
State
;
when
yet
to
the
Prince
himself
,
and
those
to
whom
he
hath
communicated
the
mystery
of
his
designations
,
they
really
are
the
intended
effects
of
his
Prudence
,
which
had
so
politickly
ordered
his
affairs
,
and
so
wisely
prepared
all
Agents
requisite
to
the
bringing
about
of
his
purposes
,
that
they
could
not
but
hit
and
be
accomplish't
accordingly
.
And
is
there
then
,
why
we
should
not
be
confirmed
,
that
in
this
immense
Commonwealth
,
in
whose
government
the
most
inobservant
cannot
but
take
notice
of
innumerable
passages
so
admirable
,
both
in
respect
of
the
weak
Insturments
that
served
to
bring
them
to
pass
,
and
of
the
obscurity
or
impervestigability
of
the
Ends
,
at
which
they
were
levelled
;
that
nothing
less
then
an
infinite
Wisdome
could
contrive
,
nothing
less
then
an
infinite
Power
effect
them
:
there
must
of
necessity
be
a
Rector
General
or
President
Paramont
,
by
whose
soveraign
dictates
all
subordinate
ministers
are
set
on
work
,
in
order
to
the
execution
of
his
pleasure
,
and
in
their
operations
vary
not
a
hairs-bredth
from
the
rules
prescribed
by
his
Will
;
though
neither
the
manner
of
their
activities
,
nor
the
Ends
to
which
they
are
destined
fall
under
the
discovery
of
our
pu●blinde
reason
?
For
the
Polity
of
God
is
inscrutable
,
and
may
well
delight
our
Piety
with
wonder
,
but
must
empuzle
our
insolent
Curiosity
:
and
the
eye
of
our
souls
,
being
in
this
life
far
dimmer
then
that
of
Moses
body
,
cannot
survey
so
much
as
the
back
parts
,
or
dark
side
of
Divinity
;
much
less
pry
into
the
maze
of
his
Counsels
,
and
read
the
invisible
decrees
of
that
mystical
S●nate
,
wherein
though
there
be
a
consult
of
three
Persons
,
there
is
yet
but
one
minde
▪
which
votes
without
contradiction
,
and
his
Volition
,
deliberation
and
Election
,
make
but
one
simple
act
.
For
my
part
,
that
the
wayes
of
God
in
the
World
are
past
finding
out
;
that
there
is
a
Sanctum
Sanctorum
in
the
Ark
of
Providence
,
into
which
blind
mortality
cannot
look
;
and
that
the
cryptick
turnings
,
doublings
,
and
redoublings
of
that
hand
,
which
works
all
its
rarities
in
the
dark
,
and
sometimes
inverts
,
now
and
then
transcends
,
and
anon
infringes
the
Axloms
of
Nature
(
to
shew
,
that
as
he
made
,
so
he
can
alter
her
,
and
tune
all
her
strings
to
a
concord
with
his
will
)
make
a
labyrinth
to
intricate
and
lose
the
presumptious
reason
of
man
,
that
dares
hope
to
explore
and
trace
it
:
this
,
I
say
,
is
demonstration
enough
to
me
,
that
there
is
one
Vniversal
Intelligence
,
which
both
moves
and
directs
all
individual
Agents
to
act
,
in
order
to
the
accomplishment
of
some
positive
end
,
for
the
most
part
best
,
and
many
times
only
known
to
himself
.
Nor
is
it
an
illegal
process
of
our
reason
,
but
the
best
logick
,
as
to
supernaturals
;
to
conclude
not
only
the
excellencies
,
but
even
the
necessary
being
of
some
things
,
meerly
from
hence
that
we
cannot
fully
comprehend
them
:
since
their
very
being
above
our
capacity
,
is
argument
both
clear
and
strong
enough
,
that
they
are
not
only
so
as
,
but
more
perfect
and
far
greater
then
we
understand
them
to
be
;
as
he
that
sees
but
a
small
part
of
the
sea
with
a
Telescope
at
distance
,
may
safely
conclude
that
t
is
exceeding
large
;
because
the
circumferrence
thereof
is
,
by
infinite
degrees
of
magnitude
,
wider
then
to
be
drawn
into
the
aperture
of
his
slender
tube
.
Sure
I
am
,
at
least
,
that
the
Antisyllogisme
,
or
Counter-argument
;
the
understanding
of
man
cannot
discover
its
abstruse
and
mysterious
plots
,
resolve
its
multiplex
aenigma's
,
nor
analyze
its
method
,
or
series
of
Causes
subordinate
,
and
so
by
a
retrograde
chase
hunt
out
its
first
and
chief
intention
:
Ergo
,
there
can
be
no
Providence
:
is
intolerable
,
and
deserves
a
greater
dose
of
Ellebor
,
then
that
absurdity
of
the
blinde
man
,
who
concluded
there
was
not
,
nor
could
be
any
such
thing
as
light
,
or
Colours
,
only
because
he
could
not
see
them
.
When
therefore
we
shall
have
run
our
eager
contemplations
to
a
stand
,
in
the
wilderness
of
Providence
,
and
lost
our
busie
thoughts
in
the
maze
of
Gods
secret
decrees
;
all
the
satisfaction
our
bold
curiosity
can
return
home
with
,
will
be
only
this
:
that
all
occurrences
in
the
World
are
predetermined
,
have
their
Causes
,
Times
,
and
Ends
punctually
set
down
in
the
Ephemerides
of
Fate
;
and
though
in
the
incompetent
judgment
of
man
,
some
of
them
may
seem
the
Peradventures
,
or
temerarious
Hits
of
Chance
:
yet
are
they
the
mature
Designations
of
the
supreme
Wisdome
:
though
in
the
ears
of
man
,
they
may
sound
discords
to
the
musick
of
particular
Natures
,
yet
will
they
at
last
be
found
well
composed
Aers
necessary
both
to
sweeten
,
and
fill
up
the
common
Harmony
of
the
Universe
.
To
instance
;
are
there
not
many
Monsters
,
Heteroclites
,
Equivocal
and
irregular
births
,
on
the
earth
:
many
prodigious
and
new-faced
Meteors
in
the
upper
,
and
uncertain
Anomalies
or
unseasonable
Tempests
in
the
lower
division
of
the
Aer
:
many
new
Phaenomena
among
the
fixed
;
various
encounters
,
divi●ions
,
and
conspiracies
among
the
erratick
stars
&c.
and
yet
doe
not
all
these
,
as
Chrotchets
and
Quavers
in
a
grave
and
solemn
lesson
on
a
Lute
,
conduce
to
the
advancement
of
the
General
Melody
?
Doth
not
irregularity
render
order
the
more
conspicuous
and
amiable
?
and
Deformity
,
like
the
Negro
drawn
at
Cleopatra's
elbow
,
serve
as
a
foile
to
set
off
Beauty
?
Are
not
the
Moles
on
the
cheeks
of
Nature
,
as
those
on
Venus
skin
,
placed
there
to
illustrate
or
whiten
the
snow
,
and
sweeten
the
feature
of
her
face
?
Is
it
not
exceeding
gracefull
in
a
Comoedian
,
to
temper
and
endear
the
sage
and
weighty
scenes
of
Princes
,
and
Melancholy
States-men
,
with
the
light
interludes
of
Pantalons
,
Clowns
,
and
Anticks
?
Doth
not
the
Painter
then
shew
the
most
of
skill
,
when
he
refracts
the
glaring
luster
of
his
lighter
Colours
,
with
a
veil
of
Sables
;
and
makes
the
beauty
of
his
peice
more
visible
by
clouding
it
with
a
becoming
shadom
?
And
without
doubt
,
every
man
will
readily
conjoyne
his
vote
to
ours
,
that
he
is
best
able
to
adorn
and
imbellish
a
piece
of
Art
,
who
first
contrived
and
wrought
it
:
and
therefore
the
Perfection
and
Condecoration
of
a
work
doth
properly
and
solely
bolong
to
his
hand
,
that
brought
it
to
that
height
,
as
to
want
only
ornament
;
nor
is
it
his
part
to
prescribe
what
's
necessary
to
the
conciliation
of
gracefulness
and
decorament
to
an
engine
,
who
is
ignorant
of
the
modell
,
and
holds
not
a
perfect
Idea
of
the
Artifice
thereof
.
Now
the
importance
of
all
these
similes
being
put
together
,
who
can
be
so
ignorant
in
the
Alphabet
,
or
rudiments
of
ratiocination
,
as
not
,
at
first
sight
,
to
spell
them
into
this
short
lesson
,
consisting
only
of
two
orthodox
Positions
.
First
,
that
those
subitaneous
Accidents
,
which
the
ignorance
or
carelesness
of
the
vulgar
doth
usually
refer
to
the
blind
sortilegies
of
Chance
;
are
truely
the
meer
hand
of
God
,
and
the
prudent
designes
of
that
Catholick
Providence
,
which
hath
numbred
the
sands
on
the
Sea
shoar
,
and
weighed
the
dust
of
the
earth
in
a
balance
:
which
feeds
the
young
Ravens
,
when
they
cry
,
and
while
the
old
ones
wander
for
meat
:
which
thundereth
marvellously
with
his
voyce
;
and
doth
great
things
,
that
we
cannot
comprehend
:
for
he
saith
to
the
snow
,
Be
thou
on
the
earth
;
likewise
to
the
smal
rain
,
and
to
the
great
rain
of
his
strength
:
by
whose
breath
frost
is
given
;
and
the
breadth
of
the
waters
is
straightned
:
which
turneth
the
bright
clouds
round
about
by
his
Counsels
,
that
they
may
doe
what
ever
he
commandeth
them
upon
the
earth
:
who
made
the
ordinances
of
heaven
,
and
hath
set
the
dominions
thereof
in
the
earth
:
who
can
binde
the
sweet
insluences
of
the
Pleiades
,
and
lose
the
bands
of
Orion
:
can
bring
forth
Mazaroth
in
his
season
,
and
guide
Arcturus
with
his
sons
,
&c.
Secondly
,
that
those
Monstrosities
,
or
extraordinary
and
prodigious
effects
,
which
the
nescience
of
the
multitude
cals
Irregularities
,
Perversions
,
and
Deformities
of
Nature
;
to
wiser
considerations
,
prove
themselves
to
be
no
wanton
excursions
,
or
randome
shots
of
her
hand
,
made
without
aim
at
any
final
cause
;
but
praeordained
,
and
collineated
by
that
sure
one
of
Divine
Providence
,
point
blanck
at
some
certain
end
,
private
or
publick
.
The
former
being
known
only
to
himself
,
à
priori
;
and
frequently
mistaken
by
man
,
a
▪
posteriori
:
the
later
,
indeed
,
we
have
a
liberty
to
conjecture
,
to
be
either
that
he
leaves
the
straight
,
and
chalks
out
this
serpentine
and
crooked
line
,
to
satisfie
the
World
of
his
Prerogative
,
that
himself
is
the
Agent
,
and
Nature
but
his
Instrument
,
and
therefore
to
be
turned
,
wrenched
,
altered
,
and
perverted
at
his
pleasure
;
or
else
,
that
his
wisdome
thinks
those
spots
requisite
to
enhance
the
beauty
of
the
whole
,
those
private
fewds
and
petty
discords
betwixt
Individuals
,
necessary
not
only
to
endear
,
but
conserve
the
peace
of
the
whole
.
Both
which
durable
Truths
are
,
with
so
much
piety
,
as
judgement
,
contracted
by
that
Emperor
of
the
Stoicks
as
well
as
of
the
Romans
,
Marcus
Aurelius
Antoninus
(
of
whom
the
smooth
Herodian
(
initio
historiae
)
gives
this
glorious
Character
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Solus
imperatorum
sapientiae
studium
non
verbis
aut
decretorum
scientia
,
sed
gravitate
morum
,
vitaeque
continentia
usurpavit
)
into
one
short
meditation
,
in
these
words
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Quae
ad
Deos
ut
auctores
referuntur
,
ea
Providentiae
plena
esse
nemo
dubitat
.
Quae
Fortunae
vulgò
adscribuntur
,
ne
illa
quidem
extra
Naturae
leges
,
fatalemque
illum
contextum
,
complexúmque
rerum
,
quae
à
providentia
administrantur
.
Inde
omnia
sluunt
:
adde
quod
necessarium
est
,
quicquid
est
,
&
toti
universo
(
cujus
tu
pars
es
)
conducibile
.
Porro
autem
quod
natura
Vniversi
fert
,
quódque
ad
eam
facit
conservandam
,
id
bonum
est
unicuivis
Vniversi
particulae
.
Conservant
autem
mundum
,
quemadmodum
elementorum
,
ita
&
ex
iis
concretarum
rerum
mutationes
.
Libri
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
primi
sect.
ultima
.
Secondly
,
that
no
Natural
Agent
hath
the
rains
in
its
own
hands
,
or
the
liberty
to
act
in
a
loose
and
arbitrary
way
;
but
all
First
,
that
this
Tenor
or
establisht
method
,
was
not
instituted
infinite
wisdom
.
by
the
improvidence
of
Fortune
,
as
our
Atheists
would
have
it
;
but
ordained
,
enrolled
and
enacted
by
the
counsel
of
an
infinite
Wisdome
.
Secondly
,
that
this
supernatural
Nature
,
which
excogitated
and
decreed
this
convenient
law
,
and
endowed
each
single
entity
with
a
Power
or
Faculty
respective
to
its
duty
thereto
,
and
observance
or
execution
thereof
;
hath
not
thereby
so
tied
up
his
own
hands
,
or
limited
his
Praerogative
,
as
not
to
have
reserved
to
himself
an
absolute
superiority
,
or
capacity
,
at
pleasure
to
infringe
,
transcend
,
or
pervert
it
,
by
giving
special
dispensation
to
any
of
his
Creatures
,
to
vary
the
manner
of
their
Activities
,
in
order
to
the
Causation
of
any
effect
,
which
his
own
prudence
shall
think
expedient
.
For
the
First
and
Second
of
these
Positions
;
viz.
that
as
well
In
the
whole
Scale
of
Creatures
,
we
finde
but
five
Gradations
or
roundles
,
by
which
our
contemplations
may
orderly
ascend
to
the
highest
pinnacle
,
or
summity
of
Nature
,
and
thence
take
a
full
survey
of
all
her
Provinces
at
large
:
and
those
are
Existence
,
Life
,
Sense
,
Locomotion
voluntary
,
and
Reason
.
To
speak
yet
more
perspicuously
.
First
,
there
are
some
things
,
which
have
obtained
a
bare
Existence
,
or
meer
Being
only
,
and
remain
devoid
of
all
the
other
four
;
such
are
all
simple
bodies
,
as
the
Heavens
,
and
those
four
which
common
Physiology
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Elements
;
and
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inanimate
Concretions
,
or
Compositions
,
as
Stones
,
Metals
,
Minerals
,
&c.
Secondly
,
some
have
not
only
Existence
,
but
also
Vitality
or
Vegetability
allotted
unto
them
,
and
yet
want
sense
,
and
motion
arbitrary
,
as
all
Vegetables
.
A
Third
Classis
is
endowed
with
Being
,
Life
,
and
Sense
;
and
yet
hath
not
attained
so
high
as
Animal
or
voluntary
motion
:
to
which
belong
all
Conchylia
,
as
Oysters
,
Muscles
,
Cockles
,
&c.
which
Aristotle
(
3.
De
Gener.
Animal
.
cap.
2.
)
for
the
same
reason
,
facetiously
calls
Aquatiles
Plantas
,
a
kind
of
Water
Plants
;
as
by
an
inversion
,
he
calls
earthly
Plants
,
Ostrea
Terrena
,
a
kind
of
Land
Oysters
:
because
they
have
not
,
as
he
opinioned
,
the
power
of
translating
themselves
de
loco
in
locum
(
though
our
Democritus
Londinensis
,
that
incomparable
indagator
of
Natures
Arcana
,
Dr.
Harvey
,
hath
observed
that
Oysters
protrude
,
or
belch
out
on
the
conical
extreme
of
their
shells
,
a
certain
Filme
or
natural
saile
,
by
the
help
whereof
they
remove
,
veer
,
tack
about
,
and
so
,
observing
the
Tides
,
conduct
themselves
to
shoars
,
rocks
,
and
other
places
of
advantage
both
for
their
feeding
,
and
quiet
)
but
are
tumbled
up
and
down
by
the
impulse
of
the
Current
.
Others
of
a
fourth
order
are
admitted
to
goe
higher
,
and
to
their
Existence
,
Vitality
,
and
Sensibility
,
is
also
superadded
Locomotion
arbitrary
,
or
the
Faculty
of
removing
their
stations
at
pleasure
;
but
yet
they
are
excluded
from
the
perfection
of
Rationality
,
and
know
nothing
good
or
evill
,
but
by
the
discernment
or
discrimination
of
Sense
:
as
all
brute
Animals
,
Quadrupeds
,
Birds
,
Fishes
,
Amphibions
,
and
Insects
.
And
Lastly
,
others
there
are
,
which
being
highest
in
the
favour
of
their
maker
,
possess
all
these
accumulated
endowments
together
,
and
have
Existence
,
Life
,
Sense
,
Voluntary
motion
,
and
Ratiocination
contorted
together
into
one
excellent
Nature
,
which
seems
in
an
epitomy
or
contraction
to
comprehend
all
the
others
:
and
these
are
our selves
.
Some
over
pregnant
Wits
there
have
been
,
I
well
remember
,
who
have
added
one
round
more
to
this
Ladder
of
Corporeal
Natures
,
making
the
Zoophytes
or
Plant-Animals
an
half-pace
,
or
midle
step
betwixt
the
2
and
3
degrees
:
but
untill
either
an
autoptical
experiment
,
or
the
observation
of
some
,
who
are
more
curious
of
Truth
,
then
exotique
Rarities
,
shall
remove
those
scruples
which
I
have
in
me
,
concerning
the
fidelity
of
those
large
stories
obtruded
upon
us
by
Travellers
,
of
the
Herba
mimosa
,
or
mimick
Plant
,
described
by
Christopher
Acosta
,
first
,
afterwards
by
Clusius
,
and
since
grown
traditional
amongst
all
Botanicks
;
of
the
Boramez
,
or
Vegetable
Lambe
of
Tartary
(
no
sparing
relation
whereof
was
first
communicated
to
the
world
in
the
common
language
of
Europe
,
by
Sigismund
Baron
of
Verbestein
(
in
rerum
Moscoviarum
Commentariis
)
then
countenanced
by
the
glorious
Pen
of
Jul.
Caesar
Scaliger
(
Exercit.
181.
Sect.
29.
)
since
made
more
passant
by
Fortunius
Licetus
(
Lib.
3.
de
spont
.
vivent
.
ortu
,
cap.
4.
)
and
Libavius
(
part
2.
singul.
exercitat
.
de
Agno
vegetabili
Scythiae
)
and
now
taken
for
granted
by
all
or
most
Herbarists
of
our
age
;
of
the
Sponge
,
&c.
I
shall
beg
leave
to
suspend
my
belief
,
that
there
are
any
such
Heteroclites
▪
or
midle
Natures
,
half
Vegetable
,
half
sensible
;
or
,
at
least
,
that
both
Faculties
are
so
conspicuous
and
eminent
in
them
,
as
that
thence
they
should
deserve
really
to
be
accounte
a
distinct
order
of
Creatures
.
Now
the
Faculties
,
or
essential
proprieties
of
all
things
being
thus
incommunicable
downward
,
and
each
distinct
classis
so
confined
to
its
proper
orb
of
endowments
,
that
it
can
never
advanced
upward
,
and
usurpe
more
perfection
then
what
it
already
stands
possessed
of
by
the
Charter
of
its
particular
specification
;
it
follows
,
that
we
explore
the
reason
or
original
of
this
Limitation
,
and
why
those
Natures
of
the
first
degree
,
are
limited
to
meer
Existence
,
and
cannot
aspire
to
Vegetation
:
why
those
of
the
second
are
chained
down
to
Existence
and
Vegetation
,
without
possibility
of
being
ever
promoted
to
Sense
;
those
of
the
third
preferd
to
Sense
,
but
denied
the
additional
favour
of
Locomotion
voluntary
;
those
of
the
fourth
admitted
to
Arbitrary
motion
,
but
excluded
Reason
;
and
those
of
the
highest
enriched
with
all
.
Either
this
Necessity
must
be
imposed
upon
them
by
Fortune
;
or
by
themselves
;
or
by
some
other
principle
,
which
hath
the
free
donation
,
and
so
the
limitation
of
all
those
priviledges
or
Faculties
.
First
,
not
by
Fortune
;
for
that
she
could
not
institute
these
assignations
,
draw
this
Helix
,
that
still
enlargeth
into
a
wider
capacity
,
nor
make
this
law
of
Propriety
inviolable
:
is
amply
manifest
from
the
Perpetuity
,
or
constant
observation
of
the
same
by
all
corporeal
entities
,
every
one
having
their
peculiar
capacities
so
defined
,
circumscribed
,
and
immured
,
that
no
one
did
ever
,
since
the
first
hour
of
Time
,
exceed
the
bounds
of
its
own
species
,
nor
climbeup
to
the
state
of
its
superior
;
for
Constancy
and
Fortune
are
Antagonists
never
to
be
reconciled
,
but
,
like
Castor
and
Pollux
,
when
one
peeps
above
,
the
other
sculks
below
the
horizon
.
Secondly
,
not
by
Themselves
;
for
there
is
in
every
thing
a
kind
of
native
Ambition
to
ennoble
its
nature
,
enlarge
its
power
,
nay
(
so
much
as
in
it
lies
)
to
mount
even
to
infinity
,
according
to
that
Axiom
of
Scaliger
(
Exercit.
9.
pag.
52.
)
Vnicuique
enti
inest
appetitio
infinitatis
.
Thus
simple
Natures
covet
to
become
compounds
;
Compounds
spurre
on
to
arrive
at
Vegetables
;
those
affect
the
dignity
of
Sense
;
sensibles
grow
desirous
of
musculary
Motion
,
&c.
Can
wee
conceive
,
that
a
Plant
would
continue
fixed
and
nayled
down
by
its
own
roots
to
the
earth
,
and
there
live
a
cold
,
dull
,
unactive
life
;
if
it
could
give
to
its
self
motion
and
abilities
for
nobler
actions
?
That
a
Beast
would
be
constant
to
the
gross
and
heavy
operations
of
meer
sense
,
submit
to
the
burdens
,
and
endure
the
tyrannous
oppressions
of
man
;
if
it
could
endow
it self
with
the
prerogative
of
Reason
,
and
so
become
equal
to
his
imperious
Lord
?
Or
that
man
would
sit
down
quiet
,
and
remain
subject
to
the
infirmities
,
calamities
,
and
mortality
of
his
nature
;
if
he
had
any
hopes
to
better
it
,
to
wind
up
himself
to
heaven
,
and
there
take
the
wall
of
Cherubins
,
nay
rival
the
calme
felicity
and
immortality
of
God
?
For
so
invincible
a
reluctancy
have
we
against
the
necessity
of
our
frailties
,
and
so
uncessant
hormetick
a
desire
to
be
above
them
,
by
the
melioration
of
our
state
;
that
we
may
truly
accommodate
to
our
pride
,
what
the
eloquent
Tertullian
spake
to
express
that
of
some
of
the
Roman
Emperours
;
si
ipsi
se
Deos
facere
potuissent
,
certè
quidem
homines
nunquam
fuissent
,
could
they
have
made
themselves
Gods
,
doubtless
they
never
would
have
been
men
.
Seeing
therefore
,
that
t
is
repugnant
to
that
insatiable
Appetite
of
Melioration
,
even
to
infinity
,
radically
inherent
in
every
entity
create
,
though
(
I
confess
)
scarce
perceptible
in
bodies
devoid
of
Animation
;
to
deny
to
it self
any
perfection
,
which
is
in
its
own
power
to
give
,
or
acquire
:
what
clearer
evidence
can
be
expected
,
to
ensure
our
reason
,
that
the
Ampliation
,
and
Limitation
of
all
Natural
Faculties
,
or
endowments
,
is
not
in
the
arbitrary
disposition
,
or
elective
power
of
Finite
essences
;
and
,
by
consequence
,
that
the
Law
of
Propriety
,
or
the
restriction
of
every
species
to
its
own
orb
of
activity
,
was
not
made
by
compact
among
themselves
,
but
imposed
upon
them
by
an
Infinite
.
This
considered
,
it
remains
indisputable
,
that
the
Distribution
and
Assignation
of
those
different
Qualifications
,
being
neither
in
the
power
of
Fortune
,
nor
of
the
Things
that
enjoy
them
:
it
must
properly
and
solely
belong
to
that
supernatural
Infinite
,
which
is
the
fountain
of
Being
,
Life
,
Sense
,
Locomotion
and
Reason
,
and
therefore
had
the
power
freely
to
give
them
;
being
induced
to
the
Collocation
of
them
by
the
meer
invitement
of
his
own
Goodness
,
and
directed
in
the
convenient
Distribution
of
them
by
the
Counsel
of
his
own
Wisdome
.
This
Truth
,
all
Ages
have
held
sacred
,
and
the
wiser
Ethnicks
both
of
Greece
and
Rome
ever
engraffed
it
into
their
Creed
,
preaching
it
to
the
world
,
though
blended
under
the
Chaos
of
their
symbolical
or
Hieroglyphical
Idolatry
.
For
Homer
,
courting
the
propitious
aspect
of
his
best
Deity
,
Jupiter
,
in
a
panegyricall
Hymn
;
ascribes
to
him
,
as
a
chief
and
peculiar
Attribute
,
the
power
of
Circumscribing
and
Bounding
of
all
things
,
thus
bespeaking
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Jovem
Deorum
optimum
canam
,
&
maximum
,
Latesonantem
,
validissimum
,
Terminos
afferentem
,
&c.
And
Aristotle
likewise
(
de
Mundo
Tom.
2.
pag.
1592.
)
cals
his
Infinitum
divinum
,
or
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Quod
ab
eo
omnia
terminata
sunt
,
ac
nihil
in
rerum
natura
sit
infinitum
,
from
his
setting
bounds
to
all
things
,
and
leaving
nothing
undefined
.
Nor
was
this
unacknowledged
by
the
elder
Romans
;
for
they
had
a
set
form
of
devotion
,
and
a
solemn
sacrifice
appointed
particularly
ad
Iovem
terminalem
,
as
Dionysius
Halicarnass
.
(
Antiquit.
Roman
.
Lib.
2.
p.
133.
)
hath
transmitted
to
posterity
.
To
this
also
seems
the
sweet
tongued
Ovid
to
allude
,
when
in
his
description
of
the
Creation
,
he
saith
,
Limitibus
discrevit
omnia
certis
.
Now
the
Faculties
of
all
Natural
Agents
being
immediately
derived
from
,
and
strictly
limited
by
God
,
so
that
no
one
can
ever
transcend
its
own
,
nor
usurpe
upon
anothers
confines
:
the
Light
of
Nature
will
infer
,
that
all
their
operations
also
are
praescribed
,
and
both
the
manner
,
and
end
of
all
their
activities
precisely
predetermined
,
nay
the
very
time
and
place
with
all
other
adjuncts
and
circumstances
of
their
effects
appointed
by
the
Providence
of
his
Infinite
Wisdome
.
Hitherto
have
we
confronted
only
Nature
to
Fortune
;
let
us
therefore
now
give
her
one
charge
more
with
an
Argument
desumed
à
minori
,
from
Art
.
Did
ever
any
man
,
that
beheld
the
curious
Mathematicks
of
Archimedes
his
Sphear
;
the
automatous
flight
of
Regiomontanus
his
Eagle
;
the
artificial
wings
of
Architas
Dove
;
or
those
inanimate
Birds
that
the
ingenious
Mathematician
,
whom
the
glorious
Charles
the
fifth
selected
for
his
companion
in
his
retirement
from
Empire
sent
flying
in
at
his
window
;
or
but
observe
the
regular
motions
in
a
trochiliack
Horodix
,
or
Watcht
conceive
that
the
motions
of
those
engines
were
originally
spontaneous
,
instituted
by
meer
chance
;
or
that
each
wheel
assumed
to
it self
,
by
Lot
,
its
particular
figure
,
situation
,
axis
,
number
of
teeth
,
and
precise
measure
of
circumrotation
?
Undoubtedly
no
;
but
on
the
contrary
,
instantly
concluded
,
that
they
were
the
appointed
effects
of
provident
industry
,
and
had
their
models
grounded
upon
maximes
of
the
highest
and
most
learned
reason
.
And
yet
is
our
Atheist
so
effronted
with
impudence
,
as
to
give
check
to
his
own
Conscience
,
by
daring
to
affirme
;
that
the
system
of
the
Celestial
orbs
,
the
Laws
of
natural
motions
,
and
the
Architecture
of
those
admirable
organs
in
the
body
of
an
Animal
(
which
are
engines
,
whose
Artifice
doth
,
by
incomprehensible
excesses
,
transcend
our
theory
in
the
mathematicks
;
insomuch
that
some
of
the
strongest
skuls
of
our
age
have
ventured
crazing
to
finde
out
the
Geometry
of
the
Muscles
,
or
the
Mechanicks
of
Voluntary
motion
:
and
yet
are
forced
,
by
an
host
of
difficulties
,
to
retire
and
suspend
their
hopes
of
perfecting
their
designe
)
were
contrived
by
Fortune
,
and
not
by
the
skill
of
an
Artist
infinite
in
Science
and
Power
.
How
familiar
is
this
Logick
to
every
mans
understanding
;
the
Figures
of
all
things
in
the
adspectable
World
,
are
exactly
Geometrical
,
their
actions
and
uses
respectively
accommodate
,
their
motions
constant
and
regular
at
all
times
,
their
effects
certain
,
and
the
laws
of
every
distinct
species
immutable
(
as
to
themselves
)
ergo
those
Figures
,
Actions
,
Vses
,
Motions
,
and
Laws
were
delineated
,
appointed
,
assigned
,
begun
,
and
enacted
,
by
an
Omniscient
and
omnipotent
Providence
?
And
this
I
conceive
sufficient
to
demonstrate
the
truth
of
our
First
assertion
;
viz.
that
that
constant
Tenor
,
or
establisht
method
,
according
to
which
all
Natural
causes
operate
,
was
instituted
and
is
perpetuated
by
an
Infinite
Wisdome
.
For
the
support
of
our
Third
Thesis
;
that
though
the
actions
of
all
Second
causes
are
impulsive
and
necessary
▪
yet
those
of
the
First
For
since
to
be
able
to
produce
all
things
out
of
nothing
,
by
the
single
efficacy
of
his
word
,
or
the
energetical
blast
of
his
will
,
to
endow
each
distinct
species
with
faculties
exactly
proportionate
and
meridional
to
their
distinct
destinations
,
and
to
entail
upon
them
to
the
expiration
of
Times
own
lease
,
that
estate
,
in
which
he
enfcoffed
them
at
their
creation
:
doth
necessarily
imply
a
greater
perfection
of
power
,
then
meerly
to
vary
or
innovate
their
efficiencies
,
according
to
the
expedients
,
emergencies
,
or
occasional
designes
of
his
Providence
:
it
remains
indisputable
upon
consequence
,
that
to
allow
him
the
Greater
,
and
yet
deny
him
the
less
:
to
beleive
him
to
be
the
Author
of
that
mighty
and
difficult
miracle
,
the
Creation
,
and
yet
doubt
the
supremacy
of
his
Power
,
by
conceiving
that
he
cannot
turn
Natural
Agents
out
of
their
common
road
,
and
order
their
digressions
to
the
effecting
of
smaller
and
easier
Rarities
;
must
be
a
manifest
Contradiction
,
and
an
Absurdity
that
stabbs
it self
.
However
,
that
we
may
not
seem
to
entrust
so
noble
and
sacred
a
in
praeterito
.
Truth
,
to
the
protection
of
one
single
Reason
;
it
becomes
our
care
to
superadd
,
for
the
more
security
,
this
defence
also
.
If
God
hath
frequently
manifested
his
Supremacy
,
by
working
effects
as
well
above
,
as
against
the
establisht
and
customary
power
of
natural
Agents
,
in
times
past
;
then
,
doubtless
,
is
not
his
arme
shortned
,
nor
the
fountain
of
his
energy
dryed
up
,
and
he
can
do
the
like
,
in
the
future
:
but
he
frequently
hath
;
ergo
,
&c.
The
Major
,
I
am
sure
,
no
man
will
boggle
at
,
who
shall
consider
,
that
t
is
the
proper
privilege
of
Divinity
,
to
be
still
the
same
,
that
that
virtue
,
which
is
extreme
,
and
so
above
all
addition
,
must
necessarily
also
be
above
all
decay
or
diminution
:
and
therefore
he
that
conceives
God
subject
to
Mutability
,
A●●erity
,
or
Deslux
,
blasphemes
the
Simplicity
,
Purity
and
Eternity
of
his
Essence
,
and
holds
but
a
false
Idea
of
his
Nature
.
Nor
can
the
Minor
require
more
proof
then
its
bare
Prolation
;
unless
the
unbeleif
of
any
man
shall
be
so
inslexible
,
as
not
to
bowe
at
the
Convulsion
of
a
truth
,
which
the
Records
of
all
Nations
,
Times
,
and
Religions
,
lye
open
to
attest
;
For
that
there
have
been
observed
Prodigious
and
miraculous
accidents
,
(
such
as
the
most
obstinate
Idolaters
of
Nature
,
and
those
who
grew
gray
in
the
study
of
her
laws
,
customes
,
and
secret
magnalias
,
and
kept
a
list
of
her
forces
;
were
surprized
with
aftonishment
at
the
consideration
of
:
and
after
a
vain
and
tedious
scrutiny
into
their
abstruse
Causalities
,
were
forced
to
refer
to
the
immediate
arme
of
a
Supernatural
efficient
)
the
indisputable
monuments
of
faithfull
Antiquity
bear
witness
.
And
he
,
who
hath
not
heard
of
those
Three
grand
Examples
(
to
omit
the
enumeration
of
any
other
,
that
are
not
universally
beleived
by
men
of
all
interests
and
perswasions
)
of
the
superiority
of
Gods
power
to
that
of
his
servant
,
Nature
;
viz.
The
Vniversal
deluge
,
the
Cessation
of
Oracles
,
and
the
total
Eclipse
of
the
Sun
at
the
passion
of
our
Redeemer
:
can
give
but
weak
testimony
,
that
he
is
either
Iew
,
Mahometan
,
or
Christian
.
The
First
being
reputed
not
onely
true
,
but
sacred
,
and
thereforeheld
Ogyges
Floud
,
which
was
about
530
yeers
after
Noahs
)
from
the
Floud
to
the
first
Olympiad
,
which
answers
to
the
year
of
the
World
3174.
and
comes
within
about
20
years
before
the
foundation
of
Rome
.
The
Second
being
imbraced
,
and
made
authentical
by
the
general
consent
of
Christians
,
upon
the
forced
acknowledgment
of
Me
Puer
Hebraeus
,
Divos
Deus
ipse
gubernans
,
Cedere
sede
jubet
,
tristemque
redire
sub
Orcum
;
Aris
ergo
dehinc
tacitus
discedito
nostris
.
An
Hebrew
Child
,
that
God
,
whose
power
's
above
All
other
Gods
,
commands
me
to
remove
Hence
to
the
Court
of
sorrow
;
wherefore
,
goe
,
My
Altars
quit
in
silence
,
and
nere
moe
Of
Future
things
from
me
expect
to
know
.
A
second
time
,
when
Legion
howled
out
the
hideous
dirge
of
their
black
Prince
,
and
the
shoars
were
heard
by
Mariners
far
off
at
sea
to
echo
their
groans
into
this
dismal
note
;
Great
Pan
is
dead
:
as
Plutarch
hath
reported
in
his
defect
of
Oracles
.
A
third
,
about
the
time
of
Constantine
,
so
affectionately
magnified
by
Eusebius
,
in
his
sad
complaint
,
that
his
lips
were
sealed
up
,
his
Prognosticks
suppressed
,
and
his
sophistry
fooled
,
by
the
Righteous
upon
earth
:
as
the
same
Eusebius
hath
related
in
Vita
Constantini
.
And
again
,
in
his
excuse
to
the
Emperour
Iulian
;
who
being
superstitiously
curious
to
foreknow
the
success
of
his
great
expedition
into
Persia
,
and
therefore
addressing
himself
with
exceeding
solemnity
to
the
temple
of
Apollo
Daphnes
,
to
anticipate
the
knowledg
of
his
fortune
,
could
notwithstanding
worm
out
of
him
no
other
satisfaction
but
this
;
that
he
should
first
remove
the
bodies
about
him
,
before
he
could
have
the
liberty
to
return
him
an
answer
:
as
Theodoret
hath
registred
,
who
also
tells
us
,
that
not
long
after
that
Temple
was
consumed
by
lightning
.
But
I
must
heer
arrest
my
Reader
with
a
civil
and
short
Advertisement
,
that
by
the
Cessation
of
Oracles
,
I
may
not
intend
a
total
and
absolute
expulsion
of
that
grand
Impostor
from
all
his
Fanes
,
Tripods
,
and
other
shops
wherein
he
professed
his
delusions
,
at
once
;
as
if
the
Incarnation
of
Truth
had
strook
him
dumb
at
one
blow
:
but
an
extermination
of
him
from
his
metropolitan
Temple
at
Delphos
,
and
an
Intercision
,
Diminution
,
or
sensible
Decay
of
his
Amphibologies
,
Predictions
and
other
Collusions
in
all
other
places
.
For
,
otherwise
,
I
should
not
only
steal
a
contradiction
upon
my self
,
that
unsatisfactory
response
,
which
he
stammerd
out
to
Iulian
,
being
full
363
years
after
the
nativity
of
him
,
that
crush't
the
Serpents
head
;
but
also
incur
the
just
censure
either
of
being
ignorant
of
,
or
undecently
neglecting
those
solid
reasons
,
which
Plutarch
,
Suetonius
,
and
our
modern
learned
Wits
,
Montacutius
,
and
D
●
.
Browne
have
adduced
to
attest
the
continuation
of
his
ceremonious
Legerdemain
and
solemn
cheats
practised
upon
gross
and
credulous
Pagans
,
in
the
point
of
Vaticination
,
much
beyond
the
rising
,
setting
,
and
resurrection
of
the
Sun
of
righteousness
,
who
came
down
to
dispell
those
foggs
of
Hell
,
and
irradiate
the
poor
benighted
world
with
Light
supernatural
.
And
the
Last
is
sworn
to
by
all
.
For
(1)
the
Christian
hath
it
Aegyptian
Astronomer
take
notice
of
it
,
and
being
amazed
at
the
unnatural
Apparition
,
cry
out
,
Aut
Deus
Naturae
patitur
,
aut
machina
mundi
dissolvitur
;
as
the
reverend
Father
,
his
namesake
,
Dionysius
hath
remembred
in
his
Epistle
to
Polycarpus
,
and
Apollophanes
?
els
,
how
could
the
antient
Greeks
,
in
their
Annals
,
have
filed
up
a
monstrous
Defection
of
the
great
Luminary
,
in
the
4th
.
year
of
202.
Olympiad
;
as
Phlegon
Trallianus
noteth●
?
Now
the
4th
.
year
of
the
202.
Olympiad
jumps
even
with
the
19th
.
of
Tiberius
,
and
the
33.
of
the
Nativity
,
which
was
the
4745.
of
the
Julian
period
;
and
therefore
that
exact
synchronisme
makes
that
monstrous
Eclipse
observed
by
the
more
mathematical
eyes
of
the
Greeks
,
to
be
the
same
which
happened
at
the
death
of
the
Lord
of
life
.
That
the
Catholique
Deluge
was
purely
Supernatural
,
and
the
destruction
of
all
Living
Creatures
upon
the
sublunary
Glo●e
Causes
Natural
.
(
those
few
that
were
shifted
aboard
the
Ark
,
only
preserved
)
by
an
Abyss
of
Waters
,
immediately
caused
by
the
revenging
Will
of
that
same
Fruitfull
Spirit
,
that
formerly
brooding
upon
the
same
abyss
of
waters
,
had
hatchtt
hem
into
being
;
though
of
some
difficulty
to
him
,
that
shall
wave
all
testimonies
deduceable
from
the
sacred
relation
adscribed
to
Moses
:
can
yet
be
no
impossibility
to
prove
,
from
Considerations
meerly
Physical
.
For
First
,
the
vast
Quantity
of
Waters
requisite
to
overflow
the
whole
earth
,
and
prevail
upon
the
high
hills
,
nay
exceed
the
heads
of
the
most
lofty
mountains
by
15
cubits
(
for
mountains
there
were
before
the
floud
;
els
how
could
the
waters
by
degrees
encreasing
,
ascend
and
cover
them
:
and
therefore
those
wanton
Wits
,
which
affirm
the
Antediluvian
earth
to
have
had
her
face
a
meer
Plane
or
level
,
without
those
protuberancies
and
rugosities
,
undertake
not
only
a
Paradox
,
but
a
manifest
Absurdity
,
point
blanck
repugnant
aswell
to
the
Text
,
as
to
the
natural
Necessity
of
those
Inaequalities
)
could
not
be
powred
out
from
the
Receptaries
or
storehouses
of
the
Ocean
;
the
Earth
having
as
great
(
if
not
a
greater
)
share
in
the
Terraqueous
Globe
,
as
the
Waters
,
and
the
perpendicular
Altitude
of
the
mountains
,
by
more
then
two
parts
of
three
,
at
least
,
transcending
the
profundity
of
the
deepest
Chanel
of
the
Sea
,
that
ever
the
sounding
line
of
any
Mariner
did
profound
,
except
of
that
Barathrum
or
Vorago
Aquarum
,
in
mari
dulci
,
between
Roest
and
Leoffelt
,
described
by
Olaus
Magnus
;
which
yet
is
but
a
kind
of
Sluice
or
sink
,
and
therefore
of
no
considerable
latitude
.
For
that
the
Eminency
of
the
highest
Hills
hath
scarcely
the
same
proportion
to
the
Semidiametre
of
the
Earth
,
that
there
is
betwixt
1.
&
1000
;
hath
bin
frequently
demonstrated
by
many
of
our
best
Geographers
:
and
though
we
descend
to
Eratosthenes
his
commensuration
,
who
hath
affirmed
,
that
by
instruments
Dioptrick
,
and
an
exact
measure
of
the
distances
of
Places
,
he
hath
certainly
found
the
Altitude
of
the
highest
mountains
not
to
exceed
ten
stadia
;
we
shall
not
however
be
provided
of
water
enough
in
the
bowells
of
the
Sea
to
advance
our
inundation
,
the
depth
of
the
profoundest
ocean
seldom
amounting
to
a
100
Fathom
,
as
Scaliger
(
38
Exercit.
contra
Cardanum
)
hath
upon
justifiable
grounds
declared
.
Nor
can
this
immane
Collection
of
Waters
be
derived
,
as
some
have
inconsiderately
opinioned
,
from
the
Whole
lower
Region
of
the
Aer
condensed
into
clouds
,
and
those
comprest
into
waters
.
For
(
to
take
no
strict
notice
of
that
large
Tohu
,
Vacuum
Coacervatum
,
or
Nothing
,
which
must
then
have
bin
introduced
,
from
the
surface
of
the
Waters
up
to
the
midle
region
;
which
Nature
could
never
endure
,
nor
had
God
any
necessity
to
enforce
,
)
if
Aer
condensed
into
Water
shrinks
into
a
space
or
Continent
,
400.
times
less
then
what
it
possest
before
condensation
(
for
since
Water
weighs
400.
times
heavier
then
Aer
,
as
the
subtile
Galilaeo
(
Dialog.
1.
del
moviment
.
pag.
81.
)
examining
the
proportions
of
Gravity
betwixt
those
two
bodies
,
demonstratively
discovered
;
it
must
necessarily
carry
the
same
proportion
also
to
Space
,
or
Locality
,
)
then
assuredly
,
when
we
shall
have
calculated
the
perpendicular
height
of
the
Atmosphear
,
or
lower
region
of
the
Aer
,
and
reduced
it
to
the
400th
.
part
:
we
shall
soon
be
satisfied
,
that
the
Addition
which
the
Aer
Aquaefied
could
bring
to
the
waters
of
the
Sea
effused
upon
the
bosome
of
the
earth
,
cannot
suffice
to
swell
the
Deluge
so
high
as
the
semialtitude
of
many
lofty
mountains
,
such
as
Slotus
in
Norway
(
which
Franc.
Patricius
,
out
of
Fr.
Bacon
and
Scaliger
,
hath
accounted
the
highest
on
the
earth
,
)
Athos
in
Macedonia
,
Tenariff
,
Caucasus
,
Atlas
,
&c.
whose
tops
make
large
encroachments
on
the
midle
region
,
and
seem
to
invade
the
Firmament
.
Again
,
to
charge
this
immense
Accumulation
of
Waters
upon
40.
days
rain
,
though
we
should
conced
that
rain
to
be
neither
Sea
evaporated
,
nor
Aer
condensed
;
is
not
to
undo
,
but
entangle
the
miracle
.
For
taking
the
Altitude
of
the
mountains
according
to
the
calculation
of
the
most
moderate
Geometry
;
and
then
soberly
perpending
what
aggravation
to
the
Waters
of
the
Sea
now
converted
upon
the
earth
,
the
most
violent
natural
rain
of
40.
days
and
nights
could
probably
make
,
which
the
most
hyperbolical
conceit
cannot
advance
higher
then
40.
fathom
:
we
shall
easily
detect
the
difficulty
.
And
secondly
,
as
Nature
could
not
afford
the
Material
Cause
of
this
general
Inundation
,
the
Waters
;
so
neither
the
Mighty
Essicient
,
or
Impulsive
,
that
should
with
such
prodigious
impetuosity
hoyse
up
so
huge
a
mass
of
Sea
,
contrary
to
the
strong
renitency
,
or
depressure
of
its
Gravity
,
drive
it
from
its
native
easy
Currents
in
the
declining
veins
and
cavities
of
the
earth
,
upon
an
absolute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Acclivity
on
the
elevated
surface
thereof
,
and
make
it
fall
in
Cataracts
up-hill
.
For
(1)
though
the
Waters
desire
to
stand
above
the
mountains
,
as
the
Divine
Hebrew
Poet
hath
pleased
to
phrase
it
(
Psalm
104.
vers.
9.
)
yet
they
but
desire
it
,
and
by
their
own
inherent
and
essential
Tendency
are
renderd
uncapable
to
satisfy
that
elemental
ambition
;
for
water
permitted
to
its
own
propensity
or
inclination
,
immediaiely
tendeth
downward
:
and
therfore
he
that
can
conceive
a
river
to
desert
its
declive
chanel
,
and
climb
a
precipice
,
without
the
violence
of
a
Miracle
;
hath
a
strong
Phansy
,
but
a
weak
judgement
:
nor
need
any
man
despair
to
perswade
his
credulity
,
that
Helmonts
ridiculous
Romance
of
the
Cause
of
Earthquaks
(
viz.
that
an
Angel
,
or
minister
of
Divine
revenge
,
descends
into
the
Centrals
of
the
Earth
,
and
there
with
a
great
Clapper
or
Sledge
giving
a
mighty
Thump
against
the
feet
of
Rocks
,
makes
a
hoarse
or
grave
kind
of
Bom
,
which
enlarging
its
sound
,
rends
the
foundations
thereof
,
and
puts
the
percussed
mass
into
a
rigor
,
or
shaking
fit
of
an
Ague
.
)
is
a
solid
and
philosophical
Verity
.
And
thirdly
,
as
the
Waters
could
not
elevate
themselves
,
so
neither
could
the
Attractive
Virtue
of
those
Celestial
Magnets
,
the
Sun
,
Moon
and
Stars
,
work
them
out
of
their
depths
,
by
rarefying
them
into
vapours
,
which
mounted
up
to
the
midle
region
of
the
Aer
,
and
there
encountred
by
intense
Cold
,
should
be
reduced
to
clouds
,
and
those
again
dissolved
in
Cataracts
.
For
should
we
grant
,
what
the
Arabian
Astrologers
returned
in
answer
to
the
Aegyptian
Caliph
,
who
had
set
them
to
unty
this
knot
;
viz.
that
there
was
a
great
Conjunction
of
♄
and
♃
not
long
before
the
floud
,
and
the
malignant
influence
of
that
confederacy
much
aggravated
by
another
fatal
Convention
of
all
the
Planets
,
in
the
watery
signe
of
Pisces
,
immediately
preceding
it
,
as
Sepher
Juchasin
(
fol.
148.
)
hath
delivered
;
which
the
learned
Mirandula
hath
sufficiently
disproved
,
and
smiled
at
yet
must
the
greatness
of
the
Effect
manifestly
confute
the
possibility
of
that
for
a
Cause
.
First
,
because
Nature
hath
frequently
shewed
to
the
world
the
like
Conjunctions
,
but
never
the
like
event
:
and
again
,
because
those
Luminaries
are
not
commissioned
with
so
unlimited
a
power
,
and
in
their
strongest
conspiracies
of
insluence
can
at
most
but
weakly
incline
or
dispose
,
not
at
all
compell
or
necessitare
;
nor
are
their
destinations
to
ruine
,
but
conserve
the
world
.
If
therfore
Nature
,
uniting
all
her
divisions
of
Waters
below
the
Moon
,
into
one
great
heap
,
or
Abyss
,
must
yet
fall
very
much
short
of
that
immane
proportion
requisite
to
furnish
out
the
Deluge
;
and
though
her
stock
had
bin
large
enough
,
yet
could
she
not
,
without
apparent
destruction
of
her self
,
i.
e.
infringing
those
fundamental
Constitutions
,
or
Elementary
Laws
,
whose
constant
Tenor
only
defines
her
to
be
Nature
,
assist
to
their
eruption
out
of
their
proper
Receptaries
,
and
their
preposterous
Ascension
up
hill
:
truely
,
I
am
yet
to
learn
,
what
can
be
conceived
to
remain
,
but
this
,
that
those
Decumani
Fluctus
,
those
immens
Cataracts
had
both
their
supply
and
motion
immediatly
from
that
high
hand
,
to
which
nothing
that
he
wills
can
be
difficult
.
With
this
Problem
,
I
confess
,
I
have
more
then
once
impuzled
my
reason
;
yet
doth
the
difficulty
sometimes
enflame
my
Curiosity
to
enquire
out
the
pervestigable
part
of
the
miracle
:
viz.
Whence
Omnipotence
summoned
this
mighty
Syndrome
,
or
Conflux
of
Waters
to
appear
,
at
so
short
a
warning
,
upon
the
face
of
the
Earth
,
or
in
what
part
of
the
Universe
they
were
quartered
before
,
and
by
what
wayes
and
means
they
were
drawn
off
again
and
voyded
after
the
Floud
?
That
eminent
Master
of
the
Opticks
,
and
excellent
Mathematician
,
Christoph
.
Scheinerus
(
in
Rosa
Vrsina
,
pag.
693.
)
discoursing
against
those
who
have
asserted
the
Incorruptibility
of
the
Heavens
,
&
quoad
partes
,
&
totum
,
introduceth
Ferdinand
.
Quirinus
de
Salazar
.
a
Jesuit
,
in
his
Comment
upon
27.
vers
.
of
the
8.
chap.
of
the
Proverbs
of
Salomon
,
delivering
his
opinion
derived
from
others
,
together
with
reasons
to
support
it
;
that
there
must
be
a
Tehom
Rabba
,
or
Abyss
of
Waters
above
the
Firmament
,
or
betwixt
the
8th
.
sphear
and
the
Shecinah
,
or
dwelling
place
of
God
.
The
Texts
of
Scripture
,
upon
which
this
opinion
is
supported
,
are
(1)
the
7.
vers
.
of
the
1.
Chap.
of
Genes
.
where
the
Author
of
that
book
describing
the
several
piles
or
stories
of
this
great
building
,
saith
thus
;
and
God
made
the
Firmament
,
and
divided
the
Waters
which
were
under
the
Firmament
,
from
the
waters
which
were
above
the
firmament
,
&c.
(2)
that
of
David
(
Psalm
33.
vers.
7.
)
he
layd
up
the
depth
in
storehouses
.
(3)
that
of
the
Angel
to
Esdras
(
2.
ch.
4.
vers.
7.
)
proposing
questions
to
puzle
weak
but
proud
mortality
;
How
many
Springs
are
above
the
Firmament
,
or
which
are
the
outgoings
of
Paradise
?
(4)
that
expression
of
the
greatest
Naturalist
,
Salomon
;
and
Wisdome
saw
him
set
his
compass
upon
the
face
of
the
depth
(
which
the
Septuagint
,
plus
de
sententia
,
quam
de
singulis
vocibus
soliciti
,
have
rendred
,
aderam
cum
secerneret
sedem
super
ventos
.
)
(5)
that
also
of
the
Psalmist
(
Psal.
104.
vers.
3.
)
who
hath
layd
the
beams
of
his
chambers
in
the
Waters
.
Upon
these
and
the
like
perswasions
many
of
the
most
learned
Rabbines
,
and
after
them
not
a
few
of
our
modern
Divines
,
have
concluded
;
that
at
the
Deluge
the
Floudgates
of
this
Tehom
Rabba
,
were
unlockt
,
and
the
waters
being
showred
down
in
Cataracts
upon
the
earth
,
swell'd
the
deluge
above
the
mountains
.
This
,
indeed
,
seemed
smooth
and
plausible
to
my
first
apprehensions
,
and
promised
not
only
to
satisfy
,
but
compensate
my
former
anxious
disquisition
:
but
when
I
had
a
little
recovered
my
thoughts
out
of
the
pleasant
surprise
of
the
novelty
,
and
cast
about
,
by
what
conveyances
or
Aquaeducts
the
tides
of
this
Supercelestiall
Ocean
might
be
transmitted
through
so
many
Orbs
(
which
not
a
few
great
Clerks
have
affirmed
to
be
Solid
)
without
dislocation
of
any
one
,
at
least
without
interrupting
or
confounding
their
regular
Circumvolutions
;
which
happend
not
,
for
the
stars
kept
on
their
Courses
,
as
the
retrograde
Calculations
of
their
severall
Periods
will
soon
evince
:
as
also
,
if
they
were
transfused
,
what
became
of
them
afterward
,
when
the
fourty
days
were
over
?
For
either
they
must
be
returned
from
whence
they
came
,
to
replenish
that
monstrous
Vacuity
,
their
absence
had
made
betwixt
the
8th
.
orb
,
and
the
Empyreum
;
or
else
continue
heer
below
,
and
so
perpetuate
the
Inundation
,
and
so
put
God
to
the
exigent
of
making
a
new
supply
of
Waters
above
the
firmament
.
When
,
I
say
,
I
had
abated
the
edge
of
my
Credulity
with
these
occurring
difficulties
,
I
sadly
relapsed
into
my
former
incertitude
.
Not
but
that
I
am
almost
perswaded
,
from
the
literal
sense
of
those
Texts
,
that
betwixt
the
Shecinah
or
paradise
of
God
and
his
blessed
retinue
,
and
the
8th
.
orb
,
there
is
a
Tehom
Rabba
;
for
I
do
not
see
how
those
places
can
be
otherwise
,
if
rightly
,
interpreted
:
but
that
I
cannot
yet
drive
my
beleif
beyond
those
two
objections
,
and
find
it
more
ready
to
incline
to
this
Conjecture
(
for
t
is
yet
gone
no
farther
)
of
my
own
;
That
God
miraculously
created
a
sussicient
supply
of
Waters
purposely
for
the
Deluge
,
and
afterwards
adnihilated
them
again
.
This
I
am
sure
,
was
as
easy
to
him
,
as
any
other
Course
imaginable
;
less
injurious
to
and
inconsistent
with
the
works
of
the
former
Creation
;
and
renders
the
wonder
most
familiar
to
our
Comprehension
.
If
it
be
objected
upon
me
,
that
God
put
a
period
to
all
Creation
after
the
first
Hexameron
or
six
days
;
I
shall
defend
my self
,
with
the
barrel
of
Meal
,
and
cruise
of
Oyle
,
that
sustaind
the
Widow
and
her
son
in
the
famin
of
Zarephath
;
wherein
there
was
a
fresh
Creation
of
two
several
substances
,
with
all
their
specisical
Accidents
about
them
every
day
;
or
a
transmutation
of
Aer
into
Meal
and
Oyle
,
which
was
equivalent
.
And
as
for
the
other
harsh
term
of
Adnihilation
,
I
say
t
is
equally
facil
to
him
to
reduce
any
thing
to
,
as
to
educe
it
from
Nothing
.
But
this
might
well
have
bin
spared
,
it
being
my
proper
business
to
prove
that
the
Deluge
was
not
Naturall
;
not
to
digress
into
a
disquisition
how
or
by
what
cryptick
means
t
was
supernatural
.
That
the
Cessation
,
or
(
rather
)
Intercision
of
Oracles
,
was
an
Atcheivem
too
difficult
for
the
single
arm
of
Nature
;
I
conceive
Evil
,
Angels
,
and
refuse
to
be
perswaded
,
that
there
is
any
such
real
Entity
▪
as
a
Devil
,
without
a
Demonstration
from
Sense
,
and
the
conviction
of
an
Apparition
.
But
if
any
shall
,
the
best
advice
my
hast
can
at
this
time
afford
them
,
is
this
;
that
they
would
weave
their
long
clue
of
thoughts
into
this
short
and
plain
Dilemma
.
We
must
grant
,
either
that
that
black
Prophet
,
Satan
,
made
a
voluntary
or
spontaneous
resignation
of
his
usurped
Divinity
,
at
the
nativity
of
the
Prince
of
Peace
;
and
of
his
own
accord
grew
silent
,
upon
the
Advent
of
the
Word
of
Life
:
or
els
,
that
by
a
Power
infinitely
more
absolute
and
soveraign
then
his
own
,
he
was
compelled
to
confess
the
decay
of
his
tyranny
by
an
Exile
from
his
Altars
,
and
himself
strucken
with
an
Aphonia
,
or
Palsy
in
his
double
tongue
,
so
that
all
he
could
utter
,
was
,
that
he
could
no
longer
speak
;
for
one
of
these
two
Propositions
must
be
true
.
The
First
cannot
;
since
to
make
a
Voluntary
Confession
of
his
Ignorance
,
Impotency
,
and
subjection
,
in
the
face
of
the
World
,
and
especially
in
those
places
,
where
for
so
many
Ages
together
he
had
solemnly
pretended
to
Omniscience
,
Omnipotence
,
and
Supremacy
;
is
wholly
repugnant
to
Satans
Pride
:
nor
would
that
strong
Ambition
,
which
even
in
the
purity
of
his
nature
spurred
him
beyond
the
ken
of
his
Angelical
wisdome
,
up
to
an
Attempt
of
the
highest
impossibility
,
(
viz.
to
make
himself
equal
to
that
Essence
,
which
made
him
what
he
was
)
suffer
him
to
proclaim
himself
to
be
less
,
then
what
he
had
made
himself
appear
to
be
in
the
esteem
of
his
infatuated
Votaries
.
For
notwithstanding
the
hand
of
Divino
Vengeance
had
hurled
him
,
(
like
a
prodigious
Meteor
that
durst
outface
the
brighter
Sun
,
from
which
its
splendor
was
desumed
)
from
the
highest
heaven
into
the
lowest
hell
;
and
degraded
him
from
the
most
glorious
order
of
Creatures
to
the
most
vile
,
accursed
and
despicable
:
yet
is
his
stomach
as
great
,
as
when
he
aspired
to
the
throne
of
Vnity
;
nor
hath
the
ignis
rotae
,
or
reverberated
flames
of
hell
ever
since
,
bin
able
to
consume
that
humor
of
Competition
in
him
.
Witness
his
several
impudent
invasions
of
the
prerogative
of
God
,
by
arrogating
to
himself
the
tribute
of
Divine
Adoration
from
his
superior
,
man
;
nay
even
from
the
Sonne
of
God
,
when
yet
he
more
then
suspected
his
Divinity
.
Besides
,
as
it
seems
a
manifest
Contradiction
,
that
the
Author
of
Pride
should
freely
detect
his
own
shame
:
so
also
,
that
the
Father
of
lies
should
voluntarily
broach
a
Truth
,
and
such
a
one
as
once
received
must
openly
impeach
him
of
Delusion
,
and
discover
his
Indivinity
;
cannot
but
sound
a
very
great
improbability
at
least
.
For
how
unlikely
is
it
,
that
that
sophistical
Spirit
,
whose
Tyranny
was
founded
,
supported
,
and
continued
solely
by
his
cunning
promotion
of
Error
,
and
his
subtil
workings
upon
the
deceptible
Condition
of
man
;
should
willingly
depose
himself
,
dismantle
his
strongest
holds
,
proclaim
the
impostures
of
his
Amphibologies
,
and
divulge
his
ruine
,
by
rectifying
the
seduced
judgements
of
his
greatest
Favourites
,
and
declaring
a
Verity
that
must
disprove
all
that
ever
he
sayd
before
?
How
dissimilar
to
Reason
,
that
he
who
durst
adventure
upon
the
highest
falshood
in
the
world
,
to
make
himself
God
:
should
so
far
forget
the
maximes
of
his
black
Art
,
as
of
his
own
accord
to
confess
himself
to
be
the
basest
of
Entities
,
a
Devil
?
How
remote
from
all
the
ways
of
perswasion
,
that
he
who
had
boasted
himself
Vbiquitary
,
usurped
by
a
counterfeit
title
the
Monarchy
of
the
World
,
and
given
out
,
that
the
Prescience
of
Future
Events
was
not
only
the
natural
annex
of
his
Omniscience
,
but
the
Preordination
and
disposal
of
them
the
adjunct
of
his
Providence
:
should
,
without
the
impulsion
of
a
superior
,
betray
himself
chained
to
utter
darknesse
,
to
be
but
a
Slave
,
that
there
was
a
setled
law
of
Fate
above
his
comptroll
,
as
in
his
excuse
to
Croesus
ruined
by
his
Amphibologie
,
and
that
his
Providence
was
at
best
but
Praesagition
from
the
concurrent
inclinations
of
second
Causes
,
nor
his
Predictions
of
things
to
come
,
other
then
artificial
Conjectures
?
To
conclude
,
no
man
,
I
suppose
,
will
be
able
to
remember
any
other
Instance
of
the
Devils
Fidelity
and
Veracity
(
those
Confessions
of
Christs
Divinity
,
and
that
in
the
presence
of
Truth
it self
,
that
he
came
from
compassing
the
earth
in
quest
of
whom
he
might
devour
,
mentioned
in
holy
Writ
,
excepted
;
)
or
produce
one
sentence
of
truth
ever
spoken
by
him
to
his
own
disadvantage
,
besides
this
one
;
that
he
was
commanded
to
shut
up
his
Oracles
,
by
a
Power
,
which
he
could
never
contradict
:
And
therefore
the
Second
Proposition
must
be
true
and
evident
:
viz.
that
his
Oracles
were
silenced
by
the
immediate
hand
of
that
Cause
,
whose
Activity
is
so
far
above
the
Power
of
either
Satan
or
Nature
,
taken
either
singly
,
or
combined
together
,
(
for
the
Former
is
but
a
languid
Agent
,
if
you
deny
him
the
auxiliatory
concurrence
of
the
Latter
)
as
Infinitude
is
above
Limitation
,
Almightiness
above
Impotency
,
or
Omniscience
above
Ignorance
.
Now
to
me
,
this
process
of
Argumentation
seems
so
smooth
,
familiar
and
customary
,
and
the
whole
series
of
Inductions
so
obvious
to
a
dialectical
consideration
;
that
,
when
I
reflect
upon
the
facility
of
their
occurence
to
our
thoughts
,
I
cannot
but
extremely
wonder
,
how
so
many
profound
and
circumspect
Philosophers
,
and
those
whose
threads
of
life
were
unraveld
in
the
eager
pursuit
of
knowledge
,
could
referre
the
cessation
of
Oracles
to
Natural
necessities
,
and
acquiesce
in
a
confidence
of
those
weak
,
remote
,
inconsistent
,
impertinent
and
so
contemptible
reasons
,
urged
by
Plutarch
,
&c.
to
salve
the
difficulty
of
this
accident
,
and
serve
as
a
specious
Asylum
for
their
puzled
curiosities
to
retreat
to
.
Lastly
,
that
that
generally
confest
Eclipse
of
the
Sun
,
(
and
,
indeed
,
the
only
one
this
great
Luminary
did
ever
suffer
;
since
Partial
Interceptions
of
his
light
,
by
the
lesser
body
of
the
Moon
interposed
in
a
straight
line
to
some
part
of
the
Terrestrial
Globe
)
which
happened
at
the
Death
of
Christ
,
was
above
,
nay
against
the
fundamental
constitutions
of
Nature
;
is
manifest
from
hence
,
that
on
the
third
of
April
,
or
Feria
sexta
,
being
the
Passion
day
,
in
the
year
Aerae
Christi
nati
33.
(
which
is
synchronical
to
the
78.
of
the
Julian
account
)
the
Sun
and
Moon
were
then
in
opposition
diametrical
,
and
the
Moon
her self
totally
eclipsed
in
Libra
to
the
Antipodes
of
Jerusalem
:
as
may
be
certified
to
any
man
that
can
read
the
Celestial
Ephemerides
backward
,
i.
e.
recalculate
the
periodical
Conjunctions
and
Oppositions
of
those
two
great
Lights
of
heaven
,
by
the
Tables
of
Astronomy
.
For
those
Characters
of
time
being
punctually
restrained
to
set
&
certain
periods
,
the
Astronomer
may
as
easily
attain
to
the
minute
of
any
eclipse
in
praeterito
,
as
to
the
prescience
of
any
in
futuro
;
provided
that
his
Hypothesis
be
sound
,
and
his
Schemes
erected
with
exactness
correspondent
:
nay
such
is
the
certitude
of
this
rule
,
as
to
the
strict
decision
of
time
,
that
though
the
Astronomer
may
chance
to
learn
of
the
Historian
,
that
there
hath
bin
an
eclipse
;
yet
for
the
determination
of
its
precise
time
&
place
,
history
must
go
to
school
to
Astronomy
,
as
Scaliger
(
de
Emendat
.
tempor
.
)
hath
observed
to
our
hands
.
Thus
when
Eusebius
and
Dio
had
recorded
an
Eclipse
of
the
Sun
to
have
falne
out
a
little
before
the
death
of
Augustus
,
and
so
to
have
been
a
kind
of
prodigy
portending
the
fall
of
so
bright
a
Star
;
the
Astronomers
coming
after
to
examine
the
synchronisme
,
by
their
retrograde
calculations
,
found
the
Historians
in
a
double
error
:
that
Eclipse
being
not
of
the
Sun
,
but
the
Moon
;
and
not
preceding
,
but
succeeding
his
funerals
.
To
assure
the
miracle
yet
nearer
,
let
us
look
back
to
the
Elements
of
Astronomy
.
The
Eclipse
of
the
Moon
is
caused
by
the
Intervention
(
for
so
t
is
according
to
the
most
probable
Hypothesis
of
Copernicus
)
of
the
opac
body
of
the
earth
,
between
her
and
the
original
of
her
light
,
the
Sun
;
and
the
Eclipse
of
the
Sun
,
by
the
interposition
of
the
Moon
betwixt
him
and
the
earth
:
and
therefore
the
Sun
cannot
be
eclipsed
,
but
when
he
is
in
Conjunction
with
the
Moon
;
nor
the
Moon
,
but
when
she
is
in
opposition
to
the
Sun
.
Yet
notwithstanding
doth
not
every
monthly
conjunction
and
opposition
of
these
two
lights
produce
an
eclipse
to
one
of
the
two
;
but
only
that
Conjunction
and
Opposition
which
is
Diametrical
:
i.
e.
when
the
Central
point
of
the
Sun
faceth
the
Central
point
of
the
Moon
,
and
that
again
confronteth
the
centre
of
the
earth
,
so
directly
,
that
an
arrow
shot
in
a
streight
line
from
the
circumference
of
the
Sun
through
its
Centre
,
would
also
perpendicularly
transfix
the
Centers
of
the
other
two
orbs
.
And
this
falls
out
only
when
the
Moons
Eccentrick
transecteth
the
Suns
,
in
that
line
,
which
is
for
that
reason
called
the
Ecliptick
;
nor
this
in
more
then
two
points
,
called
by
Ptolemy
,
the
Nodi
,
or
knots
,
and
by
the
Arabians
,
the
Head
and
Taile
of
the
Dragon
.
Again
,
these
Intersections
are
not
constant
to
one
certain
point
,
or
place
,
but
circumgyrated
by
a
slow
motion
,
make
a
circle
of
18
years
complete
;
and
therefore
every
18th
year
the
Moon
must
be
eclipsed
in
the
same
degree
of
the
same
signe
in
the
Zodiack
,
infallibly
to
the
end
of
the
world
:
which
is
the
rule
by
which
every
common
Almanack
maker
doth
calculate
his
predictions
of
Lunar
Eclipses
.
Now
this
being
excogitated
,
and
the
eclipses
retrived
back
as
high
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
foot
of
the
Julian
compute
,
by
revolving
the
leaves
of
the
Celestial
Volume
;
we
discover
that
the
Moon
indeed
,
was
naturally
eclipsed
on
the
self
same
day
,
whereon
the
Sun
prodigiously
suffered
together
with
its
Author
,
in
the
2
deg.
of
Libra
,
the
opacity
beginning
to
the
horizon
of
Jerusalem
some
few
minutes
before
six
in
the
evening
:
so
that
the
Sun
was
no
sooner
set
in
the
West
,
but
the
Moon
appeared
in
the
East
deprived
of
more
then
half
her
light
;
the
Calculation
and
figure
of
which
Lunar
eclipse
,
are
largely
set
down
by
Sethus
Calvisius
,
to
the
3
of
April
,
in
the
33
year
of
the
Nativity
,
under
Tiberius
Caesar
,
and
by
Henricus
Buntingius
,
in
Chronologiae
Catholic
.
fol.
337.
And
thereupon
we
may
safely
conclude
,
that
the
Defection
of
the
Moon
,
on
the
Passion
day
,
being
meerly
Natural
;
that
of
the
Sun
on
the
same
day
must
be
Supernatural
;
it
being
impossible
for
the
Moon
to
keep
two
different
stations
,
or
to
possess
those
two
opposite
points
of
heaven
,
which
define
the
Conjunction
and
Opposition
,
at
one
and
the
same
time
.
This
S.
Aug.
(
3.
de
Civit.
Dei
cap.
15.
)
had
respect
unto
,
when
he
said
;
Quam
solis
obscurationem
,
non
ex
canonico
syderum
cursu
accidisse
ostenditur
,
quod
tunc
erat
Pascha
Iudaeorum
.
T
was
a
Dismal
day
that
same
,
though
the
King
of
Terrors
was
then
vanquisht
;
for
Darkness
was
not
only
upon
,
but
under
the
earth
,
the
miraculous
obscuration
of
the
Sun
in
our
Hemisphere
,
of
necessity
causing
a
defection
of
the
Moon
in
the
subterraneous
one
,
and
so
making
it
more
then
midnight
to
the
Antipodes
:
and
a
second
natural
eclipse
of
the
Moon
succeeding
within
six
hours
after
;
nay
,
more
then
all
this
,
Saturn
(
the
signifier
of
blackness
)
aggravated
this
horrid
opacity
,
for
at
the
same
time
rising
from
the
Horoscope
,
he
beheld
both
eclipfes
in
a
square
malignant
aspect
.
But
though
this
eclipse
was
Vnnatural
to
the
Sun
,
per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
yet
t
was
purely
Natural
per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
being
requisite
,
nay
necessary
for
a
stream
or
reflex
of
Light
to
suffer
a
defection
,
when
the
Fountain
of
Light
was
under
a
cloud
;
proper
for
the
Creature
to
sympathize
with
the
Creator
.
And
therefore
,
though
t
was
a
miracle
,
yet
t
was
no
wonder
.
The
wonder
was
in
the
reverse
part
of
the
accident
;
that
the
most
glorious
Sun
of
Righteousness
should
suffer
a
dark
and
unnatural
eclipse
,
to
expiate
our
deeds
of
darkness
.
Nor
was
that
a
wonder
neither
,
now
I
think
on
t
;
for
t
was
the
natural
effect
of
his
infinite
love
to
mankind
.
And
this
,
I
presume
,
the
most
stubborn
and
prejudicate
Atheist
Minor
Proposition
;
viz.
that
God
hath
,
in
times
prelapsed
,
frequently
manifested
his
prerogative
of
causing
effects
not
only
superior
,
but
also
contradictory
to
the
ordinary
and
establisht
Laws
of
Nature
,
his
ordinary
instrument
,
when
such
effects
seemed
either
necessary
,
or
expedient
to
his
Providence
:
and
therefore
our
Conclusion
,
viz.
that
his
arme
is
not
shortned
,
and
he
can
doe
the
like
in
the
future
,
upon
any
occasional
emergency
designed
by
his
secret
counsel
;
comes
not
much
short
of
perfectly
Apodictical
.
SECT.
VI.
WE
have
now
brought
our selves
to
the
last
Objection
urged
Natural
Causes
,
is
the
sole
basis
of
the
opinion
of
an
Universal
Providence
.
against
Universal
Providence
;
namely
,
the
unequal
distribution
of
good
and
evil
,
or
the
frequent
occurence
of
events
which
carry
too
much
appearance
of
Temerity
,
to
be
interpreted
the
mature
designes
of
an
infinite
Wisdome
;
and
seem
too
oblique
and
deflecting
towards
Partiality
,
to
stand
in
a
right
line
with
the
hand
of
divine
Iustice
,
which
must
be
conceived
to
discriminate
betwixt
the
Pious
and
Impious
in
the
Consignation
of
Happiness
and
Misery
,
and
accordingly
to
distribute
its
benefits
in
some
proportion
to
the
merits
,
at
least
the
worthy
susceptibility
of
the
receivers
:
this
is
a
member
belonging
to
another
head
,
and
falls
more
properly
under
the
contents
of
our
next
Chapter
,
of
the
Special
or
Particular
Providence
of
God
;
and
therefore
we
shall
thither
transfer
the
plenary
refutation
thereof
,
making
it
the
subject
of
this
last
section
,
to
blow
off
those
light
and
cobweb
scruples
,
that
were
spun
by
that
Spider
,
Lucretius
,
when
he
composed
these
verses
to
alienate
mens
minds
from
the
fear
of
an
Vniversal
Moderator
.
Caetera
,
quae
fieri
in
terris
,
coeloque
tuentur
Mortales
,
pavidis
quom
pendent
mentibu'saepe
,
Efficiunt
animos
humileis
formidine
divûm
,
Depressosque
premunt
ad
terram
;
proptereà
quod
Ignorantia
caussarum
conferre
deorum
Cogit
ad
imperium
res
,
&
concedere
regnum
,
&
Quorum
operum
causas
nulla
ratione
videre
Possunt
;
haec
sieri
divino
Numine
rentur
,
&c.
lib.
6●●
.
Those
bug-bear
Meteors
,
which
the
tim'rous
eyes
Of
pavid
Mortals
wonder
at
i'
th
skies
;
And
those
unfrequent
Prodigies
,
that
appear
,
On
earth
(
while
their
weak
souls
are
fool'd
by
Fear
)
Are
the
sole
charms
,
that
emasculate
,
And
cheat
mens
minds
to
a
beleif
of
Fate
,
And
some
vindictive
Numen
.
For
,
because
Men
understand
not
Natures
cryptick
Laws
,
Nor
her
occult
Efficiency
;
they
fly
,
(
To
salve
their
Ign'rance
)
to
Divinity
:
And
idly
rest
in
this
;
what
ere
befall
,
T
was
caus'd
by
Providence
,
that
disposeth
all
.
The
Redargution
.
True
it
is
,
indeed
,
nor
will
any
thing
but
ignorance
deny
that
True
it
is
also
,
as
Lucretius
would
have
it
,
that
t
is
unworthy
the
constancy
and
setled
courage
of
a
Philosopher
,
when
he
sees
a
bearded
comet
,
hears
a
loud
crack
of
Thunder
,
or
feels
the
earth
unhinged
(
all
which
Natural
events
common
eyes
gaze
upon
as
horrid
Portents
,
and
dangerous
agonies
of
Nature
)
instantly
to
forget
his
Principles
,
and
run
to
consult
with
the
superstitious
books
of
the
Hetrurians
,
and
other
pusillanimous
Comments
on
those
pageants
,
or
necessary
Phaenomenas
,
whose
Causalities
are
establisht
,
and
their
precise
contingencies
presageable
by
the
easie
prognosticks
of
meteorology
.
But
however
,
though
this
ought
to
prevent
our
fears
:
yet
it
cannot
be
extended
to
the
extinction
of
our
devotion
.
Though
it
may
commend
our
knowledge
,
to
smile
when
the
heavens
frown
:
yet
it
more
commends
it
,
if
we
look
above
them
,
and
through
those
visible
operations
of
Nature
discover
that
invisible
cause
,
that
made
,
conserves
,
and
regulates
her
.
Though
it
demonstrate
our
skill
in
Physicks
,
to
stand
unmoved
,
when
the
ground
trembles
:
yet
will
it
detect
our
ignorance
in
the
Metaphysicks
,
not
to
fall
prostrate
in
an
humble
reverence
to
that
awfull
majesty
,
that
stretched
out
the
North
over
the
empty
place
,
and
hanged
the
earth
upon
nothing
.
And
though
it
be
an
honour
to
our
Reason
,
to
explore
the
Abstrusities
of
Nature
,
and
readily
refer
her
most
admirable
effects
to
their
proper
efficients
:
yet
,
at
the
same
time
,
not
to
confess
that
omnipotent
Agent
,
which
is
the
soul
of
all
energy
;
and
the
highest
link
in
the
Chain
of
Causes
;
dishonours
it
even
to
the
most
odious
shame
of
Atheisme
,
which
is
the
greatest
ignorance
.
Nor
is
it
Religion
that
makes
men
Cowards
;
for
the
best
way
Fear
of
God
:
and
the
noblest
Tincture
of
magnanimity
is
extracted
out
of
an
humble
apprehension
,
and
fiduciary
acknowledgement
of
an
all
observant
Deity
.
This
the
wise
Father
well
understood
,
when
refuting
that
impious
error
of
the
Poet
,
Primus
in
orbe
Deos
secit
timor
,
he
writ
this
golden
Aphorisme
;
Qui
Deum
non
agnosci●
,
is
non
Dominum
excutit
superbum
,
sed
aversatur
optimum
Parentem
;
cujus
respectu
Animus
sit
non
formidine
humilis
;
sed
reverentia
fiduci●e
plenus
.
Again
,
when
we
ascribe
the
Monarchy
of
the
World
to
one
supreme
Cause
,
we
do
not
derogate
a
jot
from
the
Power
of
second
General
Providence
,
consistent
with
Physiology
.
Causes
;
but
rather
confirme
and
subscribe
the
Charter
of
their
deputations
:
since
we
thereby
inferre
an
assurance
,
that
those
Causes
are
really
such
as
he
was
pleased
to
constitute
them
,
that
their
activities
are
but
emauations
of
his
omnipotence
;
and
their
effects
the
appointments
of
his
Wisdome
.
And
upon
this
meditation
is
it
,
that
when
we
observe
unfrequent
wildfires
in
the
Clouds
,
shaggy
Meteors
in
the
acr
,
Trepidations
in
the
earth
,
and
other
the
like
admirable
effects
resulting
from
the
concourse
and
conspiracy
of
potent
Natural
agents
;
we
doe
not
instantly
quench
our
wonder
and
check
our
curiosity
,
by
ascribing
the
production
of
them
to
God
,
so
as
if
he
were
the
sole
and
immediate
Author
of
them
,
and
that
no
other
Natural
Cause
intervened
betwixt
his
Volition
and
their
Contingency
:
but
by
supposing
him
to
be
the
First
and
General
Cause
aswell
of
that
particular
one
,
as
of
all
others
in
the
World
;
and
that
besides
the
First
there
is
required
a
Second
Particular
one
,
whose
indagation
will
fully
compensate
the
sweat
and
oyle
of
our
study
,
and
which
we
must
not
deny
,
though
we
cannot
discover
,
but
acknowledge
it
to
be
ae
Natural
one
,
however
to
obscure
for
the
invention
of
our
perspicacity
.
To
conclude
,
out
of
this
one
Fountain
may
be
derived
streams
Natural
Causes
which
God
permits
to
act
their
appointed
parts
,
on
the
theatre
of
this
sublunary
Globe
;
nor
doth
he
force
them
from
the
ordinary
road
of
their
essential
and
proper
Activities
,
upon
any
extra
ordinary
or
new
way
of
violence
:
and
therefore
t
is
as
natural
an
event
if
this
Granado
of
the
clouds
fall
on
the
head
of
an
Innocent
,
as
if
it
fell
on
the
head
of
the
most
guilty
person
;
as
regular
for
it
to
strike
the
sacred
batlements
of
a
Temple
,
as
to
light
upon
an
unhallowed
roof
;
and
as
consonant
to
the
rules
of
its
projection
or
explosion
,
to
be
shot
point
blanck
at
any
mark
on
land
,
as
to
be
discharged
at
randome
on
the
Sea
.
But
here
some
have
,
by
way
of
objection
,
enquired
;
Why
did
not
God
,
that
he
might
leave
nothing
to
Chance
,
at
his
first
institution
of
the
Laws
of
Nature
,
ordain
such
a
series
of
Causes
,
both
for
the
Generation
and
Explosion
of
the
Thunderbolt
,
and
limit
their
operations
to
such
a
certainty
of
events
,
as
that
it
should
never
come
to
pass
,
that
this
Fireball
should
destroy
the
Good
,
and
miss
the
Impious
?
This
itch
of
ignorant
,
and
therefore
bold
,
curiosity
may
easily
be
mortified
by
applying
this
euporiston
or
obvious
solution
;
that
the
ends
or
designes
of
Particular
Providence
,
in
these
or
the
like
occurrences
,
are
full
of
Prudence
,
as
to
the
intention
of
God
;
though
full
of
obscurity
,
as
to
the
investigation
of
our
unequal
Vnderstandings
:
and
therefore
for
us
,
when
we
cannot
find
out
these
imperceptible
ends
,
therefore
to
conclude
that
those
Accidents
,
are
meer
accidents
,
and
have
no
ends
at
all
;
is
not
to
palliate
,
but
aggravate
our
ignorance
,
since
t
is
a
rash
and
open
delusion
of
the
judgment
of
man
,
to
presume
that
he
is
acquainted
with
the
secret
Counsels
of
God
;
a
madness
beyond
the
severity
of
Bethlem
,
for
mortality
to
pretend
ability
to
read
those
Arcana
Imperii
,
or
mystical
decrees
of
Fate
,
written
in
invisible
Hieroglyphicks
,
which
are
to
hard
for
the
intuition
of
Angels
.
CHAP.
V.
The
especial
Providence
of
God
Demonstrated
.
SECT.
I.
HAving
sayled
over
the
immens
Ocean
of
Gods
General
Light
of
Nature
;
our
next
voyage
ought
to
be
up
the
channel
of
his
Particular
or
Special
:
which
being
the
golden
River
,
that
constantly
invirons
the
Microcosme
,
or
Isle
of
Man
,
and
imports
all
the
advantages
and
mutations
of
Happiness
and
Misery
,
that
occurre
to
humanity
during
the
trade
of
life
;
is
that
point
we
have
thus
long
coasted
about
to
discover
.
But
before
we
put
into
the
mouth
of
this
Euphrates
The
First
of
those
,
we
finde
to
be
that
contraprovidential
Argument
of
that
Secretary
of
Hell
,
Epicurus
;
Quod
beatum
est
,
Divine
Nature
.
ac
immortale
,
id
neque
ira
,
neque
gratia
tangi
:
that
those
Passions
of
Anger
and
Love
are
inconsistent
with
the
constant
and
immutable
condition
of
that
Nature
,
whose
simple
essence
is
compounded
of
Immortality
and
Beatitude
;
and
therefore
,
as
Business
and
Cares
must
destroy
the
Tranquillity
,
so
the
affections
of
Indignation
and
Placability
must
subvert
the
Constancy
,
or
eternal
Sameness
of
divinity
;
and
upon
inference
,
that
neither
our
most
servent
Impieties
can
accend
,
nor
our
penitential
Tears
extinguish
the
Wrath
of
God
.
That
this
poysonous
Grape
grew
upon
that
wild
Vine
,
Epicurus
(
in
Epist.
ad
Herodotum
)
to
erase
out
of
the
mind
of
man
all
the
impressions
of
Religion
,
by
the
induction
of
a
beleif
,
that
God
doth
not
observe
the
good
and
evil
actions
of
men
,
in
this
life
,
and
by
consequence
shall
not
compensate
them
with
Felicity
,
or
misery
,
after
death
:
but
manifest
upon
the
asseveration
of
three
judicious
and
conscientious
witnesses
,
Seneca
,
Cicero
,
and
Lactantius
.
For
the
First
chargeth
it
upon
him
in
these
words
;
(
4.
de
Benefic.
4.
)
Deus
,
inquit
Epicurus
,
nihil
agit
,
nec
magis
illum
beneficia
,
quam
injuriae
tangunt
:
The
Second
in
these
;
Dii
,
inquit
Epicurus
,
neque
propitii
cuiquam
esse
solent
,
neque
irati
,
(
3.
de
Nat.
Deor.
)
the
Third
,
in
these
;
De
schola
Epicuri
est
,
sicut
iram
in
Deo
non
esse
,
it
a
nec
gratiam
quidem
;
nam
cum
putat
Epicurus
,
alienum
esse
à
Deo
malum
facere
,
at
que
nocere
,
quod
ex
affectu
iracundiae
plerumque
nascitur
,
ademit
ei
etiam
beneficentiam
,
quoniam
videbat
consequens
esse
,
ut
si
iram
habeat
Deus
,
habeat
&
gratiam
.
Itaque
ne
vitium
concederet
,
etiam
virtutis
fecit
expert●m
.
Which
argument
his
disciple
Lucretius
(
who
,
as
Theseus
,
scorned
to
forsake
his
Master
,
though
he
led
him
into
hell
)
hath
contracted
into
this
Tristich
:
Nam
privata
dolore
omni
,
privata
periclis
,
Ipsa
suis
pollens
opibus
,
nihil
indiga
nostri
,
Nec
bene
promeritis
capitur
,
neque
tangitur
ira
.
Th'
Immortal
Nature
,
placed
above
the
sense
Of
sorrow
,
danger
,
and
all
indigence
,
Rich
in
its
own
Perfections
;
neither
can
Smile
at
the
Good
,
nor
frown
at
'h
Ill
of
Man
.
The
import
of
all
which
amounts
to
no
higher
a
sum
of
reason
,
then
only
this
;
that
the
Supreme
Nature
,
being
wholly
imployed
in
a
blisfull
vacancy
,
and
entirely
taken
up
with
the
superlatively-pleasant
contemplation
of
its
own
excellencies
,
hath
cast
the
rains
upon
our
own
necks
,
committed
the
managery
of
all
our
affairs
to
our
own
providence
,
and
hears
neither
the
clamours
of
our
profane
impieties
,
nor
the
sighes
of
our
supplications
,
but
stands
as
unconcerned
in
,
so
unregardant
of
all
our
actions
.
Sic
enim
sese
res
habet
,
ut
ad
prosperam
,
adversamve
fort
unam
qualis
sis
,
aut
quemadmodum
vixeris
,
nihil
intersit
;
as
Cotta
,
personated
by
Cicero
(
3.
de
Nat.
Deor.
)
or
as
Caesar
in
Lucan
,
—
Nunquam
se
cur
a
Deorum
Sic
premit
,
ut
vestrae
vitae
,
vestraeque
saluti
Fata
vacent
—
The
Gods
are
never
subject
to
a
Care
;
Nor
doe
the
Fates
look
how
you
Mortals
fare
.
The
Second
,
objected
frequently
against
the
Stoicks
,
by
the
Academicks
,
as
that
incomparable
Atheomastix
,
Lactantius
,
The
Last
,
and
indeed
the
most
dangerous
rock
,
against
which
innumerable
numbers
not
only
of
unhappy
Ethnicks
,
that
wanted
natural
judgment
;
but
also
of
Christians
,
who
had
the
inestimable
advantage
of
the
Scriptures
(
the
only
Loadstone
that
never
deflects
from
the
point
or
unity
of
truth
)
have
suffered
shipwrack
;
is
this
:
The
calamitous
condition
of
the
Virtuous
,
and
the
prosperous
estate
of
the
Vitious
,
in
this
life
.
The
most
full
and
accurate
description
of
this
Scylla
we
can
meet
with
amongst
many
of
those
venerable
Fathers
,
who
with
as
much
profound
learning
,
as
strenuous
industry
,
have
attempted
the
remove
of
it
;
is
given
us
by
Lactantius
(
lib.
3.
cap.
17.
)
in
these
words
:
Videbat
Epicurus
bonis
adversa
semper
accidere
,
paupertatem
,
labores
,
exilia
,
carorum
amissiones
:
malos
contrà
beatos
esse
,
augeri
potentia
,
honoribus
affici
.
Videbat
innocentiam
minus
tutam
,
scelera
impune
committi
.
Videbat
sine
delectu
morum
,
sine
ordine
,
ac
discrimine
annorum
,
saevire
mortem
:
sed
alios
ad
senectutem
pervenire
,
alios
infantes
rapi
,
alios
jam
robustos
interire
,
alios
in
primo
adolescentiae
flore
immaturis
funeribus
extingui
.
In
bellis
potius
meliores
&
vinci
,
&
perire
,
maxime
autem
commovebat
,
homines
imprimis
religiosos
malis
affici
;
iis
autem
,
qui
aut
Deos
omninò
negligerent
,
aut
minus
piè
colerent
,
vel
minora
incommoda
evenire
,
vel
nulla
.
To
the
observation
of
Epicurus
it
appeared
,
that
unjust
Fortune
,
not
the
discriminating
hand
of
Divine
Providence
,
had
the
dispensation
of
Happiness
and
Misery
:
for
Adversity
is
the
common
cognizance
of
Honesty
,
and
poverty
,
uncessant
and
unsuccesfull
labours
,
banishment
,
loss
of
friends
,
and
the
like
dolefull
accidents
are
alwaies
in
the
lots
of
Good
men
:
but
on
the
contrary
,
Prosperity
is
frequently
the
pathognomonick
of
Villainy
,
and
increase
of
power
,
accumulation
of
honours
,
and
other
blandishments
of
fortune
are
the
portion
of
Wicked
men
.
That
the
ready
way
to
danger
,
was
to
be
innocent
;
and
to
be
extremely
nefarious
the
only
hopefull
means
to
attain
impunity
.
That
death
,
like
an
inconsiderate
Tyrant
,
spares
none
upon
the
exceptions
of
age
,
sex
,
dignities
,
or
merits
;
but
,
raging
in
an
arbitrary
way
of
cruelty
,
suffers
some
to
unravell
their
clue
of
life
to
the
last
minute
of
old
age
,
while
he
cuts
off
the
threads
of
others
more
hopefull
in
the
first
rundle
of
infancy
.
That
he
extinguisheth
the
vital
lamp
of
some
,
in
their
brightest
and
strongest
lustre
;
of
others
before
they
are
well
and
throughly
kindled
;
and
permits
others
to
shine
till
they
have
consumed
their
last
drop
of
oyle
.
That
the
sword
of
war
both
conquers
and
cuts
off
the
most
noble
and
valiant
heads
:
while
the
degenerous
and
cowardly
escape
unwounded
.
And
,
what
with
the
greatest
violence
swayed
him
from
the
beleif
of
Particular
Providence
,
that
the
most
religious
had
,
for
the
most
part
,
the
most
afflictions
;
but
those
,
who
either
contemned
,
or
neglected
,
or
but
coldly
affected
the
worship
of
the
Gods
,
had
either
less
&
lighter
misfortunes
,
or
none
at
all
.
Nor
did
the
impiety
of
Epicurus
rest
here
,
but
,
as
if
this
objection
,
though
fine
enough
to
entangle
the
phansies
of
vulgar
slies
,
were
yet
too
loosly
woven
to
ensnare
the
judgments
of
more
decisive
and
penetrating
heads
;
proceeds
to
reduce
it
to
more
closeness
and
strength
,
by
superadding
these
sophistical
knots
.
Aut
Deus
vult
tollere
mala
,
&
non
potest
;
aut
potest
,
&
non
vult
;
aut
neque
vult
,
neque
potest
;
aut
&
vult
,
&
potest
.
Si
vult
,
&
non
potest
,
imbecillis
est
,
ideoque
non
Deus
;
si
potest
,
&
non
vult
,
invidus
est
,
quod
aeque
alienum
à
Deo
;
si
neque
vult
,
neque
potest
,
&
invidus
&
imbecillis
est
,
ideoque
neque
Deus
;
si
vult
&
potest
,
quodsolum
Deo
convenit
,
unde
ergo
mala
?
aut
cur
illa
non
tollit
?
Either
God
is
willing
to
amove
those
evils
from
good
men
,
but
cannot
;
or
can
,
and
will
not
;
or
neither
can
,
nor
will
;
or
both
will
and
can
.
If
he
hath
a
will
,
but
not
a
power
,
then
is
he
impotent
,
and
so
no
God
.
If
he
hath
a
power
,
but
not
a
will
,
then
is
he
malevolent
and
envious
,
and
so
no
God
:
for
malice
and
weakness
are
equally
incompetent
to
the
divine
Nature
.
If
he
want
both
will
and
Power
,
then
is
he
both
malevolent
and
impotent
;
and
by
consequence
no
God
.
If
he
want
neither
,
as
he
must
not
if
he
be
God
:
whence
come
those
evils
?
or
why
doth
he
not
amove
them
?
And
too
far
did
this
designe
of
his
succeed
;
for
the
contagion
Ethnicks
,
Hebrews
and
Christians
:
and
the
probability
of
their
opinion
,
who
hold
the
book
of
Job
,
to
be
a
Treatise
concerning
the
same
subject
,
insinuated
,
of
this
pestiferous
error
became
so
Epidemical
,
as
that
it
diffused
itself
not
only
upon
his
school
,
and
there
corrupted
the
brains
of
Philosophers
;
but
dilated
even
to
the
infection
of
the
more
remote
and
grosser
mindes
of
Women
and
Poets
(
both
which
Imitation
makes
easily
subject
to
any
impression
of
falshood
)
that
lived
many
ages
after
him
.
For
Women
,
witness
that
relation
,
assured
by
the
records
of
Atheneus
(
lib.
13.
)
of
one
Danae
,
daughter
to
Leontius
of
the
Epicurean
sect
;
who
being
on
her
way
towards
the
place
appointed
for
her
execution
,
in
the
bitterness
of
her
spirit
,
ejaculated
this
desperate
blasphemy
:
Non
injuriâ
Deos
à
multis
contemni
;
nam
quodmeum
maritum
servavi
,
hanc
mihi
gratiam
rependunt
Dii
;
Laodice
autem
,
quod
maritum
suum
interfecerit
,
maximo
in
honore
est
.
With
very
good
reason
are
the
Gods
contemned
by
many
;
for
that
I
have
faithfully
preserved
my
husband
from
an
immature
death
,
do
the
Gods
thus
ungratefully
gratifie
me
with
this
my
own
unjust
and
violent
one
:
but
Laodice
,
because
she
hath
persidiously
destroyed
hers
,
doth
now
live
,
slourish
,
and
hath
her
guilty
head
incircled
with
a
wreath
of
the
most
refulgent
honours
.
Whether
the
crime
,
for
which
she
was
sentenced
,
might
deserve
so
severe
a
doom
,
as
death
;
I
dare
not
determine
,
our
Author
being
not
positive
,
nor
open
in
that
particular
:
but
this
I
am
sure
of
,
that
she
suffered
justly
;
and
therefore
though
I
cannot
acquit
her
Iudges
,
I
may
her
Executioners
.
For
Poets
,
witness
that
confession
of
Ovid.
Cum
rapiant
mala
Fata
bonos
,
ignoscite
fasso
,
Sollicitor
nullos
esse
putare
Deos.
When
I
see
Good
men
by
ill
Fates
to
fall
,
(
Forgive't
)
I
think
there
are
no
Gods
at
all
.
Nay
the
sober
Claudian
professeth
,
that
the
Felicity
of
the
most
impious
and
unjust
,
and
the
smart
Afflictions
of
the
Pious
and
just
persons
,
here
on
earth
,
had
often
staggered
his
confidence
of
Divine
Providence
,
and
more
then
inclined
him
to
become
an
Apostate
from
all
Religion
,
and
declare
himself
on
the
side
of
Epicurus
.
Saepe
mihi
dubiam
traxit
sententia
mentem
,
in
Rufinum
,
subinit
.
Curarent
superi
terras
;
an
nullus
inesset
Rector
,
&
incerto
fluerent
mortalia
casu
?
Sedcum
res
hominum
tanta
caligine
volvi
Adspicerem
,
laetosque
diu
florere
nocentes
,
Vexarique
pios
:
rursus
labefacta
cadebat
Religio
,
causaeque
viam
non
sponte
sequebar
Alterius
vacuo
quae
currere
semina
motu
Adsirmat
,
magnumque
novas
per
I
nane
figuras
Fortuna
,
non
arte
regi
,
quae
Numina
sensu
Ambiguo
vel
nulla
putat
,
vel
nescia
nostri
.
Oft
hath
my
dubious
mind
seem'd
well
assur'd
,
That
Gods
above
th'
affairs
on
earth
procur'd
;
That
one
wise
Rector
all
events
did
guide
;
Nor
Good
,
nor
Ill
from
Fortunes
wheel
could
slide
.
But
when
I
saw
the
Chaos
of
mens
Fates
,
The
Guilty
slourish
long
in
smooth
estates
,
And
Innocence
afflicted
;
was
the
heart
Of
my
Religion
stab'd
,
forc'd
to
take
part
With
the
adverse
opinion
:
which
concludes
That
an
immense
Vacuity
includes
The
Principles
of
all
;
in
that
vast
range
Fortune
,
not
Art
,
doth
their
old
Figures
change
;
Gods
there
are
none
,
or
such
as
doe
not
know
What
parts
self-ruling
Mortals
act
below
.
Concerning
this
eminent
Poet
,
Claudian
,
there
hath
been
old
hacking
and
slashing
among
Antiquaries
,
whether
he
lived
in
the
owle
light
of
Paganisme
,
or
the
illuminating
day
of
Christianisme
;
St.
Augustine
,
P.
Orosius
,
and
Paul
the
Diacon
(
the
two
former
whereof
flourished
not
long
after
he
was
withered
)
describing
him
to
be
à
Christi
nomine
alienus
,
and
paganus
pervicacissimus
;
and
Franc.
Petrarcha
and
Landinus
having
adopted
him
for
a
Proselyte
,
and
affirming
himself
to
be
not
only
Christianae
pietati
addictus
,
but
also
to
have
bin
the
composer
of
this
devout
Epigram
:
Christe
potens
rerum
,
redeuntis
conditor
aevi
,
Vox
summi
,
sensusque
Dei
:
quem
fundit
ab
alta
Mente
Pater
,
&c.
But
if
he
were
a
Christian
,
yet
could
he
not
want
the
excuse
of
very
holy
Precedents
even
of
that
profession
,
who
had
frequently
stumbled
at
the
same
stone
.
For
the
Royall
Hebrew
,
whose
Muse
was
the
Holy
Ghost
,
though
a
man
after
Gods
own
heart
,
a
Christian
by
the
baptisme
of
his
prophetique
faith
,
and
one
who
had
frequently
instructed
his
harp
to
echo
forth
Panegyricks
of
the
speciall
Providence
of
the
great
preserver
of
men
;
had
yet
his
confidence
sometimes
damp't
,
and
judgement
eclipsed
by
the
same
fogg
of
error
,
exhaled
from
his
experience
of
the
prosperity
of
Libertines
.
Nor
was
the
shock
of
this
temptation
easily
withstood
by
so
strong
a
Champion
;
for
it
made
him
reel
again
,
as
he
thus
confesseth
:
My
feet
were
almost
gone
,
my
steps
had
welnigh
slipt
.
For
I
was
envious
at
the
prosperity
of
the
wicked
.
They
are
not
in
trouble
,
neither
are
they
plagued
like
other
men
.
Their
eyes
stand
out
with
fatnesse
:
they
have
more
then
their
heart
could
wish
.
They
are
corrupt
,
and
speak
wickedly
concerning
oppression
:
they
speak
loftily
.
They
set
their
mouth
against
the
heavens
:
and
their
tongue
walketh
through
the
earth
.
Behold
,
these
are
the
ungodly
,
who
prosper
in
the
world
:
they
increase
in
riches
.
Verily
,
I
have
cleansed
my
heart
in
vain
:
and
washed
my
hands
in
innocency
.
For
all
the
day
long
have
I
bin
plagued
,
and
chastened
every
morning
,
&c.
(
Psalm
.
73.
)
To
which
we
may
annex
that
blunt
and
emphatical
lesson
of
Jesus
ben
Syrach
(
Ecclesiastic.
2.
)
My
son
,
if
thou
come
to
serve
the
Lord
,
prepare
thy
soul
for
temptation
:
the
concernment
of
which
every
man
understands
to
be
this
:
The
more
righteous
,
the
more
afflicted
.
Here
also
is
a
convenient
place
for
their
opinion
,
who
affirme
the
Book
of
Job
to
have
bin
intended
as
no
history
(
though
they
conced
him
to
have
bin
no
faigned
person
,
from
Ezek.
14.
14.
and
James
5.
2.
but
a
real
example
of
both
Fortunes
,
in
an
exceeding
measure
)
but
a
grave
Treatise
concerning
this
subject
,
viz.
the
prosperity
of
the
impious
,
and
constant
adversity
of
the
pious
,
comprehending
the
arguments
of
both
the
Opponent
and
Defendant
of
Divine
Providence
.
Which
is
grounded
upon
strong
probability
,
since
,
as
St.
Ierom
hath
observed
and
attested
,
in
the
original
Hebrew
,
from
the
beginning
of
the
book
to
the
3
verse
of
the
3
chapter
,
where
the
complaint
of
Iob
begins
,
all
is
written
in
Prose
,
and
thenceforward
,
during
the
whole
dispute
,
to
the
6th
.
verse
of
the
last
chapter
all
in
Hexameter
verse
,
where
the
composer
again
let
loose
his
pen
into
prose
,
whereby
it
is
manifest
that
the
Prose
was
destined
for
a
Prologue
and
an
Epilogue
to
the
contest
in
verse
.
Now
every
man
knows
the
sorrows
and
sickness
of
Iob
to
have
bin
too
intense
and
urgent
,
to
endure
the
calme
and
leasure
requiring
humor
of
Poetry
either
in
himself
or
his
friends
:
and
therefore
must
the
book
be
composed
by
some
Person
not
molested
with
either
of
those
two
impediments
,
but
of
serene
thoughts
,
and
acquainted
with
the
antient
custome
of
disposing
their
Moral
Philosophy
into
verse
.
And
there
are
instances
enough
to
illustrate
both
the
contumacy
and
large
diffusion
of
this
objection
.
I
might
have
sayd
more
then
enough
;
the
strongest
and
most
military
Faith
among
us
,
though
assisted
by
the
most
evident
and
firm
reason
,
being
hardly
able
justly
to
boast
an
absolute
conquest
of
,
and
constant
immunity
from
the
sharpe
clandestine
assaults
of
the
same
scruple
:
and
so
no
man
needing
other
example
to
evince
the
frequent
prevalency
of
it
,
but
what
his
retired
meditations
may
find
alleaged
in
the
inventory
of
his
own
frailties
,
lapses
,
and
temptations
;
(
all
which
are
punctually
and
orderly
registred
by
that
recorder
of
his
soul
,
which
the
Divine
call's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Conscience
)
especially
in
these
evil
times
,
wherein
Piety
,
Wisedom
,
Iustice
,
Temperance
,
Fortitude
,
Innocence
,
and
all
other
Graces
and
Virtues
are
deposed
,
and
onely
their
Contrarics
advanced
;
in
a
word
,
wherein
nothing
can
make
a
man
temporally
miserable
,
but
the
severe
profession
of
Goodness
.
SECT.
II.
THat
God
extends
the
right
hand
of
his
Providence
upon
the
intuitively
intellectual
spirits
only
excepted
.
For
though
all
the
works
of
God
carry
,
in
the
front
of
their
distinct
Forms
,
some
certain
Signatures
or
Characters
,
that
undeniably
attest
their
Creation
by
an
Efficient
infinite
in
Power
and
Wisedom
;
and
in
that
respect
may
be
properly
enough
said
,
to
shew
forth
the
glory
of
their
Maker
:
and
though
all
Animals
do
,
by
a
kind
of
tacit
homage
,
confess
their
origination
from
,
and
constant
dependence
on
one
Eternal
and
Omnipotent
Cause
;
yet
are
they
induced
,
excited
,
or
rather
impelled
thereunto
,
instinctu
solum
quodam
caeco
,
only
by
a
blind
and
confused
instinct
,
of
which
themselves
have
no
possible
notion
.
But
as
for
the
Favorite
,
man
,
he
holds
a
clear
and
distinct
idea
of
the
Nature
of
God
,
as
hath
formerly
bin
demonstrated
;
and
hath
therefore
a
Logical
,
assured
,
and
express
cognition
of
his
Creator
and
Conservator
,
and
that
so
radically
united
,
or
identified
to
his
essence
,
that
it
can
be
no
Paradox
to
averr
,
that
this
science
is
part
of
his
soul
,
though
that
be
a
simple
,
pure
,
homogeneal
,
and
so
indivisible
substance
:
nay
some
modern
Enquirers
into
the
nature
of
the
soul
,
have
described
it
to
be
,
Actus
simplex
Cognitionis
omnium
,
quae
cognosci
possint
,
a
simple
Act
,
or
present
Cognition
of
all
things
intelligible
,
i.
e.
of
God
,
and
consequently
,
t
is
not
in
the
power
of
the
most
desperate
and
obdurate
Atheist
,
to
erase
this
idea
out
of
his
mind
,
no
more
then
to
change
,
meliorate
,
or
adnihilate
his
essence
,
or
prevent
the
stroke
of
Death
.
Now
,
what
could
be
the
Motive
,
that
induced
God
to
ennoble
man
by
the
prerogative
of
this
excellent
Idea
,
or
representation
of
himself
,
other
then
the
reflex
act
of
his
own
infinite
Goodness
;
which
in
the
language
of
mortality
,
is
Free
Love
,
that
flowed
in
a
fuller
and
richer
stream
upon
man
,
then
upon
all
the
World
beside
?
And
what
can
be
the
End
of
this
implantate
and
coessential
Knowledg
in
man
,
other
then
this
;
that
he
should
constantly
contemplate
,
admire
,
and
laud
the
Perfections
of
the
Donor
thereof
,
and
more
particularly
that
concerned
Attribute
,
which
moved
him
to
the
free
Donation
,
namely
his
immense
Beneficence
?
This
being
conceded
,
it
remains
a
plain
and
perpendicular
Inference
;
that
since
between
God
and
man
there
is
a
greater
relation
,
or
Communion
(
so
the
learned
Gassendus
calls
it
,
in
Animadvers
.
in
lib.
10.
Diogen
.
Laert
:
de
physiolog
.
Epicuri
.
pag.
744.
)
then
betwixt
God
and
any
other
of
his
Creatures
:
therefore
also
must
there
be
a
greater
measure
of
Providence
in
God
for
man
,
then
for
any
other
;
it
being
necessary
that
the
Providence
of
God
should
hold
exact
proportion
,
and
be
aequilibrated
to
his
Love
.
This
necessity
of
a
parity
or
aequipondium
betwixt
Love
and
Providence
Divine
,
may
be
conveniently
exemplified
in
our selves
;
for
by
how
much
the
more
we
love
our
Friends
,
Wives
or
Children
,
by
so
much
the
more
carefull
and
provident
are
we
for
their
conservation
and
welfare
.
Again
,
our
own
Experience
is
both
argument
and
testimony
sufficient
,
that
the
perscrutation
of
the
mysteries
of
Nature
,
and
the
contemplation
of
sublime
and
celestial
objects
,
is
proper
only
to
man
;
no
other
Animal
being
constituted
in
a
capacity
to
rival
him
in
those
noble
operations
.
And
if
so
,
undoubtedly
he
must
violently
stisle
tho
conviction
of
his
experience
in
this
particular
,
who
dares
deny
,
that
those
heavenly
beauties
,
and
all
the
peices
of
Nature
beside
were
created
principally
for
the
use
of
man
,
insomuch
as
man
was
created
principally
to
declare
the
Glory
of
the
Creator
.
Ad
quid
enim
tantus
decor
universi
,
nisi
esset
homo
,
qui
consideraret
,
ips●que
perspecto
hymnum
Authori
caneret
?
T
is
an
Axiome
of
constant
Verity
,
that
Nature
makes
nothing
in
vain
;
and
this
rule
,
doubtless
,
she
learned
from
that
Wisdome
,
which
determineth
all
its
actions
to
certain
,
adequate
,
and
proper
Ends
:
now
we
must
grant
,
either
that
God
adorned
the
Universe
with
such
exquisite
pulchritude
,
and
admirable
imbellishment
of
Art
,
to
no
purpose
at
all
;
and
so
was
more
vain
and
improvident
then
his
instrument
,
Nature
:
or
else
,
that
he
conferred
that
elegancy
and
amiable
decorament
upon
it
,
to
this
end
,
that
the
curious
Cogitations
of
man
might
be
entertained
,
exercised
,
and
delighted
in
the
speculation
and
admiration
thereof
,
and
through
that
maze
of
pleasant
wonder
be
conducted
to
the
true
Elyzium
,
the
contemplation
of
the
Fountain
of
Pulchritude
,
and
entelechia
of
Excellencies
,
God
.
For
there
is
no
medium
between
these
two
Contraries
,
nor
any
hope
of
evading
the
rigour
of
this
Dilemma
,
upon
pretence
of
neutrality
:
since
God
had
no
other
end
,
wherefore
he
beautified
the
World
,
but
his
own
Glory
in
chief
,
and
the
excitement
of
the
Admiration
and
Magnificat
of
man
,
as
subservient
thereunto
;
nor
doth
the
World
contain
any
other
Nature
,
but
Man
,
that
is
qualified
with
Faculties
requisite
to
the
satisfaction
of
that
end
.
Quis
enim
aliquam
aliam
unquam
invenit
naturam
,
quae
aedificium
hoc
tantum
conspiciens
,
in
Architecti
sapientissimi
admirationem
perinde
rapiatur
?
We
well
know
,
that
Relatives
(
secundum
esse
)
positively
necessitate
the
existence
each
of
other
;
and
therefore
to
allow
(
what
cannot
be
disallowed
,
but
by
incurring
a
more
dangerous
absurdity
)
that
God
made
,
and
exhibited
the
Beauty
of
the
World
,
tanquam
admirandum
spectaculum
,
as
a
spectacle
that
cannot
but
excite
Admiration
in
the
speculator
;
and
yet
to
deny
that
he
provided
a
fit
and
respective
spectator
,
such
whose
Sense
should
transmit
the
idea
of
that
Pulchritude
to
the
judicature
of
a
higher
Faculty
,
and
that
again
be
thereby
impregnated
with
Admiration
(
which
is
nothing
but
our
Reasons
being
at
a
stand
at
the
novelty
or
excellence
of
an
object
occurring
to
our
sense
;
for
what
is
either
frequent
,
or
manifest
to
our
cognition
,
we
never
admire
:
and
that
's
the
cause
,
why
this
Affection
of
the
mind
as
it
is
the
first
of
Passions
,
so
it
is
the
only
one
that
wants
a
Contrary
,
as
the
unimitable
Des
Cartes
hath
discovered
to
us
,
in
lib.
de
passion
.
part
.
1.
articl
.
54.
)
is
not
only
an
impious
derogation
to
the
wisdome
of
God
,
but
also
a
manifest
Contradiction
to
our
own
reason
,
which
from
the
existence
of
the
Relatum
,
a
spectacle
,
immediately
concludes
the
necessary
existence
of
the
Correlatnm
,
a
spectator
.
And
that
this
Spectator
can
be
no
other
Animal
,
but
man
;
is
too
bright
a
truth
to
need
any
other
illustration
,
but
what
is
reflected
from
it self
.
To
which
Argument
,
of
the
Creators
adopting
man
to
be
his
Darling
and
intimate
Favorite
,
the
Logick
of
every
man
may
superadd
many
others
of
equivalent
importance
,
drawn
from
the
consideration
of
those
Praeeminences
and
Praerogatives
,
wherewith
his
Munificence
hath
bin
pleased
to
ennoble
his
nature
,
and
exalt
him
to
a
neerer
Cognation
or
Affinity
to
his
own
glorious
Essence
,
then
any
other
Creature
in
the
Universe
;
as
the
excellent
contexture
and
majestique
Figure
of
his
Body
;
the
semi-divine
Faculties
of
his
Soul
;
his
Monarchy
,
domination
,
or
royalty
over
all
other
sublunary
natures
,
Omnia
enim
sibi
submittit
,
dum
omnia
quae
in
mundo
sunt
,
vel
ad
usus
vitae
necessarios
refert
,
vel
ad
varia
genera
voluptatum
;
and
lastly
that
inestimable
propriety
,
the
Immortality
of
his
Soul
.
Now
to
direct
all
this
to
the
mark
;
since
God
hath
thus
proclaimed
Man
to
be
,
next
to
his
own
Glory
(
which
is
the
last
of
Ends
,
as
his
Will
is
the
first
of
Causes
)
the
grand
and
principal
scope
of
his
mighty
work
of
Creation
;
and
that
he
made
all
things
,
in
order
to
his
accommodation
and
well-being
in
this
life
,
and
allurement
,
nay
manuduction
or
conduct
to
immarcescible
beatitude
after
Death
:
and
since
his
Act
of
Providence
,
or
the
constant
Conservation
of
all
things
,
in
the
primitive
perfection
,
distinction
and
order
of
their
Natures
,
is
nothing
but
his
act
of
Creation
prolonged
,
or
spun
out
through
all
the
independent
Atoms
,
or
successive
particles
of
time
,
as
hath
bin
more
then
once
intimated
;
beyond
all
dispute
,
the
Product
must
be
the
same
with
our
Thesis
,
viz.
That
Man
is
the
object
of
Gods
special
Providence
,
and
by
consequence
,
that
all
occurrences
of
his
life
are
punctually
predetermined
,
ordered
,
and
brought
to
pass
by
the
same
.
As
every
man
brings
into
the
World
with
him
a
certain
Prolepticall
,
or
Anticipated
Cognition
of
a
Deity
,
or
First
Cause
First
Cause
,
or
Supreme
Nature
,
is
the
Fountain
from
whence
those
two
different
streams
of
Happiness
and
Misery
,
or
Good
and
Evil
,
the
former
by
Condonation
,
the
other
by
Permission
,
are
constantly
derived
:
and
upon
consequence
,
that
all
Occurrences
of
his
life
,
are
the
just
and
prudent
Designations
of
its
special
Providence
.
That
every
man
,
in
whom
the
Light
of
Nature
is
not
damp't
by
Fatuity
,
either
native
and
temperamental
,
or
casually
supervenient
,
hath
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
impress
of
an
especial
Providence
,
decreeing
and
disposing
all
events
,
that
have
,
do
,
or
shall
befall
him
;
is
manifest
from
hence
,
that
no
man
,
though
educated
in
the
wildest
ignorance
,
or
highest
barbarisme
imaginable
,
but
was
naturally
,
and
by
the
advisoes
of
his
intestine
Dictator
,
inclined
either
to
conceive
,
or
imbrace
some
kind
of
Religion
,
as
an
homage
or
fealty
due
from
him
to
that
Supreme
Power
,
in
whose
hands
he
apprehended
the
rains
of
Good
and
Evil
to
be
held
,
and
whose
favour
and
benigne
aspect
he
thought
procurable
,
and
anger
attoneable
by
the
seasonable
addresses
of
Invocation
and
Sacrifice
.
And
in
truth
,
to
him
,
whose
meditations
shall
sink
deep
enough
,
it
will
soon
appear
,
that
this
Anticipation
is
the
very
root
of
special
Providence
,
which
regulates
all
the
affaires
,
and
appoints
all
the
Contingencies
of
every
individual
mans
life
.
For
t
is
the
sense
of
our
own
Defects
,
Imperfections
,
and
Dependency
,
that
first
leads
us
to
the
knowledg
of
his
All
sufficiency
,
Perfections
,
and
Self-subsistence
;
the
apprehension
of
our
Necessities
,
is
the
school
wherein
we
first
learned
our
Orizons
,
and
the
hope
of
obtaining
Blessings
from
his
immense
Bounty
,
is
both
the
excitement
and
encouragement
of
our
Devotion
:
and
therefore
the
Devil
spake
profoundly
and
to
the
purpose
,
in
his
expostulation
with
God
concerning
the
cause
of
Iobs
integrity
,
Doth
Iob
serve
God
for
nought
?
This
being
duely
perpended
,
I
hope
I
shall
not
offend
Theology
,
if
I
affirme
,
that
since
to
love
God
aright
,
is
to
love
him
purely
and
solely
because
he
is
God
,
i.
e.
all
that
's
truely
Good
and
Amiable
;
t
is
impossible
for
the
soul
of
man
,
in
this
life
,
to
love
God
as
she
ought
to
doe
:
because
impossible
for
her
,
before
her
refinement
by
Glorification
,
so
to
cast
off
all
self-interest
,
as
to
love
him
without
reflexions
upon
her self
,
i.
e.
without
the
hopes
of
being
made
eternally
happy
by
that
love
.
If
this
reason
bear
not
out
my
paradox
,
I
dare
any
man
to
the
bar
of
Experience
,
and
boldly
appeal
to
the
Conscience
of
any
the
most
mortified
Christian
,
whether
in
his
most
pure
,
abstracted
,
and
holy
raptures
of
Divine
love
,
he
did
not
always
perceive
a
considerable
mixture
,
and
weighty
alloy
of
Ipseity
or
Selfness
.
That
the
Concession
of
an
Especial
Providence
in
the
Supreme
Being
,
whereby
he
constantly
moderateth
and
disposeth
the
operations
and
products
of
Second
Causes
for
the
induction
of
Good
on
the
heads
of
those
,
whose
Virtuous
inclinations
may
,
in
some
latitude
of
Worthyness
,
seem
to
prepare
and
qualify
them
for
the
gratefull
Acceptance
,
and
genuine
use
thereof
;
and
of
Evil
on
those
whose
Vitiosities
and
habitual
Depravities
seem
,
by
the
importunity
or
violence
of
demerit
,
to
extort
it
from
the
Iustice
of
his
Indignation
:
that
this
inbred
perswasion
,
I
say
,
is
the
spark
,
at
which
all
the
Tapors
of
Religion
were
first
kindled
,
the
very
Ethnicks
themselves
,
while
groping
in
the
Chaos
of
Idolatry
,
have
long
since
discovered
.
Witness
their
Magnificent
Temples
,
costly
Hecatombs
,
human
Holocausts
,
and
frequent
solemne
Invocations
;
all
which
kinds
of
addresses
they
generally
made
use
of
,
and
obliged
themselves
unto
,
as
the
only
hopefull
means
as
well
to
atone
the
displeasure
,
as
conciliate
the
favour
of
that
Power
,
in
whose
hands
they
conceived
the
book
of
Fate
to
be
kept
,
and
who
had
the
Gardianship
of
Administration
of
the
Fortunes
not
only
of
Cities
,
nations
,
and
families
,
but
even
of
every
individual
Person
.
Witness
also
,
that
Glorious
Pagan
,
Cicero
,
who
deriving
the
pedegree
of
Religion
,
fathers
it
immediately
upon
the
perswasion
of
an
Especial
Providence
,
(
1.
de
nat.
Deor.
)
in
these
words
;
Sunt
Philosophi
,
&
fuerunt
,
qui
omnino
nullam
habere
censerent
humanarum
rerum
procurationem
Deos.
Quorum
si
vera
est
sententia
,
quae
potest
esse
Pietas
?
quae
Religio
?
Haec
enim
omnia
purè
ac
castè
tribuenda
Deorum
numini
ita
sunt
,
si
animadvertuntur
ab
his
,
&
si
est
aliquid
à
Diis
immortalibus
hominum
generi
tributum
.
Sin
autem
Dii
neque
possunt
,
nec
volunt
nos
juvare
,
ncc
curant
omnino
,
nec
quid
agamus
animadvertant
,
nec
est
quod
ab
his
ad
hominum
vitam
permanare
possit
:
quid
est
,
quod
ullos
Diis
immortalibus
cultus
,
honores
,
preces
adhibeamus
?
In
specie
autem
sictae
simulationis
,
sicut
reliquae
virtutes
,
it
a
pietas
inesse
non
potest
,
cum
qua
simul
&
sanctitatem
,
&
religionem
rolli
necesse
est
.
Quibus
sublatis
,
perturbatio
vitae
sequitur
,
&
magna
confusio
.
That
no
man
ever
entred
upon
the
theatre
of
the
World
,
but
Herodotus
,
Diodorus
,
Strabo
,
Ptolome
,
Mela
,
Pliny
,
Solinus
,
Iustine
,
and
other
senior
Historiographers
;
read
we
Munster's
Cosmography
,
Ortelius
his
Theatrum
Orbis
,
the
Histories
of
Brasile
,
written
by
the
judicious
pens
of
Guilelm
.
Piso
,
the
Hollander
and
Physician
to
the
States
Fleet
,
of
Georg.
Marcgravus
the
German
,
and
Iohan.
de
Laet
of
Antwerp
;
and
in
our
Mother
tongue
,
Grimstones
Estates
and
Empires
,
Purchas
his
Pilgrimage
(
a
work
that
speaks
its
venerable
Compiler
,
to
have
bin
a
man
of
many
Languages
,
indefatigable
study
,
vast
readings
,
large
rhapsodies
,
and
strong
judgement
,
)
Hackluit's
Collection
of
English
Voyages
,
the
several
Descriptions
of
America
,
together
with
the
manners
of
its
various
Inhabitants
;
and
other
Works
of
the
Neotericks
(
in
all
which
we
find
not
only
the
Chorography
and
Topography
,
but
also
the
faithfull
Morography
of
all
the
known
parts
of
the
World
)
I
say
,
read
we
all
these
,
and
we
shall
find
them
unanimously
positive
in
this
point
,
That
there
is
no
Nation
but
hath
its
Religion
.
And
therefore
,
with
Arnobius
(
lib.
1.
contr.
Gent.
pag.
476.
)
I
am
bold
to
demand
of
the
whole
world
;
Quisquamne
est
hominum
,
qui
non
cum
istius
Principis
notione
,
diem
primae
nativitatis
intraverit
?
Cui
non
sit
ingenitum
,
imo
affixum
,
&
pene
in
genitalibus
matris
non
impressum
,
non
insitum
;
esse
Regem
ac
Dominum
cunctorum
,
quaecunque
sunt
,
Moderatorem
?
If
any
shall
pull
me
by
the
eare
,
and
here
object
out
of
Strabo
(
lib.
13.
pag.
382.
)
that
the
Calaici
,
a
rude
and
savage
people
Truth
,
Fables
become
Histories
,
and
strangers
may
beleive
that
we
Christians
are
the
most
absolute
Atheists
.
For
Caecilius
hath
reported
of
us
,
that
we
doe
&
templa
despicere
,
&
Deos
despuere
:
both
despise
the
temples
,
and
despite
the
Gods
;
as
Arnobius
(
lib.
8.
cont.
Gent.
pag.
748.
)
hath
informed
us
.
Nor
I
have
forgotten
,
that
the
two
fierce
Nations
,
the
Massagetae
and
Scythians
,
(
whose
rudeness
and
want
of
Civility
,
the
indiscretion
or
severity
of
some
hath
aggravated
into
an
Atheistical
Barbarisme
,
and
want
of
all
Religion
)
have
bin
stigmatiz'd
with
the
same
infamous
brand
;
and
therefore
to
anticipate
this
exception
,
I
refer
the
doubting
Reader
to
the
testimonies
of
Herodotus
and
Lucian
▪
the
former
(
lib.
4.
pag.
278.
&
279.
)
at
large
expunging
that
fabulous
aspersion
,
and
proving
them
strict
,
solemne
,
and
ceremonious
Votaries
to
all
the
Gods
of
Greece
:
the
latter
(
lib.
de
sacrificiis
.
p.
57.
)
deriding
them
for
their
superstition
,
nay
such
immoderate
and
frantique
zeal
,
towards
the
honour
of
their
principal
Deity
,
Diana
,
as
made
them
embrace
the
slames
,
and
offer
themselves
as
holocausts
unto
her
.
Moreover
,
as
this
inoppugnable
propensity
to
Religion
is
a
This
is
a
truth
confirmed
by
the
Experience
of
all
Ages
.
For
,
notwithstanding
the
insolent
pretences
,
and
blasphemous
Rhodomontadoes
of
many
miscreants
,
who
have
gloried
in
the
most
execrable
cognomen
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
studied
to
advance
their
names
to
the
highest
pinacle
of
Fame
,
by
being
accounted
men
of
such
absolute
and
fearless
Spirits
,
as
that
they
scorned
to
own
any
Being
superior
to
their
own
,
to
which
they
should
be
accountable
for
their
actions
:
yet
have
they
bin
compelled
(
so
violent
are
the
secret
touches
of
that
hand
,
which
converts
all
things
into
demostrations
of
his
own
Glory
)
either
by
the
scourge
of
some
sharp
calamity
,
or
the
rack
of
some
excruciating
disease
,
in
their
lives
,
to
recant
;
or
at
the
neer
approach
of
that
King
of
terrors
,
Death
,
to
confess
this
their
horrid
impiety
.
Thus
the
proud
and
Adamant-hearted
Pharaoh
,
who
deriding
Thus
Herod
Agrippa
,
who
,
in
the
morne
,
to
enhance
the
estimate
of
majesty
,
and
stroke
that
vertiginous
and
admiring
Herod
Agrippa
.
beast
,
the
multitude
,
had
arrayed
him
in
his
brightest
ornaments
of
State
,
thickly
imbrodered
with
plates
of
Oriental
Gold
,
and
studded
with
Diamonds
and
all
other
resplendent
Gemms
,
so
that
the
incident
Sun
beams
seemed
to
have
acquired
a
greater
lustre
by
reflexion
from
him
,
and
who
by
the
blast
of
popular
Euges
had
the
wings
of
his
Pride
fanned
up
to
so
sublime
a
pitch
,
that
he
lost
sight
of
his
own
Humanity
,
and
vainly
conceived
the
adulatory
Hyperbole
of
his
Auditors
to
be
but
their
just
acknowledgement
of
his
Divinity
:
being
wounded
by
the
invisible
sword
of
a
revenging
Angel
,
before
Sun
set
,
by
a
fatal
experiment
confuted
both
his
own
and
his
flatterers
blasphemy
,
and
with
the
hoarse
groans
of
a
tortured
wretch
,
cryed
out
;
En
ille
Ego
,
vestra
appellatione
Deus
,
vitam
relinquere
jubeor
;
fatali
necessitate
mendacium
vestrum
coarguente
:
&
quem
immortalem
salutastis
,
ad
mortem
rapior
.
Sed
ferenda
est
voluntas
coelestis
Numinis
.
(
Joseph
.
19.
Antiquit.
p.
565.
)
Thus
that
real
Lycaon
,
Antiochus
Epiphanes
,
who
had
not
only
denied
,
but
being
enraged
by
a
malitious
Phrensy
beyond
Antiochus
Epiphanes
.
that
of
Lucifer
newly
degraded
,
publickly
despited
and
reviled
the
Almighty
Patron
of
the
Jews
,
blasphemed
his
most
sacred
name
,
demolished
his
temples
,
profaned
his
consecrated
Utensils
,
violated
his
religious
institutions
,
and
persecuted
his
worshipers
with
all
the
most
bloody
cruelties
,
that
the
wit
of
an
exalted
malice
could
invent
,
or
inflict
:
being
put
upon
the
rack
of
a
sore
and
mortal
disease
(
which
some
have
conjectured
,
and
not
without
good
warrant
from
probability
,
to
have
bin
a
Cancer
in
his
bowells
,
introduced
mediately
by
Divine
Justice
,
immediately
●y
a
fix't
melancholy
generated
by
the
uncessant
stings
and
convulsions
of
his
guilty
Conscience
,
as
by
its
procatarctick
▪
Cause
,
)
and
despairing
of
any
case
or
cure
but
from
his
injured
enemy
,
God
;
he
sighes
out
his
Confession
.
The
sleep
is
gon
from
my
eyes
,
and
my
heart
faileth
for
very
Care
.
And
I
thought
with
my self
,
into
what
tribulation
am
I
come
,
and
how
great
a
sloud
of
misery
is
it
,
wherein
I
now
am
?
But
now
I
remember
the
evills
that
I
did
at
Jerusalem
,
and
that
I
took
all
the
vessels
of
Gold
and
Silver
that
were
therein
,
and
sent
to
destroy
the
inhabitants
without
a
Cause
.
I
perceive
therefore
,
that
for
this
cause
,
these
troubles
are
come
upon
me
&c.
It
is
meet
to
be
subject
unto
God
,
and
that
a
man
who
is
mortal
,
should
not
think
himself
equal
unto
God
through
pride
.
(
Maccab.
1.
chap.
6.
vers.
9
,
10
,
11.
)
Thus
the
Giant
Emperour
,
Maximinus
,
as
insatiate
a
Jews
,
novorum
suppliciorum
inventione
sese
insolenter
efferens
,
boasting
the
acuteness
of
his
wit
by
the
invention
of
new
ways
of
tortures
for
those
patient
martyrs
,
as
Eusebius
(
lib.
1.
de
vita
Constant
.
cap.
51.
)
hath
described
him
;
and
advancing
the
Roman
Eagle
in
desiance
of
those
who
fought
under
the
sanguine
standard
of
the
Cross
;
nay
so
infatuated
with
the
confidence
of
his
own
Greatness
and
personal
strength
,
that
he
entertained
a
conceit
,
that
Death
durst
not
adventure
to
encounter
him
,
for
feare
of
having
his
javelin
broke
about
his
own
crazy
skull
,
and
all
his
skeleton
of
bones
rattled
to
dust
,
as
Capitolinus
tell
us
:
notwithstanding
when
he
felt
himself
invaded
with
a
Verminous
Vlcer
,
or
Fistula
,
in
mediis
corporis
arcanis
,
which
did
letificum
foetorem
exhalare
,
ut
medicorum
aliqui
incredibilem
foetorem
ferre
non
valentes
,
occiderentur
,
evaporate
so
contagious
and
pestilential
a
stench
,
that
some
of
his
Physicians
,
not
able
to
endure
that
mephitis
or
steam
of
intense
corruption
,
fell
down
dead
;
and
understood
the
same
to
be
supplicium
Divinitus
illatum
,
ajudgement
sent
from
God
to
retaliate
upon
him
those
tortures
,
which
he
had
caused
in
the
bowells
and
secret
parts
of
many
innocents
;
then
did
his
flinty
heart
melt
within
him
,
and
tandem
sentire
coepit
,
quae
contra
pios
Dei
cultores
impiè
gesserat
,
&
haec
se
propter
insaniam
contra
Christum
praesumptam
,
merito
&
ultionis
vice
,
perpeti
confessus
est
,
and
in
the
midst
of
these
confessions
of
his
own
Guilt
,
and
Gods
justice
,
breathed
out
his
execrable
soul
from
a
gangrenous
and
loathsome
body
.
(
Eusebius
,
lib.
8.
Histor.
Eccles.
cap.
17.
)
Thus
also
that
notorious
Apostate
,
Julian
,
who
had
not
only
renounced
the
faith
of
Christ
,
but
proclaimed
open
and
implacable
Julian
Apostata
.
hostility
against
him
,
and
to
quench
the
thirst
of
his
diabolical
malice
,
drank
whole
Tuns
of
the
pretious
blood
of
his
Members
;
being
defeated
and
mortally
wounded
in
a
battaile
fought
against
the
Persians
:
he
instantly
learned
of
his
awaked
Conscience
,
that
the
Cause
of
his
present
overthrow
was
his
former
impiety
,
and
rightly
ascribing
the
Victory
to
the
revenging
finger
of
that
God
,
whose
Divinity
he
had
abjured
,
rather
then
to
the
arme
of
flesh
,
he
threw
up
his
blood
into
the
aer
,
and
together
with
his
black
Soul
,
gasped
out
this
desperate
ejaculation
;
Vicisti
Galilaee
,
vicisti
!
Thou
hast
overcome
me
,
oh
!
thou
Jesus
of
Galile
,
thou
hast
overcome
me
:
simul
confessus
&
victoriam
,
&
blasphemiam
,
at
once
confessing
both
Christs
conquest
and
his
own
detestable
blasphemy
;
as
Theodoret
(
lib.
3.
Histor.
Eccles.
cap.
20.
)
hath
descanted
upon
those
his
last
(
but
truest
)
words
.
And
thus
also
Tullus
Hostilius
(
a
Cognomen
exactly
accommodated
Tullus
Hostilius
.
to
his
fierce
nature
,
)
immediate
successor
to
Numa
Pompilius
in
his
throne
,
though
not
in
his
mansuete
and
pious
inclinations
;
being
a
man
of
so
rough
and
martial
a
temper
,
that
he
held
Religion
to
be
but
a
kind
of
Emollient
Cataplasme
,
prescribed
by
State
Policy
to
soften
and
emasculate
the
minds
of
men
,
as
Plutarch
(
in
vita
Numae
pag.
158.
)
hath
noted
of
him
;
and
thereupon
in
his
prosperity
neither
acknowledging
,
nor
sacrificing
unto
any
Deity
,
but
his
Ferreus
Acinaces
,
or
old
sword
:
when
cast
upon
the
thorny
bed
of
sickness
,
he
soon
discovered
,
retracted
,
and
renounced
his
Atheisme
.
(
which
remarkable
mutation
of
his
judgement
,
Livie
(
lib.
1.
pag.
12.
)
hath
both
amply
and
elegantly
described
thus
,
Adeo
fracti
simul
cum
corpore
sunt
spiritus
illi
seroces
,
ut
qui
nihil
antea
ratus
esset
minus
regium
,
quam
sacris
dedere
animum
;
repente
omnibus
magnis
parvisque
superstitionibus
obnoxius
degeret
,
religionibusque
populum
impleret
.
I
sayd
Mutation
of
his
judgement
,
not
Rectification
;
nor
can
I
properly
allow
him
so
much
:
since
he
that
runs
from
one
extreme
of
Atheisme
to
the
other
of
Polytheisme
,
shall
find
himself
in
the
same
point
of
Error
,
from
whence
he
set
forth
.
For
to
beleive
,
that
there
are
more
Gods
then
one
,
in
strictness
of
truth
is
to
beleive
there
is
none
at
all
;
Vnity
being
the
essential
and
inseparable
Attribute
of
the
Deity
.
And
therefore
we
may
allow
him
to
have
bin
superstitious
,
but
never
truely
religious
.
Nor
did
the
Judge
of
all
hearts
accept
of
this
Change
for
a
Conversion
;
for
the
records
both
of
Livy
and
Eutropius
concur
in
this
;
Fulmine
ictus
,
cum
tota
domo
sua
,
conflagravit
:
he
,
his
house
,
and
family
were
consumed
by
Lightning
.
A
punishment
so
proportionate
to
the
rules
of
Divine
Justice
,
that
we
may
therein
give
a
faire
conjecture
of
his
guilt
:
and
that
which
all
Atheists
have
stood
convulst
at
.
Hi
sunt
,
qui
trepidant
,
&
ad
omnia
fulgura
pallent
,
Cum
tonat
,
exanimes
,
primo
quoque
murmure
coeli
.
Iuvenal
.
Satyr.
13.
Such
Villains
quake
at
Thunder
,
and
each
flash
Of
Lightning
doth
their
Souls
with
Terror
quash
.
A
like
example
of
the
impossibility
of
extinguishing
this
spark
of
Religion
,
which
the
Creator
hath
kindled
in
the
breast
of
Bion
Borysthenites
.
every
man
,
doth
Diogenes
Laertius
afford
us
(
in
vit.
Bionis
)
in
the
recantation
of
Bion
of
Borysthenes
.
Who
continuing
(
or
rather
only
pretending
to
continue
)
in
profest
Atheisme
,
till
he
was
arrested
by
sickness
,
that
rough
Serjeant
of
Death
,
and
then
affrighed
into
an
acknowledgement
of
that
truth
,
he
had
so
long
stisled
:
inductus
est
poenitentiam
agere
super
iis
,
quae
peccarat
in
Doum
,
was
induced
to
become
a
penitentiary
for
those
offences
he
had
prepetrated
against
the
sacred
majesty
of
God
.
To
conclude
therefore
;
as
Lucilius
sayd
of
Homer
,
Nemo
qui
culpat
Homerum
,
perpetuo
culpat
;
so
may
we
more
truely
say
of
God
,
Nemo
qui
Deum
negat
,
perpetuo
negat
,
no
man
who
denys
God
,
doth
constantly
deny
him
.
For
all
men
have
confuted
,
disavowed
,
or
repented
that
impiety
at
or
before
their
death
,
which
they
seemed
with
so
much
impudence
and
pride
,
to
cherish
in
their
lives
.
This
the
sweet-tongued
Tertullian
(
Apolog.
cap.
17.
)
profoundly
observed
,
when
he
distilled
the
quintessence
or
spirit
of
all
we
have
sayd
,
concerning
this
assertion
,
into
this
short
sentence
:
Anima
,
licet
carcere
corporis
pressa
,
licet
institutionibus
pravis
circumscripta
,
licet
libidinibus
&
concupiscentiis
evigorata
,
licet
falsis
Diis
exancillata
,
cum
tamen
resipiscit
,
ut
ex
crapula
,
ut
ex
somno
,
ut
ex
aliqua
valetudine
,
&
sanitatem
suam
patitur
,
Deum
nominat
.
I
shall
not
gainsay
,
but
that
t
is
possible
(
I
am
sorry
,
I
might
Lactantius
(
lib.
2.
cap.
1.
)
most
solidly
,
tum
maxime
Deus
ex
hominum
memoria
elabitur
,
cum
benesiciis
ejus
fruentes
honorem
dare
Divinae
indulgentiae
deberent
,
men
are
then
most
prone
to
forget
God
,
when
being
sated
with
the
accumulations
of
his
immense
bounty
,
they
have
the
greatest
reason
to
remember
him
:
yet
I
shall
confidently
affirme
,
that
the
least
gust
of
Affliction
,
in
the
winter
of
Adversity
,
soon
blows
that
dust
off
again
,
and
renders
the
Characters
faire
and
legible
to
the
first
reflexive
or
inward
glance
of
the
soul
.
Si
qua
enim
necessitas
gravis
presserit
,
tum
demum
recordantur
;
si
belli
terror
infremuerit
,
si
alimenta
frugibus
longa
siccitas
denegaverit
,
si
saeva
tempestas
,
si
grando
ingruerit
:
ad
Deum
protinus
confugiunt
,
à
Deo
petitur
auxilium
,
Deus
,
ut
subveniat
,
oratur
;
si
quis
in
mari
vento
saeviente
jactatur
,
hunc
invocat
;
si
quis
aliqua
vi
afflictatur
,
hunc
protinus
implorat
,
&c.
as
the
same
Lactantius
.
Now
to
abstract
all
this
to
a
smaller
bulk
,
such
as
may
be
no
barbarous
education
may
for
a
while
retard
,
or
the
rankness
of
those
Weeds
of
Sensuality
,
the
Honours
and
Delights
of
this
World
,
conceal
the
germination
of
it
:
yet
will
it
,
at
some
time
or
other
,
early
or
late
,
and
always
in
the
Winter
of
Calamity
,
shoot
up
and
bud
forth
into
an
absolute
Demonstration
of
the
dependence
of
our
Happiness
and
Misery
on
the
Will
of
the
Supreme
Being
:
and
if
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
full
Perswasion
of
an
Especial
Providence
,
as
a
relative
Attribute
of
the
Supreme
Being
,
whereby
all
the
various
Occurrences
of
every
individual
mans
life
are
predetermined
and
disposed
,
bee
the
Seed
from
whence
this
Plant
of
Religion
hath
its
root
;
both
which
Propositions
we
conceive
sufficiently
proved
:
then
doe
not
I
see
,
how
the
subtilest
Wit
can
evade
the
rigour
of
the
Inference
,
or
Conclusion
,
viz.
That
all
the
affaires
of
man
are
regulated
by
the
Special
Providence
of
God
.
SECT.
III.
THus
far
have
we
Demostrated
the
Necessity
of
Gods
Special
As
for
the
First
,
Deum
neque
ira
,
neque
gratia
tangi
;
this
may
without
much
difficulty
be
dejected
,
by
answering
,
that
it
can
no
way
infringe
the
Immutability
or
constant
Sameness
of
the
Divine
Nature
,
to
affirme
it
to
be
capable
of
Anger
and
Placability
:
provided
that
we
understand
neither
of
these
as
a
Passion
,
but
(
as
the
Schoolemen
precisely
speak
)
in
effectu
exequutionem
,
potius
quàm
in
Affectu
perturbationem
,
rather
an
execution
in
Effect
,
then
a
Perturbation
in
Affect
.
As
for
Anger
;
if
a
Wise-man
can
so
conserve
the
serenity
and
tranquillity
of
his
mind
,
as
to
chastise
or
severely
punish
his
disobedient
servant
,
without
any
passion
or
internal
commotion
at
all
:
't
is
very
hard
,
if
God
,
the
Fountain
of
Wisdome
,
cannot
be
admitted
to
conserve
the
constant
and
immutable
peace
or
calme
of
his
Beatitude
,
when
he
punisheth
the
improbous
actions
of
men
.
For
Justice
is
a
virtue
,
which
to
speak
strictly
,
cannot
frown
,
which
abhor's
the
society
of
a
Passion
,
and
only
actuates
the
mind
into
a
noble
and
commendable
Zeal
,
not
an
illiberall
or
rough
Perturbation
.
And
upon
the
consideration
of
this
was
it
,
that
the
first
Preservers
of
Equity
,
knowing
it
not
to
be
impossible
for
the
breast
of
a
Magistrate
to
be
inflamed
,
beyond
this
moderate
heat
,
into
an
excess
of
Indignation
against
a
Malefactor
;
therefore
wisely
provided
,
that
the
Judge
should
square
his
Sentence
by
the
direct
and
impartial
rule
of
the
Law
;
which
some
Civilians
have
therefore
wittily
defined
to
be
Ira
sedata
,
Anger
without
Choler
,
Indignation
refracted
,
or
the
sword
of
Vengeance
put
in
the
hand
of
Mercy
.
As
for
the
Contrary
to
Anger
,
viz.
Grace
,
or
Placability
;
why
this
also
may
not
be
adscribed
to
God
,
as
fully
consistent
to
the
Eternal
plenitude
and
immu
tability
of
the
Divine
Beatitude
,
I
cannot
understand
:
provided
that
we
accept
it
absque
gestiente
laetitia
,
and
as
an
effect
infinitely
remote
from
that
kind
of
Passionate
Joy
,
which
tickles
the
heart
of
man
into
a
suddain
paroxysme
of
delight
,
upon
the
apprehension
of
a
gratefull
and
pleasing
Object
,
either
in
the
anticipation
of
Hope
,
or
actual
fruition
.
The
Reason
is
the
immense
Goodness
of
his
Nature
,
which
being
in
perpetual
Effusion
,
without
possibility
of
exhaustion
,
or
an
Ocean
that
replenisheth
all
things
with
Amability
,
yet
suffers
no
diminution
of
its
own
fulness
;
doth
more
then
incline
him
to
be
pleased
with
,
or
accept
of
as
gratefull
,
that
in
man
,
which
is
originally
but
an
Extract
of
his
own
Delightfulness
,
or
himself
gratefully
returned
to
himself
by
reflexion
from
us
.
This
the
Schoolemen
most
judiciously
pondered
,
when
they
establisht
as
Canonical
,
Deum
exercere
gratiam
,
ea
naturae
sinceritate
,
qua
Bonus
est
.
Nor
are
we
to
deny
this
Placency
or
Delight
to
God
,
since
it
is
so
far
from
infringing
this
constant
and
equall
tenor
of
his
essential
Felicity
,
that
in
some
sort
it
mainly
conduceth
to
the
Conservation
thereof
;
insomuch
as
to
be
uncessantly
exercised
in
a
liberal
Benefaction
to
other
Natures
,
is
to
doe
what
is
most
consentaneous
and
genuine
to
the
swindge
or
Verticity
of
his
own
:
and
so
to
do
,
all
men
,
doubtless
,
will
allow
to
be
the
highest
and
most
permanent
Delight
in
the
World
.
Nor
is
it
a
legal
process
in
the
common
Pleas
of
Reason
,
to
argue
thus
;
God
hath
left
us
to
act
our
own
parts
,
in
the
world
,
therefore
he
takes
no
farther
care
of
us
,
and
therefore
all
the
Occurrences
of
our
lives
are
either
the
necessary
subsequents
,
or
collaterall
Adjuncts
of
our
own
either
natural
,
or
moral
Actions
:
for
though
it
be
most
true
,
that
he
hath
endowed
us
with
an
absolute
Freedom
of
our
Wills
(
an
evidence
of
his
exceeding
Grace
and
Benignity
,
)
and
that
,
indeed
,
which
supports
the
necessity
of
our
Rationality
;
for
if
our
Wills
were
subject
to
compulsion
,
undoubtedly
we
should
have
little
or
no
use
at
all
of
our
Reason
,
since
then
our
Objects
would
be
both
judged
of
and
elected
to
our
hands
)
and
so
permitted
us
the
enjoyment
of
our
own
intire
liberty
:
yet
hath
he
,
out
of
a
compassionate
prenotion
of
the
Deceptibility
of
our
judgement
,
prescribed
us
rules
,
whereby
our
Vnderstanding
may
be
directed
in
the
selection
of
Good
,
and
devitation
of
evill
.
To
speak
more
expresly
;
he
hath
set
on
our
right
hand
real
and
true
Good
,
on
our
left
only
specious
and
apparent
:
the
Election
of
either
is
dependent
on
our
Will
,
our
Will
is
guided
by
our
Iudgement
,
and
our
Iudgement
is
the
Determination
or
resolve
of
our
Intellect
(
for
,
without
dispute
,
though
common
Physiology
hath
founded
this
Liberty
on
the
indifferency
of
the
Will
;
yet
is
it
radicated
in
the
indifferency
of
the
Intellect
,
or
Cognoscent
Faculty
,
primarily
,
and
in
the
Will
only
secondarily
,
insomuch
as
that
ever
follows
the
manuduction
of
the
Intellect
,
)
but
yet
that
he
might
in
a
manner
direct
us
in
our
choyce
,
he
hath
annexed
Happiness
as
a
reward
to
invite
us
to
the
one
,
and
Misery
as
a
punishment
to
deter
us
from
the
other
:
and
therefore
t
is
manifest
,
that
God
wills
the
felicity
of
all
men
,
more
then
themselves
can
desire
it
.
And
hence
comes
it
to
be
a
truth
,
that
on
one
side
Fortune
(
respectu
nostri
)
frequently
puts
in
for
a
share
in
the
playing
of
our
Cards
;
but
yet
still
the
Special
Providence
of
God
supervises
her
hand
,
and
manageth
the
whole
game
:
and
on
the
other
,
that
our
own
Prudence
doth
many
times
conduce
to
our
winning
of
the
stake
;
but
yet
still
't
was
the
Goodness
of
God
that
gave
us
that
Prudence
,
and
takes
great
delight
to
see
us
use
it
,
as
we
ought
to
do
,
to
our
own
advantage
.
Doth
he
so
,
sayth
the
Atheist
,
how
comes
it
about
then
,
that
That
the
most
indulgent
Father
doth
not
always
condescend
to
the
importunate
desires
of
his
child
:
that
as
well
Pious
,
as
Impious
men
may
be
included
in
the
same
ship
,
that
's
banded
up
and
down
by
the
wanton
Billows
of
the
Sea
;
that
the
Good
may
be
lost
,
and
the
Bad
escape
the
fury
of
the
tempest
:
and
all
this
consist
both
with
the
Goodness
and
righteous
Providence
of
God
.
The
Reason
in
brief
(
for
the
full
solution
of
this
Parallaxis
of
Iustice
doth
more
properly
belong
to
our
refutation
of
the
last
Objection
,
concerning
the
apparent
Prosperity
of
the
Vitious
,
and
the
calamitous
condition
of
the
Virtuous
,
in
this
life
)
is
this
;
God
in
his
Wisdome
knows
our
real
necessities
,
and
understands
what
's
most
convenient
for
us
.
This
the
acute
Satyrist
handsomly
expresseth
thus
;
—
Si
Consilium
vis
,
Iuven.
Sat.
10.
Permittes
ipsis
expendere
Numinibus
,
quid
Conveniat
nobis
rebusque
sit
utile
nostris
:
Nam
pro
jucundis
aptissima
quaeque
dabunt
Dii
.
Carior
est
illis
Homo
,
quàm
sibi
.
Nos
animorum
Impulsu
,
&
magna
,
caecaque
cupidine
ducti
Conjugium
petimus
,
partumque
Vxoris
,
at
illi
Norunt
qui
Pueri
,
qualisque
futura
sit
Vxor
.
&c.
Would'st
be
advis'd
to
choose
the
best
?
refer
That
choyce
unto
the
Gods
,
who
cannot
err
.
For
better
then
our selves
our
wants
they
know
:
And
will
true
joys
,
for
false
delights
,
bestow
.
Their
love
to
us
transcends
our
own
By
blind
Affections
spur'd
,
and
fury
of
the
mind
,
We
Wife
and
Sons
desire
;
the
Gods
above
Know
what
that
Wife
,
and
how
those
Sons
will
prove
.
As
for
the
second
Rock
,
Cur
si
Deus
omnia
hominum
caussa
The
Creator
,
having
formed
the
machine
of
mans
body
into
a
Figure
fit
to
receive
the
majestick
charagme
of
Divinity
,
as
the
last
act
of
his
hand
,
and
the
accompletion
of
his
most
exquisite
Artifice
,
breathed
into
him
a
Wise
,
intelligent
,
or
cognoscent
Soul
;
that
by
the
transcendent
operations
thereof
,
man
might
justly
intitle
himself
to
the
Empire
of
the
Creatures
,
subjugate
them
to
the
dominion
of
his
unconfined
Will
,
and
accommodate
all
things
either
to
the
reliefe
of
his
Necessities
,
or
the
promotion
of
his
Delights
.
This
done
,
he
set
before
him
Good
and
Evill
;
and
this
upon
the
highest
reason
:
because
he
had
endowed
him
with
Sapience
,
whose
basis
is
founded
in
the
actual
discernement
of
those
two
Contraries
For
no
man
can
make
an
election
of
the
Better
,
and
know
what
's
really
Good
,
unless
at
the
same
time
he
know
also
what
's
really
Evill
,
and
how
to
reject
and
avoyd
the
Worse
.
Those
two
objects
,
though
absolute
Contraries
,
are
yet
perfect
Relatives
;
though
irreconcileable
Enemies
,
are
yet
cosubsistent
Twins
,
and
live
so
connexed
hand
in
hand
,
that
the
ablation
of
the
one
necessitates
the
ablation
of
the
other
.
Good
and
Evill
therefore
being
thus
blended
together
,
and
in
this
miscellany
proposed
to
man
;
then
begins
that
Criterion
,
Wisdome
to
exercise
its
Faculties
,
display
its
discretive
energy
,
and
immediately
exploring
the
difference
,
affects
the
Good
for
Vtility
,
but
rejects
the
Evill
for
Safety
.
As
therefore
there
are
innumerable
Goods
offered
to
the
judgement
of
man
,
which
he
may
with
happiness
enjoy
;
so
also
are
there
as
many
Evills
,
which
he
may
with
caution
abhor
.
For
if
there
were
nothing
evill
,
nothing
dangerous
,
in
short
,
nothing
hurtfull
to
man
;
pray
,
what
stead
could
his
Reason
stand
him
in
?
And
hence
is
it
manifest
,
that
whoever
strikes
at
the
necessity
of
Evill
,
at
the
same
time
cuts
off
the
necessity
of
Wisdome
,
and
downright
adnulls
the
use
of
the
Intellect
:
since
if
God
had
created
nothing
that
might
prove
noxious
to
man
,
to
what
purpose
would
his
Cogitation
,
Intellect
,
Science
and
Reason
have
served
?
For
then
to
what
object
soever
he
had
extended
his
hand
,
though
at
adventure
;
yet
would
that
have
bin
by
nature
fit
and
commodious
for
him
.
To
illustrate
this
by
a
familiar
,
yet
in
all
points
respondent
rational
judgement
,
but
pursue
the
inclination
of
their
Sensual
Appetite
:
yet
can
they
not
choose
amiss
,
all
things
good
and
gratefull
being
praeelected
to
their
hands
.
And
if
so
,
of
what
disadvantage
is
their
Ignorance
,
or
of
what
advantage
could
their
Intelligence
,
were
they
arrived
at
so
much
maturity
,
be
unto
them
?
Truely
,
none
at
all
;
for
as
they
could
know
no
want
of
the
one
,
so
could
they
receive
no
damage
by
the
continuation
of
the
other
.
But
if
among
those
many
pleasant
and
nutritive
dishes
the
master
should
mingle
as
many
either
bitter
and
distastfull
,
or
poysonous
;
then
doubtless
must
the
greedy
Wretches
be
deceived
through
their
ignorance
of
Good
and
Evill
,
unless
Wisdome
step
in
to
their
protection
,
and
informe
them
what
is
safe
,
and
what
destructive
,
and
so
direct
them
in
the
Delection
of
the
one
and
Refusall
of
the
other
.
Now
clearly
the
Case
is
the
same
,
in
all
particulars
,
twixt
God
and
Man
,
as
to
the
point
of
Good
and
Evill
:
and
therefore
we
may
conclude
,
with
Lactantius
;
Propter
mala
opus
nobis
esse
sapientia
,
quae
nisi
fuissent
proposita
,
rationale
Animal
non
essemus
:
had
there
bin
no
evill
for
man
to
avoyd
,
he
never
had
bin
endowed
with
a
rational
Soul
.
The
last
,
and
greatest
Rock
,
upon
whose
shelves
Myriads
This
,
I
confess
,
to
the
first
and
supersicial
survey
of
my
meditations
,
appeared
montainous
and
flinty
,
and
such
as
might
require
both
a
larger
Current
of
acuteness
to
dissolve
it
,
then
what
runs
in
the
shallow
chanel
of
my
braines
;
and
a
greater
strength
of
Argument
to
dislodge
and
crane
it
up
piece
aster
piece
,
then
the
lax
and
feeble
nerves
of
my
Reason
could
afford
:
but
to
my
second
and
penetrating
thoughts
,
it
discovered
it self
to
be
,
like
those
objects
we
look
upon
through
the
magnifying
glass
of
Fear
,
great
only
at
a
distance
,
and
devoyd
of
all
Solidity
,
nay
in
reality
no
more
then
a
heap
of
mud
heaved
up
by
the
back
of
that
subterraneous
Mole
,
the
Devil
.
For
though
Experience
assures
us
,
that
this
field
of
the
World
hath
a
strange
and
preposterous
soyle
,
wherein
Weeds
most
commonly
prosper
,
and
usefull
Plants
wither
:
yet
a
profound
scrutiny
into
the
business
,
shall
soon
detect
,
that
there
is
an
admirable
Providence
in
the
distribution
of
Good
and
Evill
,
or
Prosperity
and
Adversity
.
First
therefore
,
let
us
seriously
examine
the
inside
of
those
Good
things
,
that
are
showred
down
on
the
laps
of
Evill
men
,
and
make
their
tides
of
Fortune
high
and
smooth
;
while
the
streams
of
Good
mens
lives
seem
to
run
low
,
sink
down
to
the
lowest
ebbs
,
and
are
constantly
ruffled
by
the
contrary
gusts
of
Afflictions
.
Certain
it
is
,
that
nothing
can
be
affirmed
to
be
really
Good
,
but
only
Virtue
,
or
at
least
that
,
which
being
contempered
,
impregnated
and
qualifyed
by
Virtue
,
doth
positively
conduce
to
our
Well-being
:
and
as
certain
it
is
,
that
Evill
men
want
this
Vniversal
Ferment
,
or
Elixir
,
Virtue
,
which
only
hath
a
power
to
convert
all
things
into
Good
;
and
therefore
cannot
they
either
receive
,
or
use
those
things
called
the
Goods
of
Fortune
,
with
that
temper
and
moderation
of
mind
,
which
is
requisite
to
the
perfect
assimilation
of
them
into
their
well-being
;
and
upon
consequence
,
those
abused
Goods
instantly
alter
their
Property
,
and
degenerate
into
Evils
,
Vice
,
like
a
depraved
stomach
,
having
a
power
to
corrupt
the
best
things
into
the
worst
.
And
this
the
reason
is
,
why
those
Blessings
,
which
the
bounty
of
Providence
hath
ordained
for
our
refreshment
and
consolation
in
this
tedious
pilgrimage
on
earth
,
and
furtherances
or
contributions
towards
our
easier
purchase
of
immarcescible
Felicity
in
heaven
,
when
Death
shall
have
evacuated
our
Faith
;
such
as
Vigor
,
health
,
and
beauty
of
Body
,
ingenuity
of
disposition
,
longevity
,
multitude
of
Friends
,
equality
in
marriage
,
fertility
of
issue
,
education
in
civility
and
learning
,
science
,
wealth
,
nobility
of
blood
,
absoluteness
in
power
and
government
,
&c.
when
they
come
into
the
polluting
hands
of
Vitious
men
,
they
instantly
suffer
a
total
castration
of
their
Goodness
,
a
depravation
of
their
benignity
,
and
putrify
into
perfect
Curses
:
the
possession
of
them
raising
uncessant
tempests
and
distracting
storms
of
Passions
in
the
obnubilated
region
of
their
minds
;
nor
permitting
that
comfortable
sun
of
true
Content
to
shine
clearly
forth
,
and
make
one
faire
day
,
during
their
whole
lives
.
For
though
the
Mole-eyed
multitude
,
whose
sight
is
always
terminated
in
the
gawdy
outsight
,
admire
even
to
envy
the
lustre
of
splendid
Vice
,
cry
up
the
happiness
of
wealth
,
and
beleive
that
the
Rich
man
,
though
nere
so
unjust
and
sinfull
,
doth
every
moment
surfeit
with
variety
of
Delights
:
yet
if
his
Conscience
were
strictly
examined
,
t
would
soon
confess
,
that
all
his
luxurious
Viands
are
but
Pils
of
Coloqyntida
nearly
gilded
,
or
Apples
of
Sodom
,
whose
Vermilian
rind
doth
emulate
the
blushes
of
Aurora
,
but
are
within
nothing
but
sulphureous
dust
;
that
his
magnificent
Buildings
are
but
a
more
strong
and
spatious
Prison
;
his
numerous
Attendants
,
but
so
many
plummets
superadded
to
that
oppressing
weight
of
cares
,
which
keeps
his
mind
in
the
perpetual
motion
of
inquietude
;
his
troop
of
Adulators
,
but
a
swarme
of
hungry
Fleas
that
molest
him
by
sucking
,
or
a
nest
of
Tarantula's
,
whose
titillations
prove
venenate
and
poyson
his
sobriety
into
a
phrensy
of
deadly
jollity
;
that
his
bed
of
down
growes
every
night
more
full
of
thorns
;
that
his
baggs
of
treasure
,
like
the
massy
statue
of
Jupiter
on
the
Asse's
back
,
oppress
and
gall
him
;
in
short
,
that
he
never
tasted
any
one
sincere
and
limpid
drop
of
pleasure
in
his
life
.
And
this
one
truth
brancheth
it self
into
the
manifestation
of
two
others
;
First
,
that
those
golden
showers
which
Providence
raineth
into
the
bosomes
of
Vitious
men
,
are
no
more
then
Bona
fucata
,
real
Evils
couched
under
the
specious
hatchment
of
apparent
Goods
;
fruit
whose
Cortex
is
sweet
and
beautifull
,
but
Kernels
full
of
amaritude
and
loathsom
venom
;
and
all
the
magnified
presents
of
Fortune
,
like
Pandora's
Box
,
have
glorious
outsides
,
but
contain
millions
of
infections
and
pestilential
Evils
.
Secondly
,
that
the
Possessors
of
them
,
by
reason
of
the
exorbitances
,
and
habitual
depravities
of
their
minds
,
seem
uncapable
and
therefore
,
in
the
judgement
of
the
Supreme
Wisdome
,
absolutely
unworthy
of
more
solid
and
substantial
Goods
;
Providence
dealing
with
these
,
as
a
Wise
General
with
Cowards
,
who
are
assigned
to
the
sordid
offices
of
common
Sutlers
,
and
Baggage-Carriers
,
while
the
generous
and
heroical
are
appointed
to
Arms
,
difficulties
,
and
encounters
.
Cum
videris
bonos
acceptosque
Diis
viros
,
laborare
,
sudare
,
per
arduum
ascendere
;
malos
autem
lascivientes
&
voluptatibus
fluere
:
Cogita
,
filiorum
nos
modestia
delectari
,
Vernularum
licentia
;
illos
disciplina
tristiori
cotineri
,
horum
ali
audaciam
.
Idem
tibi
de
Deo
liqueat
,
bonuno
virum
in
deliciis
non
habet
;
experitur
,
indurat
,
sibi
illum
praeparat
.
Seneca
(
de
Providentia
.
)
Nay
,
more
then
all
this
,
should
we
grant
that
the
Cornu
Copia
,
or
affluence
of
the
Goods
of
Fortune
makes
one
step
,
or
gradation
in
the
ascent
to
the
Palace
of
Temporal
Happiness
:
yet
can
we
not
infer
,
that
Vitious
men
are
therefore
neerer
to
the
top
,
then
those
indigent
and
tatterd
Lazarusse's
,
that
ly
groveling
below
,
because
they
are
mounted
thereon
;
since
,
as
Iamblicus
(
in
Protrept
.
)
hath
most
prudently
observed
,
Malice
ever
drinks
the
greatest
part
of
her
own
poyson
;
since
the
continually
excruciating
torture
,
resulting
from
the
sense
of
their
own
impiety
,
ten
times
more
dejects
them
,
towards
the
abyss
of
misery
,
then
the
fruition
of
those
goods
can
advance
them
;
since
that
sharpbeaked
Vultur
,
an
Evil
Conscience
,
never
ceaseth
day
nor
night
to
dilacerate
their
hearts
,
but
racks
them
into
a
most
severe
condemnation
of
themselves
,
which
doubtless
is
the
keenest
arrow
in
the
quiver
of
Divine
Revenge
,
and
that
affliction
which
best
defines
the
terrible
essence
of
Hell
.
To
all
which
we
may
justly
superadd
this
,
that
the
brightest
and
longest
days
of
Fortune
have
ever
closed
in
the
blackest
and
most
tragical
nights
of
Sorrow
;
that
the
Plays
of
Libertines
have
always
proved
Come-tragedies
,
and
their
pompous
Masks
finished
in
dismal
Catastrophes
;
nor
can
the
records
of
the
whole
world
produce
one
Example
of
Sinfull
Greatness
,
that
hath
not
,
either
before
,
or
at
his
eternal
Adieu
,
by
woefull
experiment
manifested
the
truth
of
this
maxime
;
That
none
can
ever
arrive
at
the
Elizium
of
true
Felicity
,
who
constantly
pursue
it
through
the
gardens
of
Sensuality
:
that
the
Rose
of
happiness
grows
on
the
prickly
stem
of
Virtue
:
and
that
the
just
discharge
of
our
duties
to
God
and
Man
,
in
all
things
,
to
the
utmost
of
our
abilities
,
is
the
only
means
of
acquiring
that
Philosophers
stone
,
Content
,
the
only
Summum
Bonum
in
nature
.
Lastly
,
as
to
that
seeming
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
the
hand
of
Gods
Bounty
is
observed
to
be
extended
early
and
long
on
the
heads
Of
themselves
;
God
,
in
order
to
the
manifestation
of
his
infinite
Goodness
,
therefore
conferr's
a
plentifull
portion
of
his
benefits
upon
them
,
that
by
the
blandishments
of
their
sense
he
might
allure
them
to
a
desire
of
those
delights
,
whose
pleasantness
consists
in
this
,
that
they
infinitely
transcend
the
apprehension
of
Sense
;
and
that
the
fragrant
odor
of
his
temporal
Mercies
might
attract
their
minds
to
the
affectation
of
Virtue
,
and
thence
lead
their
thoughts
on
to
a
gratefull
and
reverentiall
Contemplation
of
him
,
that
both
made
them
out
of
nothing
,
and
bestowed
them
freely
,
upon
no
motive
of
worthiness
in
the
receivers
:
and
in
order
to
the
manifestation
of
his
Longanimity
,
and
Clemency
,
he
therefore
suspends
their
punishment
,
ut
tempus
habeant
,
quo
in
se
descendant
,
atque
resipiscant
,
as
the
holy
Father
expresseth
it
,
that
they
may
have
both
time
enough
to
discover
,
and
opportunities
to
repent
and
reforme
their
heynous
enormities
.
(
2.
)
Of
the
Virtuous
,
in
a
threefold
respect
;
first
,
that
he
might
become
an
Exemplar
of
mansuetude
,
patience
,
and
longsuffering
to
them
;
secondly
,
that
the
tyranny
and
oppression
of
Ungodly
men
might
serve
to
actuate
and
exercise
those
Virtues
in
them
which
otherwise
had
wanted
an
opportunity
to
display
their
Soveraign
and
all-conquering
efficacy
:
and
thirdly
,
that
they
might
extract
to
themselves
a
Cordial
out
of
the
poysonous
Fate
of
others
:
i.
e.
when
they
shall
observe
those
,
who
dayly
bathed
themselves
in
rivers
of
Voluptuousness
,
to
be
by
Divine
revenge
on
a
suddain
precipitated
into
the
black
Sea
of
misery
,
they
may
recruite
their
Confidence
,
that
the
same
Justice
will
,
in
his
own
appointed
time
,
more
then
compensate
their
momentany
objections
,
and
convert
their
night
of
obscurity
and
trouble
into
a
glorious
day
of
interminable
Delectation
.
Having
thus
precisely
dissected
the
Apparent
Good
,
which
Divine
apparent
Evils
,
which
Providence
Divine
consignes
to
Virtuous
men
,
anatomized
;
and
found
to
be
real
Goods
intrinsecally
.
Providence
allots
to
Evil
men
,
as
their
portion
to
this
life
;
and
found
it
to
be
,
as
painted
fire
,
bright
but
comfortless
,
or
such
at
best
,
whose
Abuse
aggravates
the
Guilt
,
and
upon
consequence
,
the
misery
of
the
receivers
:
it
will
no
less
conduce
to
the
rectification
of
our
distorted
judgements
,
and
so
to
the
cure
of
our
depraved
Affections
,
to
anatomize
also
the
other
Ventricle
in
the
heart
of
the
objection
,
viz.
the
Apparent
Evil
frequently
assigned
to
Good
men
.
If
Felicity
be
the
Daughter
of
Virtue
,
as
the
Philosopher
most
judiciously
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
perfectae
virtutis
actio
est
beatitudo
(
magn.
Moral
.
lib.
1.
cap.
4.
)
and
Virtue
the
daughter
of
Wisdome
,
as
the
same
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Virtutes
omnes
,
in
Animae
parte
rationali
sint
,
necesse
est
,
(
lib.
ejusd
.
cap.
1.
)
and
if
the
Wisdome
of
God
be
infinitely
more
perfect
then
the
Wisdome
of
man
,
as
all
justly
confess
;
then
assuredly
can
they
only
be
happy
,
who
conform
their
Wills
to
the
Will
of
the
Highest
Wisdome
:
now
Good
men
,
in
all
conditions
of
their
lives
,
and
all
the
changes
of
Fortune
,
still
submit
their
desires
and
affections
to
the
Will
of
Divine
Providence
;
therefore
are
they
constantly
happy
,
and
consequently
those
seeming
Evils
,
which
befall
them
,
prove
real
Goods
,
that
implicite
resignation
of
themselves
,
and
that
equanimity
wherewith
they
entertain
those
External
Evils
,
instantly
altering
their
malignity
,
dulcifying
their
amaritude
,
and
converting
them
unto
Intrinsick
Blessings
.
This
Argument
(
without
ostentation
,
I
profess
it
)
was
the
ground
Hypothesis
,
that
man
,
in
this
life
,
wants
only
so
much
of
Happiness
,
as
he
doth
of
Obedience
,
so
much
of
Content
,
as
he
doth
of
absolute
Conformity
to
the
good
will
of
Providence
;
I
inferred
,
that
no
man
can
be
truely
miserable
,
but
he
that
makes
himself
so
,
nor
any
man
really
happy
,
but
he
that
hath
pared
off
the
bias
of
Affection
from
his
mind
,
and
fitted
it
to
run
smooth
and
even
in
the
levell
of
Indifferency
,
as
to
the
Goods
of
Fortune
,
having
no
other
mark
,
but
Fiat
Voluntas
Dei
.
And
,
having
first
humbly
implored
the
assistance
of
Divine
Grace
to
enable
me
to
reduce
this
excellent
lesson
into
practice
,
I
wore
it
as
a
sacred
charme
or
Pentacle
on
my
breast
,
and
thereby
become
Shot-free
from
all
the
bullets
of
an
angry
Fortune
:
nor
did
I
feel
that
to
be
a
considerable
loss
,
which
the
conquest
and
rapine
of
an
insulting
Enemy
called
my
totall
ruine
;
but
could
with
more
constant
and
internal
alacrity
sing
Paeans
to
Heaven
,
for
this
victory
over
my
Pusillanimity
,
then
did
the
triumphant
Foe
,
for
his
,
over
my
Royal
Master
and
his
loyal
Armies
.
Let
us
take
away
those
things
,
which
the
delusion
of
Sensuality
call's
Evils
,
and
Virtue
must
then
be
,
what
the
mistaken
bare
Notion
,
or
empty
Terme
,
as
neer
of
kin
to
a
Chimera
,
as
one
of
Plato's
Ideas
:
For
what
would
become
of
Magnanimity
,
if
there
were
no
danger
?
what
of
Patience
,
if
there
were
no
sufferings
,
&c.
Marcet
sine
adversario
virtus
,
and
every
man
knows
that
the
Insignia
,
or
Coat-arms
of
a
gallant
mind
,
is
a
Palme
tree
,
that
thrives
by
oppression
,
with
an
orient
Pyropus
,
or
Carbuncle
suspended
on
its
trunk
,
which
deradiates
the
most
refulgent
splendor
in
the
darkest
night
,
as
St
Austin
(
lib.
2.
de
doctrina
Christiana
,
cap.
16.
)
out
of
ancient
Lapidaries
hath
affirmed
,
and
Bernhard
.
Caesius
(
de
mineral
.
p.
556.
)
on
the
testimonies
of
many
modern
Mineralogists
,
asserted
.
This
the
Orator
glanced
at
,
when
in
derision
of
their
ignorant
Malice
,
who
had
attempted
to
blast
the
Laurel
on
Cato's
front
;
he
smiles
out
this
character
of
a
well-ordered
Mind
:
At
etiam
co
negotio
M.
Catonis
splendorem
maculare
voluer
unt
,
ignari
quid
gravitas
,
quid
integritas
,
quid
magnitudo
animi
,
quid
denique
Virtus
valenet
;
quae
in
tempestate
saevae
quiet
a
est
,
&
lucet
in
tenebris
,
&
pulsa
loco
manet
tamen
,
at
que
haeret
in
patria
,
splendet
que
per
se
semper
,
neque
alienis
unquam
sordibus
obsolescit
.
(
or
at
.
pro
P.
Sextio
.
)
I
sayd
,
those
things
which
the
delusion
of
Sensuality
call's
Goods
of
Fortune
over
board
;
as
unnecessary
luggage
,
that
might
hazard
sinking
of
their
vessels
,
in
a
storme
,
but
could
never
pass
for
currant
merchandise
on
the
exchange
of
Happiness
.
What
a
voluminous
Legend
could
a
good
Collector
make
of
those
Princes
,
who
have
gladly
resigned
their
imperial
Scepters
,
for
a
more
portable
and
smoother
Shepheards
staff
?
of
those
Potentates
,
who
have
with
smiles
quitted
the
noyse
and
tumult
of
their
magnificent
Palaces
,
for
the
soft
murmurs
of
a
Wilderness
?
of
those
Croesusses
,
who
have
cut
off
the
ponderous
bunches
of
Wealth
from
their
own
wearied
backs
,
and
reduced
their
spacious
Treasuries
to
a
scrip
and
bottle
?
of
those
holy
Prelates
,
who
have
relinquished
their
Episcopia
,
or
ample
Sees
,
and
retired
themselves
to
some
coole
and
silent
Hermitage
?
How
many
victorious
Generals
have
thrown
down
their
leading
staves
,
in
the
heads
of
their
mighty
and
obedient
Armies
,
and
withdrawn
into
obscure
Cottages
,
there
to
learn
a
nobler
militia
of
conquering
their
rebellious
Passions
?
How
many
Noble
Persons
,
as
high
in
Honour
and
Power
,
as
Ambition
it self
could
wish
,
have
chearfully
torn
off
their
venerable
Purple
,
and
disguised
themselves
in
contemptible
raggs
;
changed
their
august
and
Dithyrambick
Titles
into
a
vulgar
and
easy
Monosyllable
;
and
left
their
native
soyle
for
a
contemplative
recess
in
some
empty
Island
?
in
fine
,
of
those
Worthies
,
who
in
their
spring
of
life
,
their
canicular
days
of
pleasure
,
the
Jubile
of
unphysick't
Health
,
the
Zenith
of
Riches
and
Honour
;
have
contentedly
shook
hands
with
all
this
vexatious
Vanity
,
and
fervently
courted
not
only
the
loathsome
solitude
of
Prison
,
but
even
that
affrighting
Sceleton
,
Death
:
as
those
things
which
promised
more
real
content
,
then
all
their
former
enjoyments
?
And
since
they
did
all
this
upon
no
necessity
,
but
that
compulsion
of
their
own
rectified
Wills
:
what
reason
have
we
to
account
Poverty
,
Exile
,
Sorrow
,
obscurity
,
sickness
,
Imprisonment
,
nay
Death
it self
,
such
absolute
Evils
of
themselves
,
as
never
to
be
alienated
from
their
malignity
,
and
converted
into
Goods
,
by
the
Chymistry
of
a
Virtuous
mind
?
What
reason
have
we
to
conceive
,
that
those
Generous
Spirits
would
have
complained
of
the
injustice
of
Gods
Providence
;
if
he
had
bin
pleased
to
have
allotted
them
the
same
apparent
Evils
,
and
consigned
them
to
the
same
sufferings
?
The
Wiseman
considers
,
that
if
the
rapine
of
his
Enemies
,
the
oppression
of
Tyranny
,
the
devouring
jaws
of
Fire
,
or
other
sinister
Accident
deprive
him
of
his
estate
;
yet
notwithstanding
he
loseth
nothing
,
that
was
properly
his
own
:
if
he
be
tormented
in
his
body
;
that
his
raggs
of
Flesh
are
torn
off
,
his
mud-walled
Cottage
shattered
,
but
that
impatible
Tenant
,
his
Soul
,
remains
whole
and
invulnerable
.
In
a
word
,
as
the
tall
Olympus
advanceth
his
intemerated
head
above
the
clouds
,
and
with
a
smooth
front
looks
down
upon
the
pageantry
of
Thunder
,
and
other
vaporing
Meteors
of
the
Aer
:
so
doth
the
head
of
a
Virtuous
Person
stand
above
the
Clouds
of
Misfortunes
,
and
with
a
magnanimous
bravery
bid
defiance
to
Adversity
,
in
all
the
Foggs
of
trouble
still
conserving
the
serenity
of
his
mind
imperturbed
.
Nihil
accidere
bono
viro
mali
potest
.
Non
miscentur
Contraria
.
Quemadmodum
tot
amnes
tantum
supernè
dejectorum
imbrium
,
tanta
medicatorum
vis
sontium
,
non
mutant
saporem
maris
,
nec
remittunt
quidem
:
ita
adversarum
rerum
impetus
viri
fortis
non
vertit
animum
,
manet
in
statu
,
&
quicquid
evenit
,
in
suum
colorem
trahit
.
Est
enim
omnibus
externis
potentior
.
Nec
hoc
dico
,
non
sentit
illa
,
sed
vincit
,
&
alioquin
quietus
placidusque
contra
incurrentia
attollitur
:
Omnia
adversa
,
exercitationes
put
at
,
&c.
sayth
the
grave
Seneca
(
lib.
de
Providentia
.
)
Who
having
tuned
his
meditations
to
this
heigh
Key
,
falls
not
only
into
a
profuse
Encomium
of
that
saying
of
his
admired
Cynick
,
Demetrius
;
Nihil
mihi
videtur
infelicius
co
,
cui
nil
unquam
evenit
adversi
,
nothing
in
my
judgement
can
be
more
unhappy
,
then
he
who
never
tasted
of
Adversity
:
but
into
this
Parodox
also
,
that
the
condition
of
Regulus
,
in
his
nayled
barrel
,
was
as
far
from
real
Infelicity
,
as
that
of
the
great
Mecaenas
solacing
his
pamperd
limbs
on
a
couch
of
down
.
For
weighing
the
constant
and
invincible
Patience
of
the
one
,
against
the
perpetual
Anxiety
or
civil
war
in
the
breast
of
the
other
,
he
concludes
,
quod
dubium
sit
,
an
electione
Fati
data
,
plures
Reguli
nasci
,
quàm
Mecaenates
velint
;
that
it
may
be
disputed
whether
or
no
,
if
men
might
elect
their
own
Fates
,
the
greater
number
would
not
rather
choose
to
be
born
under
the
angry
starrs
of
the
former
,
then
the
slattering
constellation
of
the
latter
:
so
indifferent
are
those
things
to
a
Wise
man
,
which
the
judgement
of
the
Sense
hath
denominated
Good
and
Evil.
This
magnanimous
temper
of
a
Virtuous
Mind
,
those
Ideots
that
it
would
have
bin
more
consistent
with
the
justice
of
Divine
Providence
,
rather
constantly
to
have
preserved
Good
men
from
affliction
,
then
to
subject
them
to
the
malice
and
oppression
of
Evil
men
,
and
afterward
seem
to
vindicate
their
integrity
,
and
compensate
their
sufferings
,
by
a
late
remuneration
of
happiness
,
and
the
punishment
of
their
Oppressors
.
For
even
Good
men
themselves
esteem
those
acute
Afflictions
,
as
a
Diploma
or
Testimonial
of
their
genuine
Education
in
the
Academy
of
Virtue
,
and
,
like
Veteran
Souldiers
,
produce
the
scars
of
their
wounds
,
as
so
many
indeleble
characters
of
Valour
,
and
consequently
of
Honour
.
They
look
upon
their
smartest
stripes
,
as
the
faire
impresses
of
Gods
paternal
Affection
;
and
return
him
a
patient
submission
to
his
frequent
chastisements
,
as
the
most
gratefull
sacrifice
of
Gratitude
,
their
frail
and
indigent
condition
can
afford
.
They
account
their
temporal
Dejections
,
not
only
an
undeniable
symbol
of
his
Special
Favour
,
in
this
military
state
;
since
they
manifest
them
to
be
elected
by
him
,
non
ad
mollitiem
,
sed
ad
tolerantiam
,
not
to
dull
and
inglorious
effeminacy
,
but
honourable
hardship
,
and
masculine
atchievments
:
but
also
as
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Earnest
of
their
eternal
advancement
,
in
the
Jubile
,
when
he
shall
distribute
his
triumphant
wreaths
of
Laurel
,
such
whose
Verdure
shall
know
no
decay
,
till
the
impossible
period
of
Eternity
.
Thus
the
Valiant
,
with
noble
emulation
,
contend
for
priority
in
enterprises
of
the
highest
difficulty
and
most
eminent
danger
;
and
then
think
themselves
in
most
grace
and
reputation
with
their
General
,
when
he
vouchsafes
them
the
honour
of
the
Forlorn
Hope
,
and
consignes
them
to
encounter
a
whole
Host
of
Deaths
.
Thus
the
Lacedemonian
yongsters
measured
the
affection
of
their
Parents
,
and
Tutors
,
not
by
their
indulgence
;
but
the
severity
of
their
chastisements
:
and
embraced
their
smartest
flagellations
as
welcome
opportunities
to
experiment
their
Constancy
.
And
thus
the
Wives
of
Ruscia
estimate
their
Husbands
love
,
not
by
the
frequency
of
their
Conjugall
Embraces
,
but
of
their
Castigations
:
and
then
bewaile
themselves
as
more
then
halfe
repudiated
,
when
their
matrimonial
Lords
neglect
to
afford
them
the
benevolence
of
the
Lash
.
And
yet
for
all
this
shall
man
,
noble
man
,
who
is
the
Souldier
,
Sonne
,
and
spouse
of
Providence
,
so
far
forget
his
courage
,
constancy
,
and
duety
,
as
to
repine
against
those
things
as
Evil
;
which
are
,
by
the
Supreme
Wisdome
,
intended
for
his
Good
,
nay
which
a
mind
,
imbued
with
the
soveraigne
Tincture
of
Virtue
,
hath
a
power
,
were
they
real
Evils
,
to
convert
into
inestimable
Benefits
?
I
doe
not
only
assent
unto
,
but
gratefully
applaud
their
judgements
,
Sensual
Appetite
of
some
apprehendeth
many
things
under
the
title
of
absolute
and
transcendent
Goods
,
which
the
Rational
Appetites
of
others
abhorr
,
as
positive
and
detestable
Evils
.
And
therefore
,
when
the
soul
sits
in
consult
upon
the
Election
of
Good
,
she
ought
first
to
wipe
her
eyes
from
all
the
dust
of
Sensual
Prejudice
,
and
resolve
that
the
Vote
of
Temporal
interest
shall
goe
for
nothing
,
but
disturbance
and
seduction
;
fixing
her
Cogitations
only
upon
that
pathognomonick
,
or
proper
and
inseparable
,
and
therefore
infallible
signe
,
by
which
the
Wisdome
of
God
hath
described
what
's
really
Good
;
and
that
is
,
an
indifferency
to
all
objects
but
himself
,
or
a
free
and
totall
resignation
of
our
Wills
to
his
,
or
more
precisely
,
if
he
hath
appointed
it
.
This
most
excellent
lesson
,
that
Stoical
Emperor
,
Marcus
Marcus
Antoninus
,
concerning
the
Good
and
Evil
occurrent
to
man
in
this
life
.
Antoninus
had
often
read
by
the
meer
light
of
Nature
,
and
endevouring
to
reduce
it
into
practice
,
whispers
this
maxime
to
himself
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
opinioni
autem
mali
aut
boni
adsentire
mens
non
debet
(
lib.
de
seipso
5.
numer
.
18.
)
and
in
one
short
meditation
states
the
whole
Controversie
concerning
the
good
and
evill
occurrences
to
man
;
which
for
that
reason
,
I
heer
present
to
the
Reader
.
Dicit
aliquis
:
infelicem
me
,
cui
hoc
acciderit
!
quinimo
,
felicem
me
,
qui
hunc
casum
sine
dolore
perferam
,
&
nec
praesentibus
frangar
,
nec
futura
extimescam
!
Nam
unicuique
tale
quid
potuit
accidere
:
at
non
cujusvis
erat
,
sine
dolore
cum
casum
excipere
.
Cur
igitur
illud
potius
infortunio
,
quàm
hoc
felicitati
adscribts
?
Aut
cur
id
infelicitatem
hominis
appellas
,
in
quo
nihil
mali
passa
est
hominis
natura
?
An
verò
tibi
humanae
naturae
damnum
videri
potest
id
,
quod
non
est
contra
propositum
naturae
ejus
?
Quod
ergo
naturae
propositum
esse
didicisti
?
Num
casus
iste
efficere
poterit
,
quo
minus
sis
justus
,
magnanimus
,
temperans
,
prudens
,
circumspectus
,
tutus
ab
errore
,
verecundus
,
liber
?
aut
adimere
omninò
quicquam
eorum
,
quae
hominis
naturae
sunt
propria
?
Proinde
quoties
inciderit
quicquam
quod
ad
dolorem
te
provocet
;
recordare
●ujus
praecepti
:
non
illud
quod
accidit
infortunium
verè
esse
,
sed
quòd
fortiter
illud
feras
,
id
felicitati
tribuendum
esse
.
(
lib.
4.
numero
31.
)
Some
man
[
perchance
]
says
,
that
I
am
unhappy
,
to
whom
this
infortune
hath
hapned
!
Nay
,
rather
may
he
say
,
that
I
am
happy
,
who
can
endure
this
misfortune
without
grief
;
and
am
neither
dejected
with
the
present
,
nor
afraid
of
future
Accidents
.
For
the
like
might
have
befalne
any
other
man
:
but
't
was
not
in
the
power
of
every
one
to
sustain
that
misfortune
without
grief
.
Why
,
therefore
,
doe
you
ascribe
that
rather
to
misfortune
,
then
this
to
Felicity
?
or
why
account
that
to
be
an
infelicity
of
man
,
wherein
the
Nature
of
man
hath
suffered
nothing
of
Evil
?
Can
that
seem
to
you
to
be
an
Injury
to
Humane
Nature
,
which
is
not
contrary
to
the
intention
thereof
?
What
,
therefore
,
hast
thou
learned
the
Intention
of
Nature
to
be
?
Can
this
misfortune
effect
,
that
thou
mayest
be
less
just
,
magnanimous
,
temperate
,
prudent
,
circumspect
,
superior
to
error
,
modest
,
free
?
Or
can
it
take
from
thee
any
of
those
things
,
which
are
proper
to
the
Nature
of
man
?
So
often
,
therefore
,
as
any
Accident
shall
occur
,
which
may
provoke
thee
to
grief
;
remember
this
Precept
:
that
what
happens
,
is
not
truely
Misfortune
;
but
that
thou
canst
bear
it
nobly
,
is
a
Happiness
.
More
then
this
,
I
can
not
,
need
not
say
,
in
order
to
the
refutation
of
this
Objection
:
and
therefore
I
remit
the
unsatisfied
to
the
more
profound
,
elegant
,
and
ample
discourse
of
the
learned
Mornaeus
Du
Plessis
(
lib.
de
veritate
Christianae
Religionis
,
cap.
12.
)
on
the
same
subject
;
and
leave
the
satisfied
to
the
calme
enjoyment
of
their
perswasion
.
CHAP.
VI.
The
Mobility
of
the
Terme
of
Mans
Life
,
asserted
.
SECT.
I.
HAving
thus
by
Apodictical
and
uncontrollable
Reasons
made
it
manifest
,
that
all
things
in
the
Universe
,
An
terminus
Vitae
humanae
sit
immobilis
?
Whether
the
period
of
every
individual
mans
life
be
so
immoveably
fixt
by
the
Special
Providence
of
God
,
that
it
can
be
neither
by
any
negligence
,
immoderate
and
inordinate
use
of
those
things
Physicians
call
the
Six
Nonnaturals
,
or
suddain
Casualities
,
anticipated
or
abbreviated
;
nor
by
prudence
,
temperance
,
convenient
Medicaments
,
or
caution
,
prolated
or
prolonged
?
For
the
first
;
viz.
That
God
is
the
sole
Moderator
▪
though
not
the
Author
of
Privation
;
)
or
,
more
plainly
,
that
the
hand
of
his
Providence
guides
the
dart
of
that
inevitable
and
victorious
Enemy
to
life
;
this
is
a
position
so
frequently
and
amply
illustrated
by
the
pens
of
many
the
most
learned
and
judicious
men
of
all
ages
,
religions
,
and
professions
;
and
so
genuinely
and
directly
inferrible
from
the
Context
and
importance
of
those
Arguments
formerly
introduced
,
in
order
to
the
Demonstration
of
the
interest
of
Providence
,
even
in
the
smallest
interludes
of
Nature
,
and
most
apparently
fortuitous
effects
of
all
subordinate
Causes
:
that
,
should
we
run
out
into
any
profuse
probation
thereof
,
in
this
place
,
the
most
patient
and
candid
Reader
could
not
but
frown
at
the
attempt
,
and
justly
censure
it
,
non
only
as
unnecessary
and
supercrogatory
,
but
also
as
scandalous
and
derogatory
to
his
own
Dialectical
and
Collective
habilities
.
And
therefore
humbly
referring
him
as
well
to
his
own
easy
recognition
of
notions
formerly
collected
from
the
lecture
of
other
more
mature
and
nervous
Discourses
on
the
same
Theorem
;
as
his
familiar
Inductions
upon
many
propositions
inspersed
upon
the
leaves
of
this
our
cold
and
dull
Decembers
Exercise
:
I
shall
,
in
avoydance
of
an
undecent
Chasme
,
or
Vacuity
,
insert
only
two
concise
and
obvious
Arguments
,
as
Corollaries
,
or
annexes
inservient
to
the
same
perswasion
.
Special
Providence
Divine
,
a●gued
from
the
impossibility
of
the
moderation
thereof
by
any
other
power
.
Argument
I.
The
life
,
and
consequently
the
Death
of
every
man
necessarily
depends
upon
the
absolute
Will
of
the
Creator
,
and
so
upon
the
Decrees
or
resolves
of
his
Providence
;
or
upon
some
other
Principle
extraneous
,
alien
,
and
superior
to
the
nature
of
man
;
or
upon
man
himself
.
Not
upon
any
Third
or
Neutral
Principle
;
for
that
must
be
either
the
Epicureans
Fortune
;
or
the
Stoicks
Anus
Fatidica
or
Fate
;
or
Homers
Lottery
;
or
Pythagoras
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mentioned
by
Plutarch
(
de
placit.
1.
)
or
the
Jews
Angelus
mortis
,
or
their
terrible
she
Devil
Zilith
described
by
our
many-tongued
Gregory
(
in
tract
.
de
Episcopo
puerorum
,
out
of
the
Glossa
Talmud
,
in
Nidda
,
fol.
24
)
and
erroneously
conceived
,
by
Gassarel
(
Vnheard
of
Curiosities
,
pag.
317.
)
to
be
the
same
with
Lucina
of
the
Romans
,
for
the
one
was
thought
propitious
to
parturient
women
,
the
other
so
hostile
and
malignant
,
that
the
Hebrew
Wives
,
so
soon
as
they
fell
in
travel
,
caused
this
proscription
to
be
written
on
the
doore
of
their
bed-chamber
,
Adim
,
Chavah
,
chouts
Lilith
;
Adam
,
Eve
,
keep
out
Lilith
;
or
the
Astrologers
Helec
and
Alcocoden
,
and
the
like
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Planets
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Fridariae
,
derided
by
Archangelus
a
Burgo
novo
(
in
Comment.
in
dogmat
.
Cabalist
.
)
and
Scalger
(
in
Comment.
in
Manilium
)
or
the
Numbers
,
Ideas
,
or
grand
Revolution
of
Plato
;
or
the
Malus
Deus
of
the
Manachees
;
or
Helena
,
aliàs
Selene
,
of
Simon
Magus
;
or
Hesiods
Pandora
;
or
the
great
Beldam
Mylitta
,
aliàs
Alytta
,
of
the
Ethnicks
;
or
the
Turks
Nassub
,
aliàs
Ctusura
,
which
signifies
the
Goddess
Fortune
;
or
Paracelsus
his
Anima
mundi
Platonica
,
or
rather
the
Macrocosmical
Harmony
of
the
Universe
,
and
the
Microcosmical
Concordance
with
the
invisible
signatures
of
the
Ascendent
;
or
that
Hermetico-magical
Lamp
of
life
and
death
,
lately
invented
and
cryed
up
by
Ernestus
Burchgravius
,
but
most
judiciously
extinguisht
by
Sennertus
(
de
Consensu
Chymicorum
cum
Galen
.
cap.
18.
)
or
that
Internal
man
of
Paracelsus
,
named
Ens
syderium
,
Olympicum
,
Gabalim
,
&c.
by
that
vaine
admirer
and
promoter
of
Hermetical
Follies
,
Oswaldus
Crollius
(
in
Basil
.
Chym.
praefat.
admonit
.
p.
6.
4.
&
65.
)
or
the
implacable
Strix
,
or
Erinnys
of
the
Gentiles
;
or
,
finally
,
some
such
fantastique
Hobgoblin
,
that
hath
no
more
of
reality
,
then
what
it
borrows
from
the
confused
and
obscure
idea
of
it self
,
conceived
in
the
luxuriant
womb
of
a
perturbed
or
deluded
Imagination
:
but
every
sober
man
already
knows
,
that
all
these
are
absolute
Chimaera's
,
hatched
in
the
adled
brains
of
mad
men
,
Poets
,
and
idolatrous
Pagans
;
and
so
below
our
laughter
,
much
more
our
serious
Confutation
.
Not
upon
Man
himself
,
or
any
domestick
Conservatory
essentially
inherent
to
his
Nature
.
For
that
absurdity
once
conceded
,
entangles
our
reason
in
two
the
highest
Impossibilities
imaginable
▪
(1)
it
confounds
the
Relative
Maximes
of
Nature
,
breaks
her
chain
of
Dependence
,
and
inferrs
a
second
Self-existence
beside
Divinity
;
for
,
dreaming
that
a
Principiate
Entity
actually
existent
,
gave
to
it self
existence
;
that
a
Future
something
derives
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Futurition
immediately
and
solely
from
it self
;
and
that
nothing
can
,
by
its
own
power
,
attaine
to
be
something
,
i.
e.
that
which
is
neither
Potentia
,
nor
Actus
,
can
endow
it self
with
the
perfection
of
both
Power
and
Act
;
we
must
be
carried
upon
this
rock
,
that
there
is
in
the
World
a
second
something
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Non
principiate
,
Causeless
,
and
Self-sufficient
,
besides
God
;
which
is
a
falshood
far
beyond
the
two
Principles
of
all
things
imagined
by
the
Manichees
,
and
more
ridiculous
then
the
Devils
promise
to
make
our
Saviour
Monarch
of
the
World
.
(2)
It
imports
an
absolute
power
in
man
to
make
himself
immortal
;
a
Delusion
that
never
found
entertainement
in
the
brain
of
the
most
desperate
Hypochondriack
,
nor
durst
the
Father
of
lies
ever
suggest
it
to
his
most
credulous
vassals
.
It
follows
therefore
of
pure
necessity
,
that
as
God
is
the
Author
of
life
;
so
also
can
he
alone
dispose
of
the
issues
of
Death
,
and
that
the
end
,
as
well
as
the
beginning
and
mutations
of
all
things
are
subject
to
the
moderation
of
his
Providence
.
First
●over
.
Argument
2.
A
confest
Verity
it
is
,
that
all
Natural
Motion
must
proceed
from
one
First
Motor
,
which
can
be
no
other
but
God
,
untill
we
can
find
out
something
coequal
to
him
in
Eternity
;
and
a
position
never
yet
disputed
,
that
the
life
of
man
is
a
Natural
Motion
,
to
which
the
Apostle
seemes
to
allude
in
his
sacred
axiome
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
God
we
live
,
move
and
have
our
being
(
Act.
17.
ver.
28.
)
and
of
parallel
certainty
it
is
,
that
every
motion
hath
its
determinate
beginning
,
duration
,
and
period
,
dependent
on
the
Will
of
the
First
Mover
:
therefore
must
the
end
as
necessarily
as
the
beginning
and
continuation
of
mans
life
,
his
Death
as
well
as
his
conception
,
nativity
,
and
maturity
be
certainly
commensurated
,
desined
,
and
limited
by
the
Special
Providence
of
God
.
Frequent
glimpses
of
this
Argument
have
I
perceived
in
the
mounments
of
the
most
Ethnical
Philosophers
;
nor
shall
our
thoughts
want
the
patronage
of
great
probability
,
if
we
conjecture
,
that
our
Patriarch
,
Galen
(
in
most
other
things
,
but
weakly
armed
against
their
censure
,
who
have
assaulted
his
memory
with
the
detestable
Epithite
,
'
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Atheist
of
the
highest
Classis
)
had
his
mind
touched
with
the
same
Magnet
,
at
that
time
,
when
he
wheeled
about
from
his
old
position
of
a
meer
Naturalist
,
and
pointed
directly
at
the
pole
of
Divine
Providence
,
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
2.
de
usu
part
.
)
God
hath
done
all
things
,
that
he
had
formerly
decreed
to
doe
.
SECT.
II.
For
the
second
;
MOre
then
sufficient
reason
had
I
,
to
call
it
a
Tedious
and
whether
the
Term
of
mans
life
be
Moveable
,
or
Fatal
;
premised
by
way
of
Apology
for
the
Authors
unequal
judgement
:
and
his
purpose
of
taking
a
midle
way
between
the
absolute
Fatality
of
the
Stoick
,
and
the
meer
Fortune
of
the
●picuream
.
Aenigmatical
Controversie
.
For
,
first
,
the
obscurity
of
the
Subject
(
being
such
whose
clear
imperceptibility
hath
worthily
listed
it
among
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
secrets
of
Gods
Councel
,
proposed
rather
to
excite
and
entertain
our
reverential
Wonder
,
then
exercise
our
sawcy
Curiosity
)
hath
unhinged
the
brains
of
most
,
who
have
essayd
to
explain
it
,
and
lost
their
judgements
in
a
wilderness
of
various
opinions
,
discrepant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
far
as
heaven
and
earth
each
from
other
,
and
left
future
enquiry
instructed
rather
what
to
avoyd
,
then
what
to
sollow
:
insomuch
that
the
learned
and
profound
Job
.
Beverovicius
,
whose
flame
of
scrutiny
had
kindled
the
most
erudite
and
heroical
Wits
,
on
this
side
the
line
,
into
a
desire
and
attempt
to
afford
him
satisfaction
in
this
particular
;
when
he
had
received
,
perused
and
indifferently
perpended
their
severall
Epistolical
responses
,
found
himself
still
perplex't
with
his
former
tremor
of
Scepticisme
,
and
therefore
confessed
;
super
hac
re
nuper
plures
consului
,
qui
an
sibi
ipsis
satisfecerint
nescio
,
mihi
certè
penitùs
satisfacere
non
potuerunt
;
in
tanta
it
aque
opinionum
varietate
equidem
ferè
dixerim
cum
Xenophonte
apud
Varronem
,
Hominis
est
hec
opinari
,
Dei
scire
.
And
again
,
whosoever
deserves
the
Laurel
at
this
Olympick
exercise
,
by
deciding
the
quaestion
on
the
side
of
Truth
;
must
first
reconcile
those
inveterate
Antipathies
between
absolute
Fate
and
mans
Freewill
:
must
clearly
distinguish
between
the
certain
Prescience
,
and
immutable
Predestination
,
or
Predetermination
,
of
the
Divine
Intellect
and
Will
,
(
a
task
not
to
be
undertaken
after
dinner
,
nor
performed
upon
one
legg
;
as
must
soon
appear
to
him
,
who
sufficiently
excogitates
,
how
hardly
the
blunt
edge
of
mans
understanding
can
divide
betwixt
the
Praevidence
of
God
,
and
his
positive
Decrees
setled
from
all
eternity
:
since
Cognition
,
Election
,
Volition
,
and
Decretion
make
but
one
simple
and
entire
act
in
his
Intellect
;
nor
can
reason
make
out
,
how
God
can
Foresce
meer
Contingents
,
while
they
are
yet
in
the
nothing
of
Futurity
,
unless
because
he
hath
pre-ordained
the
means
,
place
,
time
,
and
other
circumstantial
requisites
to
their
respective
Contingencies
)
must
determine
that
troublesome
Doubt
of
the
Schoolemen
,
whether
any
of
Gods
Decrees
are
Hypothetical
or
Conditionate
,
and
so
subject
to
mutation
upon
mans
observation
,
or
non-observation
of
the
Condition
,
or
proviso
on
his
part
to
be
performed
?
and
,
lastly
,
must
solve
that
Scruple
,
An
Scientia
conditionata
certam
ponit
futurorum
scientiam
,
or
,
An
condition
at
a
Dei
volunt
as
ullum
faciat
decretum
de
futurorum
eventu
?
Whether
the
hypothetical
or
conditionate
Will
of
God
(
if
any
such
there
be
)
doth
import
an
absolute
and
immutable
Decree
,
concerning
the
event
of
things
to
come
?
Problems
,
about
which
not
only
the
gravest
Philosophers
have
stretched
the
membranes
of
their
brains
,
and
with
great
anxiety
hack't
and
slash't
for
many
ages
together
;
but
even
the
Church
her self
hath
disputed
so
hotly
,
that
she
hath
rent
her
seamless
coate
of
Faith
into
such
numerous
and
wide
Schismes
,
that
we
her
sonnes
may
sooner
expect
the
conversion
of
the
Jews
,
then
a
full
reconciliation
and
reunion
of
all
her
Sects
.
Nor
am
I
subject
to
so
uncurable
a
Phrensy
of
Vanity
,
as
not
to
know
how
immense
a
disproportion
lyeth
between
the
utmost
extent
of
my
short
judgement
,
and
the
center
of
the
necrest
of
these
Abstrusities
;
but
acknowledging
the
decision
of
any
one
of
them
as
far
above
my
Presumption
,
as
Capacity
,
I
think
it
both
honour
and
satisfaction
enough
for
me
,
to
have
collected
so
much
light
from
the
beams
of
Mersennus
,
Episcopius
and
others
,
as
may
serve
to
conduct
the
mind
of
the
ingenious
Reader
into
a
midle
way
betwixt
the
Absolute
Fatality
of
the
Stoicks
,
on
one
extreme
;
and
the
absolute
Fortune
of
the
Epicureans
,
on
the
other
.
The
First
whereof
strains
the
cord
of
Predestination
up
to
the
height
of
inevitable
Necessity
;
and
so
leaves
nothing
in
the
power
either
of
Mans
Free-will
,
or
the
conspiracies
of
Second
Causes
;
nay
chain
's
up
the
hands
of
the
First
Cause
in
fetters
of
Adamant
,
according
to
that
of
the
Poet.
Fatis
agimur
,
cedite
fatis
.
Non
sollicitae
possunt
curae
Mutare
rati
stamina
fusi
.
Quicquid
patimur
mortale
genus
,
Quicquid
agimus
,
venit
ex
alto
.
Non
illa
Deo
vertisse
licet
Quae
nexa
suis
currunt
Causis
.
By
Fate
we
are
impell'd
;
submit
To
what
the
Destinies
think
fit
.
That
thread
,
by
'
th
Fatal
Damsels
spun
,
By
our
Cares
can
nere
b'
undone
.
What
we
act
,
what
undergoe
,
From
their
fixt
Decrees
doth
slow
.
Jove
himself
cannot
controll
What
doe's
from
linked
Causes
rowl
.
As
also
that
of
Sencca
(
de
providentia
,
where
he
had
the
reason
to
speak
it
:
)
Quicquid
est
,
quod
nos
sic
vivere
jussit
,
sic
mori
:
eadem
necessitate
&
Deos
alligat
.
irrevocabilis
humana
pariter
ac
divina
cursus
vehit
,
ille
ipse
omnium
Condiror
ac
Rector
scripsit
quidem
Fata
,
sed
sequitur
.
semper
paret
:
semel
jussit
.
The
Others
cut
it
quite
asunder
,
and
so
relaxing
the
ligaments
of
Providence
Divine
,
leave
all
Events
to
the
loose
and
undetermined
results
or
hits
of
meer
Chance
:
but
both
concurring
in
the
most
bloody
Error
of
Irreligion
.
But
the
concernement
of
our
present
Theme
will
lead
us
into
a
more
particular
,
express
,
and
ample
enquiry
,
how
that
long
Civil
war
betwixt
these
three
different
Notions
of
Fate
,
Fortune
,
and
Free-will
,
I
may
be
conciliated
and
brought
to
a
full
Combination
and
Consistence
with
Divine
Providence
.
In
the
meane
time
,
that
we
may
,
both
with
more
decent
Method
,
and
perspicuity
,
attain
to
some
verisimilous
(
at
least
)
Whether
the
Term
of
mans
life
(
in
individuo
)
be
so
immoveably
prefixt
by
the
Decrees
of
Divine
Providence
,
as
that
neither
temperance
or
care
on
mans
part
can
extend
,
nor
the
violence
of
second
Causes
,
situate
without
the
o●b
of
his
mo●eration
,
accelerate
it
?
Necessary
it
is
,
that
we
seriously
examine
and
search
into
the
marrow
of
two
things
conductive
to
the
right
stating
,
and
consequently
the
right
understanding
of
the
Question
:
(1)
What
we
are
to
understand
by
the
Term
of
Life
:
(2)
In
what
sense
we
are
to
understand
this
Term
to
be
sixt
,
or
moveable
.
What
we
are
to
understand
by
the
Term
of
Life
.
Concerning
the
First
;
obvious
it
is
,
that
all
things
,
or
causes
inservient
both
to
the
Conservation
of
life
and
the
adduction
of
Necessary
,
Fortuitous
,
Supernatural
;
supports
the
discrimination
of
the
Term
of
life
into
Supernatural
,
Natural
,
&
Accidentary
:
&
the
impertinency
of
the
consideration
of
the
Supernatural
Term
,
to
the
present
scope
.
its
period
,
Death
,
fall
under
the
contents
of
three
General
heads
;
for
either
they
must
refer
to
those
that
are
Necessary
,
or
such
as
,
by
the
ordinary
course
of
Nature
,
no
man
can
subsist
without
,
to
which
classis
belong
our
Aliment
,
Aer
,
sleep
,
&c.
or
(2)
Non
necessary
or
Fortuitous
,
which
no
way
conduce
to
the
Fomentation
or
fewel
of
our
Vital
Flame
,
but
point
blank
to
the
Extinction
of
it
;
and
therefore
the
instinct
of
nature
perswades
every
man
to
avoyd
them
;
such
are
Shipwracks
,
stabbs
,
shots
,
precipices
,
halters
,
&c.
causes
of
immature
,
suddain
and
violent
deaths
:
or
(3)
Meerely
Supernatural
,
or
the
Will
of
God
,
which
as
it
is
impossible
(
without
Special
Divine
Revelation
)
for
us
to
foreknow
,
so
also
to
alter
,
or
prevent
.
Upon
these
three
pillars
was
it
,
that
Laurentius
Joubertus
erected
his
triple
Difference
of
the
Term
of
mans
life
;
making
one
Supernatural
,
such
as
the
Breath
of
our
nostrils
was
pleased
to
assign
to
most
of
the
Antediluvian
Patriarchs
,
or
Seminaries
of
Humanity
,
either
in
order
to
the
more
expedite
multiplication
of
mankind
,
to
the
more
advantageous
invention
and
propagation
of
Arts
and
Sciences
,
or
for
some
other
considerable
respect
,
at
which
our
ignorance
can
only
squint
by
conjecture
:
which
being
long
since
cancelled
,
Art
sits
down
in
a
contented
despaire
to
renovate
,
nor
can
the
records
of
the
world
afford
us
the
story
of
any
impudence
,
that
durst
rant
so
high
,
as
to
promise
it
,
except
that
of
a
certain
Mountebanck
Greek
,
derided
by
Galen
,
and
our
late
Nugipolyloquides
,
Paracelsus
;
both
which
experimentally
confuted
their
own
unpardonable
Arrogance
,
before
their
sands
had
run
out
50
years
.
Another
Natural
,
which
Physiologie
defines
by
that
space
of
time
,
during
which
our
radical
Balsam
,
or
the
oleaginous
Fewel
of
our
vital
Lamp
,
maintains
the
inn●te
Heate
,
or
Flame
of
life
,
untill
the
total
exhaustion
of
the
one
,
causeth
a
total
privation
of
the
other
;
or
,
more
plainly
,
that
circle
of
time
,
which
comprehends
the
seven
Segments
or
Ages
of
man
;
which
,
though
prestitute
and
limited
,
by
the
Governour
of
Nature
,
according
to
the
compute
of
the
Psalmist
,
to
80.
years
,
of
Plato
to
81.
of
the
Aegyptians
to
100.
(
Caelius
Rodiginus
,
19.
antiq.
Lect.
cap.
21.
&
Ioh.
Langius
,
lib.
1.
Epist.
Medicinal.
79.
)
of
the
best
of
the
Sibylls
to
a
100.
as
is
exprest
in
those
2.
verses
corrected
by
the
incomparable
Salmasius
(
Pliniarum
observat.
pag.
77.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
And
of
the
ancient
Jews
,
to
120.
(
Ioseph
.
Antiq.
Iudaic.
lib.
1.
)
is
yet
left
to
some
considerable
latitude
,
and
hath
more
or
less
of
Duration
,
respective
to
the
more
or
less
durability
of
the
Principles
of
life
,
i.
e.
the
Eucrasy
,
or
Dyscrasy
of
the
body
,
in
every
individual
;
provided
that
neither
the
oyle
be
inquinated
by
crude
,
or
putrid
Supplies
,
nor
prodigally
depredated
by
immoderate
intension
of
its
consumer
,
the
Flame
,
nor
that
immaturely
either
suffocated
,
or
wasted
by
Diseases
,
or
suddainly
extinguished
by
violent
Accidents
;
which
make
the
third
Difference
,
or
Accidentary
Term
of
life
.
But
as
for
the
first
branch
of
this
Ternary
,
the
Metaphysical
,
or
Supernatural
Term
of
mans
life
,
dependent
on
the
Divine
Will
immediately
;
since
according
to
the
doctrine
of
Nicholaus
Florentinus
(
in
Serm.
)
the
Conciliator
(
in
different
.
Medicis
)
and
Joubertus
(
in
Errorib
.
popular
.
)
it
concerns
only
the
first
Age
of
the
World
:
this
place
may
very
conveniently
want
any
farther
consideration
thereof
;
nor
can
it
much
avail
to
the
atchievement
of
our
design
,
to
insist
upon
more
then
the
two
last
.
By
the
Term
of
life
,
therefore
,
we
ought
to
understand
either
Vital
Flame
,
naturally
succeeding
upon
a
consumption
of
its
Pabulum
,
or
fewel
,
the
Radical
Moysture
,
when
both
those
Principles
of
life
are
permitted
to
their
natural
and
proper
tenor
,
i.
e.
when
no
Preternatural
Cause
intervenes
,
and
by
Corruption
anticipates
the
dissolution
of
that
Disposition
or
Temperament
of
the
Elements
of
the
body
,
upon
which
the
subsistence
of
life
doth
necessarily
depend
:
or
(2)
the
end
of
every
mans
life
,
in
general
,
whensoever
,
and
by
what
means
soever
,
either
Diseases
,
or
violent
and
unexpected
Accidents
,
introduced
;
without
any
respect
to
the
gradual
and
successive
declination
,
and
consequent
cessation
of
the
Natural
Temperament
,
in
the
marasmus
of
old
age
.
Now
from
the
acceptation
of
the
Term
of
Life
,
in
the
First
signification
,
there
genuinly
emerge
Two
Questions
:
First
,
Whether
this
Term
of
life
,
which
is
circumscribed
,
per
ipsius
temperamenti
defluxum
&
decursum
,
by
the
natural
Deflux
.
,
or
wearing
out
of
the
requisite
Temperament
of
the
body
,
and
which
we
may
,
without
impropriety
,
call
a
kind
of
mature
,
easy
and
spontaneous
falling
asunder
of
the
Ligaments
of
life
;
be
absolutely
and
definitely
fixt
,
so
that
God
hath
constituted
to
leave
the
nature
of
every
Individual
to
its
own
moderation
,
nor
by
any
means
to
interrupt
or
alter
its
course
prescribed
:
i.
e.
not
by
any
means
to
procure
,
that
this
Deflux
of
the
Temperament
should
have
more
or
less
duration
,
then
what
may
naturally
be
expected
from
the
more
or
less
durability
thereof
,
dependent
on
the
more
or
less
perfect
proportion
,
that
the
Passive
and
Active
Principles
hold
each
to
other
;
or
,
more
plainly
,
that
the
Renitency
or
Resistence
of
the
Oyle
holds
to
the
depredatory
and
consumptive
Activity
of
the
Flame
.
Secondly
,
if
this
Term
of
life
be
thus
Fixt
,
and
that
God
indeed
hath
decreed
not
to
intend
or
prolong
that
Deflux
of
the
Temperament
,
beyond
the
point
of
its
natural
Durability
;
whether
yet
notwithstanding
,
without
alteration
of
his
Decree
of
committing
Nature
to
its
own
establish'●
course
,
he
may
not
,
being
thereunto
moved
by
our
repentance
,
prayers
,
and
piety
,
cor●ect
those
depravities
,
and
repaire
those
violent
decays
of
that
our
temperamental
Constitution
,
occasioned
by
intemperance
,
diseases
,
extraneous
Accidents
,
or
other
means
whatever
;
and
so
hinder
the
otherwise
impendent
immature
Collabascence
,
and
precipitous
Dissolution
thereof
?
In
a
word
;
Whether
,
though
God
hath
predetermined
,
that
no
man
shall
exceed
that
Term
of
life
,
to
which
the
Durability
of
his
individual
Temperament
,
or
the
strength
of
his
particular
Constitution
may
,
in
probability
,
be
extended
;
his
Special
Providence
doth
not
yet
suffer
,
that
,
by
reason
of
putrefactive
and
destructive
Preter-natural
Causes
occurrent
,
the
temperament
may
be
vitiated
,
impaired
,
and
ruined
:
and
so
not
hold
out
to
that
point
of
time
,
to
which
otherwise
,
in
respect
of
its
primigenious
and
native
condition
,
it
might
have
lasted
?
But
if
we
understand
the
Term
of
life
in
the
second
signification
;
preternatural
Period
of
every
individual
mans
life
,
by
what
means
soever
,
either
disease
,
famine
,
war
,
wounds
,
nausrage
,
decollation
,
suspension
,
suffocation
,
luxury
,
drunkeness
,
sollicitude
,
grief
,
&c.
occasioned
,
be
so
precisely
fixt
by
Destiny
;
that
no
prudence
or
caution
on
his
part
can
transpose
,
nor
danger
of
fortuitous
Accidents
invading
,
accelerate
or
prevert
it
?
In
short
;
Whether
the
Catastrophe
of
every
mans
life
be
prescribed
in
the
book
of
Fate
.
In
what
sense
we
are
to
understand
the
Term
of
Mans
Life
to
be
Fixt
or
Moveable
.
As
for
the
Second
Preconsiderable
;
the
Term
of
life
may
be
twofold
sense
:
(1)
in
respect
to
some
positive
Divine
Decree
,
antegredient
or
precedent
not
only
to
all
conspiracies
,
but
also
the
Prescience
of
all
Secondary
or
Instrumental
Causes
;
whereby
God
hath
so
precisely
fixt
and
limited
a
certain
space
,
or
time
of
life
to
every
single
man
,
together
with
all
relative
Circumstances
,
as
place
,
manner
,
or
kind
,
and
cause
of
Death
:
that
it
is
absolutely
impossible
to
man
,
what
means
soever
he
shall
use
to
the
contrary
,
in
order
to
his
preservation
,
or
what
dangers
soever
he
shall
have
formerly
exposed
himself
unto
,
notwithstanding
,
either
to
prolong
his
life
beyond
,
or
to
fall
before
that
Fatal
Term.
(2)
In
respect
not
to
some
Absolute
,
but
Hypothetical
,
or
Conditionate
Decree
of
God
:
i.
e.
such
whose
mutation
or
accomplishment
is
suspended
on
the
liberty
,
or
Free
Election
of
mans
Will
,
according
as
that
,
either
being
conducted
by
the
manuduction
of
Light
Supernatural
,
or
Divine
Grace
,
shall
pursue
the
real
and
true
Good
;
or
being
seduced
by
the
delusion
of
its
own
sensual
judgements
,
shall
wander
in
the
devious
tracts
of
Error
,
and
so
hunt
after
only
apparent
and
false
Good
.
Now
whether
we
understand
this
Conditionate
Decree
to
be
made
and
grounded
upon
a
certain
and
infallible
prenotion
of
all
concomitant
things
,
circumstances
,
manners
,
causes
,
and
finally
of
mans
election
of
and
adherence
unto
Good
,
or
Evil
objects
,
and
his
consequent
Virtuous
or
vicious
course
of
life
:
or
whether
we
understand
it
to
be
made
without
any
such
certain
Prenotion
,
or
Volition
of
Prenotion
at
all
;
but
yet
with
a
deliberate
and
positive
Sentence
certainly
to
be
pronounced
and
executed
in
the
fulness
of
time
,
or
opportunity
,
when
the
right
use
,
or
abuse
of
this
Prerogative
or
Freedome
of
the
Will
,
shall
be
in
actual
determination
,
i.
e.
shall
ripen
the
Suppositionality
of
the
decree
into
Absoluteness
,
and
reduce
the
Possibility
thereof
into
actual
Necessity
:
the
distinction
is
not
Material
.
For
it
can
be
of
no
considerable
advantage
to
our
present
attempt
,
whether
of
these
two
Notions
we
prefer
;
and
that
the
reason
is
,
why
we
here
omit
to
enquire
,
whether
holds
the
neerest
Cognation
to
truth
.
From
these
premises
hath
the
judgement
of
man
extracted
three
The
First
,
of
those
,
who
hold
it
as
point
of
faith
,
that
the
Term
of
every
mans
life
,
together
with
all
means
or
Causes
,
immediate
,
mediate
,
remote
,
circumstantial
and
corollary
,
or
in
any
relation
whatever
pertinent
thereto
,
is
absolutely
immoveable
and
Fatal
;
being
precisely
decreed
by
the
immutable
and
irresistible
law
of
the
Divine
Will.
The
Second
,
of
those
,
who
averre
the
absolute
Fatality
,
or
Fixation
of
every
individual
mans
Term
of
life
,
à
Posteriori
:
but
decline
it
à
Priori
,
i.
e.
they
concede
,
that
in
truth
the
term
of
every
mans
life
is
appointed
by
the
irrevocable
decree
of
Fate
,
in
this
respect
,
that
it
can
never
be
extended
or
spun
out
to
the
duration
of
one
moment
beyond
that
,
to
which
the
natural
condition
of
his
particular
Temperament
promises
him
to
attain
:
but
not
in
this
respect
,
that
it
admits
no
possibility
of
Contraction
or
Abbreviation
.
The
Third
,
of
those
,
who
allow
the
Term
of
life
to
be
Fatal
indeed
;
yet
upon
no
higher
a
Necessity
,
then
that
of
Gods
meer
Prenotion
,
or
hypothetical
determination
,
respective
to
mans
right
use
▪
or
abuse
of
the
Liberty
of
his
Will
:
and
therefore
not
so
fixt
,
but
that
it
may
be
not
only
abbreviated
but
also
prolonged
;
non
praesupposita
ista
aut
praenotione
,
aut
hypothesi
citra
praenotionem
.
And
this
is
the
most
passant
Division
of
mens
dissenting
opinions
two
only
,
offered
by
Joh.
Beverovicius
(
Epist.
ad
Simon
.
Episcopium
)
in
words
of
this
importance
:
Some
maintain
the
Term
of
mans
life
to
be
fixt
by
the
eternal
and
immutable
law
of
Destiny
;
and
on
the
contrary
,
others
contend
that
it
is
not
so
fixt
,
but
that
it
remains
moveable
as
well
forwards
as
backwards
,
not
only
obnoxious
to
Decurtation
or
Anticipation
,
by
depravities
and
exorbitances
of
the
Six
Non-naturals
,
by
Epidemical
Diseases
,
or
by
a
thousand
unexpected
Knocks
of
unconstant
Fortune
;
but
also
capable
of
Production
or
Postposition
by
a
temperate
,
anticachectical
and
cautious
course
of
life
.
Now
as
for
the
First
of
these
Opinions
;
't
is
generally
known
‛
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
—
Mortales
superat
quodcunque
necesse
est
,
Vi
solida
;
quia
nec
superos
reveretur
,
in
almis
Qui
Coeli
spatiis
degunt
sine
luctibus
aevum
.
Of
that
old
Poet
,
quoted
by
Cicero
(
de
Fato
)
who
sayd
,
quod
fore
paratum
est
,
id
summum
exuperat
Jovem
:
and
of
that
renowned
Captain
,
Hector
,
when
being
importuned
by
his
wife
not
to
hazard
himself
in
a
salley
upon
the
Graecian
trenches
,
he
conjured
her
fond
fears
into
a
resolved
confidenco
,
that
no
sword
could
reach
his
heart
,
but
that
of
Fate
,
by
this
spell
;
Parce
,
precor
,
nimio
misera
indulgere
dolori
;
Nam
quis
me
,
Fat
is
invitis
,
mittet
ad
Orcum
?
Nullum
equidem
vitasse
hominum
dico
ultima
Fata
.
Prithee
,
forbeare
thy
needless
grief
;
and
know
,
No
hand
can
send
me
to
the
shades
below
,
Without
the
Fates
assent
.
I
hold
it
true
,
What
Fate
hath
destin'd
,
no
man
can
eschew
.
As
also
of
those
Military
men
,
mentioned
by
P.
Gregorius
Tholosanus
(
lib.
21.
de
republ
.
cap.
8.
)
whose
minds
being
seasoned
with
the
same
perswasion
,
that
the
manner
and
moment
of
every
mans
Death
is
appointed
by
the
immutable
law
of
Fate
,
and
his
lot
inscribed
in
invisible
Characters
on
his
forehead
;
became
of
so
hard
a
temper
,
as
to
be
wholly
insensible
of
the
threats
of
that
terrible
Giant
,
Danger
:
nor
did
they
account
it
other
then
a
vanity
,
resulting
from
the
cowardize
of
Ignorance
,
to
provide
against
the
blows
of
War
either
by
caution
,
or
defensive
armes
;
urging
the
examples
of
many
valiant
Soldiers
,
who
have
bin
observed
to
have
confronted
whole
showers
of
levelled
bullets
,
shot
from
the
neer
engines
of
the
advancing
Foe
,
without
a
wound
;
and
yet
at
last
have
fallen
by
some
petite
and
unexpected
peble
thrown
from
the
sure
sling
of
Destiny
,
even
then
,
when
they
seemed
immured
in
the
secure
Cittadel
of
Peace
,
and
thought
their
triumphant
Lawrels
armour
of
proof
even
against
thunder
.
Occidis
,
Argivae
quem
non
potuere
phalanges
Sternere
,
nec
Priami
regnorum
eversor
Achilles
.
Hic
tibi
mortis
erant
metae
,
&c.
Virg.
12.
Aeneid
.
But
,
alas
!
't
is
not
the
Academy
of
the
Stoicks
alone
,
that
affords
patronage
to
this
Error
of
Absolute
Fatality
;
nor
the
Camp
that
only
contends
for
the
propagation
thereof
;
nor
the
politick
institutions
of
that
Secretary
of
Hell
,
Mahomet
,
in
his
absurd
Alcoran
(
cap.
6.
)
that
only
countenance
the
diffusion
thereof
in
these
our
days
:
for
even
the
Schools
of
Christianity
,
in
some
parts
,
have
advanced
the
reputation
thereof
to
so
unreasonable
and
dangerous
a
height
,
as
to
make
it
an
Article
of
Faith
,
if
not
absolutely
necessary
,
yet
at
least
collaterally
conductive
to
Salvation
;
and
this
by
Auctority
of
the
Councel
of
Dort
,
which
ratified
the
doctrine
of
their
Apostle
,
Calvir
,
concerning
Absolute
Predestination
,
and
enjoyned
the
publick
Assertion
thereof
to
most
of
their
Divines
of
the
last
reformation
.
I
sayd
,
the
Doctrine
of
Calvin
concerning
Absolute
Predestination
;
the
Stoicks
,
and
that
propugned
by
many
Christian
Divines
.
The
one
being
,
as
Chrysippus
hath
defined
it
,
Sempiterna
&
indeclinabilis
series
rerum
,
&
catena
,
quae
seipsam
velvit
,
&
perpetuò
implicat
,
per
aeternos
consequentiae
ordines
,
ex
quibus
connexa
est
;
A
sempiternal
and
indeclinable
series
,
syntax
,
or
chaine
of
Causes
,
whose
turnings
,
convolutions
and
perpetual
implications
are
dependent
on
it self
,
by
those
eternal
orders
of
consequence
,
of
which
it
is
made
up
and
connected
:
the
other
,
as
the
best
of
School
men
hath
defined
it
,
Pendens
à
Divino
Consilio
series
,
ordoque
caussarum
;
a
series
,
or
successive
complexion
and
order
of
Causes
,
dependent
on
the
Will
of
God
.
From
the
just
Collation
of
which
two
Definitions
,
our
first
thoughts
may
collect
,
that
the
Difference
between
the
Stoical
and
Theological
Fate
,
may
be
thus
stated
.
The
Former
,
in
some
things
,
excludes
Divinity
from
that
i.
e.
confines
his
Power
and
Will
to
that
rigid
and
infringible
Law
of
Necessity
,
excogitated
by
his
Wisdom
from
all
eternity
,
and
established
by
his
Decrce
,
at
the
inauguration
of
Nature
to
Existence
.
The
Later
makes
the
Will
of
God
to
be
the
first
link
in
the
cha●n
of
Causes
,
and
so
superior
to
the
restriction
of
natural
necessity
dependent
thereon
.
The
Stoick
,
being
a
declared
Enemy
to
the
Arbitrary
Prerogative
of
God
,
adligeth
the
Energie
of
the
First
and
Infinite
Cause
to
the
capacity
of
Secondary
and
Finite
;
and
,
upon
consequence
,
doth
acknowledge
neither
the
Liberty
of
his
Will
,
nor
the
Absoluteness
of
his
Power
,
or
Omnipotency
.
But
,
on
the
Contrary
,
the
Christian
look's
up
to
heaven
,
as
the
Councel-house
,
where
the
Instruments
,
opportunity
,
place
and
success
of
every
Action
receive
their
Specification
to
this
or
that
determinate
purpose
;
to
the
Arbitrary
Resolve
of
God
,
as
the
Definite
Sentence
or
Injunction
;
and
on
all
Second
Causes
,
but
as
subordinate
,
and
subalternally
instrumental
to
the
punctual
execution
and
accomplishment
of
the
same
:
and
,
upon
legal
consequence
,
concludes
,
that
the
Divine
Will
is
absolutely
Free
,
knowing
no
circumscription
,
but
that
of
the
Divine
Wisdome
;
that
the
meer
Fiat
of
that
Councel
,
is
the
Director
,
and
Spring
in
the
Engin●
of
the
World
;
and
that
the
Author
of
Nature
hath
reserved
to
himself
the
Privilege
of
adding
unto
,
detracting
from
,
intending
,
remitting
,
inverting
,
transcending
,
or
adnulling
the
fundamental
Constitutions
of
Nature
,
and
so
breaking
that
Concatenation
of
Causalities
,
or
the
Chain
of
Fate
,
at
pleasure
.
The
Heathen
absurdly
dream't
that
all
effects
are
inevitably
produced
by
the
conspiracy
and
coefficiency
of
natural
Causes
,
respectively
qualified
;
or
that
all
Accidents
spring
up
from
the
proper
tendency
of
their
particular
Efficients
,
without
the
influence
,
direction
,
or
moderation
of
any
other
Virtue
,
besides
their
own
native
and
Congenial
Faculties
.
The
more
intelligent
Christian
proves
,
that
all
natural
Causes
doe
not
produce
their
respective
Effects
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ex
inevitabili
necessitate
,
by
the
absolute
and
never-failing
power
of
their
Essential
Qualities
,
or
inherent
endowments
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quatenus
fieri
licuit
,
or
according
to
the
possibility
of
their
Concingency
:
and
therefore
,
though
he
confesseth
that
all
Events
are
foreknown
and
preordained
in
the
eternal
Councel
of
God
;
yet
he
stands
assured
,
as
well
upon
the
ground
of
Reason
,
as
Faith
,
that
the
precise
and
opportune
contingency
of
every
individual
Event
proceeds
from
the
insluence
of
this
Providence
,
which
disposeth
and
conjoyneth
some
certain
convenient
Causes
to
the
production
of
this
or
that
determinate
Effect
,
in
some
sort
respecting
the
last
of
Ends
,
his
own
Glory
.
To
conclude
,
the
Stoick
hath
clip't
the
immense
and
towering
wings
of
mans
Will
,
and
allows
it
no
wider
range
,
then
what
the
line
of
Fate
affords
:
while
the
sublimer
Christian
scornes
to
stoop
to
the
Lure
of
any
Necessity
,
besides
the
special
Decrees
of
the
Divine
Councel
;
not
conceiving
his
will
subject
to
the
inclination
,
much
less
the
compulsion
,
of
any
force
below
that
of
him
,
who
conferred
that
infinite
liberty
upon
it
.
For
he
,
indeed
,
holds
the
rains
of
our
Wills
,
and
can
bend
them
:
yet
non
coactione
violenta
,
sed
leni
suavique
influxu
,
not
by
violent
Coaction
,
but
gentle
and
sweet
Invitation
,
as
the
School-men
distinguish
.
Now
if
we
consider
Fate
in
the
notion
of
the
Stoicks
;
't
will
Ablute
Fatality
;
so
accepted
,
as
the
Stoick
proposeth
it
.
be
no
easy
wonder
,
if
any
man
,
though
his
reason
be
never
so
much
hoodwinckt
with
the
veile
of
Prejudice
,
shall
not
at
first
glance
discover
it
to
be
an
opinion
Blasphemous
in
respect
to
God
;
insomuch
as
it
strikes
at
no
less
then
the
cardinal
and
inseparable
Attribute
of
his
Nature
,
Omnipotence
,
by
coercing
his
infinite
and
arbitrary
Activity
with
the
definite
laws
of
second
Causes
,
and
denying
him
the
prerogative
of
absolute
superiority
to
his
mechanique
Vicegerent
,
or
(
rather
)
Instrument
,
Nature
:
and
,
in
respect
of
man
,
intolerably
Absurd
;
since
it
subverts
the
Liberty
of
all
humane
actions
,
and
leaves
nothing
in
the
power
of
mans
Will
either
to
elect
,
or
avoide
.
For
whoever
conced's
that
the
mind
of
man
is
subject
to
the
compulsive
regiment
of
Fatal
Necessity
,
and
so
that
all
the
actions
of
our
lives
are
but
the
accomplishments
of
so
many
ineluctable
,
immoveable
,
and
inevitable
Decrees
,
from
the
birth
of
time
enrolled
in
the
Ephimerides
of
Destiny
;
must
also
concede
,
upon
clear
inference
,
that
our
Creator
endowed
us
with
the
Semi-divine
Faculty
of
Rationality
,
either
to
no
purpose
at
all
,
or
at
best
to
facilitate
our
betraying
our selves
into
the
snares
of
ruine
and
misery
beyond
possibility
of
reparation
or
redemption
;
Must
induce
,
that
the
Will
being
deposed
from
her
arbitrary
throne
,
the
judgement
seate
of
Reason
must
fall
to
the
ground
;
nor
can
there
be
any
room
left
for
Consultation
to
sit
and
determine
the
debates
of
the
Soul
concerning
the
good
or
Evil
of
her
objects
:
since
notwithstanding
all
our
most
profound
,
serious
,
and
prudent
Deliberation
,
the
success
of
our
actions
,
as
well
as
the
results
of
our
councels
,
would
then
be
no
other
,
but
what
hath
bin
resolved
on
and
predecreed
by
Fate
;
and
then
,
to
conceive
our selves
obnoxious
to
punishment
,
for
incurring
those
sins
,
which
are
imposed
upon
our
wills
by
a
necessity
beyond
our
controll
,
is
an
open
derogation
to
the
equity
and
Justice
of
the
Divine
Nature
,
and
to
ascribe
our
Evil
to
that
,
which
is
by
essence
superlatively
Good
.
That
Prudence
,
is
miserable
Folly
;
the
study
of
Wisdome
,
laborious
Vanity
;
and
all
our
ancient
Lawmakers
,
either
ridiculous
Fools
,
or
detestable
Tyrants
:
since
they
prescribe
and
enjoyne
those
things
,
which
either
we
must
have
done
,
had
not
they
injoyned
them
,
or
are
restrained
from
doing
,
in
spite
of
our
own
conformable
inclinations
,
by
the
contrary
impulsion
or
seduction
of
Destiny
.
And
,
finally
,
that
all
Divine
and
Human
Exhortation
to
Good
,
and
Dehortation
from
evil
,
are
unnecessary
and
supersluous
.
Thus
shall
Virtue
and
Vice
vanish
into
meer
and
empty
notions
;
and
Religion
become
,
what
Libertines
would
have
it
,
a
mysterious
and
well
contrived
invention
to
support
temporall
Greatness
,
and
fright
vulgar
minds
into
a
tame
submission
to
the
arbitrary
dictates
of
their
imperious
Lords
:
nor
shall
there
be
a
Heaven
to
compensate
suffering
Piety
,
or
a
Hell
for
the
punition
of
Villainy
;
because
as
the
Good
man
could
not
but
live
honestly
and
religiously
,
whether
he
would
or
no
;
so
must
it
not
be
in
the
power
of
the
Wicked
man
,
to
abstain
from
doing
Evil.
Thus
shall
Love
and
Hatred
,
the
two
most
usefull
Affections
of
our
Souls
,
be
robbed
of
their
proper
Objects
,
Amiable
and
Detestable
:
nor
shall
Justice
find
convenient
subjects
,
whereon
to
place
Laudation
and
Vituperation
;
since
Praise
only
belongs
to
those
,
who
have
chosen
to
do
Good
,
when
't
was
in
their
power
to
have
done
Evil
and
Dispraise
is
the
due
guerdon
of
those
,
who
choose
to
do
Evil
,
when
t
was
in
their
power
to
have
done
Good
.
And
thus
shall
all
our
Prayers
be
fruitless
,
our
vowes
hopeless
,
our
Sacrifices
unprofitable
,
and
all
other
acts
of
Devotion
desperate
Vanity
.
The
least
of
which
and
of
a
myriade
of
other
equivalent
Absurdities
,
Incongruities
,
and
oblique
,
or
appendent
and
inferrible
Blasphemies
,
shooting
up
from
this
one
poysonous
root
of
Absolute
Fatality
;
is
more
then
enough
inconsistent
to
the
fundamentals
both
of
Reason
and
Religion
,
to
deterr
even
Heathens
from
approaching
,
much
more
embracing
and
defending
it
.
But
as
for
Theological
Fate
,
or
Predestination
;
if
accepted
in
the
legitimate
sense
of
the
Primitive
Church
,
and
not
in
that
rigorous
and
inflexible
notion
of
the
German
Calvinist
:
I
conceive
it
fully
concordant
not
only
to
many
Texts
of
Sacred
writ
,
but
even
conciliable
to
mans
Free
will
,
notwithstanding
the
apparent
repugnancy
betwixt
them
;
as
I
shall
endevour
to
prove
singularly
in
an
ensuing
chapter
.
SECT.
III.
AS
for
the
Second
Opinion
,
viz.
that
the
Term
of
mans
Life
First
,
because
there
are
very
few
places
,
or
testimonies
of
Scripture
,
which
may
be
thought
to
advantage
the
doctrine
Absolute
Fatality
;
but
,
on
the
contrary
,
very
many
allegable
in
defence
of
this
.
Secondly
,
because
those
Texts
,
which
make
for
this
,
have
To
explain
and
justify
this
by
Instance
;
the
Hercules
,
or
Absolute
Fatality
,
in
the
precise
manner
and
time
of
every
mans
Dissolution
into
his
first
matter
,
is
that
of
Job
;
Definiti
sunt
dies
ejus
,
&
numerus
mensium
ejus
tecum
est
;
statuta
ejus
fecisti
,
&
non
praeteribit
:
His
days
are
determined
,
the
number
of
his
moneths
are
with
thee
;
thou
hast
appointed
his
bounds
,
that
he
cannot
pass
.
(
chap.
14.
vers.
5.
)
Now
this
place
hath
much
of
obscurity
,
and
little
of
strength
for
the
supportation
of
their
opinion
,
more
then
ours
.
(1)
Much
of
obscurity
;
since
,
though
racked
to
the
highest
extension
of
its
importance
,
no
Logique
can
extort
any
other
Conclusion
from
it
,
but
this
,
that
the
Term
of
mans
Life
is
fixt
by
God
,
so
that
impossible
it
is
for
man
to
remove
it
forwards
to
a
greater
longitude
;
the
concession
whereof
no
way
infringeth
our
assertion
.
For
hence
it
follows
not
,
that
t
is
impossible
for
man
,
by
intempetance
,
by
the
temerarious
obtrusion
of
himself
upon
the
jaws
of
danger
,
or
other
means
whatever
,
to
Anticipate
that
Term
,
or
remove
it
backwards
to
a
greater
Brevity
.
Again
,
I
have
yet
met
with
no
substantial
reason
,
that
may
countermand
our
construction
of
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
in
the
latitude
of
Generality
;
and
therefore
may
safely
understand
them
,
as
an
expression
of
the
brevity
of
mans
life
,
in
specie
,
not
in
individuo
;
their
whole
Mass
weighing
no
more
then
this
:
that
the
life
of
man
,
being
included
within
a
certain
Circle
,
or
round
of
days
and
moneths
,
and
circumscribed
by
a
short
succession
of
minutes
flowing
into
a
stream
of
Time
,
cannot
possibly
be
extended
to
a
longer
duration
then
what
our
Creator
hath
prefixt
to
all
mankind
:
i.
e.
then
that
moment
to
which
he
hath
determined
and
adapted
the
durability
of
mans
specisical
Temperament
,
or
Principles
of
Vitality
.
And
thus
interpreted
,
this
place
runs
parallel
to
that
of
Moses
(
Psalm
.
90.
vers.
10.
)
Dies
nostrae
vitae
septuaginta
anni
,
&
si
in
fortudinibus
sit
,
octoginta
anni
,
&
fortitudo
eorum
molestia
ac
labor
,
quoniam
recedit
citò
&
avolamus
:
as
also
that
of
David
(
Psalm
.
39.
vers.
5.
)
Ecce
,
ut
palmos
posuisti
dies
meos
,
&
aevum
meum
tanquam
nihil
coram
te
;
profectò
universae
Vanitas
est
omnis
homo
stans
;
Behold
,
thou
hast
made
my
days
as
a
hands
breadth
,
and
mine
age
is
nothing
before
thee
:
every
man
,
verily
,
at
his
best
state
is
altogether
Vanity
.
True
it
is
(
nor
have
I
heard
many
,
besides
Helmont
,
and
a
Rosy
Cross
,
impugne
it
)
that
the
Life
of
Man
doth
consist
in
a
Peacefull
Discord
maintained
between
the
4
First
Qualities
(
I
understand
them
,
according
to
the
Physiology
of
Epicurus
,
and
Cartesius
,
as
certain
Modifications
of
Matter
,
or
Quantity
)
a
rising
from
the
commixture
of
them
in
a
proportionate
Dose
,
or
commensurate
symmetry
,
respective
to
the
Activity
of
some
and
Patability
of
others
;
and
proximly
,
in
a
requisite
harmony
,
of
the
Primigenious
Heat
and
Radical
Moysture
:
which
harmony
being
more
or
less
durable
according
to
the
more
or
less
exquisite
temperament
of
body
assigned
to
each
single
person
,
by
the
free
dispensation
of
the
Divine
Will
;
it
follows
,
unavoidably
,
that
the
Longitude
or
Brevity
of
every
mans
life
must
naturally
depend
upon
the
perfection
,
or
imperfection
of
his
Idiosyncrasy
,
or
individual
Constitution
.
Nor
doth
it
carry
less
semblance
of
truth
,
that
by
the
decrees
of
that
Councel
,
which
is
all
Wisdome
,
and
can
therefore
will
nothing
but
what
is
superlatively
Good
,
it
was
enacted
,
that
the
ordinary
Duration
of
this
Humane
Temperament
should
be
circumscribed
and
limited
to
some
certain
general
,
though
not
precisely
adstrict
,
term
or
space
of
years
,
conceive
of
70.
80.
90.
or
100.
over
or
under
:
and
that
our
ingenerated
Protogenitors
,
even
before
the
depravation
of
their
Vital
Principles
by
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
precipitous
Fall
,
held
their
lives
by
the
same
common
lease
;
for
manifest
it
is
,
that
the
Tree
of
Life
was
planted
in
Paradise
to
this
purpose
,
that
the
fruit
thereof
being
frequently
eaten
might
instaurate
the
vital
Balsam
of
man
as
fast
as
it
suffered
exhaustion
from
the
depredatory
operation
of
his
Implantate
Spirit
,
and
by
a
continual
refocillation
of
impaired
nature
keep
her
up
fresh
and
vigorous
to
longevity
.
To
which
I
ask
leave
,
with
due
submission
to
the
correction
of
maturer
judgements
,
to
tender
my
private
conception
;
that
the
like
extraordinary
means
of
making
the
sands
of
life
run
slowly
and
long
in
the
glass
of
Time
,
was
by
the
special
indulgence
of
the
great
Preserver
of
men
,
permitted
to
Methusalem
and
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
worlds
youth
;
whose
registers
amounted
to
more
Centuries
of
years
,
then
ours
usually
to
Decads
,
and
who
outlived
all
the
titles
of
Consanguinity
.
(2)
Little
of
strength
for
the
supportation
of
their
opinion
,
de
specie
,
and
not
de
individuo
.
But
,
in
the
present
,
it
is
sufficient
for
us
to
have
declared
,
that
from
that
place
of
such
reputed
validity
amongst
the
Defendants
of
Destiny
,
no
firme
Argument
can
be
extracted
to
protect
them
,
or
impugne
us
.
And
therefore
I
find
my self
at
liberty
to
discharge
my
proper
in
individuo
.
duty
,
viz.
the
Confession
of
those
Reasons
,
which
charmed
my
judgement
to
an
adherence
to
their
perswasion
,
who
contend
for
the
Mobility
of
the
Term
of
mans
Life
.
The
First
of
those
is
desumed
from
the
Testimonies
of
the
Oracle
of
Truth
,
the
Book
of
God
;
and
in
our
list
of
those
Testimonies
,
those
deserve
to
stand
in
the
front
,
which
in
ample
,
elegant
,
and
express
terms
warrant
our
Assertion
,
that
the
life
of
man
hath
bin
,
and
may
be
,
both
Abbreviated
and
Prolonged
.
The
Coryphaeus
,
or
leading
Text
is
that
of
the
Wise
King
(
Proverb.
10.
vers.
27.
)
Timor
Domini
apponit
(
aut
prolongat
)
dies
;
anni
verò
impiorum
abbreviantur
:
the
Fear
of
the
Lord
prolongeth
daies
;
but
the
years
of
the
wicked
shall
be
shortned
.
Then
which
nothing
can
be
more
express
,
perspicuous
,
and
positive
;
and
so
nothing
less
subject
to
detorsion
or
altercation
.
The
Lievtenant
,
or
second
to
that
,
is
the
gracious
encouragement
to
filial
reverence
and
obedience
annexed
to
the
5
th
.
Precept
in
the
Decalogue
;
Honora
Patrem
tuum
,
&
matrem
tuam
,
ut
prolongentur
dies
tui
super
terram
quam
Jehov
ah
Deus
tuus
dat
tibi
:
which
the
Apostle
of
the
Gentiles
(
in
Epist.
ad
Ephes.
6.
ver.
2.
)
call's
the
first
(
understand
it
of
the
second
table
)
Commandement
with
promise
,
viz.
of
a
singular
reward
;
or
the
first
with
a
peculiar
promise
,
and
such
as
hath
ever
bin
held
distinct
from
the
promise
made
in
the
second
Precept
of
the
Decalogue
,
insomuch
as
that
is
common
and
universal
,
comprehending
all
kinds
of
Blessings
,
but
this
only
peculiar
and
determined
to
that
of
diuturnous
subsistence
,
or
Longevity
.
In
Exhod
.
24.
ver.
25.
and
many
other
places
,
the
Pen-man
of
God
earnestly
inculcates
the
benefit
of
the
Fear
of
God
,
by
this
forcible
impulsive
;
that
he
would
crown
them
with
length
,
health
,
and
serenity
of
days
,
who
should
revere
his
most
sacred
name
and
conscientiously
observe
his
laws
.
Si
colatis
Deum
vestrum
,
benedicet
pani
vestro
,
&
aquis
vestris
,
auferetque
infirmitatem
è
medio
vestri
,
non
crit
abortiens
aut
sterilis
in
terra
vestra
:
numerum
dierum
in
terra
vestra
complebo
.
Which
importune
incitement
to
piety
,
those
Commentators
have
no
way
enlarged
,
who
have
extended
it
to
this
just
height
of
intention
;
that
to
those
happy
Sonnes
of
Israel
,
who
subjugated
their
Wills
to
the
written
Will
of
God
,
and
cherished
no
desires
so
much
,
as
those
of
cordial
obedience
to
the
rules
of
his
Law
,
demeaning
themselves
reverently
towards
their
Maker
,
and
righteously
toward
their
Neighbour
;
to
these
God
would
vouchsafe
,
not
only
that
they
should
accomplish
that
lease
of
life
,
which
they
held
by
the
grant
of
Nature
,
or
the
condition
of
each
mans
Idiosyncrasy
;
but
even
that
their
Temperament
should
be
meliorated
,
made
more
symmetrical
,
compact
,
tenacious
and
consequently
more
durable
,
as
well
by
the
soveraign
,
balsamical
,
and
restorative
Faculties
of
their
Aliment
,
impregnated
or
inriched
by
the
tincture
of
his
continual
Benediction
,
as
by
the
benigne
and
salutiferous
disposition
of
the
Aer
,
and
propitious
influences
of
the
Host
of
Heaven
,
which
otherwise
are
wont
to
induce
sensible
Exorbitances
and
Anomalies
upon
the
blood
,
spirits
,
and
solid
parts
of
mans
body
,
and
from
those
seeds
of
morbosities
produce
various
both
Acute
and
Chronique
Diseases
,
which
either
consume
,
or
corrupt
the
Vital
Nectar
,
and
accelerate
the
execution
of
that
Sentence
,
Pulvis
es
,
&
Pulvis
eris
.
So
that
of
infirme
,
languid
,
and
valetudinarious
persons
,
they
should
be
made
robust
,
athletical
,
and
longevous
;
no
less
then
the
Barren
should
be
made
Fertil
:
the
one
by
the
Conservatory
,
the
other
by
the
Prolifical
virtue
of
Gods
special
Grace
.
The
same
promise
we
read
frequently
repeated
by
God
,
in
most
of
his
Embassies
delivered
by
his
Secretary
,
Moses
,
to
his
People
;
and
more
particularly
in
Deuteron.
4.
vers.
40.
and
chap.
30.
vers.
20.
And
as
he
proposeth
length
of
days
for
the
desiderable
reward
of
obedience
:
so
,
on
the
contrary
,
he
makes
Immaturity
of
Death
,
the
affrighting
penalty
of
Disobedience
.
For
(
Deuteron.
30.
vers.
19.
and
28.
vers.
20.
)
contain
a
large
Catalogue
of
insirmities
,
diseases
,
and
corporal
calamities
feircely
comminated
to
the
immorigerous
and
disobedient
:
and
in
vers.
62.
t
is
emphatically
sayd
of
Transgressors
,
ye
shall
be
left
few
in
number
,
whereas
you
were
as
the
starrs
of
heaven
for
multitude
;
because
thou
wouldst
not
obey
the
voyce
of
the
Lord
,
thy
God
.
A
Third
egregious
text
,
is
that
where
God
,
gratefully
resenting
Salomons
Election
of
Wisdome
before
all
other
Accomplishments
temporal
set
before
him
,
supererogates
to
his
vote
,
by
the
additional
concession
of
long
life
(
2
Kings
3.
14.
)
And
if
thou
wilt
walk
in
my
wayes
,
to
keep
my
Statutes
and
commandements
,
as
thy
Father
David
did
;
then
will
I
lengthen
thy
days
.
A
fourth
,
is
that
definitive
sentence
of
David
(
Psalm
.
55.
vers.
ult.
)
Bloody
and
deceitfull
men
shall
not
live
out
half
their
days
.
A
Fifth
,
that
of
the
same
Author
(
Psalm
.
102.
vers.
25.
)
O
my
God
take
me
not
away
in
the
midst
of
my
days
:
and
in
like
manner
,
(
Psalm
.
6.
and
30.
and
88.
and
111.
)
he
with
fervent
importunity
supplicates
,
that
God
would
be
pleased
not
to
cut
off
the
thread
of
his
life
,
while
he
was
then
in
the
spring
and
vigour
of
his
age
,
but
restore
him
from
that
languor
and
marcid
Consumption
,
introduced
by
his
grievous
disease
,
to
his
pristine
sanity
,
that
he
might
thereby
be
enabled
to
chant
his
praises
in
the
Sanctuary
,
and
do
good
to
the
children
of
Sion
.
A
Sixth
,
that
remarkable
Precedent
of
the
prolongation
of
life
beyond
the
term
presixt
,
King
Ezechias
(
Esai.
38.
vers.
10.
)
who
being
infested
with
the
most
mortiferous
of
diseases
,
the
Plague
,
and
convulst
with
the
horror
of
death
,
denounced
by
the
thundering
Prophet
;
in
the
intervalls
betwixt
the
showers
of
heavy
tears
,
he
sighes
out
this
lamentation
:
in
the
cutting
off
my
days
I
shall
go
to
the
gates
of
death
;
I
am
deprived
of
the
residue
of
my
years
.
Mine
age
is
departed
,
and
is
removed
from
me
as
a
shepards
tent
:
I
have
cut
off
like
a
weaver
my
life
(
vitam
meam
veluti
textoris
telam
praecidi
,
as
some
read
it
)
he
will
cut
me
off
with
pining
sickness
.
Which
signifies
as
much
as
this
,
that
he
was
adjudged
to
dye
before
his
time
.
But
this
night
of
sorrow
was
dispelled
by
a
comfortable
morn
,
caused
by
the
light
of
that
Sun
,
which
riseth
with
healing
in
his
wings
;
for
immediately
after
,
his
contrition
,
sincere
resipiscence
,
and
earnest
supplications
obtaining
a
repreive
from
the
mercifull
hands
of
him
,
who
desireth
not
the
death
of
a
sinner
,
the
execution
of
that
fatal
sentence
was
suspended
,
and
a
paroll
lease
of
15.
years
supernumerary
annexed
to
that
old
one
of
his
life
,
fully
,
to
some
few
anxious
minutes
,
expired
.
And
can
any
Prejudice
be
so
inslexible
,
as
not
to
stoop
to
the
conversion
of
this
pregnant
Example
,
which
on
one
side
,
testifies
the
possibility
of
the
Decurtation
of
the
Term
of
mans
Life
,
by
any
mortal
disease
;
and
,
on
the
other
,
manifesteth
the
possibility
of
the
Prolongation
of
the
same
,
by
the
seasonable
and
right
use
of
the
means
conductive
thereunto
,
viz.
remorse
of
Conscience
,
repentance
,
supplication
,
and
medical
remedies
.
For
,
prescribed
it
was
by
Isaiah
,
thus
:
Let
them
take
a
Bunch
of
Figgs
,
and
lay
it
for
a
plaister
upon
the
boyle
(
or
Carbuncle
)
and
he
shall
recover
.
And
,
to
bring
up
the
reare
of
these
Sacred
Arguments
,
militant
on
our
side
,
let
us
instance
in
the
semblably
pertinent
story
of
the
Ninivites
;
who
,
by
the
counter-violence
of
those
holy
spells
,
Penitence
,
severe
Humiliation
as
well
of
the
outward
,
as
of
the
inward
man
,
and
Prayer
distracted
with
nought
but
tears
and
groans
,
seem
to
have
abrogated
the
Decree
of
Destiny
.
For
the
Bowels
of
Divinity
yearning
with
paternal
compassion
towards
so
populous
a
City
;
wherein
though
all
were
guilty
,
yet
many
millions
must
have
bin
blended
in
the
chaos
of
common
ruine
,
who
were
yet
too
young
to
share
in
the
actual
Depravities
;
smoothed
the
brow
of
his
Justice
,
and
prevailed
with
him
to
interpret
their
universal
mortification
of
Impiety
,
as
an
Allegorical
accompletion
of
his
resolve
concerning
the
general
devastation
and
mortality
denounced
against
their
Persons
and
Habitations
;
to
accept
the
slames
of
their
thick
sacrifices
as
Expiatory
and
preventive
to
the
impendent
Combustion
of
their
City
;
and
heighten
the
wholsome
virtue
of
their
Abstinence
,
observed
in
the
strict
Fast
,
to
a
generous
Prophylactique
or
Preservative
against
the
Pestilence
now
ready
to
be
kindled
by
the
breath
of
his
Indignation
.
Nor
are
we
destitute
of
Instances
,
in
holy
Chronicles
,
to
teftify
the
Reverse
part
of
our
assertion
,
viz.
That
the
Term
of
mans
life
hath
bin
Abbreviated
.
For
who
can
read
the
story
of
the
General
Deluge
,
and
not
observe
,
that
the
whole
stock
of
Humanity
(
except
8.
beleivers
,
who
committed
themselves
prisoners
to
the
Ark
of
Preservation
)
was
immaturely
extinguished
,
and
by
the
most
proper
and
expedite
way
of
corruption
,
resolved
into
its
Hyle
,
or
Watery
Principle
?
Who
can
rehearse
Moses
his
relation
of
those
many
thousands
of
incredulous
and
murmuring
Israelites
,
buried
in
the
wilderness
,
to
whom
God
had
promised
,
nay
sworn
to
give
them
possession
of
the
land
of
Canaan
;
and
not
be
satisfied
,
that
their
Rebellion
and
Infidelity
anticipated
their
funerals
?
and
who
examine
the
fate
of
those
Cowards
,
who
being
sent
to
explore
the
fertility
of
the
promised
Land
,
and
the
forces
of
the
Amalekites
,
returned
a
discouraging
answer
to
their
brethren
,
and
were
therefore
cut
down
by
the
revenging
sword
of
the
Lord
of
Hosts
,
in
the
noon
of
their
lives
;
and
not
be
convicted
,
that
the
Wages
of
Sin
is
Death
,
and
may
be
paied
as
justly
,
though
not
so
naturally
,
in
the
morn
,
or
noon
,
as
evening
of
life
?
Now
so
fiduciary
are
these
Testimonies
,
that
whoever
shall
justly
compute
their
Number
,
perpend
their
Gravity
,
and
clearly
discern
their
Perspicuity
;
must
confess
it
no
less
then
open
injustice
to
all
the
Inducements
of
beleife
,
to
debase
them
so
much
as
to
a
Competition
for
the
priority
of
perswasion
,
with
those
Few
,
Light
,
and
Obscure
Allegations
,
upon
whose
Credit
the
Factors
of
Immoveable
Destiny
have
adventured
to
take
up
their
opinion
.
However
,
that
we
may
add
a
brighter
polish
to
this
our
Gold
,
by
scouring
off
the
rust
of
all
Exceptions
made
against
it
:
it
deserves
our
time
,
and
sweat
to
dispossess
our
Fourth
Testimony
,
from
the
several
Exceptions
made
against
the
appropriation
thereof
to
our
scope
,
by
the
patrons
of
Fatality
.
Adversaries
of
all
their
pretended
interest
in
the
importance
of
Three
the
chiefest
of
our
Testimonies
.
First
they
attempt
to
infirme
our
title
to
that
definitive
and
emphatical
sentence
of
the
Psalmist
,
The
bloody
and
deceitfull
men
shall
not
live
out
half
their
days
;
and
this
under
the
pretext
of
several
perverse
Interpretations
:
as
(1)
by
understanding
the
place
thus
;
Impii
&
sanguinarii
non
dimidiabunt
negotia
sua
,
they
shall
not
accomplish
half
their
Designes
,
or
,
contrary
to
their
expectation
they
shall
fall
before
they
have
brought
their
evil
Purposes
to
pass
.
To
this
unlawfull
Construction
we
reply
,
that
this
subterfuge
was
contrived
by
that
profest
Libertine
of
Christianity
,
Luther
,
to
the
end
he
might
support
his
doctrine
of
Absolute
Fate
,
which
with
so
much
Ardor
and
Pertinacy
he
had
once
maintained
against
that
ornament
not
only
of
Germany
,
but
of
Europe
also
,
Erasmus
.
But
the
Connexion
of
these
with
the
former
words
,
manifestly
prohibite
any
such
Comment.
Thou
,
O
God
(
sayth
David
)
shalt
bring
them
down
into
the
pit
of
destruction
,
i.
e.
thou
shalt
irretiate
or
insnare
them
,
and
suddainly
precipitate
them
into
the
same
pit
,
which
they
have
digged
for
me
,
thy
servant
;
or
thou
shalt
,
according
to
the
concernment
of
the
Hebrew
phrase
,
destroy
them
subita
praematura
morte
,
by
a
suddain
premature
death
;
that
from
the
experiment
of
their
unexpected
ruine
,
the
world
may
learn
thy
justice
,
and
be
satisfied
of
thy
favour
and
indulgence
to
the
pious
,
and
thy
hatred
and
indignation
to
the
impious
.
For
if
we
accommodate
this
text
meerly
to
the
Natural
expiration
of
the
term
of
life
,
which
is
appointed
as
well
to
the
Righteous
as
to
the
Reprobate
,
and
generally
to
all
men
:
pray
,
what
Energy
or
Emphasis
can
remain
to
that
saying
of
David
,
Tu
facies
eos
descendere
in
puteum
foveae
;
for
then
we
shall
reduce
all
the
meaning
only
to
this
,
illi
morientur
statuto
suo
tempore
,
sicut
mortales
alii
omnes
,
they
shall
dye
in
their
appointed
time
,
as
all
other
mortal
men
:
and
if
so
,
who
might
not
have
justly
made
this
retort
upon
David
;
&
te
etiam
tuo
tempore
,
sive
cum
finis
vitae
tuae
praestitutus
aderit
,
Deus
faciet
descendere
in
puteum
foveae
,
and
thee
also
,
when
thy
appointed
time
shall
come
,
or
when
the
temperamental
lease
of
thy
life
shall
be
worn
out
,
shall
God
bring
inro
the
pit
of
destruction
.
Again
,
if
we
exchange
Negotia
for
Dies
;
then
must
we
renounce
the
appropriation
of
the
sense
to
the
Wicked
,
and
make
it
common
also
to
the
Godly
.
For
,
who
ever
lived
to
accomplish
all
his
purposes
?
But
the
expression
sufficiently
illustrates
the
intention
;
for
it
exactly
responds
to
many
other
phrases
used
by
the
Holy
Spirit
to
the
same
scope
,
as
,
They
shall
not
fulfill
the
number
of
their
days
,
their
days
shall
be
abbreviated
&c.
(2)
By
Translating
the
Text
thus
;
Non
dimidiabunt
dies
suos
,
(
i.
e.
)
peribunt
antequàm
sperent
:
they
shall
perish
in
the
immaturity
of
their
Hopes
,
not
of
their
Lives
.
For
the
sensuall
Affections
of
their
earthly
minds
having
determined
their
judgements
only
to
the
expectation
of
enjoying
blessings
inservient
to
the
satisfaction
of
their
domineering
Concupiscence
,
make
them
promise
to
themselves
long
subsistence
in
this
their
paradise
;
nay
extend
their
vain
projects
as
far
as
the
impossible
period
of
Eternity
:
so
though
they
survive
even
life
it self
,
by
dwindling
out
their
bedrid
days
,
till
the
marasmus
of
extream
old
age
hath
embalmed
them
before-hand
,
pined
them
into
perfect
Skeletons
,
and
so
defrauded
their
hungry
Creditors
,
the
Wormes
;
yet
since
they
drop
away
full
of
youthfull
and
green
hopes
,
their
departure
is
premature
and
inopine
;
and
so
they
may
be
sayd
,
not
to
dimidiate
their
days
.
We
return
that
this
illegitimate
Desoant
ought
to
be
rejected
for
4
,
considerable
Causes
.
(1)
Because
it
cannot
be
justly
charged
upon
the
words
,
no
not
in
the
greatest
latitude
of
Construction
.
For
t
is
not
there
sayd
,
the
Wicked
shall
dye
sooner
then
they
expect
;
but
positively
and
expresly
,
they
shall
not
dimidiate
their
days
:
now
every
Ideot
can
tell
,
that
it
is
one
thing
,
not
to
live
out
half
their
days
,
and
another
,
not
to
beleive
they
shall
live
out
half
their
days
.
(2)
because
it
argues
the
sacred
Psalmist
of
a
manifest
Falsity
.
For
when
the
ungodly
expire
,
they
do
not
only
Dimidiate
their
days
,
but
Accomplish
them
,
Death
being
at
any
time
the
December
of
life
.
(3)
Because
it
imports
a
double
repugnancy
to
Truth
.
For
first
,
now
there
are
,
and
in
all
ages
,
since
the
first
experiment
of
death
,
have
bin
millions
of
Vicious
men
,
who
even
in
the
wildest
paroxysme
of
their
Vanity
,
and
highest
orgasme
of
their
Pride
and
Ambition
,
have
still
cooled
themselves
with
E
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
felt
a
dejecting
horror
from
within
,
at
the
remembrance
of
that
Motto
,
Statutum
est
omnibus
semel
mori
;
so
far
is
our
Nature
from
entertaining
any
hopes
of
Immortality
,
though
but
in
a
dreame
,
or
melancholy
depravation
of
Phansy
.
And
,
again
,
no
Chronicle
is
barren
in
the
stories
of
prosperous
Libertines
,
who
have
wanted
nothing
but
some
Cross
to
indeare
the
Felicity
of
their
lives
,
have
unravelled
their
vital
web
in
the
highest
blandishments
of
Sense
,
attained
to
miraculous
Longevity
,
and
being
sated
with
the
profuse
treatments
of
Fortune
,
have
outlived
their
own
large
stock
of
Hopes
;
so
that
a
Poet
might
take
the
Liberty
to
say
of
them
,
they
dyed
for
grief
,
that
they
had
nothing
left
to
wish
for
,
which
they
had
not
already
surfetted
in
the
fruition
of
.
(4)
Because
the
admission
there
of
loseth
the
Singularity
or
Determination
of
Davids
speech
to
Sanguinary
and
Nefarious
Persons
.
For
,
if
to
Dimidiate
their
days
,
import
no
more
then
to
dye
by
the
same
common
kind
of
Death
,
and
at
the
same
period
of
their
Temperamental
Lease
,
when
,
by
the
ineluctable
laws
of
Destiny
,
it
is
enacted
that
all
men
shall
revert
to
Dust
:
certainly
,
there
can
remain
no
reason
why
Impious
men
,
so
dying
,
should
be
thought
more
unhappy
,
because
they
were
Cruent
and
Unjust
,
then
others
.
To
conclude
;
of
all
those
just
Persons
mentioned
in
the
old
Testament
,
who
were
translated
from
this
Vale
of
tears
to
the
Celestial
Hils
of
permanent
delight
,
by
early
and
premature
deaths
(
amongst
whom
the
Apostle
(
Heb.
11.
vers.
38.
)
hath
accounted
some
so
excellent
above
the
common
rate
of
humanity
,
that
the
world
was
not
worthy
of
them
)
of
such
,
I
say
,
't
was
true
,
according
to
this
erroneous
paraphrase
,
that
they
did
not
Dimidiate
their
days
,
because
they
dyed
sooner
then
they
expected
.
For
they
did
not
only
hope
,
but
upon
the
faithfull
promise
of
God
even
assure
themselves
of
a
longer
continuation
heer
below
to
do
him
further
service
.
And
confidently
to
expect
,
nay
by
a
lively
hope
to
anticipate
the
fruition
of
a
promised
blessing
;
is
a
privilege
peculiar
only
to
those
,
to
whom
the
promise
doth
properly
and
solely
belong
:
but
the
blessing
of
Longevity
was
only
then
promised
to
the
pious
observers
of
the
Divine
laws
;
as
is
manifest
from
the
places
formerly
cited
.
(3)
By
fixing
the
scope
of
the
Text
only
upon
that
mature
Term
of
life
,
to
which
many
ordinarily
attain
,
viz.
to
60.
70.
80.
90.
years
,
more
or
less
,
according
to
the
respective
Duration
of
every
individual
Constitution
;
and
so
concluding
the
verity
of
Davids
speech
only
in
this
respect
.
For
(
say
they
)
the
Annales
of
Impious
men
seldome
arise
to
so
large
an
account
;
because
either
the
sword
of
war
,
or
justice
,
or
some
Accident
occasioned
by
their
Villanies
takes
them
off
,
before
the
completion
of
their
natural
Term
of
years
.
But
this
sinister
Detorsion
of
the
Text
ought
also
to
be
repudiated
for
two
Reasons
.
(1)
In
regard
t
is
manifestly
heterodox
,
and
dissimilar
to
the
express
sense
of
the
words
;
since
they
say
not
,
Wicked
men
shall
not
live
out
half
the
days
of
Others
,
but
their
own
.
Now
the
days
of
their
lives
amount
not
to
so
many
years
,
as
are
required
to
the
commensuration
of
the
natural
space
betwixt
the
Animation
and
Disanimation
of
the
posterity
of
Adam
,
prefixt
by
the
decree
of
him
,
who
is
the
Breath
of
our
nostrils
:
and
therefore
,
when
they
fully
and
wholly
accomplish
that
common
compute
,
with
what
semblance
of
truth
can
they
be
sayd
to
Dimidiate
their
days
?
Moreover
,
if
those
Sanguinary
Miscreants
,
against
whom
David
directly
denounceth
this
judgement
of
Premature
Mortality
,
be
sayd
not
to
dimidiate
their
days
,
only
in
this
respect
,
that
they
seldome
arrive
at
that
provect
and
silver-headed
Age
,
wherein
the
Tapor
of
life
,
by
the
ordinary
deflux
of
Nature
,
burns
dim
and
languid
,
and
at
last
,
for
want
of
oyle
,
winks
out
into
pepetual
night
:
then
with
equal
right
may
it
be
affirmed
also
of
many
Holy
and
Just
persons
,
that
they
do
not
dimidiate
theirs
;
nay
t
is
a
question
not
easily
answered
,
whether
the
same
may
not
be
asserted
of
these
,
with
more
justice
then
of
those
.
For
,
how
rarely
doe
we
observe
the
pulse
of
Pious
men
to
beate
,
till
their
Arteries
grow
hard
from
the
Hectick
distemper
of
old
age
?
How
small
a
manual
would
the
Legends
of
all
those
Saints
,
whose
names
and
stories
yet
survive
,
make
,
who
have
lived
till
the
Almond
tree
hath
budded
and
flourished
:
and
how
vast
a
volume
would
theirs
make
,
who
have
bin
gathered
green
into
the
Granary
of
God
,
and
never
lived
to
see
one
revolution
of
Saturn
about
the
solary
Orbe
?
and
how
frequently
have
we
occasion
to
comfort
our selves
,
after
the
transplantation
of
Junior
Virtue
,
with
that
adage
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Nor
hath
Piety
always
proved
a
Coat
of
maile
against
the
danger
of
Malice
;
or
the
Panoplie
of
a
Christian
▪
defence
against
the
sword
of
war
;
or
perfect
Charity
,
an
Antidote
to
Poyson
;
or
Temperance
,
an
Alexipharmacon
against
the
Pestilence
;
or
religious
Abstinence
,
a
Preservative
against
Famine
;
or
Innocence
awarded
the
stroke
of
the
Executioner
:
in
short
,
as
to
the
time
of
Death
,
in
this
concernement
,
there
is
one
event
to
the
Righteous
,
and
to
the
Wicked
,
to
the
clean
,
and
to
the
unclean
,
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
;
as
dies
the
Good
,
so
dies
the
Sinner
,
and
he
that
sweareth
,
as
he
that
feareth
an
oath
.
(2)
In
respect
it
disarmes
the
Text
of
all
its
Force
and
Purpose
.
For
to
what
end
could
David
say
,
they
should
not
dimidiate
their
days
,
if
thereby
he
intended
no
more
then
this
,
that
they
should
not
run
over
half
their
stage
of
life
,
or
subsist
untill
grey
haires
;
unless
the
ground
or
reason
thereof
be
also
subjoyned
,
viz.
because
of
their
impious
and
bloody
Inclinations
and
Practises
:
and
so
consequently
our
present
opinion
be
admitted
?
For
if
he
beleived
it
constituted
by
the
immutable
law
of
Fate
,
that
such
should
then
,
and
at
no
other
time
be
taken
off
;
without
any
relation
at
all
to
the
contracting
and
anticipating
merit
of
their
Impiety
:
what
makes
it
to
the
principal
scope
,
that
he
sayd
,
they
shall
not
dimidiate
their
days
?
since
,
according
to
this
inconvenient
interpretation
,
they
do
not
only
not
Dimidiate
theirdays
,
but
fully
Accomplish
them
,
as
any
the
most
mortified
and
conscientious
observers
of
Gods
sacred
laws
:
and
so
neither
Piety
shall
retain
its
attribute
of
having
the
power
to
prolong
,
nor
its
Contrary
longer
weare
the
just
imputation
of
having
the
power
to
abbreviate
the
Term
of
Life
.
To
which
we
may
add
,
that
David
could
not
,
without
special
Revelation
from
that
omniscient
Light
,
that
penetrates
the
darkness
of
Futurity
,
deliver
this
certain
Prognostick
concerning
the
non-dimidiation
of
their
days
.
For
since
he
could
not
but
have
observed
that
many
the
most
accursed
Vassals
of
Satan
,
(
the
Providence
of
God
so
permitting
,
for
considerations
privy
onely
to
his
Wisdome
)
attained
to
extreme
old
age
:
whence
could
he
acquire
that
prophetique
knowledge
,
that
those
particular
Villaines
,
whom
he
levelled
at
,
should
be
taken
in
their
own
snares
,
and
perish
immaturely
in
the
nonage
of
their
lives
?
Undoubtedly
,
he
could
desume
that
prediction
from
no
oracle
less
prescient
,
then
that
Spirit
,
whose
Essence
is
Truth
,
and
to
whose
cognition
all
things
are
actually
present
:
but
who
can
,
though
but
with
a
specious
or
verisimilous
argument
,
prove
that
David
received
any
such
special
Revelation
?
Wherefore
Reason
adviseth
that
we
acquiesce
in
the
judgement
of
most
of
the
Fathers
,
who
unanimously
resolve
,
that
David
reslected
his
thoughts
upon
that
positive
sentence
in
the
Levitical
Law
,
which
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
for
the
major
part
,
comminates
a
short
and
calamtous
life
,
and
a
repentine
and
miserable
death
to
the
Ungodly
;
but
,
on
the
contrary
,
promiseth
longevous
and
peaceable
days
,
to
those
,
who
should
revere
the
sacred
Majesty
,
and
observe
the
wholsome
ordinances
of
Jehovab
:
and
upon
the
general
infallibility
of
that
Sentence
,
erected
his
particular
prediction
;
that
those
Sanguinary
traytors
who
had
with
so
much
detestable
policy
prepared
stratagems
to
ensnare
his
feet
walking
in
the
ways
of
innocence
and
charity
,
should
be
entangled
in
their
own
mischievous
wiles
,
and
stumble
into
their
graves
in
the
midle
of
their
race
.
To
which
we
may
accommodate
that
of
Juvenal
,
Ad
Generum
Cereris
,
sine
caede
ac
sanguine
pauci
Descendunt
Reges
,
&
sicca
morte
Tyranni
.
Few
Tyrants
goe
late
to
th'
infernal
slood
;
But
sink
betimes
in
Cataracts
of
blood
.
The
second
place
they
endeavour
to
betray
out
of
our
possession
,
is
that
promission
of
Longevity
,
whereby
the
Father
of
all
things
second
Testimony
vindicated
from
several
Exceptions
.
was
pleased
to
invite
Children
to
a
due
Veneration
of
their
Parents
:
which
they
corrupt
with
this
dangerous
gloss
.
This
(
say
they
)
was
spoken
Anthropopathically
,
or
ad
captum
hominis
,
by
the
Holy
Spirit
,
who
frequently
hath
descended
to
discourse
in
the
stammering
and
imperfect
dialect
of
mortality
;
so
that
the
days
of
obsequious
children
are
said
to
be
prolonged
,
then
when
they
are
blessed
with
diuturnity
,
tranquillity
and
sanity
of
life
,
which
as
it
immediately
depends
on
the
immutable
decree
of
God
,
so
cannot
one
moment
be
superadded
thereunto
beyond
the
term
prefixt
,
unless
we
infer
a
manifest
Inoonstancy
upon
that
immutable
Essence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
whom
is
no
variableness
nor
shadow
of
turning
.
But
that
the
Ancient
of
days
had
determined
,
that
such
should
live
to
wear
the
honourable
badge
of
Antiquity
,
who
should
constantly
beare
a
venerable
regard
toward
those
,
from
whom
,
under
God
,
they
had
derived
their
being
:
yet
so
,
that
if
any
obedient
Child
should
chance
to
be
snatched
away
by
the
tallons
of
that
sarcophagous
Vultur
,
Death
,
before
time
had
reduced
his
haires
to
the
same
colour
with
his
skull
;
which
is
no
rarity
;
yet
notwithstanding
doth
God
in
no
respect
deflect
from
the
point
of
his
general
determination
,
but
persevere
in
the
accomplishment
of
his
promise
,
no
less
then
a
Prince
,
who
bestows
a
million
of
crowns
upon
that
servant
,
to
whom
he
had
promised
only
a
hundred
.
For
this
life
is
no
Mansion
,
but
a
narrow
and
incommodious
Inne
,
standing
in
the
way
to
a
better
,
whose
Term
is
Eternity
:
and
therfore
,
ter
felix
ille
,
cui
ante
lassitudinem
peractum
est
iter
,
thrice
happy
he
,
who
arrives
at
his
journies
end
,
before
he
is
weary
of
travell
.
And
our
Grandfathers
tell
us
,
that
old
Age
is
but
the
magazine
of
sorrows
,
the
sowre
Dreggs
of
life
,
the
Portal
to
the
Nosocomie
or
Hospital
of
Diseases
,
and
indeed
a
kind
of
living-Death
,
wherein
men
only
Breath
and
Doate
;
which
though
all
men
wish
for
,
yet
no
man
delights
in
when
it
comes
:
optima
cum
expectatur
,
cum
advenit
,
onerosa
sibi
,
aliis
molesta
;
good
only
when
expected
,
evil
when
enjoyed
,
because
burdensome
to
it self
,
and
troublesome
to
others
.
So
that
those
Saturnine
minds
,
which
were
most
ambitious
to
wear
the
silver
Crown
of
old
Age
;
when
they
had
obtained
it
,
found
it
to
gall
their
feeble
temples
,
and
enervate
all
their
limbs
:
nor
did
they
appear
other
then
weatherbeaten
and
mouldring
statues
of
their
former
selves
,
Human-Grashoppers
,
or
Ghosts
walking
in
Skeletons
.
In
fine
,
that
the
whole
concernment
of
this
encouragement
to
Filial
Duty
,
doth
consist
only
in
this
;
that
Vivacity
in
this
transitory
World
is
promised
unto
morigerous
Children
,
only
in
this
capacity
,
that
it
is
a
Benediction
of
God
:
and
a
Benediction
only
in
this
respect
,
that
it
is
a
Document
of
Divine
Grace
,
or
an
Evidence
of
Gods
singular
love
toward
them
;
which
he
doth
infinitely
more
testify
unto
them
by
a
timous
and
early
delivery
of
them
from
this
calamitous
prison
of
Mortality
into
the
glorious
Liberty
of
the
Sonnes
of
God
.
We
reply
,
that
this
plea
of
Exception
against
our
lawfull
right
to
the
place
,
is
not
only
frivolous
and
dilute
;
but
even
derogatory
as
well
to
the
Sanction
,
as
Excellence
of
the
Promise
.
For
,
to
transmute
the
serious
and
faithfull
promise
of
him
,
whose
words
are
yea
and
amen
,
into
an
Anthropopathical
Sophisme
,
or
affected
expression
in
the
stammering
Dialect
of
Humanity
;
is
frivolous
,
and
not
only
to
stagger
,
but
subvert
the
Fidelity
thereof
,
and
so
demolish
the
comfortable
hopes
of
Filial
Piety
,
nay
,
what
's
a
degree
of
Blasphemy
,
to
insimulate
Truth
it self
of
Imposture
.
For
,
to
promise
Longevity
to
morigerous
Children
,
when
formerly
and
without
any
respect
to
their
prevised
obedience
,
God
hath
prefixt
unto
them
an
Intransible
Term
of
life
:
what
els
can
it
be
,
but
to
make
him
promise
that
,
which
cannot
be
promised
Hypothetically
,
or
upon
condition
;
unless
that
which
was
Absolutely
decreed
long
before
the
promise
was
made
,
be
violently
cancelled
and
altered
.
And
so
much
the
more
intolerable
indignity
to
the
sacred
majesty
of
God
,
doth
this
absurd
Exception
infer
;
by
how
much
the
more
both
of
Imprudence
and
Inconstancy
it
must
import
,
to
play
the
uncircumspect
Sophister
with
those
,
who
(
as
our
Adversaries
themselves
affirme
)
stood
possessed
with
a
full
perswasion
,
that
the
Term
of
every
mans
life
was
absolutely
,
and
without
any
respect
to
his
future
piety
,
or
Impiety
,
predetermined
.
I
profess
sincerely
,
I
am
yet
to
be
perswaded
,
that
any
Credulity
can
be
so
pedantique
and
slavish
,
as
to
entertain
a
beleif
;
that
even
Man
(
I
forbear
to
say
,
God
)
can
thus
openly
and
detectibly
dissimulate
with
any
the
most
stupid
and
indiscreet
person
alive
;
unless
he
be
first
resolved
to
expose
himself
to
the
just
scorn
and
derision
of
all
men
,
and
by
this
loose
and
childish
jugling
forfeit
that
reputation
,
which
he
had
acquired
by
his
former
grave
and
oraculous
treaties
,
and
the
just
performance
of
all
Articles
,
to
which
he
had
subscribed
.
'T
is
one
thing
to
admit
,
that
the
Holy
Ghost
doth
sometimes
descend
to
discourse
in
the
stammering
and
amphibological
Phrase
of
man
,
when
he
is
pleased
to
hint
unto
us
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
ineffable
Mysteries
,
which
are
too
fine
to
be
spun
into
words
by
the
gross
fingers
of
flesh
,
and
are
notions
reserved
to
entertain
the
Soul
,
when
enfranchized
from
the
bonds
of
Corporeity
;
such
are
those
glances
,
whereby
he
affords
us
a
dark
landskip
of
the
New
Jerusalem
,
and
allegorical
description
of
the
joyes
and
glories
of
the
Eternal
Life
,
an
idea
of
the
majesty
of
his
incomprehensible
Essence
,
and
three
distinct
Subsistences
in
one
indivisible
Existence
,
&c.
and
a
far
different
,
nay
contrary
,
to
say
,
that
he
doth
speak
Anthropopathically
and
conform
to
our
unequall
capacities
,
when
he
promiseth
those
things
,
which
do
not
only
not
transcend
our
faculties
of
comprehension
;
but
are
familiar
to
our
knowledg
,
nay
such
as
the
neerest
concernment
of
our
nature
requires
us
fully
and
perspicuously
to
know
.
And
such
is
the
quality
of
those
Blessings
,
which
the
Bounty
of
Providence
hath
by
promise
assured
unto
the
Virtuous
,
in
order
to
the
demulsion
and
dulcification
of
the
sharp
condition
of
this
life
;
and
particularly
that
of
longevous
subsistence
upon
earth
.
To
conclude
;
the
Spirit
or
Form
of
a
Promise
doth
consist
in
this
,
that
they
,
to
whom
the
promise
is
made
,
do
understand
the
good
therein
specified
,
to
be
really
,
bona
fide
,
&
in
specie
,
intended
to
be
performed
by
him
,
who
made
the
promise
.
Now
,
if
there
arise
any
doubt
,
whether
or
no
that
promise
be
repugnant
to
a
verity
formerly
declared
;
then
doth
the
force
and
sanction
,
together
with
the
Dignity
thereof
,
totally
vanish
and
become
voyd
.
Our
Adversaries
have
rejoyned
,
that
God
doth
therefore
promise
Longevity
to
obsequious
Children
,
because
he
hath
formerly
decreed
to
qualifie
their
particular
Constitutions
with
respective
Durability
.
But
,
alas
!
this
subterfuge
neither
dissolves
the
Difficulty
,
nor
prevents
the
Doubt
.
For
if
his
Decree
,
concerning
their
Longevity
,
be
Absolute
,
devoyd
of
all
Suppositionality
,
and
suspended
upon
no
respect
to
his
Prevision
of
their
obedience
:
no
reason
can
discover
what
Force
or
Energy
the
promise
can
pretend
unto
from
the
performance
of
the
Condition
required
.
Again
,
how
can
that
Promise
〈◊〉
way
of
invitation
or
allurement
,
affect
those
,
who
are
already
confirmed
,
that
what
the
promise
imports
,
is
formerly
,
by
the
positive
and
non-conditionate
Will
of
God
,
made
inevitable
,
and
hath
the
Possibility
of
its
Futurition
determined
to
precise
Necessity
?
In
fine
,
the
Postulation
of
that
Condition
can
neither
consist
with
the
Eternal
Identity
of
God
that
promises
;
nor
effectually
move
those
,
to
whom
he
makes
the
promise
,
to
endeavour
the
Consequution
of
that
ample
reward
of
filial
obedience
:
for
his
Decree
,
concerning
the
Term
of
their
life
,
doth
and
shall
forever
stand
firm
and
immote
,
whether
the
Condition
be
performed
,
or
not
.
The
last
Testimony
they
have
essayed
to
extort
from
us
,
is
the
sixth
Testimony
cleared
from
4.
Exceptions
.
Instance
of
Ezekiah
;
and
this
by
a
Fourfold
Cavillation
.
(1)
By
this
Excuse
,
Singulare
aliquod
Exemplum
non
evertere
regulam
,
that
one
single
denormous
Example
is
not
sufficient
to
evert
the
general
obligation
of
a
law
;
or
one
swallow
makes
no
summer
.
This
Exception
,
I
confess
,
might
have
had
some
colour
,
or
slender
pretext
of
Validity
;
had
not
our
Opponents
themselves
totally
excluded
it
,
by
asserting
that
the
immutable
law
of
Destiny
was
equally
extended
to
all
and
every
individual
person
from
Adam
down
to
us
.
For
most
certain
it
is
,
that
God
never
limited
his
free
Omnipotence
,
by
any
fixt
law
,
or
bound
up
his
own
hands
with
the
same
setled
Constitutions
,
whereby
he
circumscribed
the
definite
activity
and
duration
of
his
Creatures
:
it
being
the
Prerogative
of
his
Nature
,
to
know
no
Impossibility
,
but
to
be
able
to
act
either
above
,
or
against
the
statutes
of
his
Deputy
,
whensoever
,
and
upon
what
subject
,
and
to
what
end
soever
he
pleases
.
But
I
have
no
warrant
to
beleive
,
that
among
the
Propugnators
of
Fate
,
any
one
hath
deviated
inro
so
remote
an
Alogie
,
as
to
opinion
,
that
the
Lots
of
all
men
are
not
delivered
out
of
one
and
the
same
common
urne
;
but
that
the
Decrees
concerning
the
Destinies
of
some
particular
persons
,
are
not
so
definitive
,
precise
,
and
immoveable
,
as
those
of
all
others
in
generall
.
(2)
By
this
Response
,
that
under
the
seeming
Absoluteness
of
the
Prophets
Sentence
,
Morieris
,
Thou
shalt
dye
;
there
lay
concealed
a
tacite
Hypothesis
,
which
was
this
:
Nisi
seria
poenitudine
te
ad
Deum
convertas
,
unless
by
serious
and
profound
repentance
thou
shalt
mortify
the
old
man
of
sin
,
and
apply
thy self
wholly
to
the
Mercies
of
God
.
Against
this
mistaken
plea
our
defence
shall
be
,
that
it
wants
the
principal
inducement
to
beleif
,
and
so
can
afford
no
satisfaction
at
all
.
For
,
(
besides
this
,
that
it
quadrates
neither
to
their
First
Exception
,
nor
their
Thesis
concerning
the
Immobility
of
Destiny
)
what
Logick
can
tolerate
the
induction
of
an
Hypothetical
upon
a
Categorical
Proposition
?
or
,
more
expresly
,
how
can
any
Condition
be
comprehended
under
that
message
,
which
by
a
definitive
and
peremptory
decree
,
and
such
as
carried
no
respect
to
the
performance
,
or
non-performance
of
any
condition
whatever
,
tels
the
K.
in
down
right
terms
,
that
the
date
of
his
life
was
now
expired
,
and
that
the
severe
Publican
,
Death
,
stood
ready
at
the
door
of
his
chamber
,
within
some
few
hours
to
exact
from
him
the
common
tribute
of
Nature
?
Subordinata
non
pugnant
,
is
an
Axiome
I
well
know
,
and
am
ready
to
receive
a
challenge
from
any
singularity
,
that
dares
question
the
universality
of
its
truth
;
but
,
that
a
condiiional
Decree
can
be
subordinate
to
an
Absolute
,
I
am
bold
to
deny
,
nor
need
I
goe
far
for
an
Argument
to
prove
the
impossibility
thereof
;
the
very
Antithesis
of
those
notions
,
Absolute
and
Conditional
sufficiently
declaring
as
much
.
To
take
the
just
dimensions
of
this
Cloud
;
every
Condition
is
moveable
upon
the
hinge
of
Indefinity
or
Uncertainty
,
as
being
suspended
upon
an
uncertain
and
mutable
Cause
,
viz.
the
Arbitrary
Election
of
mans
Free
will
:
insomuch
,
that
the
Event
thereof
cannot
be
known
,
nay
not
unto
the
Omniscience
of
God
,
who
is
the
only
Cardiognostes
,
and
sees
beyond
our
very
Essences
,
so
long
as
it
hangs
in
suspence
or
indecision
,
by
reason
of
the
Indifferency
,
or
non-determination
of
its
Cause
,
i.
e.
while
it
is
not
determined
to
either
part
by
the
Actual
Volition
of
mans
will
.
But
as
for
an
Absolute
decree
;
that
cannot
but
be
Certain
and
Immutable
;
as
being
constitute
without
,
and
antecedent
to
any
Prevision
of
a
Condition
,
that
is
to
be
,
or
hath
bin
performed
,
or
is
not
to
be
,
or
hath
not
bin
performed
.
(3)
By
insinuating
,
that
God
made
use
of
this
sharp
Commination
,
in
order
to
the
more
Expedite
and
effectual
reduction
of
the
K.
to
Penitence
.
But
,
alas
!
this
also
is
a
broken
reed
,
and
he
shall
fall
into
the
ditch
of
Error
,
who
relies
thereon
.
For
who
can
be
perswaded
,
that
this
Commination
could
be
serious
and
in
earnest
,
that
must
not
at
the
same
time
dissolve
the
rigour
and
immutability
of
Gods
decree
concerning
the
fatal
Term
of
the
Ks.
life
?
or
how
could
it
be
serious
,
if
it
were
fully
constituted
from
all
Eternity
that
the
K.
should
not
die
,
till
full
15.
years
after
the
Sentence
?
This
is
a
pure
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
something
that
no
man
can
comprehend
.
For
,
to
comminate
suddain
death
to
him
,
whom
our
Adversaries
acknowledge
reserved
by
the
law
of
Destiny
till
the
complete
expiration
of
his
prefixt
Term
of
life
:
is
not
to
comminate
in
earnest
,
but
in
jest
,
and
argue
the
God
of
Truth
,
of
Dissimulation
.
Again
,
what
Efficacy
or
inforcing
Virtue
could
that
Commination
have
over
the
Affections
of
Ezekiah
,
if
he
firmly
beleived
,
that
he
should
not
,
could
not
dye
before
the
precise
term
of
his
life
constituted
and
made
intransible
from
Eternity
?
Assuredly
,
if
so
;
he
had
no
just
cause
either
to
complain
of
,
or
fear
the
abscission
of
his
days
.
(4)
By
recurring
to
this
their
last
refuge
,
Deum
hac
ratione
palam
facere
voluisse
,
quam
Regi
ab
aeterno
designarat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
God
was
pleased
to
take
this
course
for
the
promulgation
of
that
Longevity
,
which
he
had
from
eternity
designed
to
Ezekiah
.
This
is
more
impertinent
,
and
less
satisfactory
then
any
of
the
precedént
Exceptions
.
For
extremely
ridiculous
it
is
,
to
opinion
,
that
God
would
by
a
Commination
suspended
on
a
condition
,
or
by
a
hypothetical
decree
,
make
that
known
;
which
long
before
he
had
,
by
an
Absolute
Decree
,
without
any
condition
,
or
prevision
of
any
condition
,
constituted
firme
and
immoveable
.
Unworthy
and
disparaging
thoughts
both
of
the
Wisdome
and
Justice
of
the
Supreme
Being
doth
that
unhappy
man
entertain
,
who
ascribes
unto
it
the
making
of
Decrees
subordinate
,
disparate
,
and
irreconcileable
.
That
Sacred
,
omniscient
,
omnipotent
Agent
,
as
himself
makes
nothing
in
vaine
;
so
would
he
have
us
make
him
our
Exemplar
,
and
doe
no
action
,
but
what
points
at
some
certain
end
,
and
conduces
both
to
our
benefit
,
and
the
last
of
ends
,
his
Glory
.
But
in
vain
had
he
promised
,
in
vain
threatned
,
had
he
either
promised
or
threatned
those
things
,
which
his
own
irrevocable
Decree
had
formerly
made
immutable
,
which
must
of
necessity
,
had
they
never
bin
promised
or
threatned
,
have
come
to
pass
in
their
predetermined
opportunity
:
or
such
,
to
whose
Existence
it
was
wholly
and
absolutely
necessary
,
that
that
very
thing
,
under
which
the
promise
or
commination
was
made
,
should
be
effected
by
such
a
power
,
to
which
no
other
power
can
resist
.
And
this
(
we
hope
at
least
)
is
sufficient
to
the
ample
justification
of
our
opinions
right
to
those
Three
appropriate
and
Convincing
Testimonies
,
of
the
Mobility
of
the
Term
of
mans
life
,
desumed
from
holy
Writ
.
¶
.
SECT.
IV.
IT
remains
only
that
we
endeavour
to
wind
our
reason
out
of
Absolute
Fatality
have
left
them
to
retreat
unto
,
is
erected
upon
this
Foundation
.
It
makes
no
materiall
difference
(
say
they
)
whether
the
Prescience
of
God
be
conceived
precedent
to
his
Preordination
of
any
future
Event
,
and
so
Predestination
be
founded
upon
Prevision
;
or
,
on
the
contrary
,
this
Praeordination
precedent
to
his
Praescience
,
and
so
Praedestination
be
the
basis
of
Paervision
:
for
,
from
the
concession
of
either
,
it
follows
of
absolute
necessity
that
the
Term
of
mans
life
(
in
individuo
)
must
be
fixt
and
intransible
.
We
answer
,
free
will
to
the
actual
election
of
Good
or
Evil.
That
the
Consequence
,
indeed
,
ought
to
be
admitted
as
firme
and
impregnable
.
For
this
Praescience
,
whether
it
praeced
,
or
succed
Divine
Praedestination
,
is
and
must
be
ever
certain
,
praecise
,
and
infallible
;
or
so
supposed
to
be
,
at
least
:
and
therefore
must
the
Term
of
mans
life
be
constituted
certain
,
precise
,
and
immutable
,
ex
necessitate
si
non
consequentis
,
saltem
consequentiae
,
by
necessity
if
not
of
the
Consequent
,
yet
of
the
consequence
;
i.
e.
if
not
from
the
Virtue
or
Efficiency
,
yet
from
the
Hypothesis
,
or
Conditionality
of
that
Praescience
.
For
no
Sceptick
can
disallow
of
this
Consequence
;
if
God
doth
infallibly
foreknow
,
that
this
and
no
other
shall
be
the
Term
of
my
life
:
ergo
this
and
no
other
shall
be
the
Term
of
my
life
.
But
this
is
not
the
point
,
at
which
our
inquiry
is
levelled
.
Manifest
it
is
,
aswell
from
our
precedent
discourse
,
as
from
the
Condition
of
the
subject
,
that
these
two
Propositions
are
not
repugnant
each
to
other
;
viz.
The
Term
of
mans
life
is
fixt
and
immutable
in
respect
to
the
infallibility
of
Gods
Praescience
:
and
the
Term
of
mans
life
is
moveable
in
respect
to
our
right
use
,
or
abuse
of
the
Liberty
of
our
Will.
Though
,
I
confess
,
with
the
great
Mersennus
,
that
the
apparent
discord
betwixt
the
infallibility
of
Gods
Prenotion
,
and
the
indetermination
of
mans
Free
Will
to
the
actual
election
of
good
or
evil
;
hath
bin
the
rock
,
against
which
many
the
greatest
wits
of
all
Ages
and
Religions
have
bin
shipwrackt
,
in
their
perswasions
of
the
irresistible
enforcement
of
Destiny
.
To
extricate
our
judgements
out
of
this
maze
,
let
us
remember
and
adhaere
unto
that
excellent
Axiome
of
the
most
and
most
learned
of
the
School-men
;
Praevisionem
Dei
nihil
influere
i●
nostras
actiones
,
that
the
Praevision
of
God
hath
no
influence
upon
the
actions
of
man
,
nor
upon
the
operation
of
the
remedies
applyed
by
the
Physician
to
the
cure
of
diseases
:
but
presupposeth
both
the
one
and
the
other
.
For
,
in
truth
,
God
cannot
foreknow
the
future
actions
of
man
,
or
the
effects
of
remedies
administred
,
otherwise
then
because
of
their
necessary
Futurity
.
Since
,
if
we
take
a
way
the
Futurition
of
events
,
we
necessarily
destroy
the
Prenotion
of
God
.
Which
Abstrusity
that
we
may
the
better
comprehend
,
let
us
begg
the
liberty
,
to
suppose
some
Momenta
rationis
,
or
successive
minutes
in
Eternity
(
which
,
though
in
reality
impossible
,
Eternity
being
one
permanent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
instance
,
as
uncapable
of
division
,
as
cessation
;
may
yet
serve
,
as
an
excellent
Perspective
to
our
weak-sighted
reason
in
its
inspection
of
many
sublime
Phaenomena
in
Theology
,
)
and
humbly
conceive
;
that
in
the
First
Moment
of
Eternity
,
God
saw
,
and
only
saw
,
without
any
relation
at
all
to
his
future
decrees
,
all
things
to
come
,
as
well'
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
such
whose
futurity
is
necessary
from
the
condition
of
their
Nature
,
or
impuls
of
their
proper
Causes
;
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Futura
Contingentia
,
which
hang
suspended
in
aequilibrio
upon
the
Free
Will
of
their
Efficients
;
so
that
they
may
,
or
may
not
succeed
,
whether
they
be
Absolute
,
or
Conditionate
:
in
which
First
moment
had
God
acquiesced
,
and
proceeded
no
farther
,
then
only
to
foresee
the
Necessity
and
Possibility
of
their
Futurition
;
then
nothing
should
have
bin
to
come
▪
That
in
the
Second
Moment
,
God
saw
,
and
only
saw
,
that
this
or
that
event
was
in
Possibility
of
Futurition
,
in
the
life
of
this
or
that
particular
man
,
if
such
or
such
things
were
done
,
in
this
or
that
time
,
with
this
or
that
Temperament
of
body
,
and
other
respective
Circumstances
:
but
yet
did
neither
determine
any
thing
to
absolute
Necessity
of
Futurition
,
and
therefore
nothing
could
be
said
to
depend
upon
the
Praeordination
of
God
,
though
all
things
should
come
to
pass
in
the
same
manner
,
as
he
foresaw
them
,
whensoever
the
Fiat
of
his
Will
should
bring
them
into
actual
existence
,
or
educe
them
extra
suas
causas
;
nor
did
he
see
,
that
they
would
so
and
no
otherwise
come
to
pass
,
from
hence
that
he
would
they
should
so
and
no
otherwise
come
to
pass
;
since
this
Praevision
anteceds
all
Volition
.
That
,
therefore
,
in
the
Third
Moment
of
Eternity
,
God
decreed
,
that
he
would
make
Future
not
all
those
Possible
Effects
,
whether
Absolute
or
Conditionate
,
but
only
some
particulars
,
as
,
for
example
,
that
he
would
make
Alexander
,
or
Plato
,
of
this
or
that
individual
temperament
of
body
,
in
this
or
that
climate
and
country
,
of
this
or
that
particular
cours
of
life
,
with
all
conspiring
Circumstances
;
to
whom
all
things
should
happen
according
to
the
possibility
of
their
Futurition
,
wherein
God
beheld
them
before
the
conception
or
pronunciation
of
his
Decree
;
so
that
by
this
influence
of
God's
definitive
Will
,
those
Events
are
no
more
then
deduced
into
actual
existence
,
which
formerly
were
only
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
in
the
womb
of
their
Causes
.
Now
,
upon
this
Hypothesis
our
understanding
is
advanced
to
this
manifest
Conclusion
,
That
the
Prescience
of
God
doth
nothing
conduce
adrem
existentem
,
nor
to
the
Actions
or
Passions
thereof
;
since
it
is
not
the
cause
of
their
Inference
:
nor
doe
his
Decrees
,
that
are
subsequent
unto
,
and
in
a
manner
grounded
upon
his
Prevision
,
work
any
the
least
mutation
at
all
in
the
natures
of
his
Creatures
,
or
by
violence
pervert
their
Virtues
to
the
production
of
any
Effects
,
to
which
,
by
their
primitive
Constitution
and
individuation
,
they
were
not
precisely
adapted
and
accommodated
.
Since
,
in
so
doing
,
he
must
take
away
from
his
Creatures
those
peculiar
Faculties
,
which
he
at
their
creation
freely
conferred
upon
their
severall
natures
;
and
innovate
the
fundamental
laws
of
Nature
.
Now
this
dark
shadow
of
that
darker
mystery
of
Predestination
,
Divine
Praenotion
which
is
antecedent
to
Divine
Praeordination
;
and
that
which
is
subsequent
;
amply
declared
.
how
obscurely
soever
presented
,
doth
yet
sufficiently
commonstrate
how
vast
and
diametral
a
disparity
is
between
that
Divine
Prenotion
,
which
is
Antecedent
;
and
that
which
is
subsequent
to
Divine
Praeordination
.
For
that
Praescience
,
which
hath
for
its
object
a
thing
to
come
,
without
any
praevious
and
praedeterminant
Decree
;
supposeth
that
particular
thing
to
come
,
together
with
the
whole
series
or
concatenation
of
its
proper
Causes
,
and
method
or
manner
of
its
Futurition
:
the
Modus
Futuritionis
being
,
as
the
Schoolemen
well
define
,
Id
quod
futurum
est
,
sive
quod
ad
rei
,
quae
futura
praescitur
,
futuritionem
quolibet
modo
pertinet
.
This
that
Rabbin
Isac
bar
Sesat
,
quoted
by
Menasseth
Ben
Israel
(
de
termino
vitae
.
pag.
226.
)
seems
well
to
have
understood
,
when
he
said
;
Deus
ab
aterno
disposuit
totius
mundi
negotia
,
&
divina
sua
sapientia
,
ac
perspicacia
,
vidit
omnes
effectus
,
qui
in
tempore
futuri
essent
:
qui
licet
pendeant
(
loquor
enim
de
actionibus
humanis
)
a
libero
hominis
arbitrio
,
ut
fiant
aut
non
siant
;
nihilominus
tamen
Deus
certò
&
infallibiliter
eos
praevidit
,
ac
praescivit
.
Neque
tamen
ideoquicquam
in
tempore
facit
homo
,
quia
Deus
ca
facturum
praescivit
:
sed
è
contrà
,
quia
homo
in
tempore
hoc
vel
illud
facit
,
aut
operatur
,
ideo
Deus
ab
aeterno
illud
scivit
.
But
on
the
Contrary
,
that
Praescience
,
which
follows
upon
the
Praedetermination
of
the
Divine
Will
,
hath
,
indeed
,
for
its
object
a
thing
to
come
,
and
also
presupposeth
it
as
fully
as
the
former
;
but
so
that
it
comprehends
the
order
and
manner
of
its
futurition
as
sixt
and
immutable
,
being
so
constituted
by
virtue
of
the
antecedent
Praedestination
.
For
the
further
inculcation
of
this
Distinction
,
let
us
make
use
of
an
Example
most
familiar
,
and
pertinent
to
the
difficulty
in
hand
.
That
Divine
Praescience
,
which
hath
no
dependence
on
a
praedeterminant
Peter
,
John
,
and
every
individual
man
in
the
world
:
and
is
twofold
.
First
Conditionate
;
if
Peter
,
or
John
,
being
born
of
a
sound
and
durable
constitution
,
shall
choose
such
a
course
of
life
,
as
that
he
shall
observe
the
wholsome
Aphorismes
of
Temperance
in
his
use
of
the
Six
nonnaturals
,
shall
opportunely
,
in
all
distempers
introduced
by
the
inclemency
of
the
aer
,
the
malignant
impressions
of
the
Stars
,
epidemick
contagions
,
or
other
undeclinable
Accidents
,
recur
to
the
use
of
such
convenient
remedies
,
as
both
reason
and
experience
prescribe
for
the
preservation
or
restauration
of
health
;
then
I
foreknow
that
he
shall
live
healthy
and
long
:
but
if
,
on
the
contrary
;
then
I
foreknow
,
that
he
shall
be
infested
with
frequent
diseases
,
and
die
immaturely
.
Second
Absolute
;
I
foreknow
that
Peter
or
John
shall
choose
a
prudent
course
of
life
,
convenient
both
to
his
Genius
,
and
temperament
;
shall
sedulously
endevour
the
preservation
of
his
health
,
by
moderation
in
diet
and
other
nonnaturals
,
and
the
restauration
of
the
same
,
when
impaired
by
any
distemper
,
by
rational
and
approved
medicaments
;
and
shall
therefore
enjoy
health
,
and
attain
to
longaevity
.
On
the
Contrary
,
I
foreknow
,
that
he
shall
lead
a
disorderly
and
luxurious
course
of
life
,
accelerate
the
dissolution
of
his
temperament
,
by
the
immoderate
,
praemature
,
or
unseasonable
use
of
Wine
,
Woemen
,
Passions
&c.
and
when
assaulted
by
any
disease
,
chronique
or
acute
,
shall
either
omit
to
consult
learned
,
judicious
and
experienced
Physitians
,
or
disobey
their
pharmaceutical
or
diaetetical
praescripts
,
drinke
wine
in
a
Fever
,
cold
water
in
a
Critical
sweat
,
salt
,
sharp
,
acid
or
corroding
liquors
in
a
Dysentery
,
eate
Astringents
in
obstructions
,
frigid
,
crude
and
dyspeptical
fruits
in
an
imbecillity
of
the
stomach
,
&c.
and
shall
therefore
ruine
his
health
and
drop
into
the
grave
before
hee
's
ripe
.
Now
take
which
Praescience
you
please
,
and
either
hath
for
its
object
,
the
praecise
Term
of
Peter
or
Johns
life
,
as
a
thing
to
come
;
and
fully
and
punctually
presupposeth
the
same
:
but
so
,
that
together
with
that
fixt
Term
it
comprehends
also
all
the
order
and
manner
of
its
Futurition
,
or
all
the
antecedent
and
conspiring
causes
;
amongst
which
the
principal
and
most
energetical
is
the
right
use
or
abuse
of
his
own
Free
will
,
in
whose
power
it
was
to
move
that
Term
either
forwards
or
backwards
,
(
i.
e.
)
either
to
adduce
,
or
produce
it
.
So
far
,
therefore
,
is
this
Praevision
of
God
from
excluding
the
necessity
of
Medical
Remedies
,
as
the
Defendants
of
Fate
would
impose
,
according
to
that
of
Solon
in
Stobaeus
—
Fato
quaecunque
manet
sors
;
Non
hanc
avertet
victima
,
sed
nec
aves
,
Nec
qui
Paeonias
aegris
mortalibus
herbas
Saepe
erraturam
ferre
laborat
opem
.
That
it
totally
includes
,
nay
presupposeth
it
so
necessarily
,
that
if
we
take
away
from
man
the
Liberty
of
his
Will
,
and
the
opportunity
of
using
either
prophylactical
,
or
therapeutical
means
,
in
order
to
the
prolongation
of
his
life
;
we
must
also
submove
the
Certainty
of
Gods
Praescience
:
since
that
determineth
nothing
,
but
only
praesupposeth
all
things
;
nor
doth
God
,
by
a
decree
subsequent
to
that
Prescience
,
praeordain
that
this
or
that
individual
man
shall
recover
of
such
or
such
a
disease
,
unless
by
virtue
of
such
or
such
appropriate
remedies
,
which
the
Physician
shall
in
the
opportunity
praescribe
.
Nor
is
it
a
more
justifiable
plea
at
the
bar
of
reason
,
to
argue
thus
;
if
the
Term
of
mans
life
be
certainly
and
precisely
foreknown
to
God
,
then
must
it
,
together
with
the
order
and
manner
of
its
Futurition
,
be
sixt
and
immutable
:
then
to
argue
thus
;
if
God
hath
a
certain
and
precise
cognition
of
any
thing
already
past
,
as
of
the
Creation
of
the
world
;
therefore
could
that
thing
have
come
to
pass
no
otherwise
,
nor
at
any
other
time
,
then
it
did
;
therefore
was
the
world
created
by
God
,
non
liberé
sed
necessariò
,
not
by
an
Arbitrary
,
but
Necessary
and
restrained
activity
.
For
,
as
Science
,
having
for
its
object
a
thing
Praeterite
,
doth
infer
no
necessity
upon
that
thing
praeterite
,
that
it
should
have
bin
so
and
no
otherwise
effected
:
so
doth
Praescience
,
having
for
its
object
a
thing
Future
,
infer
no
necessity
upon
its
futurition
;
each
being
an
Immanent
Action
in
God
,
&
extra
rem
,
or
having
no
compulsive
influence
at
all
upon
that
particular
thing
,
or
its
Causes
:
and
Futurum
esse
imports
no
other
thing
,
but
an
object
of
Praescience
;
nor
Praeteritum
esse
,
any
thing
but
an
object
of
Science
,
or
Memorie
.
Science
is
the
perfection
of
the
Subject
,
or
thing
knowing
;
not
of
the
obiect
,
or
thing
known
:
much
less
the
destruction
of
the
thing
known
.
For
necessary
it
is
to
perfect
Science
,
that
it
agree
in
all
points
with
the
nature
of
its
object
.
But
wholly
Antarctical
to
this
,
is
that
Praescience
which
is
grounded
upon
Divine
Praedestination
,
whereby
not
only
the
Term
of
every
individuals
life
,
together
with
the
whole
order
and
manner
of
its
Futurition
,
is
praefixt
;
but
also
all
those
Causes
,
whose
refractary
or
counter-activity
might
in
any
respect
hinder
the
precise
accompletion
of
that
prefixt
Term
,
are
praevented
or
praedetermined
to
invalidity
,
lest
the
Praescience
become
uncertain
or
dubious
:
whether
that
Praedetermination
dispose
per
modum
Causae
Efficientis
,
by
a
certain
Physical
and
really
effective
action
,
or
impression
upon
the
will
of
man
,
enforcing
it
to
the
election
of
such
a
course
of
life
,
as
may
conduce
to
his
punctual
pervention
to
that
praestitute
Term
;
or
per
modum
Causae
Desicientis
by
nonconcurrent
,
but
only
permissive
influence
(
by
some
called
Permissio
simplex
,
Simple
Permission
:
by
others
,
Permissio
essicax
,
efficacious
permission
,
)
since
that
rule
amongst
Philosophers
Causa
Desiciens
in
necessariis
reducitur
ad
Efficientem
,
doth
warrant
the
Indifferency
.
For
this
Decretory
Praescience
,
though
it
agree
with
the
precedent
simple
Praescience
in
this
,
that
it
hath
for
its
object
rem
futuram
,
includeth
in
its
circle
the
whole
order
and
manner
of
its
Futurition
,
and
presupposeth
both
the
end
,
and
respective
means
fully
and
absolutely
;
yet
it
clearly
and
irreconcilably
differs
from
it
in
this
,
that
the
precedent
Prescience
presupposeth
the
liberty
of
mans
Will
,
and
the
use
thereof
not
only
incoacted
,
and
without
irrefragable
impuls
,
but
absolutely
free
and
arbitrary
:
but
this
wholly
destroys
the
arbitrary
monarchy
of
the
Will
,
by
importing
that
the
influence
of
the
Decree
not
only
inclineth
by
soft
and
gentle
flexure
or
perswasion
,
but
by
an
irresistible
violence
forceth
it
upon
the
election
and
pursuit
of
those
means
,
which
in
a
direct
and
natural
line
lead
to
the
accomplishment
thereof
;
and
this
lest
the
Certitude
or
Infallibility
of
the
Divine
Praescience
be
infirmed
and
staggered
.
To
discriminate
this
Later
from
that
Former
Praescience
yet
Divine
Decrees
,
in
the
same
subordinate
scries
,
which
the
Fatists
have
imagined
.
morefully
:
and
so
insinuate
the
result
of
the
Distinction
,
by
the
most
intelligible
and
concise
way
of
argumentation
:
it
will
be
necessaty
for
us
to
conceive
the
Decrees
of
God
in
the
same
method
of
subordination
,
wherein
they
,
who
found
the
infallibility
of
his
Praevision
upon
the
necessity
of
his
Praedestination
and
Praedetermination
,
have
bin
,
by
the
obscurity
of
the
Subject
,
compelled
to
range
their
thoughts
,
in
the
declarement
of
their
opinion
.
The
first
Decree
of
God
runs
thus
;
I
will
,
that
Peter
live
till
the
expiration
of
the
natural
or
temperamental
lease
of
his
life
;
conceive
it
to
be
till
his
glass
hath
run
50.
60.
70.
or
80.
year
:
but
that
John
wither
before
hee
's
ripe
,
and
fall
in
the
June
of
his
age
;
conceive
it
to
be
in
the
20.
30.
or
40.
year
from
his
birth
.
The
Second
thus
;
I
will
praeserve
Peter
from
this
or
that
sickness
,
defend
him
from
this
or
that
knock
of
misfortune
,
conserve
him
in
,
or
restore
him
from
this
or
that
dangerous
disease
;
lest
he
expire
before
the
praestitute
Term
of
his
life
:
but
for
John
,
he
shall
be
invaded
by
such
or
such
a
mortal
disease
,
receive
such
or
such
a
wound
incurable
,
or
perish
by
this
or
that
fatal
Accident
;
so
that
he
may
verify
my
prognostick
in
dying
at
the
hour
appointed
.
The
Third
thus
;
lest
Peter
laps
into
such
or
such
a
mortal
disease
,
I
will
that
he
be
provided
of
an
industrious
and
prudent
Physician
to
prescribe
unto
him
rational
,
generous
,
and
effectual
prophylactical
means
;
or
,
if
surprised
therewith
,
that
he
use
convenient
and
victorious
therapeutical
medicaments
▪
in
order
to
the
expulsion
of
the
same
;
that
so
the
number
of
his
days
be
not
shortned
:
but
,
on
the
contrary
,
that
John
shall
fall
into
such
or
such
a
dangerous
sickness
,
and
want
Physicians
,
medicaments
,
and
all
other
Conservatives
whatever
;
lest
he
survive
beyond
the
moment
praefixt
.
The
Fourth
thus
;
that
Peter
may
not
,
by
the
abuse
of
his
Arbitrary
prerogative
,
become
insensible
,
incurious
,
or
negligent
of
the
means
ordained
to
conserve
health
,
and
run
into
the
perpetration
of
such
sins
,
as
may
be
injurious
to
the
temperament
of
his
body
,
as
well
as
the
peace
of
his
mind
;
I
will
,
by
the
powerfull
influence
of
my
Special
Grace
,
so
prepare
and
dispose
his
Will
,
that
he
shall
lead
a
temperate
,
circumspect
and
virtuous
life
,
and
so
subsist
till
the
period
of
his
days
praefixt
.
On
the
contrary
,
that
John
may
not
,
by
the
right
use
of
that
Elective
Liberty
conferred
upon
his
Will
,
and
by
a
desire
of
attaining
to
longaevity
,
endevour
the
conservation
of
his
health
,
by
diaetetical
or
pharmaceutical
observations
;
I
will
,
that
he
want
that
ingenuity
,
that
prudence
,
that
advice
,
and
those
prescripts
,
conducible
to
the
prolongation
of
his
life
,
and
finally
that
assistance
of
Divine
Grace
,
without
which
it
is
not
only
probable
,
but
necessary
,
that
he
should
resign
up
the
rains
of
his
Will
to
Sensuality
,
and
so
either
by
the
prodigal
effusion
of
his
Vital
oyle
in
the
immodest
and
destructive
rites
of
Venus
,
or
the
extinction
of
his
implantate
heat
by
the
frantique
sacrifices
of
Bacchus
,
or
other
exorbitances
,
decurtate
the
temperamental
lease
of
his
life
;
and
so
confess
Corruption
in
the
moment
prefixt
.
Or
,
in
a
higher
key
of
Fatality
,
thus
;
though
Peter
,
by
the
abuse
of
his
Will
,
rashly
expose
himself
to
the
fury
of
the
most
dangerous
Enemies
to
life
,
and
by
gluttony
,
ebriosity
,
vindictive
anger
,
salacity
,
&c.
render
himself
both
unfit
,
and
unworthy
longer
to
inspire
the
common
aer
;
I
will
notwithstanding
all
this
again
repaire
the
breaches
of
his
constitution
,
protect
him
from
the
malice
of
danger
,
and
conserve
him
till
the
moment
predestined
,
nor
shall
he
be
taken
off
by
any
other
means
,
but
what
my
Will
hath
predetermined
.
Contrary
;
though
John
,
by
the
right
use
of
the
liberty
of
his
will
,
shall
constantly
and
severely
practise
all
the
hard
lessons
of
Virtue
,
subdue
the
impetuous
and
forcible
Temptations
of
Sensuality
,
lead
a
life
more
impassionate
then
the
most
rigid
of
the
Stoicks
ever
professed
,
more
chast
then
aged
Hermits
,
more
abstinent
then
Lessius
,
more
peaceable
then
Charity
her self
,
and
so
deserve
to
become
the
greatest
Example
of
Longevity
:
I
will
notwithstanding
,
that
the
appointed
Term
of
his
life
remain
fixt
and
intransible
beyond
that
point
,
which
my
will
hath
from
all
Eternity
decreed
to
be
the
Ne
Vltra
of
his
subsistence
.
On
these
,
or
the
like
Decrees
,
must
the
Certitude
and
infallibility
of
the
Divine
Prescience
be
erected
by
any
;
who
subordinate
Gods
Prescience
to
his
Predestination
of
the
end
,
and
predetermination
of
the
means
.
Now
,
to
use
all
this
;
so
many
,
so
great
,
and
so
intolerable
are
the
Incongruities
,
and
Inconveniences
,
which
necessarily
depend
on
this
Decretory
Prescience
;
that
we
need
no
other
argument
to
evince
the
weakness
of
their
judgements
,
who
have
laboured
in
its
defence
▪
but
only
to
select
and
consider
the
chiefest
Decretory
Prescience
of
God
,
as
to
the
Actions
of
man
.
and
most
obvious
of
them
.
First
,
this
opinion
,
that
,
all
the
actions
of
man
,
and
their
Events
,
are
Fatally
predetermined
by
the
Decretory
Prescience
of
God
;
doth
not
only
enervate
and
scandal
,
nay
destroy
the
sincerity
of
those
many
Divine
Precepts
,
enjoyning
man
to
endevour
,
to
the
utmost
of
his
knowledg
and
power
,
the
conservation
of
his
health
,
and
the
prolongation
of
his
life
,
by
temperance
and
all
other
lawfull
means
;
of
those
many
Promises
made
to
encourage
him
to
a
strict
observance
;
of
those
many
Comminations
annexed
,
to
deter
him
from
the
neglect
of
those
Precepts
;
but
also
,
upon
inference
,
dissolves
the
obligation
to
all
serious
study
and
sollicitude
to
explore
,
procure
,
prepare
,
and
use
all
convenient
remedies
,
in
order
to
the
expulsion
of
diseases
,
and
the
revocation
of
health
,
on
the
part
of
the
Sickman
;
and
on
the
part
of
the
Physician
,
to
be
industrious
,
carefull
,
vigilant
,
and
conscientious
,
in
the
exercise
of
his
Profession
.
That
the
Patient
is
hereby
disobliged
from
the
duty
of
Self-conservation
,
may
be
thus
manifested
.
If
it
be
,
ex
Decreto
Divino
,
fixt
and
immutable
,
that
such
a
man
shall
lead
a
peaceable
,
healthfull
,
and
blisfull
life
,
and
do
all
things
that
are
either
necessary
or
conductive
to
the
procurement
and
continuation
of
that
happy
estate
;
or
on
the
Contrary
,
that
such
a
man
shall
eate
the
bread
of
sorrow
,
drink
the
bitter
waters
of
Affliction
,
and
unravell
his
tedious
days
in
poverty
,
contention
,
valentude
,
or
craziness
of
body
,
anxiety
of
mind
,
&c.
and
therefore
take
no
care
at
all
to
do
those
actions
,
which
might
be
necessary
or
conductive
to
the
amendment
of
his
miserable
condition
,
by
reason
he
wants
the
assistance
,
counsel
,
and
manuduction
of
Divine
Grace
▪
then
doth
it
unavoidably
follow
,
that
the
labour
and
sollicitude
of
the
one
is
superfluous
,
and
of
the
other
unsuccesfull
,
nay
impossible
.
For
whatever
the
one
,
or
the
other
shall
do
,
and
however
live
;
yet
still
the
success
shall
be
no
other
,
but
what
God
hath
predestined
,
and
though
the
intention
of
either
be
levelled
at
an
end
quite
contrary
to
what
is
designed
by
the
Volition
of
the
Predestinant
;
yet
shall
the
Force
of
the
Decree
either
pervert
,
or
render
it
ineffectual
:
and
if
we
grant
,
that
the
Happy
man
did
take
care
to
conserve
his
health
and
life
;
we
must
also
grant
,
that
he
could
not
but
take
that
care
;
and
that
the
Miserable
man
did
take
none
to
preserve
either
,
because
it
was
not
in
the
power
of
his
Wil
to
determine
on
that
care
.
And
thus
,
what
either
shall
do
,
can
be
neither
Care
,
nor
Negligence
,
strictly
and
properly
so
called
:
but
a
meer
Necessity
of
Caring
,
or
not
Caring
.
On
the
part
of
the
Physician
,
the
Reason
is
the
same
;
for
,
if
this
doctrine
of
Fatality
be
true
,
well
may
he
be
excused
,
nay
thought
the
wiser
man
,
if
he
shut
up
his
books
,
forget
his
Aphorismes
,
deliver
out
his
Prescripts
per
Sortilegium
(
a
course
,
as
I
have
bin
ascertained
by
the
testimony
of
a
judicious
and
faithfull
observer
thereof
,
not
long
since
taken
up
and
constantly
practised
by
a
Devout
Impostor
,
whose
counterfeit
zeal
to
the
Cause
had
advanced
him
to
the
trust
of
a
Physician
in
that
Army
,
which
gathered
the
first
flowers
of
its
triumphant
wreath
in
Nase
by
Field
)
and
supinely
give
Coloquyntida
,
or
Scammony
in
a
Dysentery
,
Antimony
in
the
Iliaca
Passio
,
Opium
in
a
Crisis
,
Aqua
Fortis
for
a
Julep
&c.
since
no
Art
can
supersede
,
nor
Poyson
accelerate
his
departure
,
whose
time
of
transition
to
the
invisible
world
Destiny
hath
limited
to
a
moment
;
Et
cum
Fata
volunt
,
bina
Venena
juvant
.
Nor
can
it
be
rightly
esteemed
a
Virtue
in
the
Physician
,
to
be
studious
and
solicitous
;
or
a
Vice
to
be
debaucht
,
ignorant
,
and
negligent
of
the
safety
of
his
Client
:
if
it
be
only
the
irresistible
Impulse
of
Fate
,
which
forceth
his
Will
to
the
election
of
either
,
in
order
to
the
precise
accomplishment
of
its
Decree
:
or
,
more
plainly
,
if
the
Care
or
Negligence
of
the
Physician
be
but
the
Medium
,
whereby
Fate
brings
about
its
end
concerning
the
dissolution
of
the
Patient
.
And
if
so
,
what
Moral
obligation
remains
upon
the
conscience
of
the
Physician
?
Assuredly
none
at
all
.
Which
every
moderate
judgement
will
soon
detect
to
import
so
manifest
,
dangerous
,
and
detestable
an
Absurdity
;
that
of
it self
t
is
able
not
only
to
discredit
the
opinion
of
Fatality
,
but
also
to
accuse
and
convict
the
Abettors
thereof
of
unpardonable
Inconsideration
,
Stupidity
,
and
Irreligion
.
The
Second
Inconvenience
,
or
rather
Absurdity
,
inseparably
Decretory
Prescience
in
God
;
is
this
:
Whoever
shall
grant
,
that
all
the
means
or
remedies
,
and
so
the
sedulity
or
negligence
as
well
of
the
Sick
,
as
the
Physician
,
are
subordinately
predetermined
by
the
Decree
of
Fate
;
must
also
,
by
the
necessity
of
natural
consequence
,
be
compelled
to
grant
,
that
to
allow
the
merit
of
Praise
or
Dispraise
,
Commendation
or
Reprehension
unto
either
,
is
open
Injustice
.
For
by
what
pretext
of
Equity
can
a
Sick
man
challenge
to
himself
the
honor
of
having
done
a
praise-worthy
action
,
in
endevouring
to
preserve
himself
both
by
observing
a
course
of
Diet
contrary
to
his
disease
,
and
seasonable
consulting
with
and
strictly
conforming
unto
the
advice
of
a
learned
and
judicious
Physician
;
or
the
Physician
for
the
full
discharge
of
his
duty
in
regulating
the
sick
according
to
the
most
profound
and
salutiferous
maximes
of
his
Art
:
if
the
obedience
of
the
one
,
and
the
care
of
the
other
be
not
Arbitrary
,
but
coacted
or
necessitated
by
the
Force
of
the
complex
Decree
of
Fate
,
as
instrumental
to
the
subsistence
of
the
sick
man
till
the
predestined
term
of
his
life
?
Vbi
mera
necessitas
locum
habet
,
ibi
laudem
exulare
necesse
est
:
where
meer
Necessity
is
admitted
,
thence
all
Laudation
is
excluded
.
And
with
what
justice
can
we
reprehend
the
sick
man
,
for
being
incurious
in
the
disquisition
,
or
irregular
in
,
and
averse
from
the
use
of
the
means
prescribed
for
his
restauration
:
if
that
his
supinity
▪
irregularity
,
and
aversion
be
imposed
upon
his
Will
by
the
impuls
of
Destiny
,
and
predetermined
as
a
necessary
Medium
to
accomplish
the
Decree
of
his
immature
death
?
or
the
Physician
either
for
his
neglect
,
or
ignorant
and
inartificial
tractation
of
his
Client
;
if
t
were
decreed
he
should
be
so
,
to
the
end
the
client
might
expire
according
to
the
decree
?
Persuasum
est
omnibus
(
saith
Menasseh
Ben
Israel
,
de
Termino
Vitae
.
pag.
205.
)
nec
laudandum
,
nec
arguendum
quemquam
,
nisi
qui
libero
arbitrio
&
consulto
benè
agit
,
aut
delinquit
;
adeo
ut
nullus
suasioni
,
consiliis
,
redargutioni
,
praemio
aut
poenae
locus
sit
,
si
homo
non
est
liber
in
actionibus
suis
.
Patient
and
Physician
are
wholly
ignorant
of
the
Decree
,
the
Opticks
of
Mortality
being
too
weak
and
remote
to
read
the
lines
in
the
Book
of
Fate
,
without
the
perspicill
of
Divine
Revelation
.
But
this
way
of
Subterfuge
may
be
blockt
up
,
by
rejoyning
;
that
though
the
Decree
be
known
to
neither
,
yet
t
is
sufficiently
manifest
to
both
,
from
the
Hypothesis
of
this
opinion
,
that
not
only
their
Actions
,
but
also
the
Successes
thereof
are
the
prescripts
and
consignations
of
Fate
;
and
so
can
be
no
other
then
what
is
included
in
,
and
necessitated
by
the
Decree
:
and
consequently
that
there
can
remain
no
just
Cause
of
reprehension
on
either
side
.
Should
they
insist
yet
further
upon
the
same
plea
,
and
urge
;
that
t
is
part
of
the
Decree
,
that
either
the
Physician
,
or
Patient
,
or
both
should
be
negligent
,
and
so
become
Culpable
:
we
may
soon
exped
this
obstruction
only
by
demanding
,
what
reason
or
equity
can
be
found
to
justify
such
an
accusation
and
respective
punition
,
where
the
Will
of
the
delinquent
is
controlled
,
inflected
,
nay
impelled
upon
the
commission
of
a
crime
,
or
omission
of
a
duty
,
by
a
power
infinitely
superior
to
his
reluctancy
;
and
not
only
the
act
,
but
time
,
place
,
instruments
,
means
,
&c.
conspiring
circumstances
,
precisely
preordained
by
a
decree
of
that
Will
,
which
is
Omnipotence
?
Reprehension
imports
not
only
an
Act
of
the
Reprehendent
,
but
also
the
Guilt
or
Culpability
of
the
Reprehended
:
otherwise
it
cannot
be
just
.
To
the
legality
,
therefore
,
of
a
reprehension
it
is
undeniably
necessary
,
that
the
ground
or
cause
thereof
be
a
real
and
proper
Guilt
in
the
person
reprehended
.
Now
Guilt
can
have
no
place
,
where
that
which
is
impeached
cannot
be
a
Voluntary
Agent
,
but
a
Medium
,
or
Instrument
ordained
,
and
actuated
by
an
irresistible
Power
to
the
execution
of
an
infallible
Decree
.
The
Third
and
last
Absurdity
imports
no
less
then
the
subversion
Decretory
Prescience
Divine
.
of
the
very
fundamental
Principle
,
or
basis
of
all
Moral
Virtues
,
and
Christian
Graces
;
by
inferring
a
deniall
of
Justice
in
the
reward
of
Good
,
and
punishment
of
Evil
,
either
before
,
or
after
death
.
For
,
t
is
the
Liberty
of
the
Will
only
that
supports
the
Equity
of
Compensation
:
and
therefore
he
,
who
doth
a
good
action
,
when
t
was
not
in
the
election
of
his
Will
to
have
omitted
that
good
action
,
or
to
have
done
it
otherwise
then
he
did
;
hath
but
a
weak
claim
to
a
reward
;
nor
hath
he
,
who
commits
a
sin
,
which
is
not
in
his
power
to
leave
uncommitted
,
more
reason
to
feare
a
punishment
from
the
even
hand
of
Divine
Justice
.
To
conclude
,
therefore
;
since
these
are
the
Absurdities
,
which
every
mans
Logick
may
perceive
necessarily
and
immediately
to
slow
from
the
doctrine
of
Decretory
Prescience
,
or
such
as
is
subsequent
to
Divine
Predetermination
;
and
since
the
same
,
nor
any
others
of
equal
danger
to
the
Principles
of
our
Knowledge
,
and
Articles
of
the
Christian
Faith
,
can
ever
be
deduced
from
the
hypothesis
of
that
Simple
Prevision
or
unactive
Prescience
,
which
we
have
allowed
of
as
consistent
to
the
justice
of
God
,
because
consistent
to
the
Arbitrary
freedome
of
mans
Will
:
t
is
no
hard
task
to
determine
,
in
which
opinion
our
judgements
may
with
more
safety
and
permanent
satisfaction
aquiesce
.
Now
,
that
we
may
relieve
the
Memory
of
our
patient
Reader
,
Fower
Conclusions
,
naturally
resulting
from
the
Premises
.
The
First
Conclusion
.
That
God
hath
circumscribed
the
duration
of
mans
life
,
with
a
certain
Circle
or
round
of
time
,
conceive
it
to
be
of
70.
80.
90.
or
100.
years
,
more
or
less
:
but
yet
hath
reserved
to
himself
,
as
jus
supremoe
Majestatis
,
the
prerogative
power
of
extending
the
term
of
any
individual
mans
life
beyond
the
limits
of
that
sphear
,
so
far
as
it
shall
seem
convenient
to
the
Wisdome
of
his
Will.
¶
.
The
Second
Conclusion
.
That
God
,
who
loves
justice
more
then
man
,
and
man
only
for
Justice
sake
;
and
hates
Injustice
more
then
man
,
and
man
only
for
Injustice
sake
(
for
Sin
,
unravelled
to
the
botome
,
will
be
found
to
be
nothing
but
Injustice
)
is
willing
,
in
respect
of
the
object
of
his
Love
,
or
in
consideration
of
mans
justice
,
to
prolong
;
or
,
on
the
contrary
,
in
respect
of
the
object
of
his
Hate
,
or
in
consideration
of
mans
Injustice
,
to
abbreviate
the
term
of
mans
life
,
included
within
that
determinate
Circle
of
time
:
reserving
still
to
himself
an
arbitrary
power
of
acting
the
quite
contrary
;
(
i.
e.
)
of
abbreviating
the
life
of
the
just
,
and
prolonging
the
life
of
the
unjust
,
upon
the
perswasion
of
reasons
either
manifest
to
us
,
or
private
to
himself
.
¶
The
Third
Conclusion
.
That
God
,
when
he
is
pleased
to
condescend
to
the
prolongation
of
the
life
of
a
Just
person
,
doth
procure
the
same
,
either
by
means
conforme
to
the
ordinary
and
setled
Constitutions
,
o
,
Canons
of
Nature
;
or
by
means
Supernatural
.
The
Former●
when
bearing
a
respect
to
the
native
Durability
of
his
individua
Temperament
,
he
assists
to
the
duration
thereof
untill
the
natural
Period
,
or
last
moment
of
this
sphear
of
time
;
wherewith
the
life
of
man
(
in
specie
)
is
circumscribed
:
and
this
either
by
conserving
his
Temperament
in
its
decent
tenor
,
and
requisite
Vigor
;
or
by
prohibiting
and
preventing
the
invasion
of
those
known
Enemies
to
longevity
,
which
might
any
way
conduce
to
the
denormation
,
and
consequently
the
premature
dissolution
of
its
harmony
.
The
Later
,
when
bearing
no
respect
to
the
native
durability
of
his
individual
Temperament
,
he
meliorateth
,
exalteth
,
and
by
the
secret
immission
of
some
special
Athanasia
,
or
Antidote
against
early
death
,
corroborateth
the
same
,
so
that
it
doth
last
longer
,
then
otherwise
,
pro
vi
sua
nativa
,
it
could
possibly
have
lasted
,
had
it
never
bin
impaired
by
any
distemper
.
And
this
when
God
doth
,
then
is
he
properly
sayd
,
to
prolong
the
life
,
or
fulfill
the
number
of
the
years
of
the
Just
.
But
the
Contrary
effect
he
procures
by
contrary
Causes
;
(
i.
e.
)
he
abbreviates
the
life
of
an
unjust
Person
,
either
by
an
immature
turbation
and
dissolution
of
his
temperament
,
by
its
native
disposition
sufficiently
tenacious
and
durable
to
extreme
old
age
:
or
by
not
prohibiting
,
(
i.
e.
)
permitting
and
so
procuring
the
violent
and
preternatural
dissolution
thereof
by
the
destructive
surprisall
of
any
Accident
whatever
.
And
in
this
case
properly
are
the
Unjust
sayd
,
not
to
Dimidiate
their
days
.
¶
.
The
Fourth
Conclusion
.
That
a
just
Person
,
who
,
so
much
as
in
him
lies
,
fixeth
all
the
Affections
of
his
Soul
upon
the
Fear
of
God
,
and
the
avoydance
of
Evil
;
if
he
chance
,
through
the
frailty
of
his
nature
,
or
the
force
of
temptation
,
to
fall
into
some
Capital
Sin
,
which
according
to
the
penalty
annexed
to
its
prohibition
,
deserves
to
be
punished
by
the
Abbreviation
of
his
life
:
may
notwithstanding
sometimes
,
his
remorse
of
Conscience
,
profound
sorrow
,
fervent
prayer
,
religious
fasting
,
and
other
duties
requisite
to
true
and
perfect
repentance
,
effectually
exciting
the
Mercies
of
God
,
obtain
from
him
a
full
and
absolute
remission
not
only
of
the
sin
,
but
also
of
the
temporal
punishment
due
thereunto
;
and
moreover
a
restauration
of
his
Temperament
to
its
native
vigor
,
from
which
it
was
alienated
by
former
infirmities
,
or
corrupted
by
the
dyscratical
or
distempering
contagion
of
sin
.
And
sometimes
not
;
and
this
chiefly
,
when
it
hath
seemed
convenient
to
the
most
wise
and
just
God
to
pronounce
the
fatal
and
irrepealable
sentence
of
Death
upon
him
:
for
in
such
a
case
,
I
beleive
the
sin
committed
,
to
belong
to
that
black
order
of
Sins
unto
Death
;
by
contradistinction
thereof
from
that
Sin
,
which
is
not
unto
Death
,
or
upon
which
the
irrevocable
Sentence
of
Death
is
not
yet
pronounced
;
which
no
man
can
certainly
know
without
special
revelation
.
¶
.
CHAP.
VII
.
Of
the
Liberty
Elective
of
Mans
Will
.
SECT.
I.
IN
our
enumeration
of
the
Venenate
Absurdities
,
Absolute
Fatality
,
and
meer
Contingency
;
as
to
the
Actions
of
man
.
which
naturaly
grow
upon
that
inflexible
stock
of
Absolute
Fatality
,
or
,
more
expresly
,
upon
that
execrable
Hypothesis
of
the
Stoicks
(
that
we
may
be
charitable
in
forgetting
there
are
any
Christians
of
that
irreligious
perswasion
)
that
all
the
Actions
of
every
individual
man
are
praedestined
,
and
the
whole
order
and
manner
of
their
Futurition
praecisely
praeordained
by
the
invariable
decrees
of
that
Supreme
Power
,
against
which
the
coacted
and
limited
Will
of
man
can
make
no
effectual
resistance
;
we
well
remember
,
we
specified
the
total
sublation
of
all
Virtue
and
Vice
;
the
abnegation
of
Justice
either
Divine
or
Human
,
in
the
compensation
of
Piety
and
Impiety
;
the
adnihilation
of
the
use
and
efficacy
of
Lawes
to
coerce
from
Evil
,
of
Precepts
and
Adhortations
to
elect
and
prosecute
good
,
in
a
word
,
the
subversion
of
all
Religion
and
Morality
,
and
consequently
the
necessary
resignation
and
rendition
of
the
minde
of
man
to
receive
all
the
destructive
Impressions
of
Hell
.
And
no
less
,
nor
fewer
Absurdities
may
the
reason
of
every
man
discover
emergent
from
the
Antithesis
or
contrary
Assertion
,
that
all
the
Actions
of
man
,
and
their
particular
Events
or
Successes
,
are
neither
the
praedeterminations
of
Fate
,
nor
the
occasional
designations
of
Providence
Divine
,
nor
fully
the
arbitrary
elections
of
mans
will
,
but
the
meer
unpraemeditate
,
and
temerarious
Hits
of
Chance
:
since
,
in
pure
Justice
,
those
actions
onely
are
Laudable
,
or
Vituperable
,
which
are
done
D●libera●ò
&
liberè
ratione
Agentis
,
upon
a
deliberation
of
the
Intellect
,
and
an
arbitrary
election
of
the
Will
subsequent
to
that
deliberation
;
and
not
those
which
are
meerly
Fortuitous
,
and
result
from
the
indeliberate
or
blind
activity
of
Fortune
.
When
first
I
tasted
the
odious
bitterness
of
these
two
streams
,
whereof
most
of
the
ancient
Greeks
,
many
of
the
noblest
Romans
,
different
fountains
,
or
interests
as
irreconcileable
as
Light
to
Darkness
:
but
when
I
had
,
by
the
continued
travail
of
my
thoughts
,
traced
them
up
to
their
original
,
I
found
them
to
be
effused
from
one
and
the
same
vein
;
viz.
the
propensity
of
Human
nature
depraved
,
to
attempt
by
all
means
imaginable
the
Excusation
or
Extenuation
of
the
Guilt
of
its
defections
from
its
proper
object
real
good
,
by
charging
it
wholly
,
or
in
part
,
upon
some
external
influence
praevalent
over
mans
Will
.
For
man
,
having
from
the
Light
of
Nature
learned
this
as
an
Axiome
;
that
the
Justice
of
Reprehension
and
Punition
is
radically
consistent
in
the
intire
Freedome
of
the
Delinquents
Will
;
or
,
more
plainly
,
in
this
,
that
the
Delinquent
chose
to
do
ill
,
when
't
was
absolutely
in
his
power
to
have
done
well
;
not
in
this
,
that
either
his
Will
was
enforced
by
a
Necessity
that
admits
of
no
repugnancy
,
first
to
the
Volition
and
after
to
the
actual
prosecution
of
that
ill
;
or
that
he
was
onely
a
meer
illiberal
,
incogitant
,
&
fortuitous
Agent
:
't
was
obvious
for
him
to
conclude
,
that
if
he
could
incriminate
either
upon
an
ineluctable
Necessity
,
o●
simple
and
meer
Chance
,
then
he
might
with
aequal
facility
,
discharge
himself
of
the
Culpability
,
or
Guilt
,
and
consequently
of
the
punishment
due
thereunto
.
Now
,
though
our
pen
hath
drop't
,
on
the
praecedent
leaves
,
Free-will
,
Fortune
,
and
Fate
frequent
and
cursary
Detections
of
the
gross
and
ruinous
Absurdities
of
both
these
subterfuges
,
so
that
a
rational
consideration
may
,
from
those
transient
glances
or
hints
,
collect
Arguments
more
then
enough
for
the
total
Demolition
of
them
:
yet
,
since
those
notions
of
Fate
,
Fortune
and
Free-will
are
subject
to
Aequivocation
,
some
men
understanding
them
as
positive
Causes
,
others
as
Modi
agendi
Causarum
,
certain
manners
of
Causes
operating
,
and
others
as
Vana
Nomina
,
meer
Terms
,
which
in
Logical
verity
respond
by
way
of
adaequation
to
no
real
Entities
;
and
since
the
difficulty
of
the
subject
encouraged
us
to
promise
a
full
Reconciliation
of
all
their
apparent
Antipathies
,
or
Inconsistencies
,
and
also
a
perfect
Accommodation
of
them
all
to
the
Special
Providence
of
God
(
the
onely
cause
of
their
continuity
and
connexion
to
the
present
clue
of
our
thoughts
)
we
esteemed
it
not
onely
a
pardonable
,
but
a
laudable
design
to
attempt
by
a
singular
discourse
the
manifestation
of
their
particular
Natures
,
or
,
more
plainly
,
what
we
are
to
understand
by
Fate
,
what
by
Fortune
,
and
what
by
Free
Will
.
Which
that
we
may
atchieve
with
the
more
familiarity
to
common
Apprehension
,
both
method
and
perspicuity
command
us
to
consider
the
last
in
the
first
place
.
By
the
Liberty
or
Freedome
of
mans
Will
(
that
we
may
maturely
praevent
all
Logomachy
or
Sophistical
contention
For
morethen
one
respect
did
the
Ancients
select
and
fix
on
Rational
Faculty
it self
existent
within
us
,
from
which
the
action
of
Judication
or
Arbitration
it selfe
doth
proceed
,
the
word
signifying
the
Action
being
transferred
upon
the
Agent
;
we
can
hardly
be
furnished
with
a
more
adaequate
and
significant
Appellation
.
But
,
to
trace
the
thoughts
of
the
first
Imponents
up
to
the
original
,
in
respect
the
rational
faculty
,
being
the
same
with
the
Mind
or
Intellect
,
is
conversant
and
exercised
about
not
onely
things
that
belong
meerly
to
speculation
,
but
also
such
as
are
reducible
into
Action
or
Practise
;
therefore
doth
the
term
Arbitrium
seem
to
be
appropriated
to
the
Faculty
,
chiefly
in
respect
of
things
to
be
done
,
inasmuch
as
it
is
occupied
in
the
expension
or
dijudication
of
the
consequent
good
of
those
actions
,
and
sits
as
it
were
an
absolute
Arbiter
to
determine
,
whether
they
shall
be
done
,
or
no.
And
hence
is
it
that
when
the
rational
faculty
having
perpended
the
convenience
and
inconvenience
,
or
good
and
evil
of
its
objects
,
and
ended
its
act
of
Deliberation
,
adhaeres
unto
,
or
fixes
upon
one
as
more
convenient
then
the
others
;
this
second
act
or
Adhaesion
may
be
in
the
general
(
i.
e.
in
respect
of
things
both
speculable
and
practical
)
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Assent
or
Approbation
;
but
in
particular
(
i.
e.
in
respect
only
to
those
things
that
fall
under
action
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Election
or
Choice
:
since
it
supposeth
the
praelation
of
that
particular
thing
to
be
put
in
execution
,
to
all
others
objected
.
And
in
this
distinct
relation
was
it
that
Aristotle
(
Ethicor.
3.
cap.
3.
in
fine
)
styles
the
object
elected
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
quod
caeteris
propositis
,
&
postpositis
,
amplectendum
nobis
proponimus
,
or
,
id
quod
sub
delectum
cadit
.
This
the
Latines
most
frequently
render
.
Consilium
,
as
in
those
phrases
,
capere
consilium
,
sequi
rationis
consilium
,
nescire
quid
sit
alicujus
consilium
,
&c.
and
Propositum
,
as
in
those
,
adhaerere
,
stare
,
manere
in
proposito
,
à
proposito
revocare
,
propositi
esse
tenacem
,
&c.
and
we
translate
into
Resolution
,
or
Determination
.
Again
,
so
soon
as
the
Mind
,
its
act
of
Consultation
or
Deliberation
being
finished
,
hath
praeferred
one
thing
to
all
others
,
in
the
praesent
,
and
determined
it
for
the
greater
good
,
or
more
convenient
;
then
immediately
supervenoth
the
function
of
the
Appetite
,
whereby
the
mind
is
carried
on
towards
the
Amplectence
,
or
fruition
of
the
Good
apparent
therein
:
and
this
third
action
the
Greeks
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Latines
Voluntas
and
Volitio
indifferently
,
and
the
English
the
Will
or
Act
of
Volition
.
Which
we
glance
at
per
transennam
,
because
vulgarly
,
by
the
word
Voluntas
,
men
understand
rather
the
Appetite
(
rational
and
proper
only
to
Man
)
it self
,
then
the
Function
or
operation
thereof
:
for
which
consideration
,
we
shall
in
all
our
subsequent
discourse
conforme
to
custome
,
in
using
the
terms
Will
and
Appetit
indiscriminatim
,
as
Synonymas
implying
one
and
the
same
thing
.
Moreover
,
in
regard
,
that
upon
the
Appetition
of
the
Will
,
which
is
properly
the
actual
prosecution
of
the
good
apparent
in
the
object
,
there
immediately
succeeds
the
action
of
the
Motive
Faculty
,
therefore
is
the
action
consequent
to
that
appetition
justly
called
Voluntary
,
as
having
bin
deliberated
and
undertaken
ex
consilio
,
upon
consultation
and
election
,
and
respondent
to
that
which
the
Graecian
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
that
is
it
,
whose
beginning
Aristotle
hath
decreed
to
be
Election
,
in
his
Aphorisme
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
was
the
ground
of
Ciceros
Parados
,
non
esse
actionem
in
rebus
inanimis
,
that
there
could
be
no
action
in
Inanimate
things
,
since
they
are
devoid
of
the
power
of
Election
,
Assent
,
or
Approbation
:
and
of
Aristotles
also
,
when
he
contended
that
this
kind
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
action
,
could
not
rightly
,
and
in
distinct
truth
,
be
attributed
to
Brute
Animals
,
nay
higher
yet
,
not
to
children
,
for
the
same
reason
,
though
he
willingly
conceded
to
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spontaneous
motion
.
Not
but
that
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
sometimes
signifies
motionem
appetitus
spontaneam
,
the
spontaneous
motion
of
the
Appetite
Rational
,
or
the
Will
it self
,
as
(
in
3.
Ethic.
cap.
4.
)
where
he
constitutes
this
difference
betwixt
Volition
and
Election
;
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Voluntas
,
is
chiefly
the
end
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Election
of
the
means
conducing
to
that
end
,
as
in
this
instance
,
We
will
health
,
and
then
elect
the
means
which
in
probability
may
ossiciate
either
to
the
conservation
or
restitution
thereof
.
But
when
he
draws
his
thoughts
into
a
sharper
angle
,
and
speaks
more
praecisely
,
he
allowes
not
every
appetition
,
to
be
the
Will
,
but
only
that
which
follows
a
serious
deliberation
,
approbation
and
election
,
and
is
grounded
upon
reason
,
which
therefore
he
most
judiciously
defines
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
boni
cum
ratione
appetitio
,
an
Appetition
of
Good
with
Reason
.
Nor
doth
he
always
restrain
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
that
Action
which
proceeds
from
the
Will
,
or
election
of
the
Rational
Appetite
:
but
many
times
lets
it
loose
to
the
expression
of
those
inconsiderate
actions
,
which
result
from
the
impulse
of
the
Sensual
;
as
in
these
words
(
1.
Rhetor.
cap.
10.
)
Omnia
quae
homines
agunt
,
aut
per
se
agunt
,
aut
non
per
se●
ac
per
se
quidem
,
aut
consuetudine
,
aut
appetitione
,
&
ipsa
quidem
aut
rationali
,
quae
sit
Voluntas
,
aut
irrationali
,
quae
sit
Cupiditas
&
Ira
;
non
verò
per
se
trifariam
,
quatenus
aut
natura
,
aut
vi
,
aut
ex
necessitate
agunt
.
And
thus
much
by
way
of
Introduction
concerning
the
several
Terms
,
by
which
both
ancient
and
modern
Philosophers
have
most
properly
denoted
the
several
successive
or
subordinate
actions
of
the
Mind
exercised
about
its
objects
.
We
now
convert
our
thoughts
to
explore
the
Quiddity
or
Essence
of
that
we
call
Liberum
Arbitrium
,
and
wherein
it
doth
r●dically
and
principally
consist
.
SECT.
II.
FAmiliar
it
is
to
the
Apprehension
of
every
one
,
that
Man
Cognoscent
Faculty
,
or
Intellect
,
he
is
not
obliged
to
make
his
election
of
any
one
more
then
the
others
,
nor
doth
he
so
elect
any
one
,
as
that
it
doth
not
still
remain
in
his
power
to
refuse
that
again
and
elect
the
contrary
.
This
Liberty
of
election
some
men
have
founded
only
in
the
Will
,
and
others
in
the
Rational
Faculty
;
to
whose
opinion
reason
adviseth
us
to
adhaere
.
For
doubtless
the
Will
,
considered
per
se
is
a
blind
and
undiscerning
Faculty
,
or
Power
,
which
can
make
no
progress
,
nor
find
the
way
towards
convenient
objects
without
the
manuduction
of
the
Intellect
,
which
as
it
were
lights
the
torch
unto
,
and
as
a
knowing
guide
conducts
the
Will
:
so
that
since
it
is
the
proper
office
of
the
Intellect
to
informe
and
conduct
the
Will
,
and
the
proper
office
of
the
Will
to
follow
the
direction
and
guidance
of
the
Intellect
;
it
is
not
only
manifest
,
that
the
Will
cannot
deflect
from
the
right
way
,
towards
the
amplectence
and
fruition
of
Good
,
unless
by
the
mistaking
Intellect
it
be
seduced
into
the
devious
paths
of
Evil
;
but
also
,
that
the
Liberty
of
election
is
consistent
in
the
Intellect
primarily
,
and
in
the
Will
onely
at
the
second
hand
,
or
by
way
of
dependence
.
To
speak
yet
more
expresly
,
the
nature
of
this
Liberty
Elective
seems
radically
to
consist
in
that
Indifferency
,
in
respect
whereof
the
Faculty
called
free
,
may
or
may
not
be
carried
on
towards
any
particular
object
,
which
the
School-men
call
the
Liberty
of
Contradiction
;
or
be
so
carried
on
towards
one
object
,
as
that
it
may
at
pleasure
renege
that
Election
,
and
make
a
new
one
of
the
quite
contrary
,
which
they
call
the
Liberty
of
Contrariety
.
Assuredly
,
since
no
man
can
understand
how
there
can
be
a
Liberty
,
without
a
Faculty
of
Election
;
it
is
evident
that
the
Election
can
be
only
there
,
where
is
the
Indifferency
:
in
regard
that
either
where
one
single
object
is
proposed
,
or
the
faculty
restrained
and
determined
to
the
election
and
prosecution
of
any
one
single
object
:
there
can
be
no
free
election
,
since
election
praesupposeth
a
variety
of
objects
,
and
is
nothing
but
the
praeferring
one
to
all
the
rest
,
or
,
if
there
be
but
two
,
the
choyce
of
one
and
the
refusal
of
the
other
.
Some
there
have
bin
,
and
those
no
mean
Clerks
,
who
have
But
we
have
just
ground
to
doubt
,
that
the
Authors
of
this
That
a
Spontaneous
action
is
no
more
then
an
indiscreet
impulse
Nor
can
this
truth
be
staggered
by
that
objection
,
that
this
Again
,
whereas
they
have
added
,
that
the
Perfection
of
the
Liberty
of
the
Will
doth
consist
in
this
,
so
to
adhaere
to
Good
as
not
to
be
capable
of
dimotion
or
diversion
from
it
;
we
may
not
St
Paul
,
a
man
of
the
most
mortified
affections
to
the
specious
Goods
of
this
life
,
and
of
the
most
fervent
desires
towards
the
substantial
and
eternal
of
the
next
,
had
never
with
so
many
tears
lamented
his
being
subject
to
that
inevitable
and
implacable
Psychomachy
and
civil
war
betwixt
his
Rational
and
Sensual
Appetites
,
nor
in
the
height
of
despaire
to
conquer
those
rebellious
inclinations
to
evil
,
cried
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Miserable
man
that
I
am
!
who
shall
deliver
me
out
of
this
body
of
death
?
But
this
mistake
hath
proved
of
no
small
advantage
to
the
Chiefest
Good
,
really
and
clearly
so
understood
(
which
is
the
prerogative
only
of
those
Sainted
Minds
,
which
the
kindness
of
Death
hath
made
superior
to
the
seducements
of
Sense
)
ever
to
revolt
from
it
,
and
deslect
to
the
quest
of
a
less
Good
:
we
may
receive
some
assistance
to
our
meditations
,
and
the
more
easily
understand
what
kind
of
Indifferency
that
is
,
wherein
the
nature
of
this
Liberty
Elective
doth
consist
,
during
our
souls
obligations
to
corporeity
.
In
our
praecedent
lines
we
affirmed
,
that
the
Intellect
is
guide
,
and
doth
hold
the
torch
,
or
give
light
to
the
Will
;
and
manifest
it
is
that
this
Light
which
the
Intellect
holds
forth
to
the
Will
,
is
no
other
but
that
Judgement
,
which
the
Intellect
delivers
concerning
the
Good
and
evil
of
objects
,
i.
e.
that
this
object
is
good
,
and
that
evil
;
or
among
several
different
goods
,
that
this
is
more
,
and
that
less
good
:
so
that
when
the
Will
is
said
to
be
averted
from
one
object
and
converted
to
another
,
that
mutation
proceeds
from
hence
,
that
the
Judgement
of
the
Intellect
is
now
for
one
thing
and
anon
for
another
,
and
the
inslexion
of
the
Will
is
dependent
on
the
inflexion
of
the
Intellect
.
Since
,
therefore
,
the
Flexility
of
the
Will
is
subsequent
and
conform
to
the
Flexility
of
the
Intellect
,
which
consists
in
the
mutability
of
its
Judgements
:
we
are
upon
that
consideration
to
observe
,
that
the
Intellect
makes
use
of
certain
Notions
,
or
as
common
Physiology
calls
them
,
Simple
Apprehensions
of
things
,
in
order
to
its
own
information
,
and
succeeding
pronunciation
of
Judgement
concerning
their
natures
.
For
necessary
it
is
,
that
the
Mind
have
a
Praenotion
what
the
Sun
is
and
what
Light
is
,
that
so
it
may
judge
afterwards
that
Light
is
in
the
Sun
,
or
that
the
Sun
is
a
Lucid
Body
;
as
also
what
Hony
and
what
Sweetness
is
,
that
it
may
afterwards
pronounce
Hony
to
be
Sweet
.
But
in
respect
that
in
objects
which
fall
under
Speculation
,
the
Intellect
doth
acquiesce
in
such
a
simple
Judgement
,
nor
can
inferre
anything
further
by
necessity
of
consequence
:
therefore
in
objects
reducible
to
action
,
it
hath
a
certain
compound
Notion
called
a
Proposition
or
Enunciation
,
which
by
reason
of
another
common
Notion
congenial
and
implantate
in
the
mind
of
every
Man
from
its
first
existence
,
is
immediately
annexed
to
the
former
simple
notion
,
and
superadded
thereunto
as
a
Conclusion
,
which
is
really
that
which
we
call
Judicium
Practicum
,
Practical
Judgement
.
For
instance
,
the
Intellect
having
judged
that
the
Sun
is
a
Lucid
Body
,
may
therein
acquiesce
and
proceed
to
no
further
inference
;
but
so
soon
as
it
judgeth
hony
to
be
sweet
,
because
it
holds
as
implantate
a
second
complex
notion
,
that
what
is
sweet
is
to
be
tasted
,
therefore
it
instantly
pronounceth
this
conclusion
,
that
Hony
is
to
be
tasted
.
And
because
practicable
objects
are
not
Vniversals
,
but
Singulars
;
and
for
instance
,
the
Intellect
doth
not
give
judgement
concerning
Hony
in
general
,
but
of
this
objected
Hony
that
it
is
sweet
;
therefore
to
this
judgement
,
this
Hony
is
sweet
,
instantly
coheres
and
is
superadded
that
second
judgement
,
this
Hony
is
to
be
tasted
.
Nor
that
only
,
but
such
is
the
nature
of
this
judgement
,
that
without
any
delay
,
if
nothing
countermand
,
succeeds
the
Execution
thereof
,
as
in
this
case
the
actual
Degustation
of
Hony
.
And
upon
the
consideration
of
the
immediate
supervention
of
the
Execution
upon
a
practical
judgement
,
was
it
that
Aristotle
(
de
Animalium
motu
cap.
7.
)
would
allow
no
distinction
between
an
Action
and
a
Conclusion
,
for
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Conclusion
which
follows
upon
two
propositions
,
is
the
very
action
it self
:
which
he
most
conveniently
illustrateth
by
several
Examples
,
the
praesent
omission
whereof
we
hope
either
the
memory
or
lecture
of
our
competent
Reader
will
supply
.
And
this
Practical
Judgement
.
We
are
moreover
to
observe
,
that
since
the
action
or
Execution
of
a
Judgement
cannot
succeed
,
unless
the
function
of
the
Appetite
or
Will
intervene
between
the
Judgement
and
Execution
;
therefore
must
every
Judgement
or
Notion
of
Good
have
adjoyned
unto
it
an
Appetition
of
that
Good
,
as
every
Judgement
of
Evil
hath
adjoyned
unto
it
an
Aversion
from
that
Evil
:
so
that
the
Intellect
cannot
pronounce
this
judgement
,
that
what
is
sweet
is
to
be
tasted
,
but
instantly
riseth
up
the
Appetite
and
wills
the
tasting
of
the
Sweet
;
nor
(
to
descend
to
singulars
)
enunciate
this
sweet
is
to
be
tasted
,
but
immediately
the
Will
is
on
edge
to
tast
this
Sweet
.
And
hence
it
comes
,
that
no
conclusion
can
be
extracted
,
nor
Execution
thereof
succeed
;
but
onely
because
together
with
the
Judgement
the
function
of
the
Appetite
hath
praeceded
.
For
the
reason
why
the
Conclusion
of
a
Practical
Syllogisme
hath
always
the
Execution
or
action
coherent
to
it
,
but
the
Conclusion
of
a
Speculative
hath
not
;
is
no
other
then
this
,
that
the
function
of
the
Will
or
Appetite
is
always
associated
to
the
praemises
or
judgements
of
the
Intellect
in
one
,
and
not
in
the
other
.
And
therefore
so
often
as
the
Intellect
gives
Judgement
of
Good
;
which
is
the
proper
object
of
the
Will
;
as
often
is
the
Will
excited
so
necessarily
,
that
its
function
or
desire
of
fruition
follows
upon
the
heeles
of
the
Judgement
▪
as
closely
as
a
shadow
attends
a
body
in
Sunshine
;
so
that
if
the
Intellect
judge
any
thing
to
be
good
,
the
Will
immediately
desires
that
good
;
as
on
the
contrary
,
if
the
Intellect
judge
any
thing
to
be
evil
,
the
Will
immediately
abhors
that
evil
.
This
is
an
excellent
Axiome
,
that
one
truth
can
never
be
clearely
understood
,
but
it
leads
on
to
the
discovery
of
another
;
Further
,
in
respect
that
amonst
good
objects
,
one
is
really
and
truly
good
,
another
only
apparent
and
counterfeit
;
and
likewise
On
the
demonstration
of
this
grand-father
Truth
,
viz.
that
the
Will
is
but
the
Needle
,
and
the
Intellect
the
Magnet
,
by
i.
e.
presented
naked
and
without
disguise
,
is
not
the
proper
object
of
either
)
or
,
more
consimilar
,
that
the
Will
is
the
Mariner
,
and
the
Intellect
the
Compass
by
which
he
steeres
;
depends
also
the
discovery
of
another
Abstrusity
,
viz.
that
the
Indifferency
found
in
the
Will
is
but
the
Counterfeit
or
Representative
of
that
Indifferency
which
is
congenial
to
the
Intellect
,
and
consequently
,
that
the
determination
of
that
Indifferency
in
the
Mistress
causeth
the
determination
of
the
like
Indifferency
in
the
Handmayd
,
to
this
or
that
particular
object
.
Now
the
Indifferency
of
the
Intellect
seems
essentially
to
consist
in
this
,
that
it
is
not
so
adliged
to
adhaerence
,
to
its
own
judgement
concerning
the
good
of
any
thing
objected
,
as
that
it
may
not
alter
its
judgement
,
and
if
the
apparence
of
good
seems
greater
in
another
object
,
apostate
from
the
first
,
and
as
vigorously
,
and
confidently
convert
to
the
second
.
For
the
Intellect
is
not
of
the
Number
of
those
faculties
,
which
by
these
fundamental
constitutions
of
their
Essence
are
determined
only
to
one
certain
motion
,
as
Gravity
in
bodies
devoid
of
animation
,
the
Generative
virtue
in
Animals
,
&c.
but
is
by
nature
so
Flexile
,
that
having
truth
or
good
for
its
object
,
it
may
one
while
judge
this
and
another
while
that
,
and
perhaps
the
quite
contrary
of
one
and
the
same
,
and
now
affect
an
object
under
the
notion
of
true
and
good
,
and
within
an
houre
,
nay
possibly
in
a
moment
,
revoke
that
judgement
,
and
again
dislike
it
under
the
notion
of
false
or
evil
,
or
at
least
,
of
less
true
,
or
less
good
.
This
constant
Inconstancy
of
the
Intellect
,
the
most
happy
Wit
of
Cicero
descanting
upon
,
most
conveniently
compares
it
Academic
:
)
for
,
in
troth
,
no
simile
in
the
world
,
at
least
,
that
ever
passed
our
observation
,
can
be
more
quadrant
,
or
hold
a
neerer
resemblance
,
in
all
points
:
since
,
as
a
Balance
,
if
geometrically
adjusted
by
dimidiation
,
is
of
it self
indifferent
to
be
depressed
at
either
extreme
,
and
is
so
forced
from
its
aequipondium
,
or
depressed
at
that
end
,
on
which
the
greater
weight
is
suspended
;
as
that
the
contrary
end
may
be
immediately
depressed
,
if
a
greater
weight
then
the
former
be
suspended
thereon
:
exactly
so
is
the
Intellect
of
its
self
indifferent
,
as
to
inclinations
,
and
is
so
inflected
to
that
object
,
whereto
the
greater
apparence
of
truth
or
good
(
which
is
the
weight
that
sways
it
down
to
determination
from
Indifferency
)
is
adhaerent
,
that
it
can
upon
the
appension
of
a
greater
apparence
of
good
be
reflected
to
a
second
object
.
For
it
is
not
much
below
Uncontrollable
Necessity
,
that
the
Again
,
that
it
seems
during
this
Fluctuation
,
one
while
to
incline
to
the
one
part
,
and
instantly
to
be
counter-inclined
to
the
other
,
and
then
again
to
revert
to
the
former
,
and
so
to
be
agitated
by
the
inquietude
of
suspence
;
hath
no
other
reason
but
this
,
that
one
while
it
is
more
attentive
to
the
perpension
of
reason
in
the
first
object
,
and
anon
more
Attentive
to
that
in
the
second
;
and
so
long
doth
it
remain
inclined
to
the
invitement
of
the
one
,
as
it
apprehends
the
good
thereof
more
apparent
then
of
the
other
,
and
no
longer
;
after
the
same
manner
as
if
when
a
paire
of
scales
are
aequilibrated
by
two
aequal
weights
,
you
shall
superadd
to
either
end
of
the
balance
but
a
few
grains
more
,
that
end
must
be
depressed
,
and
upon
the
shifting
of
those
grains
to
the
other
end
the
former
again
elevated
.
So
that
when
the
Intellect
doth
at
last
deflect
to
one
part
,
this
Determination
must
proceed
from
hence
;
that
either
the
Apparence
of
verity
is
somewhat
more
ponderous
on
that
part
,
or
at
least
that
the
more
constant
Attention
to
the
Verisimility
of
that
part
,
conjoyned
to
the
minds
impatience
,
(
which
too
frequently
helps
to
turn
the
Scales
,
and
therefore
ought
to
be
allowed
for
)
supplying
the
defect
of
weight
,
makes
it
seem
so
.
Most
certain
it
is
,
we
confess
,
that
the
Intellect
frequently
i.
e.
in
the
simplicity
of
its
nature
,
is
either
more
good
,
or
absolutely
good
,
adhaere
to
a
second
judgement
,
which
of
its
self
is
either
less
good
,
or
absolutely
evil
:
but
yet
notwithstanding
that
in
the
object
,
which
affects
and
inclines
the
Intellect
,
is
always
ipsa
veri
species
,
the
Apparence
of
Truth
,
which
it
observes
and
is
attentive
to
.
And
because
that
species
of
Truth
may
be
either
real
or
counterfeit
;
therefore
may
that
which
is
in
its
own
nature
really
true
,
be
presented
under
the
disguise
of
an
absolute
falshood
or
less
Truth
,
and
that
which
is
in
its
own
nature
really
false
,
be
presented
likewise
under
the
disguise
of
an
absolute
truth
,
or
less
falshood
:
and
so
the
Intellect
becoming
subject
to
deception
in
the
point
of
judicature
,
may
be
allected
to
the
prosecution
of
an
absolute
falshood
,
or
less
truth
,
while
the
object
remains
obvelated
under
the
delusive
vizard
of
an
absolute
truth
or
a
less
falshood
,
&
è
contra
.
This
seriously
considered
supports
three
excellent
Consequences
;
(1)
that
as
often
as
the
Intellect
,
having
adhaered
to
a
true
judgement
,
The
admirable
Des
Cartes
(
in
3.
part
.
passion
.
artic.
22.
)
praesenting
a
general
praeservative
against
all
the
excesses
and
Now
,
this
may
be
our
Exemplar
in
ordering
our
advice
,
how
If
only
the
body
,
we
are
to
convert
our
cogitations
upon
the
reasons
which
disswade
,
more
intently
then
upon
the
reasons
which
perswade
the
election
of
and
adhaerence
to
it
,
that
so
we
may
,
if
there
be
any
,
detect
the
Evil
couched
under
that
vernish
of
good
,
and
also
conquer
the
Minds
impatience
,
which
too
often
beares
a
large
share
in
our
deceptions
.
If
only
the
Mind
,
in
that
case
we
are
to
bring
it
to
the
touchstone
of
the
Divine
Will
:
i.
e.
examine
whether
those
reasons
whereby
it
perswades
our
Intellect
to
an
Approbation
,
and
consequently
our
Will
to
an
affectation
and
prosecution
of
it
,
are
correspondent
to
that
inseparable
or
proper
sign
,
or
mark
of
true
Good
,
Conformity
to
the
Will
of
God
,
or
not
;
for
the
very
Soul
,
or
quintessence
of
virtue
doth
radically
consist
▪
●n
this
;
that
man
without
all
haesitancy
,
murmur
,
diffidence
,
and
reluctancy
,
conforme
his
Will
to
the
indeceptible
Divine
Will
,
as
being
ascertained
,
that
he
can
will
nothing
more
excellent
in
its
self
,
nor
convenient
to
him
,
then
what
God
hath
willed
before
.
If
both
body
,
and
mind
equally
,
then
to
abstract
those
reasons
which
insinuate
the
interest
of
Sense
,
and
insist
only
upon
those
which
praefer
it
to
the
mind
:
for
,
if
they
shall
be
found
worthy
of
assent
,
we
need
the
Authority
of
no
other
to
justify
our
election
of
that
object
.
If
more
the
body
then
the
mind
,
then
we
ought
to
aestimate
the
convenience
of
it
by
that
lesser
relation
it
holds
to
the
mind
,
and
not
by
that
greater
it
holds
to
the
body
.
And
finally
,
if
more
the
mind
then
the
body
,
since
the
interest
of
the
mind
is
infinitely
to
be
praeferred
to
that
of
the
body
,
where
the
reasons
are
equall
on
each
part
:
t
is
manifest
,
we
may
safely
acquiesce
in
that
judgement
,
and
embrace
the
object
.
But
,
in
case
the
object
seem
dubious
,
and
such
whose
Verity
or
Falsity
is
not
easily
discoverable
,
then
the
only
way
of
avoyding
Errour
in
our
judgements
,
is
cohibere
assensum
,
to
suspend
our
approbation
of
,
and
assent
to
the
Apparences
,
or
species
on
each
part
offered
.
And
by
this
power
of
withholding
our
assent
does
Des
Cartes
endevour
to
establish
the
Liberty
of
the
Will
.
(
Princip.
Philosoph
.
part
.
1.
Sect.
6.
)
This
in
generall
,
we
conceive
to
be
the
Art
of
rectifying
the
Will
by
the
praevious
information
of
the
Intellect
;
and
that
thrice
happy
Soul
that
hath
learned
it
,
hath
anticipated
one
degree
of
that
Perfection
,
which
is
one
moity
of
that
State
of
immortal
Beatitude
,
which
we
are
confident
that
knowing
Soul
of
Des
Cartes
once
aimed
at
,
and
now
enjoyes
,
without
that
nothing
of
measure
.
But
alas
!
while
we
dwell
in
the
Courts
of
Vanity
,
walk
amongst
the
snares
of
Satan
,
and
carry
in
our
very
nature
whole
legions
of
frailties
,
the
least
of
which
too
strongly
inclines
us
to
the
delusions
of
Vice
,
if
presented
in
the
colours
of
Virtue
;
t
is
a
Province
above
the
power
of
meer
Humanity
to
acquire
such
anhabitual
Constancy
of
our
Intellect
to
its
judgement
,
and
of
our
Will
to
its
Appetition
of
real
Good
,
as
that
neither
can
be
divorced
from
it
,
and
alienated
to
the
embracements
of
specious
or
splendid
Evils
,
and
therefore
we
must
indefatigably
endevour
to
conquer
part
of
this
inhaerent
Indifferency
upon
our
knees
,
humbly
and
fervently
imploring
the
assistance
and
continual
manuduction
of
divine
Grace
,
that
supernatural
Light
;
whereby
the
Intellect
may
be
illuminated
to
a
clarity
,
that
shall
transfix
and
dispel
all
the
thickest
clouds
of
Error
and
falshood
,
wherein
the
opticks
of
Sense
are
usually
terminated
;
and
modestly
suspend
our
hopes
of
a
totall
and
indissoluble
union
with
Verity
,
untill
our
Souls
shall
have
abandoned
this
body
of
sin
to
corruption
,
and
entered
the
new
Hierusalem
,
where
there
is
no
Indifferency
,
but
an
eternal
determination
of
the
Mind
and
all
its
Faculties
to
the
Supreme
Good
,
where
nothing
shall
occur
to
either
Intellect
,
or
Will
,
but
that
Supreme
Good
,
and
(
in
a
word
)
where
that
Libency
of
the
Will
,
which
some
Divines
calls
the
Perfection
of
its
Liberty
,
shall
become
a
pure
and
ineluctable
Necessity
.
SECT.
III.
HAving
made
it
sufficiently
manifest
,
that
the
Liberty
of
viz.
Omnis
peccans
est
ignorans
,
Ignorance
is
the
mother
of
all
Sin
.
This
Aristotle
doubtless
alluded
to
when
he
sayd
,
Quî
fieri
possit
,
ut
qui
de
rebus
rectè
aestimat
,
incontinens
sit
?
and
Socrates
also
when
he
said
,
Fieri
non
posse
,
ut
in
quo
sit
Scientia
,
in
eo
aliud
quid
dominetur
,
atque
adeo
ut
qui
de
rebus
rectè
aestimat
,
non
id
quod
est
optimum
agat
;
cum
si
id
agat
,
necesse
sit
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
ob
ignorantiam
id
fieri
.
Out
of
this
Labyrinth
we
may
soon
extricate
our
thoughts
by
To
this
some
have
inconsiderately
replyed
;
that
a
man
may
do
a
thing
repugnant
to
his
Actual
knowledge
;
why
?
because
remorse
of
Conscience
:
which
must
of
necessity
proceed
from
his
cognition
of
the
amiableness
of
Virtue
which
he
hath
repudiated
,
and
of
the
odiousness
of
Vice
which
he
hath
embraced
;
since
if
he
wanted
this
,
he
must
also
have
wanted
that
.
Here
Aristotle
hath
praevented
our
Rejoynder
by
retorting
;
that
every
such
Delinquent
acts
the
same
part
with
vinolent
Loss
of
Good
.
Rhapsodists
,
who
,
by
the
habitual
exercise
of
their
memory
,
use
ex
tempore
to
rehearse
a
whole
sheet
of
Empedocles
moral
verses
,
of
which
they
understand
little
,
and
practise
less
;
or
School-boys
,
who
distinctly
read
what
their
understanding
doth
not
comprehend
;
or
Stage-players
,
who
can
gracefully
personate
the
most
magnanimous
Heroes
;
but
themselves
still
continue
most
abject
and
superlative
Cowards
.
For
in
him
who
commits
a
vicious
Act
,
there
always
is
excited
some
Passion
,
either
of
Pleasure
,
or
Anger
,
or
Ambition
,
or
Avarice
,
which
raiseth
a
tempest
in
his
mind
,
and
so
perturbeth
,
perverteth
,
and
drowneth
that
habitual
Science
;
insomuch
,
that
what
ever
of
good
is
in
virtue
,
and
what
ever
of
evil
is
in
vice
,
becomes
thereby
obnubilated
,
and
darkened
;
and
on
the
contrary
,
whatever
of
difficulty
seems
to
be
in
virtue
,
and
what
ever
of
pleasantness
in
vice
,
becomes
thereby
more
conspicuous
and
illustrated
:
i.
e.
Passion
is
a
Perspective
,
which
representeth
as
well
the
difficulty
of
virtue
,
as
the
complacence
of
vice
,
in
magnified
dimensions
;
and
on
the
contrary
diminisheth
the
good
of
the
one
,
and
the
evil
of
the
other
.
And
hence
comes
it
,
that
the
real
good
of
virtue
attracteth
the
mind
more
weakly
,
and
the
seeming
Good
of
vice
more
strongly
;
and
on
the
contrary
,
the
real
evil
of
vice
averteth
or
disgusteth
the
mind
more
weakly
,
and
the
seeming
evil
of
good
more
strongly
.
So
he
that
offends
,
may
,
we
confess
,
with
Ovid
,
say
,
Video
meliora
,
probóque
,
deteriora
sequor
,
that
he
knows
those
things
which
he
rejecteth
to
be
the
better
,
and
those
things
which
he
electeth
to
be
the
worse
;
but
yet
,
this
must
be
referred
unto
some
other
time
,
when
he
recognizes
his
habitual
Science
,
and
calls
to
mind
,
that
once
he
had
other
judgements
of
those
things
:
for
he
cannot
justly
say
so
of
that
time
wherein
he
offended
,
since
then
he
judged
those
things
he
pursued
to
be
the
better
,
and
those
he
deserted
to
be
the
worse
.
Now
as
for
that
internal
regret
,
contristation
,
and
poenitence
,
which
invades
the
mind
of
every
Delinquent
immediately
after
,
and
most
frequently
in
the
same
moment
of
the
perpetration
of
his
offence
;
this
proceeds
from
his
animadversion
that
he
suffers
some
loss
of
good
.
But
since
this
his
apprehension
of
the
loss
of
good
,
and
that
reluctancy
of
mind
attendant
thereupon
is
but
dull
and
weak
,
in
comparison
of
that
complacency
he
is
affected
withall
by
the
seeming
good
or
pleasure
of
evil
,
which
subdues
his
judgement
to
an
approbation
of
it
:
hence
it
is
manifest
,
that
he
considers
and
perpends
the
impendent
omission
of
Good
,
and
the
incursion
of
evil
,
not
seriously
and
profoundly
as
he
ought
,
but
only
perfunctorily
and
slightly
.
For
,
were
the
punishment
,
sorrow
,
ignominy
,
and
other
evils
,
which
he
only
lightly
and
confusedly
apprehends
,
and
fears
,
profoundly
examined
and
lookt
into
by
him
,
not
as
absent
,
not
as
future
,
not
as
uncertain
,
and
avoidable
,
but
as
impendent
,
present
,
certain
,
and
inevitable
;
without
all
doubt
the
smallest
glimpse
of
reason
would
be
sufficient
to
let
him
see
those
forcible
determents
,
nor
could
he
be
so
mad
as
from
the
rock
of
knowledge
to
precipitate
himself
into
the
most
horrid
gulph
of
vice
.
And
therefore
albeit
an
offender
may
say
that
he
saw
and
approved
the
Good
,
but
embraced
the
Evil
,
yet
is
that
Inconsideration
or
Non-advertency
,
by
reason
whereof
he
doth
not
sufficiently
discover
all
the
qualities
and
circumstances
of
the
evil
object
,
and
what
and
how
great
mischiefs
must
necessarily
ensue
upon
his
actual
prosecution
thereof
,
a
kind
of
Ignorance
.
And
in
this
sense
only
can
we
allow
Ignorance
to
be
the
mother
of
Sin
;
for
had
man
sufficiently
understood
the
evil
thereof
,
he
had
never
bin
vicious
.
To
conclude
therefore
,
this
Ignorance
must
prove
but
an
Inscientia
mera
,
meer
Nescience
,
Ignorantia
pura
ac
invincibilis
,
pure
and
invincible
Ignorance
;
such
as
that
of
Cephalus
,
when
mistaking
her
to
have
bin
a
wild
beast
couchant
in
a
brake
he
discharged
his
dart
at
his
beloved
wife
Procris
,
and
unfortunately
slew
her
;
and
that
of
the
constant
Deianira
when
she
poysoned
Hercules
with
a
shirt
dipt
in
Nessus
the
Centaures
gore
,
which
she
intended
for
a
Philtre
to
revoke
his
affections
from
Iole
;
and
that
also
of
the
fatal
handed
Gentleman
,
who
shooting
at
a
Deer
in
New-Forest
,
killed
William
Rufus
:
but
that
Ignorance
,
of
which
we
here
discourse
,
is
in
proper
truth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Incuria
,
vel
Negligentia
mera
,
meer
Negligence
,
Inadvertency
,
or
Heedlesness
,
and
is
therefore
for
distinctions
sake
denominated
Ignorantia
crassa
,
affectata
,
supina
,
gross
,
affected
,
supine
ignorance
.
To
understand
the
nature
of
this
Non-excusing
Ignorance
the
more
distinctly
,
let
us
observe
,
that
every
Delinquent
must
in
justice
charge
the
Ignorance
he
praetends
,
upon
one
of
these
two
Causes
;
either
that
himself
was
to
himself
the
cause
of
his
ignorance
:
or
that
he
neglected
the
means
and
advantages
of
acquiring
knowledge
,
i.
e.
that
he
did
not
imploy
his
Cognoscent
Faculty
on
the
examination
and
consideration
of
the
real
good
or
evil
of
his
action
,
with
that
care
,
seriousness
,
and
sedulity
,
which
was
requisite
.
To
the
First
of
these
Causes
belongs
the
ignorance
of
a
Drunkard
;
for
in
being
the
Cause
of
his
Ebriety
,
he
is
also
the
Cause
of
his
Ignorance
;
and
't
was
in
his
power
to
have
praevented
this
,
by
the
praecaution
of
that
:
and
therefore
his
Ignorance
is
so
far
short
of
extenuating
,
that
it
naturally
aggravates
his
culpability
;
and
he
,
if
Aristotle
may
be
judge
,
deserves
a
double
punishment
,
one
for
making
himself
drunk
,
another
for
the
crime
committed
in
his
Drunkenness
.
Hither
also
we
are
to
refer
his
Ignorance
,
who
resisteth
not
the
force
of
a
Passion
or
perturbation
of
his
mind
in
the
first
motion
or
beginning
thereof
,
while
't
is
yet
but
weak
,
and
to
be
supprest
by
a
small
opposition
of
reason
;
but
permits
it
to
acquire
more
violence
,
and
gain
upon
him
by
degrees
,
till
its
impulse
grow
impetuous
,
and
more
inoppugnable
:
as
also
his
,
who
suffers
a
vicious
Inclination
,
which
he
might
without
any
considerable
difficulty
have
at
first
refracted
and
totally
extinguished
,
to
grow
into
a
setled
Habit
,
which
pleading
praescription
and
possession
,
is
hardly
ejected
,
but
plays
the
obsolute
Tyrant
ore
the
mind
,
and
holds
the
Scepter
of
both
Understanding
and
Will
by
the
ineluctable
title
of
Conquest
.
Thus
if
a
man
,
who
having
a
rare
Bird
in
his
hand
,
willingly
lets
it
sly
,
should
complain
that
he
cannot
recover
it
again
;
t
is
not
to
be
expected
that
any
rational
person
should
pity
him
for
his
loss
,
but
rather
deride
his
folly
,
in
that
he
manumitted
it
when
t
was
in
his
power
to
have
kept
it
:
and
if
a
man
contract
some
dangerous
disease
by
intemperance
,
who
can
afford
him
half
so
much
compassion
,
since
t
was
in
his
power
not
to
have
bin
intemperate
,
as
if
he
had
bin
invaded
by
some
impartial
Epidemick
Contagion
,
against
which
none
the
greatest
temperance
is
an
infallible
praeservative
?
To
this
purpose
were
these
words
of
Aristotle
intended
;
Nemo
enim
caecitatem
,
quam
natura
,
morbus
,
ictus
fecerit
,
exprobret
,
sed
caeci
potius
misereatur
;
at
si
illam
aut
ebriositas
,
aut
intemperantia
alia
fecerit
,
non
id
opprobrio
ducat
?
(
in
3.
Ethic.
cap.
7.
)
To
the
other
belongs
his
ignorance
,
who
being
hurried
on
to
Absolute
Power
in
himself
to
controll
the
temptations
of
Evil.
the
prosecution
of
Evil
,
by
the
impetuous
rapt
or
swindge
of
Passion
,
can
yet
say
Video
meliora
probóque
:
for
in
this
case
also
was
it
in
his
power
to
have
more
seriously
and
sedulously
examined
,
sifted
,
and
praeconsidered
the
evils
impendent
on
that
action
,
and
so
to
have
avoided
it
;
We
say
,
absolutely
in
his
power
,
for
four
weighty
respects
.
(1)
Because
we
frequently
observe
,
that
if
in
the
same
moment
,
when
we
are
prepared
to
commit
a
sin
,
and
already
entered
upon
the
execution
,
there
chance
to
come
in
some
grave
and
virtuous
Person
,
whom
we
revere
,
or
some
Magistrate
,
whose
revenging
sword
we
sear
,
intervene
:
we
instantly
become
conscious
of
our
wicked
intentions
,
and
desist
from
the
perpetration
of
it
.
(2)
Because
there
are
many
Virtuous
Persons
,
who
having
learned
and
practised
that
noblest
militia
of
conquering
themselves
,
can
command
themselves
even
in
the
highest
orgasmus
and
fervour
of
their
passions
;
holding
it
most
base
and
unworthy
the
dignity
of
a
generous
mind
,
to
be
surprized
with
the
subtlest
Ambushes
of
Vice
,
and
led
captive
by
the
Pygmie
armies
of
sensual
Temptations
.
(3)
Because
t
is
not
in
vain
that
God
,
compassionating
the
frailties
and
deceptibility
of
humane
nature
,
hath
vouchsafed
to
accommodate
our
understanding
with
those
faithful
and
powerful
auxiliaries
,
Laws
,
Praecepts
,
Exhortations
and
pious
Praecedents
,
to
which
we
may
,
in
the
hottest
charges
of
vicious
temptations
,
with
safety
and
assured
Conquest
recurre
;
and
upon
which
if
with
sufficient
attention
we
reflect
the
eye
of
our
mind
,
we
shall
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ejus
domini
,
quod
res
esse
apparet
,
Lords
Comptrollers
of
Apparences
,
i.
e.
detect
the
frauds
and
impostures
of
Evil
,
though
drest
in
all
the
glorious
ornaments
of
Good
.
(4)
Because
no
man
endevoring
to
excuse
his
offence
,
can
truly
say
Video
meliora
probóque
;
but
he
doth
manifestly
grant
the
action
he
doth
to
be
Deliberate
,
and
Praecogitate
;
which
is
as
much
as
this
,
t
was
absolutely
in
my
power
to
have
omitted
the
doing
of
it
,
and
to
have
done
the
contrary
good
.
For
none
can
say
so
of
an
indeliberate
action
,
as
when
he
feels
a
commotion
of
his
blood
and
spirits
at
the
first
touch
of
Anger
;
which
is
the
reason
of
Seneca
his
affirmation
(
2
de
Ira
3
)
quod
primus
motus
non
sit
voluntarius
,
that
the
first
motion
which
an
object
excites
in
the
mind
is
involuntary
,
and
the
ground
of
that
Maxime
Primi
motus
non
sunt
in
nostra
potestate
.
What
these
First
Motions
,
which
objects
,
their
species
being
First
Motions
are
,
which
objects
inevitably
excite
in
the
Mind
:
and
that
the
Consequences
of
those
motions
are
praeventible
.
by
the
mediation
of
the
nerves
and
spirits
transmitted
to
the
mind
,
excite
therein
,
are
in
the
general
;
though
Epictetus
hath
furnished
us
with
a
convenient
brief
description
of
them
,
in
these
words
,
Primus
motus
est
quem
creant
visa
animi
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
appellant
Philosophi
)
quibus
mens
hominis
prima
statim
specie
accidentis
ad
animum
rei
,
pellitur
,
non
voluntatis
sunt
,
neque
arbitrariae
,
sed
vi
quadam
suâ
sese
inferunt
hominibus
nos●itandae
:
yet
the
most
apposite
and
most
familiar
way
of
explaining
their
nature
and
extent
,
which
our
meditations
could
find
out
,
is
to
exemplify
them
in
some
one
particular
beginning
Passion
,
and
chiefly
in
that
of
Anger
,
where
these
Impulses
or
motions
are
most
sensible
,
because
most
forcible
.
Which
that
we
may
the
more
worthily
performe
,
let
us
,
with
Des
Cartes
,
concede
two
distinct
species
of
Anger
,
(1)
one
caused
in
a
moment
,
which
invading
with
some
violence
,
cannot
be
concealed
;
but
discovers
it self
for
the
most
part
by
colouring
the
face
with
a
Vermilion
,
or
Aurora
tincture
on
a
suddain
;
but
performes
little
,
and
is
easily
and
soon
calmed
.
(2)
Another
,
which
invading
with
less
violence
,
is
not
to
be
discovered
,
unless
rarely
by
inducing
paleness
upon
the
Countenance
,
by
any
signes
in
the
beginning
;
but
being
of
a
less
diffusive
condition
,
doth
more
corrode
and
gall
the
heart
,
and
consequently
produce
more
dangerous
effects
.
To
the
first
of
these
,
they
are
most
obnoxious
,
who
have
the
most
of
Love
,
Nobleness
or
sweetness
of
disposition
habited
in
them
.
For
it
ariseth
not
from
any
profound
hatred
,
but
from
a
suddain
Aversation
,
repentinely
surprising
the
Mind
:
and
because
loving
,
good
,
and
Heroick
minds
are
always
propense
to
imagine
,
that
all
things
ought
to
proceed
in
that
manner
or
course
which
they
judge
to
be
the
best
,
therefore
so
soon
as
they
discover
any
thing
to
be
carried
on
in
a
contrary
course
to
Good
,
they
instantly
make
a
stand
in
their
thoughts
,
become
offended
at
it
,
and
grow
angry
;
yea
many
times
when
the
matter
concerns
not
them
in
special
;
for
since
they
love
much
,
they
take
to
heart
,
(
as
the
vulgar
phrase
it
)
resent
,
and
appropriate
the
Cause
of
them
they
love
,
as
neerly
as
if
it
were
their
own
,
insomuch
as
what
would
have
bin
no
more
then
matter
of
Indignation
to
others
,
proves
matter
of
Anger
to
them
.
And
because
that
Inclination
,
whereby
they
become
possest
with
a
constant
propensity
to
love
,
doth
effect
,
that
they
have
always
much
of
heat
,
because
much
of
blood
in
and
about
their
Heart
;
therefore
that
repentine
Aversion
,
which
suddainly
surpriseth
them
,
cannot
but
propell
some
small
quantity
of
Choler
(
the
Tinder
whereon
the
sparks
of
this
Passion
fix
and
foment
)
to
the
Heart
;
nor
that
little
of
Choler
but
be
accended
,
and
excite
,
in
an
instant
,
a
great
commotion
,
and
effervescence
of
the
blood
thither
propelled
.
But
this
Commotion
lasteth
but
a
small
space
of
time
,
because
the
impulse
or
force
of
the
unexpected
Aversation
is
of
no
continuance
;
and
so
soon
as
they
deprehend
the
matter
for
which
they
were
angry
,
to
be
of
no
moment
,
and
such
as
ought
not
to
have
commoved
them
to
that
height
;
they
becalme
themselves
,
conjure
down
their
spirits
,
and
become
affected
with
a
reluctancy
against
and
a
poenitence
for
that
Passion
,
and
so
destroy
it
in
the
Embryo
or
shell
.
With
the
other
,
weak
,
abject
,
and
ingenerous
minds
are
most
transported
.
For
though
it
seldome
discover
it self
in
the
beginning
,
unless
by
some
paleness
in
the
face
;
yet
is
its
force
by
degrees
increased
by
reason
of
that
agitation
which
the
fervent
desire
of
Revenge
exciteth
in
the
blood
,
which
being
permixed
with
that
Choler
propelled
to
the
heart
from
the
inferior
part
of
the
Liver
and
Spleen
,
kindles
therein
a
sharp
,
pungent
,
and
corroding
Heat
.
And
as
those
minds
are
most
generous
,
and
noble
,
which
are
most
inclined
to
Gratitude
;
so
are
those
the
most
proud
,
abject
and
base
,
which
suffer
themselves
the
most
to
be
transported
with
this
kind
of
ignoble
Anger
.
For
by
so
much
the
greater
do
Injuries
appear
to
be
,
by
how
much
the
greater
value
Pride
makes
a
man
put
upon
himself
,
and
by
how
much
the
greater
aestimation
is
set
upon
those
Goods
which
are
taken
away
by
that
Injury
:
and
by
so
much
a
higher
rate
are
those
goods
prized
at
,
by
how
much
the
more
weak
,
abject
,
and
ignoble
the
mind
of
him
is
that
aestimates
them
,
because
in
truth
they
are
dependent
upon
others
pleasure
;
nor
doth
a
well
ordered
mind
lose
any
part
of
its
happiness
by
being
deprived
of
them
.
Now
,
having
duly
praeconsidered
all
things
occurrent
in
this
pregnant
example
,
we
may
not
only
without
difficulty
understand
what
those
first
motions
or
incitements
are
,
which
objects
exciting
in
the
mind
thereby
obtrude
themselves
upon
the
Intellect
,
or
rather
compell
the
Intellect
to
apprehend
them
under
that
species
in
which
they
praesent
themselves
;
but
also
that
,
though
those
motions
are
not
in
our
power
,
yet
the
Consequents
or
Actions
to
which
they
provoke
us
,
are
subject
to
our
Deliberation
,
Examination
,
and
Arbitrary
Election
,
or
Rejection
;
since
every
Action
,
is
the
Conclusion
of
a
Practical
Syllogisme
,
and
every
Conclusion
praesupposeth
two
praecedent
Propositions
,
and
these
again
praesuppose
Deliberation
,
and
consequently
that
who
ever
committing
an
Evil
Action
,
doth
yet
say
Videóque
meliora
probóque
,
doth
in
that
confess
his
Action
to
be
Deliberate
and
Arbitrary
,
which
is
as
much
as
to
confess
that
t
was
absolutely
in
his
own
power
not
to
have
done
it
.
And
as
for
that
proverbiall
subterfuge
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nemo
m●lus
ultro
est
,
neque
beatus
non
volens
;
Aristotle
hath
long
since
subverted
it
by
answering
,
That
though
it
be
true
in
the
later
part
,
insomuch
as
no
man
can
be
happy
,
because
not
virtuous
,
against
his
will
,
yet
t
is
false
in
the
former
,
insomuch
as
vice
,
whereby
man
becomes
Evil
,
is
voluntary
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
whereupon
M.
Anton.
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
qui
verò
sui
ipsius
animi
motus
certa
ratione
consilióque
non
gubernat
,
necessariò
miser
est
.
(
lib.
2.
num.
5.
)
And
therefore
though
many
have
thought
to
palliate
their
vitiosities
,
by
affirming
that
no
man
doth
commit
a
sin
voluntarily
,
but
being
compelled
thereunto
by
the
impulse
of
some
perturbation
:
yet
t
is
manifest
,
since
every
Delinquent
gives
either
occasion
or
way
to
that
perturbation
,
and
suffers
himself
to
be
transported
by
the
impulse
thereof
,
beyond
the
sphaere
of
reason
,
that
no
coaction
can
intevene
.
To
conclude
,
we
are
ready
to
confess
,
that
among
those
many
excuses
,
which
the
Sophistry
of
the
Advocates
of
vice
hath
This
praemised
,
we
may
safely
conclude
,
that
a
small
and
light
fear
is
not
to
be
accounted
sufficient
to
excuse
a
malefaction
;
because
it
cannot
usurp
upon
and
countermand
the
Liberty
of
the
Mind
;
nay
nor
a
great
and
strong
fear
(
which
is
therefore
allowed
by
some
great
Clerks
for
an
excuse
,
because
it
may
sometimes
invade
and
stagger
a
mind
in
other
things
constant
and
generous
)
since
it
cannot
so
oppose
the
Liberty
Elective
,
as
not
to
leave
the
mind
possest
with
some
Libency
.
And
this
is
to
be
understood
,
not
in
respect
to
that
Evil
,
which
is
sustained
or
undergone
in
the
praesent
,
but
to
that
far
greater
one
,
which
is
avoided
,
and
in
comparison
of
which
the
less
Evil
hath
indeed
the
reason
of
Good
;
because
it
is
as
it
were
the
means
whereby
the
greater
Evil
is
averted
or
prevented
,
as
when
Merchants
throw
their
treasure
overboard
,
for
fear
of
drowning
,
and
a
Traveller
delivers
his
purse
to
Robbers
for
fear
of
having
his
throate
cut
.
Now
,
how
far
this
kind
of
fear
,
which
seems
to
necessitate
the
commission
of
a
small
Evil
for
the
probable
praevention
of
a
greater
,
may
be
extended
by
way
of
Excusation
;
as
also
of
what
sorts
those
evils
must
be
which
justify
this
fear
;
the
exactest
and
profoundest
of
Moralists
have
found
it
no
easy
matter
praecisely
to
determine
;
chiefly
because
according
to
the
variety
of
mens
Temperaments
,
ages
,
sexes
,
Educations
,
Habits
&c.
what
is
but
a
weak
and
light
fear
to
one
,
may
be
great
and
potent
to
another
;
but
all
consent
that
we
are
to
understand
it
to
be
a
fear
of
no
less
then
Death
,
Mutilation
,
torment
,
servitude
,
long
exile
,
taedious
imprisonment
,
aeternal
dishonour
or
ignominy
,
privation
of
all
,
or
the
greatest
part
of
ones
estate
,
or
livelyhood
(
and
in
this
particular
,
not
in
respect
of
a
mans
self
only
,
but
also
for
those
who
depend
upon
him
for
temporal
subsistence
,
as
wife
,
children
,
parents
&c.
)
as
also
that
kind
of
fear
which
is
a
species
of
Reverence
,
and
such
as
may
be
in
a
subject
,
in
respect
of
his
Prince
,
in
a
child
in
respect
of
his
Father
,
in
a
wife
in
respect
of
her
husband
&c.
We
said
that
fear
which
seems
to
necessitate
the
commission
of
a
small
evil
&c.
thereby
insinuating
,
that
it
only
seems
so
to
do
.
For
,
Truth
its
self
hath
taught
us
,
that
we
ought
not
to
do
evil
,
though
never
so
small
,
for
prevention
of
another
evil
,
though
ne'r
so
great
;
and
every
man
knows
that
Fear
(
unless
of
doing
Evil
)
is
wholly
excluded
the
society
of
virtue
.
Which
our
late
Salomon
(
whom
we
can
hardly
think
upon
,
without
a
devout
Adoration
of
his
deified
part
)
reflected
upon
,
when
he
affirmed
for
a
Maxime
of
general
truth
,
That
a
Coward
can
hardly
be
an
honest
man
.
And
this
we
desire
our
Reader
candidly
to
accept
,
as
a
sufficient
enquiry
into
the
nature
of
mans
Free-Will
.
CHAP.
VIII
.
Of
Fortune
.
THat
this
Phantsme
,
though
of
no
great
antiquity
(
comparatively
)
hath
under
the
disguise
of
a
Multiplying
Entities
,
and
pretended
to
examine
every
Idea
occurring
to
the
mind
,
whether
it
had
an
exemplar
,
or
prototype
in
real
Existence
;
that
so
,
though
they
could
not
attain
to
a
full
cognition
of
the
distinct
Essences
,
or
simple
Forms
of
Objects
,
they
might
at
list
acquire
an
assurance
of
their
Reality
,
or
Being
in
rerum
natura
:
this
,
we
say
,
seems
to
us
no
contemptible
Argument
,
that
the
Venome
of
the
Forbidden
Fruit
hath
a
stronger
and
more
infatuating
operation
upon
the
posterity
of
Adam
,
in
the
old
age
of
the
world
,
then
it
had
in
its
youth
and
midle
age
;
and
that
the
sun
in
the
Microcosme
hath
sufferd
a
greater
and
more
demonstrable
decay
of
Splendor
,
Clarity
,
and
Influence
,
then
Bodin
(
method
.
Histor.
cap.
8.
)
out
of
Copernicus
,
Reinaldus
,
and
Stadius
,
hath
affirmed
that
in
the
Macrocosme
to
have
sustained
,
and
confessed
by
its
neerer
approach
to
the
Earth
,
and
more
Southerly
inclination
,
since
the
daies
of
Ptolomie
.
For
(
first
)
though
Simplicius
(
2.
physic.
comment.
39.
)
hath
a
certain
obscure
tradition
,
that
Orpheus
ingaged
in
the
expedition
of
the
Argonauts
,
composed
a
votive
Hymne
to
this
Fairy
Queen
,
which
was
afterward
inserted
into
the
idolatrous
Liturgie
of
the
Delphian
Apollo
,
together
with
whom
she
was
solemnly
invocated
:
yet
hath
,
Macrobius
,
much
the
better
Antiquary
of
the
two
,
faithfully
observed
(
5.
Saturn
.
ib.
)
that
she
was
,
if
not
unborn
,
yet
unnamed
in
Homers
time
;
subjoyning
as
a
reason
thereof
,
quod
priscis
illis
temporibus
omnia
,
quae
sierent
,
referri
ad
Deos
Authores
solerent
;
that
more
simple
and
intelligent
Antiquity
used
to
referre
all
events
to
the
wise
procuration
of
the
Gods
.
Which
is
evidence
sufficient
,
that
Fortune
could
not
mount
up
to
an
Apotheosis
,
till
the
world
grew
into
its
Dotage
,
and
man
sunk
a
whole
sphear
below
that
of
his
Ancestors
simplicity
and
knowledge
.
And
(2)
that
,
whenever
she
was
borne
,
and
whoever
was
her
Father
,
yet
Ignorance
was
her
Mother
;
besides
the
convincing
Authority
of
our
own
Reason
,
we
have
that
of
the
impartial
Cicero
,
in
these
words
:
Stultitia
,
Error
,
Caecitas
&
Ignoratio
rerum
atque
causarum
,
Fortunae
nomen
primò
induxisse
,
certum
est
.
And
so
much
the
more
of
weight
may
this
Argument
bear
,
by
how
much
the
more
manifest
a
Contradiction
they
incurr
,
who
have
either
defended
,
or
advanced
her
reputation
;
for
though
no
one
among
those
many
Writers
,
who
have
professedly
treated
of
her
Nature
and
Power
,
hath
denyed
her
extraction
from
,
and
necessary
dependence
upon
that
accursed
Beldam
,
Ignorance
:
yet
have
most
agreed
,
that
she
is
somthing
more
then
Nomen
inane
,
a
meer
and
empty
Name
,
or
Chimaera
;
and
some
allowed
her
the
dignity
of
a
considerable
Influence
upon
the
actions
of
Man
;
nay
,
others
have
gon
so
farr
as
to
exalt
her
virtue
to
a
competition
with
Providence
Divine
,
and
consigned
her
a
throne
among
the
Coelestial
Deities
,
as
is
intimated
in
that
verse
of
Juvenal
(
Satyr.
14.
)
—
sed
te
Nos
facimus
Fortuna
Deam
,
coeloque
locamus
.
And
this
briefly
concerning
the
Antiquity
and
Genealogie
of
this
Nothing
.
As
for
the
full
description
of
her
Nature
,
or
more
properly
,
what
Kind
of
Activity
the
chiefest
Philosophers
have
allowed
Plutarch
(
1.
placit
.
29.
)
makes
Plato
to
have
defined
her
thus
;
Fortuna
est
causa
ex
accidenti
,
&
consequens
inopinatò
in
iis
,
quae
consilio
fiunt
,
Fortune
is
a
Cause
by
Accident
,
and
unexpectedly
supervenient
in
those
actions
,
which
are
deliberately
and
upon
consultation
performed
:
and
Aristotle
thus
;
Fortuna
est
caussa
per
accidens
in
iis
,
quae
rei
alicujus
gratiâ
,
appetitu
movente
,
fiunt
,
eáque
incerta
&
instabilis
;
Fortune
is
an
Accidental
(
yea
and
an
uncertain
and
instable
)
cause
,
interesting
it self
in
those
actions
,
which
are
done
by
an
Agent
,
upon
the
incitement
of
its
Appetite
,
in
order
to
its
consequution
of
an
object
.
Which
words
,
indeed
,
seem
to
comprehend
,
in
Epitomy
,
all
that
the
Philosopher
(
in
2.
physic
.
cap.
5.
)
intended
in
his
more
prolix
description
of
Fortune
;
abating
only
this
,
that
he
there
confines
her
concernment
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rebus
Contingentibus
,
to
Effects
purely
Contingent
,
i.
e.
such
as
may
,
or
may
not
come
to
pass
,
and
are
therefore
of
dubious
or
uncertain
event
.
To
explain
this
,
they
exemplify
in
him
,
who
digging
in
the
earth
,
with
no
other
designe
,
but
to
plant
a
tree
,
found
a
great
Treasure
,
of
which
he
never
thought
:
for
(
say
they
)
the
Invention
of
the
Treasure
is
an
effect
by
Accident
,
i.
e.
evenient
above
the
hopes
and
besides
the
intention
of
him
that
digged
;
and
so
the
Digger
insomuch
as
he
is
Causa
per
se
of
the
digging
,
is
also
Causa
per
accidens
of
the
invention
of
the
Treasure
.
Such
an
Accidental
Cause
,
therefore
,
doe
our
Philosophers
call
Fortune
:
and
the
Event
it self
,
viz.
the
invention
of
the
treasure
,
they
call
Rem
fortuitam
,
a
Fortuitous
Effect
.
But
whereas
Arist.
hath
frequently
advertised
,
that
Fortune
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
Chance
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
are
different
each
from
other
in
this
,
that
Fortune
is
proper
only
to
things
done
by
Causes
,
whose
activity
is
Arbitrary
;
and
Chance
common
both
to
such
,
and
also
Inanimate
or
meer
Spontaneous
Causes
(
as
when
a
stool
falls
,
and
breaks
a
Glass
.
)
&
consequently
that
all
Fortune
is
Chance
,
but
not
every
Chance
Fortune
:
hence
may
we
observe
,
that
he
would
have
aswell
Fortune
,
as
Chance
to
belong
to
the
classis
of
Contingents
,
and
that
all
Contingents
belong
to
the
classis
of
Possibles
.
More
expressly
,
that
since
among
Possibles
some
are
such
,
as
that
their
Event
cannot
be
interdicted
,
impeded
,
or
countermanded
,
as
this
,
the
sun
cannot
be
hindred
from
rising
again
to
morrow
morn
;
and
others
such
,
whose
event
is
not
necessary
,
as
this
,
t
is
not
necessary
,
though
possible
,
that
it
should
raine
to
morrow
a●
sun
rising
;
therfore
is
it
manifest
,
that
a
Possible
of
the
first
sort
,
is
the
same
with
that
which
is
called
Necessarium
,
absolutely
Necessary
,
or
such
whose
Contrary
is
purely
Impossible
;
and
of
the
second
sort
,
the
same
with
that
which
is
called
Contingens
,
meerly
Contingent
,
or
of
an
uncertain
event
,
such
whose
Contrary
is
aequally
possible
.
Further
,
in
respect
that
the
meer
Contingency
,
or
Ambiguity
of
any
Event
must
be
founded
on
this
,
that
either
some
Liberty
interveneth
,
by
reason
whereof
that
which
otherwise
would
come
to
pass
,
doth
not
;
or
that
which
otherwise
would
not
have
come
to
pass
,
doth
;
or
some
other
Cause
interposeth
,
which
besides
its
proper
destination
and
the
unpraemeditated
concurse
of
certain
other
things
,
effecteth
that
some
even●
,
which
,
otherwise
would
,
doth
not
come
to
pass
,
or
that
some
event
,
which
otherwise
would
not
,
doth
come
to
pass
:
hence
is
it
manifest
,
that
this
Posterior
kind
of
Contingency
,
is
in
the
general
that
,
which
men
call
Chance
;
and
if
it
be
especially
in
Man
,
besides
or
beyond
whose
intention
any
Effect
eveneth
,
then
is
it
what
they
call
Fortune
:
unless
that
somtimes
they
confound
both
these
,
and
then
't
is
indifferent
whether
the
event
be
referred
either
to
Fortune
,
or
Chance
.
However
,
we
perceive
(
reflecting
upon
the
former
Example
)
since
the
Double
Effect
,
viz.
the
digging
of
the
earth
,
and
the
invention
of
the
treasure
,
had
but
one
single
Cause
,
viz.
the
man
that
digged
:
that
,
for
this
reason
,
the
Digger
may
justly
enough
be
sayd
to
be
Causa
per
se
,
in
respect
of
the
one
,
and
per
accidens
in
respect
of
the
other
.
To
which
we
may
add
this
,
that
since
in
Effects
meerly
Natural
,
one
and
the
same
thing
may
be
both
Fortune
and
Nature
,
or
a
Natural
Cause
:
therefore
Gassendus
had
very
good
reason
to
justifie
Epicurus
in
this
particular
that
he
made
Fortune
and
Nature
no
more
then
synonoma's
,
signifying
one
and
the
same
thing
in
Reality
.
Now
though
common
Enquirie
may
goe
away
satisfied
with
such
a
concurse
of
various
Causes
,
made
without
all
mutual
consultation
,
or
praecogitate
conspiracy
betwixt
them
,
as
that
from
thence
doth
follow
an
Event
,
or
fortuitous
Effect
,
which
neither
all
the
Causes
concurrent
,
nor
some
of
them
,
nor
especialy
he
to
whom
the
Event
happens
,
ever
in
the
least
measure
intended
,
or
could
expect
.
Now
,
according
to
the
tenor
of
this
Defifinition
,
in
regard
to
the
fortuitous
Invention
of
a
treasure
,
is
required
not
only
the
Person
,
who
digg's
and
finds
it
;
but
also
he
,
who
first
digg'd
and
hid
it
:
it
is
no
obscure
nor
controvertible
truth
,
that
Fortune
,
or
the
Cause
by
Accident
of
the
invention
of
the
treasure
,
is
the
Concurse
both
of
the
Occultation
and
Effossion
thereof
,
in
that
particular
place
.
We
sayd
,
without
mutual
Consultation
,
and
besides
the
intention
of
any
or
all
the
Causes
concurrent
;
thereby
intimating
,
that
though
one
or
more
of
the
Causes
may
have
haply
intended
that
event
:
yet
nevertheless
t
is
properly
and
absolutely
Fortune
,
in
relation
to
that
Cause
,
which
intended
it
not
.
Thus
if
any
man
,
who
foreknowes
,
or
at
least
conjectures
,
that
such
a
Person
will
come
and
digg
in
such
a
place
,
doth
there
hide
treasure
,
to
the
end
that
the
other
may
find
it
:
in
this
case
,
in
respect
to
him
that
hid
it
,
the
Invention
of
the
treasure
is
not
a
Fortuitous
Effect
;
but
in
respect
to
him
,
who
unexpectedly
finds
it
,
it
is
.
Thus
was
it
not
altogether
Fortuitous
in
respect
of
Nitocris
,
what
hapned
at
the
Violation
of
his
Tomb
;
in
regard
he
praesumed
that
,
in
process
of
time
,
there
would
be
some
King
or
other
,
who
invited
by
this
promising
Inscription
[
If
any
of
my
Successors
,
the
Kings
of
Babylon
,
shall
want
mony
,
let
him
break
open
this
Sepulchre
,
and
thence
take
what
may
supply
his
wants
;
but
on
no
condition
,
unless
his
wants
be
real
,
let
him
attempt
it
:
for
it
shall
redound
to
his
no
swale
detriment
.
]
would
open
it
:
but
yet
,
in
respect
to
Darius
,
that
instead
of
mony
he
therein
found
this
deriding
Engravement
[
Had'st
not
thou
bin
insatiable
with
riches
,
and
covetous
of
sordid
lucre
;
thou
wouldst
not
have
thus
prophaned
the
Ashes
of
thy
Praedecessors
,
and
ransack't
the
sacred
Dormitory
of
the
Dead
,
]
this
was
meerly
Fortuitous
.
And
thus
also
,
though
Democritus
hath
pleaded
hard
to
free
Fortune
from
having
any
hand
in
the
incomparable
Death
of
good
old
Aeschylus
;
why
because
his
bald
pate
,
being
mistaken
by
a
volant
Eagle
for
a
white
stone
in
the
field
,
was
the
cause
why
the
Eagle
drop't
a
Tortois
perpendicular
thereupon
:
yet
,
had
we
bin
of
the
Jury
,
we
should
have
found
her
guilty
of
the
Murder
;
(1)
in
respect
of
the
Poet
,
since
that
sad
event
was
besides
his
intention
,
he
at
the
same
time
having
withdrawn
himself
from
the
Town
,
for
fear
of
being
destroyed
(
according
to
the
tenor
of
the
Astrologers
praediction
)
by
the
fall
of
an
house
,
nor
could
he
possibly
foresee
that
prodigious
mischance
impendent
:
(2)
in
respect
of
the
Eagle
,
who
drop't
not
the
Tortois
with
purpose
to
brain
the
Poet
,
but
to
break
its
shell
,
that
so
he
might
come
at
his
prey
,
the
flesh
thereof
.
However
,
we
are
willing
,
because
,
in
truth
,
we
ought
to
acknowledge
,
that
if
we
regard
the
height
or
punctilio
of
her
Propriety
,
Fortune
is
chiefly
,
when
among
all
those
several
Causes
,
which
concurr
,
no
one
either
principally
,
or
collaterally
intends
or
aimes
at
that
Event
,
which
unexpectedly
succeeds
upon
that
their
concurse
:
of
which
we
have
a
most
illustrious
and
competent
Example
in
the
Dilatation
of
the
death
of
Socrates
,
a
day
beyond
the
time
praefixt
by
his
Judges
,
for
the
Execution
of
their
Sentence
upon
him
;
as
Plutarch
(
de
Fato
)
hath
praecisely
observed
.
We
have
it
from
the
pen
of
that
oraculous
Secretary
of
Nature
,
in
Reality
she
is
nothing
.
For
,
when
we
have
abstracted
all
those
Causes
in
the
Concurse
,
which
act
per
se
,
or
by
natural
virtue
;
there
remains
no
more
but
a
meer
Privation
or
Negation
of
all
Praenotion
in
the
concurrent
Causes
of
that
particular
Concurse
,
and
also
of
the
intention
and
expectation
of
the
subsequent
Event
:
nor
can
that
unpraemeditate
Concurse
of
Causes
be
rightly
accounted
the
Cause
of
the
Fortuitous
Event
,
by
any
neerer
relation
then
that
which
Philosophers
have
termed
Conditio
sine
qua
non
.
Since
,
as
the
Admotion
of
any
combustible
body
to
Fire
,
may
be
sayd
to
be
the
Cause
of
its
combustion
,
in
this
respect
only
,
that
it
was
Conditio
sine
qua
non
,
or
,
if
that
Admotion
had
not
praeceded
,
the
combustion
had
not
succeded
:
so
also
cannot
that
Concurse
of
Causes
,
from
which
any
Fortuitous
Event
doth
result
unexpectedly
,
be
sayd
to
be
the
Cause
thereof
,
in
any
other
respect
but
this
,
that
it
was
Conditio
sine
qua
non
,
i.
e.
if
that
Concurse
of
Causes
had
not
praeceded
,
that
Event
had
not
succeded
,
though
not
one
of
those
Causes
in
the
single
energy
of
its
nature
,
nor
all
in
confederacy
ever
any
way
intended
it
;
the
Analogy
betwixt
these
two
cases
standing
faire
and
full
in
all
points
.
Again
,
forasmuch
as
this
indeliberate
Syndrome
or
Combination
of
Causes
,
is
always
uncertain
and
various
,
the
Causes
being
a
Cause
instable
in
Persons
,
Times
,
and
Manners
;
which
is
aequivalent
to
this
,
that
since
she
is
a
Cause
of
uncertain
and
indeterminate
insluence
,
none
but
Fools
can
hope
that
this
Chamaeleon
should
constantly
appear
in
the
same
colours
,
or
wear
the
same
Countenance
.
Nor
is
he
less
to
be
commended
for
his
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Propitious
Numen
,
and
to
those
,
to
whom
she
appeared
Inclement
and
Adverse
,
an
Evil
and
Malevolent
one
.
And
hence
(
the
Error
,
like
Rivers
,
still
enlarging
)
were
stately
and
magnificent
Temples
erected
for
her
popular
and
solemne
Adoration
,
and
several
Inscriptions
respective
to
that
particular
Attribute
,
which
her
fond
Votaries
conceived
most
eminent
in
her
,
or
most
advantagious
to
themselves
,
ingraven
in
capital
letters
on
their
Porches
;
such
as
'
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
one
of
which
I
have
seen
at
the
house
of
that
ingenious
Benefactor
to
Antiquaries
,
Mr
Vernon
,
in
Essex
,
with
no
small
cost
and
difficulty
digged
up
in
a
field
neer
Smyrna
,
and
together
with
many
other
very
antique
Monuments
brought
by
him
into
England
)
Malae
Fortunae
,
Averruncae
,
Blandae
,
Calvae
,
Vitreae
,
Equestri
,
Fallaci
,
Aureae
,
&c.
a
large
catalogue
of
which
Appellations
we
may
read
in
Pliny
(
lib.
2
cap.
7.
)
Plutarch
(
lib.
de
Fortuna
Romanorum
.
)
and
Natalis
Comes
(
lib.
4.
Mytholog
.
cap.
9.
)
This
Pliny
,
with
some
indignation
at
the
ridiculous
delirium
of
the
world
in
the
Deification
of
this
Non-entity
,
takes
ample
notice
of
in
these
words
:
Toto
mundo
,
&
locis
omnibus
,
omnibusque
horis
,
omnium
vocibus
Fortuna
sola
invocatur
,
una
nominatur
,
una
accusatur
,
una
cogitatur
,
sola
laudatur
,
sola
arguitur
,
&
cum
convitiis
colitur
;
volubilis
,
à
plerisque
verò
&
caeca
etiam
existimata
;
vaga
,
inconstans
,
incerta
,
varia
,
indignorum
fautrix
:
huic
omnia
expensa
,
huic
omnia
feruntur
accepta
;
&
in
tota
ratione
mortalium
,
sola
utramque
paginam
facit
;
adeoque
obnoxiae
sumus
sortis
,
ut
Sors
ipsa
pro
Deo
sit
,
qua
Deus
probatur
incertus
.
We
are
not
ignorant
(
nor
,
in
duety
to
the
praeservation
of
their
memories
from
ingratefull
Detraction
,
ought
we
to
conceal
)
Plato
(
de
legibus
.
lib.
4.
)
hath
this
saying
;
Deum
omnia
,
ac
secundum
Deum
Fortunam
&
Tempus
omnia
gubernare
;
&
Aristotle
(
2
Phys.
4.
affirmes
that
some
there
were
,
who
held
,
Fortunam
esse
causam
quidem
,
sed
humanae
menti
obscuram
;
&
Stobaeus
(
Ecles
.
Physic
.
)
tells
us
of
others
,
Qui
partem
aliquam
Fortunae
,
ex
eo
esse
Divinam
censerent
,
quo
quidam
temere
agentes
optatum
finem
consequerentur
,
caeteros
verò
prudentia
utentes
optata
d●stituerent
;
who
opinioned
,
that
Fortune
was
in
some
part
Divine
,
for
this
reason
,
that
some
men
,
who
enterprized
their
designes
rashly
and
inconsiderately
,
did
not
withstanding
accomplish
them
successfully
,
and
happily
attain
their
ends
,
while
others
who
grounded
theirs
upon
the
most
apparent
probability
,
and
managed
the
means
conducing
to
their
procuration
,
with
great
prudence
and
circumspection
,
were
however
fooled
in
their
attempts
,
crost
in
their
hopes
,
and
frustrated
of
their
purposes
,
by
the
suddain
intervention
of
some
occult
impediment
,
which
as
no
Forecast
could
discover
,
so
no
Caution
praevent
:
yet
cannot
all
this
be
justly
interpreted
any
other
then
their
wary
and
tacite
Confession
of
their
Ignorance
of
the
cryptick
ways
,
and
imperceptible
Ends
of
Providence
Divine
;
nor
did
these
great
Book-men
speak
other
then
the
Dialect
of
the
Illiterate
,
and
conforme
their
Expressions
to
the
customary
notion
of
the
Multitude
,
when
they
referred
to
Fortune
those
Contingents
,
which
to
the
jndgement
of
Reason
seemed
to
want
a
Natural
Series
of
Causes
proper
for
their
induction
,
being
as
it
were
obtruded
upon
man
by
a
power
Supernatural
,
i.
e.
so
far
above
the
praecaution
of
his
Prudence
,
as
the
investigation
of
his
Sapience
.
And
though
some
few
perhaps
,
whose
Curiosity
was
weak
,
but
Superstition
strong
,
may
be
found
to
have
contributed
toward
the
propagation
of
this
Error
;
yet
cannot
that
in
reason
be
extended
to
the
attainder
of
the
major
and
more
judicious
number
of
Philosophers
:
who
upon
the
strictest
examination
of
their
Reliques
,
must
be
found
guilty
of
no
more
then
the
continuation
of
that
laudable
custome
of
their
Praedecessors
,
in
transmitting
the
most
abstruse
and
difficult
mysteries
of
Science
,
in
the
more
comprehensible
Allay
of
Symbolical
and
Emblematical
traditions
;
and
in
this
particular
,
what
the
Multitude
could
not
well
understand
under
the
Metaphysical
notion
of
Providence
Divine
,
disposing
the
confederations
of
Natural
Causes
to
the
production
of
Events
either
above
or
besides
their
native
and
proper
virtues
,
or
,
at
least
,
above
the
investigation
of
Reason
;
this
they
accommodated
to
weaker
Capacities
,
in
the
easie
Repraesentation
of
Fortune
.
We
sayd
the
more
comprehensible
disguise
of
Symbolical
&
Emblematical
Alleg●●ical
,
Symbolical
,
and
Emblematical
Traditions
,
invented
by
the
Ancients
.
Traditions
;
because
,
though
it
be
commonly
conceived
,
that
primaevous
Antiquity
used
to
invent
Parables
and
Emblems
rather
to
invellope
the
Arcana
of
Philosophy
and
so
conceal
them
from
the
prophaning
eyes
of
Ignorance
,
then
to
render
them
more
intelligible
:
yet
Parabolical
and
Poetical
Fictions
conduce
tam
ad
lumen
&
illustrationem
,
quàm
ad
involucrum
&
velum
,
as
well
to
the
illustration
of
darker
,
as
the
involution
of
more
evident
peices
of
Truth
;
as
the
Oedipus
of
this
last
Century
,
the
Lo.
St.
Alban
(
in
praefat.
ad
lib.
de
Sapient
.
Veterum
)
hath
acutely
observed
.
Nor
ought
we
to
be
so
vainly
credulous
as
to
admit
,
that
the
Ancients
,
being
better
acquainted
with
Simplicity
and
Benevolence
,
then
Fraud
and
Envy
,
would
expose
their
names
to
infamy
,
and
the
just
execration
of
succeeding
Ages
,
by
drawing
a
curtain
of
Allegories
,
Symbolisms
,
and
Similitudes
,
betwixt
the
eyes
of
Posterity
,
and
the
naked
glories
of
Verity
;
thereby
to
detain
them
in
the
most
horrid
darkness
of
Ignorance
:
especially
while
t
is
manifest
,
that
such
was
the
rudeness
of
the
Illiterate
in
those
blinder
times
,
when
Contemplation
was
accounted
inglorious
Idleness
,
and
Action
the
only
end
of
life
,
that
most
were
either
incapable
of
,
or
impatient
of
the
study
requisite
to
learn
any
thing
,
which
was
not
reduced
down
to
a
familiarity
with
Sense
;
and
consequently
,
that
the
professors
of
Science
had
no
other
way
left
to
insinuate
the
Maximes
,
and
secret
Conclusions
in
physiology
,
into
the
narrow
minds
of
their
Scholars
,
but
by
the
mediation
of
their
Senses
affected
with
Corporeal
Representations
.
Which
is
also
the
reason
,
why
Hieroglyphicks
were
much
more
ancient
then
Letters
;
and
Parables
then
Arguments
.
Now
,
that
the
Philosophers
Description
of
Fortune
was
only
Pacuvius
(
apud
Auth.
lib.
3.
ad
Herennium
)
Fortunam
insanam
esse
,
&
coecam
,
&
brutam
perhibent
Philosophi
;
Saxoque
illam
instare
globoso
praedicant
volubilem
;
Ideo
,
quò
saxum
impulerit
Fo
rs
,
cadere
ev
Fortunam
autumant
.
Coecam
,
ob
eamrem
esse
iterant
,
quod
nihil
cernat
,
quò
sese
applicet
:
Insanam
autem
aiunt
,
quia
atrox
;
incerta
,
instabilisque
sit
:
Brutam
,
quia
dignum
atque
indignum
negat
internosc●re
.
Philosophers
paint
Fortune
,
mad
and
blind
,
Fix't
on
a
Globe
revolv'd
by
every
wind
Of
Casualty
:
importing
her
to
fall
,
Where
Chance
converts
her
whirling
pedestall
.
Her
eyes
valid
over
with
the
skarf
of
Night
;
'Cause
she
doth
ne're
distinguish
wrong
from
right
.
Frantique
,
because
Unconstant
,
Giddy
,
Cruel
To
him
,
at
night
,
who
was
,
at
morn
,
her
Jewel
.
Irrational
,
'cause
she
doth
ne're
elect
,
By
merit
,
whom
to
grace
,
whom
disrespect
.
Nor
had
those
ingenious
Painters
and
Statuarics
,
whose
happy
Fancies
invented
an
Alphabet
of
Things
,
and
composed
Piccolomineus
(
in
8.
gradu
Philosoph
.
Moral
.
)
relateth
,
had
an
Image
of
Fortune
without
feet
;
sensibly
intimating
,
that
the
Goods
of
Fortune
must
be
beholding
to
the
leggs
of
Virtue
,
to
support
them
in
the
constant
benignity
of
their
nature
;
i.
e.
they
fall
to
the
ground
,
and
perish
in
a
depraved
use
,
unless
they
be
managed
by
Prudence
.
Thus
the
Smyrnoeans
,
as
Pausanias
(
lib.
4.
Messenicorum
.
pag.
178.
)
hath
recorded
,
had
a
statue
of
Fortune
,
like
Atlas
,
supporting
the
Pole
with
one
hand
,
and
holding
in
the
other
the
Amalthaean
Horn
,
or
Copia
Cornu
:
intuitively
mporting
the
Universality
of
her
Empire
,
and
that
Riches
are
rather
showred
down
on
the
heads
of
Mortals
,
by
the
free
bounty
of
Providence
Divine
,
then
collected
by
the
hands
of
Human
Industry
;
which
had
I
beheld
,
I
should
instantly
have
reslected
upon
that
observation
of
Salomon
(
Eccles.
9.
vers.
11.
)
That
the
race
is
not
to
the
swift
,
nor
the
battell
to
the
strong
,
neither
yet
bread
to
the
wise
,
nor
yet
riches
to
men
of
Vnderstanding
,
nor
yet
favour
to
men
of
skill
;
but
Time
,
and
Chance
happeneth
alike
to
all
.
Thus
others
,
pourtraying
her
bestriding
a
Serpent
;
would
have
the
Spectator
intuitively
understand
from
the
theory
of
that
Express
;
that
Fortune
holds
the
bridle
to
Human
Prudence
,
and
can
at
pleasure
countermand
the
profoundest
Policy
.
And
others
,
by
representing
her
riding
on
a
running
Horse
,
lash't
on
by
Fate
,
which
treads
upon
his
heelcs
;
tacitely
instruct
the
beholder
,
that
Fortune
must
at
last
be
overtaken
,
and
vanquisht
by
Destiny
.
To
conclude
,
a
copious
list
of
many
the
like
Emblematical
and
Symbolical
Idols
of
Fortune
,
together
with
their
several
Significations
and
Mythologies
;
the
ranging
pen
of
Bernhardus
Coesius
(
de
Mineral
.
lib.
2.
cap.
5.
Sect.
12.
)
hath
collected
,
and
exhibited
together
in
one
sheet
:
and
theresore
we
should
defraud
the
Curiosity
of
our
Reader
,
not
to
remit
him
thither
for
more
ample
Satisfaction
.
Now
,
from
a
review
of
this
disquisition
into
the
nature
of
Fortune
,
human
Reason
;
then
none
the
most
praecise
in
Christianity
can
justly
quarrel
at
the
customary
use
of
the
Notion
:
but
if
we
respect
the
inslucnce
and
disposition
of
Providence
Divine
extended
to
all
occurences
in
the
world
;
then
none
but
the
most
barbarous
,
or
Atheistical
Ignorance
dare
defend
it
.
Which
distinction
the
learned
Spondanus
(
in
Comment
,
in
Homeri
Iliados
libr.
7.
pag.
123.
)
hath
more
fully
and
elegantly
delivered
thus
;
Minime
audiendi
sunt
,
qui
sortium
dispensationem
fortuitam
esse
dicunt
.
Quod
Ego
tamen
admitto
,
si
Homines
tantum
spectaveris
:
sed
illoe
etiam
ex
Providentia
Dei
omninò
pendent
.
Eo
sensu
etiam
accipiendum
est
nomen
Fortunoe
;
quoe
enim
consilio
humano
non
fiunt
,
causam
quoad
nos
non
habent
:
sed
illa
omnino
Deus
regit
&
moderatur
.
CHAP.
IX
.
Of
Fate
.
SECT.
I.
T
IS
not
unknown
to
the
meanest
in
the
Commonweale
General
Heads
.
of
Learning
,
that
no
less
then
an
Age
can
suffice
to
the
observant
lecture
of
that
Vatican
of
Books
composed
by
Philosophers
of
all
times
,
concerning
this
perplexing
Theorem
;
there
being
more
Discourses
(
abating
those
,
which
the
kindness
of
Time
hath
substracted
)
now
extant
thereupon
,
then
any
other
subject
,
that
ever
exercised
the
cogitations
and
pens
of
Scholars
:
as
must
be
acknowledged
by
any
,
who
hath
surveyd
the
singular
Iatrophilological
Treatise
of
that
judicious
Parisian
,
Gabriel
Naudae●●
,
de
Fato
&
Vitae
Termino
.
But
yet
,
such
hath
bin
the
singular
fortune
of
Fate
,
that
it
hath
obtained
an
exemption
from
that
general
Experiment
,
Tot
sententiae
,
quot
Authores
:
there
being
found
,
upon
a
just
audit
of
them
all
,
fewer
Opinions
then
Books
concerning
it
;
nay
,
what
is
one
degree
of
wonder
higher
,
a
diligent
scrutiny
may
soon
explore
,
that
they
all
fall
under
the
comprehension
of
only
Two
Catholique
Heads
;
some
understanding
Fate
to
be
Aliquid
Divinum
;
a
certain
power
Divine
,
and
the
rest
,
Aliquid
merè
Naturale
,
a
certain
Constitution
merely
Natural
.
In
the
Classis
of
those
,
who
have
conceived
Fate
to
be
a
Divine
Power
,
the
highest
seat
belongs
to
the
Platonist
and
Stoick
;
according
to
whose
doctrine
,
methodized
and
summaried
by
Plutarch
(
lib.
de
Fato
)
we
may
consider
it
in
a
twofold
Notion
.
First
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ut
Substantia
,
as
a
Substance
.
In
which
sense
God
Himself
,
or
that
sempiternal
Reason
,
or
establish't
method
,
according
to
whose
tenor
He
hath
praeordained
and
disposed
All
things
in
the
World
,
and
so
connected
Causes
to
Causes
,
that
all
Events
whatever
,
Arbitrary
and
Fortuitous
,
individually
depend
upon
,
and
indeclinably
result
from
that
subalternate
Series
,
or
Complication
of
Essicients
.
For
thus
Plato
(
in
Timaeo
)
one
while
affirmes
that
Fate
is
ipsa
Anima
Mundi
,
the
very
Soul
of
the
Universe
;
and
another
while
,
Naturae
Vniversi
aeterna
ratio
ac
lex
,
the
eternal
reason
and
law
of
Nature
:
and
thus
also
both
Zeno
and
Chrysippus
are
cited
by
Plutarch
(
in
1.
placit
.
28.
)
as
defining
Fate
to
be
,
Vis
spiritualis
,
ac
Ratio
ordinis
universa
gubernans
,
a
Spiritual
Power
,
and
constitution
governing
All
things
according
to
an
order
eternally
praecogitate
and
praedecreed
.
And
all
the
rest
of
the
Stoical
Family
,
as
well
generally
quoted
by
Diogenes
Laertius
,
as
Panaetius
and
Possidonius
(
at
least
,
if
He
be
the
true
Father
of
that
Book
,
de
Mundo
,
vulgarly
conscribed
to
Aristotle
,
out
of
which
the
text
is
extracted
)
quoted
by
Stobaeus
(
Ecl.
Physic
.
)
have
unanimously
held
,
that
Fate
was
the
same
with
God
,
Jupiter
,
and
the
Vniversal
Mens
.
To
whom
we
may
justly
associate
Seneca
also
,
who
,
(
in
4.
de
Benefic
.
&
2.
Natural
.
Quaest.
45.
)
sayth
,
in
downright
terms
;
si
Fatum
,
Jovem
dixeris
,
non
mentieris
:
if
you
please
to
assert
that
Jupiter
and
Fate
are
one
and
the
same
thing
,
you
shall
speak
the
truth
.
Hence
comes
it
,
that
though
Poets
sometimes
refer
all
events
to
the
procuration
of
Jupiter
;
and
sometimes
again
to
Fate
:
yet
may
not
the
nicest
Critick
impeach
them
of
Inconstancy
or
Contradiction
;
since
those
Terms
differ
only
in
the
sound
,
not
in
the
notion
;
as
signifying
one
and
the
same
Eternal
Principle
,
disposing
the
virtues
and
conspirations
of
all
second
Causes
to
the
opportune
effecting
of
Events
,
designed
by
it self
,
and
so
made
indeclinable
.
Thus
Homer
,
introducing
Agamemnon
as
pleading
his
excuse
for
being
instrumental
to
a
misfortune
,
makes
him
incriminate
upon
Fate
and
Jupiter
at
once
,
in
these
words
:
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
—
Non
Ego
Causa
,
Verum
Jupiter
&
Fatum
.
Secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ut
Actus
,
as
an
Act
;
according
to
Mobility
of
the
term
of
mans
life
.
To
which
,
for
more
assurance
,
we
may
annex
the
respective
signification
and
importance
of
each
of
those
various
Appellatives
,
which
the
Stoicks
have
accommodated
to
Fate
.
For
they
have
named
it
(1)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
't
is
a
connected
series
,
or
subalternately-dependent
syntax
of
Causes
and
Effects
:
(2)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
involves
and
contains
All
things
in
that
definite
and
invariable
concatenation
:
(3)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
all
Events
are
the
Necessary
designations
thereof
;
or
,
because
it self
is
also
under
the
same
restraint
of
an
immutable
definition
:
(4)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
no
attempt
can
praevail
to
an
alteration
infringement
of
its
tenor
:
(5)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
is
a
Constirution
Eternal
:
(6)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
is
a
distribution
made
to
every
Individual
:
(7)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
comprehends
whatever
is
,
by
Consignation
,
due
to
every
man
:
(8)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
as
the
original
,
so
also
the
Dissolution
of
all
things
is
subject
to
its
appointment
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Parca
,
because
it
is
the
peculiar
Lot
or
Portion
destined
to
every
man
.
But
as
for
this
aequivocal
Denominative
,
Parca
;
insomuch
as
it
not
onely
determineth
the
state
of
all
other
things
in
general
,
but
also
the
Life
of
man
in
special
,
quasi
Nendo
,
as
it
were
by
spinning
out
a
thread
of
commensurate
longitude
:
thereupon
did
Hesiod
(
in
Theogn
.
)
dichotomize
it
into
three
distinct
species
;
viz.
(1)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
respect
to
the
Irrevocability
of
time
past
,
which
exactly
resembleth
a
thread
already
spun
,
and
wound
upon
the
reel
or
fuze
;
(2)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
respect
to
the
Decurrent
,
or
Praesent
time
,
which
responds
to
a
thread
now
in
twisting
,
in
the
hand
of
the
Spinster
;
(3)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
respect
to
the
Future
,
or
Lot
yet
remaining
behind
to
every
man
,
which
holds
an
analogie
to
Flax
not
yet
spun
off
the
distaff
.
Which
is
the
Summarie
of
Possidonius
(
de
mundo
)
and
Apuleius
(
10.
de
repub
.
)
their
Mythologie
of
the
ingenious
Figment
of
the
Three
Fatal
Sisters
.
Sects
:
viz.
(1)
those
who
assert
the
Immutability
&
Inevitability
of
Fate
;
(2)
those
who
defend
the
possibility
of
its
Alteration
&
Evasion
.
SICT.
II.
IN
the
other
Classis
of
Philosophers
,
who
have
apprehended
Fate
to
be
Res
purè
Naturalis
,
a
Constitution
meerly
Natural
,
devoyd
of
all
Divinity
,
nor
dependent
upon
any
eternal
Decree
;
we
find
a
subdivision
of
two
different
Sects
.
For
,
(1)
Some
have
proposed
to
themselves
a
Series
of
Natural
Causes
,
so
harmoniously
adapted
and
linked
together
by
mutual
revinction
,
that
the
posterior
being
continually
suspended
on
and
moved
by
the
praecedent
,
performe
their
operations
compulsively
,
i.
e.
they
cannot
but
do
,
what
they
do
:
so
that
thereby
is
inferred
a
Necessity
so
absolute
,
that
it
admits
of
neither
Evasion
,
nor
opposition
;
such
a
necessity
,
as
would
be
no
whit
inferior
to
the
Stoicks
Lex
Adamantina
,
or
Adrastaea
,
formerly
mentioned
;
if
this
only
difference
be
allowed
,
that
according
to
that
,
Fate
would
be
a
Chain
of
Causes
constituted
by
God
;
but
according
to
this
,
a
subalternate
series
of
Causes
,
whose
Constitution
,
reciprocal
concatenation
,
and
eternal
duration
are
made
by
,
and
dependent
upon
it self
,
and
is
therefore
no
less
Necessary
and
Invariable
then
the
other
.
And
(2)
Others
have
,
indeed
,
likewise
allowed
a
Series
of
natural
Causes
mutually
complicated
;
but
yet
have
they
reputed
,
that
the
Inferior
Causes
in
this
chain
are
not
so
dependent
upon
,
nor
commoved
by
the
Superior
,
but
that
they
may
be
impeded
from
doing
those
things
,
which
by
the
impulse
of
their
inhaerent
Essiciency
,
and
without
the
intervention
of
any
impediment
,
otherwise
they
would
have
done
.
Impeded
,
we
say
,
by
things
purely
Contingent
,
or
Counter
Agents
endowed
with
,
and
using
the
Arbitrary
Liberty
of
their
Will.
The
Coryphaei
,
or
Leaders
of
this
Sect
of
Philosophers
,
were
Heraclitus
,
Empedocles
,
Leucippus
,
Parmenides
,
and
(
who
Heraclitus
,
Empedocles
,
Leucippus
,
Parmenides
,
and
chiefly
Demo●●itus
.
took
the
right
hand
of
all
the
others
)
Democritus
;
as
we
have
found
upon
the
list
of
Cicero
(
de
Fato
.
)
For
,
albeit
the
Foundation
of
his
Physiologie
was
the
same
with
that
of
Epicurus
,
Fortuito
factum
esse
mundum
,
that
the
Universe
was
made
by
Chance
;
which
Hypothesis
we
have
formerly
explained
,
examined
,
and
exploded
:
yet
did
He
strenuously
endevour
to
impose
thereupon
this
disagreeing
superstructure
,
Fato
omnia
fieri
,
that
all
things
are
effected
by
Fate
;
confounding
two
most
contrary
Notions
,
meer
Contingency
,
and
incluctable
Necessity
.
If
any
demand
,
how
we
can
justify
this
our
Accusation
of
Democritus
;
we
answer
,
that
it
may
be
genuinely
collected
Inevitable
Fate
:
and
his
doctrine
concerning
it
▪
concisely
rehearsed
.
from
hence
:
that
it
was
his
opinion
,
that
Fortune
is
nothing
else
in
reality
but
Nature
,
and
that
Nature
is
bound
,
by
her
own
adamantine
laws
,
to
do
what
she
doth
,
in
all
particulars
.
For
the
First
of
these
positions
,
that
Nature
and
Fortune
are
Identical
;
we
cannot
much
dispute
:
since
all
the
Attributes
of
Fortune
are
bur
surreptitious
▪
and
usurped
from
Nature
;
nor
doth
Fortune
,
in
a
meer
philosophical
Sense
,
import
more
then
Mans
Ignorance
in
the
Di
hoti
of
many
Effects
,
which
Nature
produceth
,
or
are
at
least
produced
by
natural
means
.
For
the
Second
,
that
Nature
is
its
own
Fate
,
or
,
more
expresly
,
that
Nature
being
only
a
constitution
of
Causalities
resulting
from
Chance
,
or
from
a
fortuitous
disposition
and
setlement
of
the
Universal
Matter
,
in
that
Figure
the
adspectable
World
now
beareth
;
doth
necessitate
her self
to
the
causation
of
all
things
:
this
He
hath
conceived
inferrible
from
this
process
of
reason
.
Atoms
(
saith
He
,
apud
Magnenum
)
being
the
Catholique
Principle
,
of
which
all
things
consist
,
have
an
ingenite
or
connatural
Motive
Faculty
essentially
inhaerent
;
by
the
uncessant
activity
whereof
they
are
perpetually
agitated
or
commoved
:
and
all
things
,
by
coalescence
composed
of
Atoms
,
cannot
but
conforme
to
the
same
motions
,
by
which
their
principles
are
commoved
.
And
sithence
some
Atoms
tending
one
way
,
are
by
the
occurse
and
justling
of
others
diverted
to
another
course
;
both
the
Diverting
and
Diverted
from
the
direct
line
of
their
native
tendency
,
cannot
but
observe
,
continue
and
pursue
those
necessary
motions
.
By
the
same
reason
,
some
bodies
,
composed
of
concreted
Atoms
,
as
they
are
praecipitated
one
way
,
by
the
impulse
of
their
own
coessential
Faculty
,
may
,
by
the
occursation
and
arietation
of
others
steering
a
different
course
,
be
deflected
from
the
perpendicular
of
their
motion
congenial
,
to
some
other
transverse
,
oblique
,
rectilinear
,
&c.
so
that
both
the
Deflecting
and
Deflected
cannot
but
observe
,
continue
,
and
pursue
those
compulsive
motions
.
And
this
,
in
General
,
is
that
Fate
,
or
Necessity
,
whereby
Democritus
would
have
all
things
effected
,
and
by
which
the
World
was
at
first
composed
,
in
the
same
Figure
,
we
speculate
at
this
day
;
for
,
as
the
Universal
Principle
,
Atoms
,
concurring
,
crowding
,
rebounding
reciprocally
,
in
an
infinite
space
,
by
the
agitation
of
their
own
inexistent
Faculty
,
could
not
but
convene
,
coalesce
,
and
cohaere
into
any
other
Forme
,
but
what
they
did
:
so
now
having
acquired
that
forme
by
Chance
,
can
they
not
either
change
it
,
or
not
observe
and
execute
those
motions
begun
,
and
by
the
mediation
or
intercession
whereof
all
Events
are
brought
to
pass
.
For
,
in
Plutarch
,
(
1.
placit
.
26.
)
He
sayth
plainly
,
Necessitatem
nihil
esse
aliud
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quam
lationem
,
percussionem
,
repercussionem
Materiae
;
that
Necessity
is
nothing
else
but
the
Lation
,
Percussion
,
Repercussion
of
the
material
Principle
of
all
things
,
i.
e.
of
Atoms
.
From
hence
we
have
an
opportunity
to
interpret
that
passage
in
Simplicius
(
2.
physic
.
comment.
59.
)
that
some
of
the
Ancients
held
an
opinion
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Material
Necessity
was
the
sole
Causatrix
of
all
Effects
;
in
respect
that
the
Matter
of
Bodies
is
not
idle
and
unactive
,
as
most
have
dreamt
,
but
uncessantly
operative
;
and
that
,
not
by
impression
,
but
Inhaerency
,
as
being
to
it self
the
Principium
à
quo
of
all
its
motions
.
And
this
we
here
touch
upon
,
opportunely
to
discriminate
this
Doctrin
from
that
of
others
,
who
constituted
a
meer
Formal
,
or
Agent
Necessity
,
distinct
from
the
material
principle
of
the
world
;
whether
that
Agent
be
simply
Natural
,
according
to
the
Physiology
of
Aristotle
;
or
Primus
Opifex
,
the
First
Operator
,
according
to
the
hypothesis
of
Plato
,
and
the
Stoicks
,
who
also
sometimes
radicated
that
Necessity
,
whereby
Evils
are
continually
existent
in
the
world
,
in
the
Matter
thereof
,
as
Seneca
(
de
Provid.
5.
)
excusing
the
non
ablation
of
Evil
by
the
Creator
,
sayth
positively
,
Non
potest
Artifex
mutare
materiam
,
it
was
not
in
his
power
to
Abstract
it
,
because
not
to
alter
the
Matter
.
But
,
not
to
leave
our
Explanation
of
Democritus
Fatum
Materiale
imperfect
;
we
may
,
from
what
hath
praeceded
,
perceive
at
what
mark
these
words
of
his
were
directed
;
Necessitatem
,
quâ
omnia
fiunt
,
esse
&
Fatum
,
&
Iustitiam
,
&
Providentiam
,
&
opisicem
mundi
(
apud
Plutarch
.
1.
placit
.
45.
)
that
the
Necessity
,
whereby
all
things
are
effected
,
is
both
Fate
,
Justice
,
Providence
,
and
Maker
of
the
World
:
viz.
this
,
that
the
Series
of
things
,
in
which
the
reason
or
essence
of
Fate
doth
consist
,
could
not
have
bin
otherwise
constituted
;
that
upon
this
Series
it
depends
,
why
one
thing
is
accounted
Just
,
and
another
Unjust
;
why
the
world
is
governed
thus
,
and
all
things
proceed
according
to
the
praesent
method
,
and
no
other
;
and
why
the
adspectable
form
of
the
Universe
was
made
in
all
points
responsible
to
what
it
now
holds
,
&c.
For
,
He
referred
the
Causation
of
all
things
to
those
newly
explicated
congenial
motions
of
Atoms
;
and
so
conceived
that
even
the
Soul
,
or
Mind
of
man
(
which
He
also
fancied
to
be
a
certain
Contexture
of
sphaerical
or
orbicular
Atoms
)
is
variously
agitated
,
not
only
by
those
internal
motions
of
its
own
insensible
particles
,
which
vary
according
to
its
individval
Complexion
(
i.
e.
the
Atoms
composing
the
Soul
of
a
Melancholy
man
,
are
of
one
sort
,
at
least
of
one
contexture
;
those
of
a
Cholerick
,
of
another
;
those
of
a
Phlegmatick
▪
of
a
third
,
&c.
)
but
also
by
those
Extradvenient
motions
caused
by
Objects
;
by
whose
Species
,
or
Images
incurrent
(
which
Atoms
also
constitute
)
the
Mind
cannot
but
be
Attracted
,
if
they
be
consentaneous
and
allective
,
or
gratefull
;
nor
not
be
Averted
,
if
they
be
dissentaneous
and
repulsive
,
or
ingratefull
.
That
,
if
the
Mind
be
not
alwaies
allected
by
Attractive
Species
;
the
reason
is
,
because
at
the
same
instant
there
occur
unto
it
the
more
potent
sollicitations
of
their
Contrary
,
Averting
Species
:
and
if
it
be
not
alwaies
Averted
by
Repellent
;
the
reason
is
equal
,
viz.
because
at
the
same
instant
it
is
more
strongly
sollicited
by
their
Contrary
,
Attractive
Species
.
That
therefore
,
the
Mind
cannot
but
be
carried
on
toward
Good
,
or
that
which
is
gratefull
and
allective
,
so
long
as
it
discovers
no
Evil
admixt
thereto
:
nor
not
be
averted
from
Evil
,
or
what
is
ingratefull
and
aversant
,
so
long
as
it
perceives
no
Good
to
be
commixt
therewith
.
That
therefore
,
the
Mind
cannot
,
when
two
Goods
are
objected
,
but
pursue
the
greater
Good
;
as
that
which
attracteth
more
potently
:
nor
,
when
two
Evils
are
objected
,
but
avoyd
the
greater
;
as
that
whereby
it
is
averted
more
potently
.
That
,
when
two
objects
,
the
one
Good
,
the
other
Evil
,
at
the
same
time
praesent
their
Species
;
it
cannot
but
neglect
the
Good
,
so
long
as
the
Evil
averts
more
potently
then
the
Good
attracts
:
nor
not
be
carried
towards
the
Good
,
while
the
Evil
averts
more
weakly
,
and
the
Good
attracts
more
strongly
.
Finally
,
that
since
,
by
reason
of
the
Ignorance
,
or
Dimness
of
the
Mind
,
it
doth
frequently
not
perceive
the
Evil
consequent
upon
its
prosecution
of
some
Good
;
therefore
is
it
subject
to
Deception
in
some
cases
,
and
is
often
carried
on
to
that
,
from
which
it
ought
to
have
bin
averted
:
nor
perceive
the
Good
that
is
consequent
upon
its
prosecution
of
some
Evil
,
and
is
therefore
,
as
often
averted
from
that
object
,
to
which
it
ought
to
have
bin
converted
.
But
notwithstanding
,
insomuch
as
all
objects
,
by
this
and
no
other
way
,
occur
unto
,
and
affect
the
Mind
;
still
it
cannot
but
Necessarily
be
carried
whither
it
is
carried
;
nor
but
be
averted
from
that
,
from
which
it
is
averted
:
and
consequently
,
that
there
remains
to
it
only
a
Desire
of
Truth
,
i.
e.
that
no
Counterfeit
Species
may
occur
,
but
that
all
objects
may
appear
such
as
in
reality
they
are
,
nor
Good
be
concealed
under
the
disgusting
vizard
of
Evil
,
nor
Evil
gilded
o're
with
the
splendid
semblance
of
Good
.
For
this
is
the
summe
of
what
Empiricus
(
2.
advers.
Physic
.
)
makes
Democritus
to
have
desiderated
,
when
He
sayd
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Exoptat
rerum
imagines
consentaneas
posse
nancisci
.
Now
,
by
this
complex
Argumentation
,
Democritus
may
be
understood
to
have
inferred
;
that
though
some
Actions
seem
situate
within
the
praecincts
of
our
own
jurisdiction
,
or
that
it
is
absolutely
in
our
power
to
Elect
,
or
Reject
this
or
that
object
;
insomuch
as
every
mans
experience
doth
demonstrate
to
him
,
that
he
doth
and
can
consult
and
deliberate
about
the
Good
and
Evil
of
Objects
,
and
actually
electing
the
one
,
refuseth
the
other
;
and
that
,
not
by
Compulsion
,
but
Freely
:
yet
notwithstanding
is
nothing
really
in
our
power
,
because
not
only
the
occasion
of
our
Consultation
,
but
also
the
Consultation
it self
is
imposed
upon
us
by
inevitable
Necessity
.
First
,
that
the
Occasion
of
Consultation
(
or
the
Exhibition
of
many
objects
,
which
almost
equally
affecting
the
Mind
,
and
by
reason
of
the
aequipondium
of
their
Verisimility
,
or
moments
of
Good
,
holding
it
suspended
in
aequilibrio
,
of
necessity
ingage
it
to
a
Deliberation
)
cannot
but
be
imposed
upon
us
;
we
conceive
it
not
obscure
to
him
,
who
shall
deduce
the
conducing
Series
of
things
from
a
due
Epoche
,
or
height
,
and
analytically
undoe
the
chain
of
Causes
:
and
Secondly
,
that
also
the
act
of
Consultation
is
a
Necessary
Effect
,
is
manifest
from
hence
;
that
when
two
objects
occur
to
the
mind
,
so
equally
Attractive
,
that
their
Apparencies
of
Vtility
,
or
Praesentations
of
Good
,
are
aequilibrated
,
and
reciprocally
counterpoise
each
other
;
the
mind
must
of
necessity
be
agitated
by
a
kind
of
Fluctuation
,
and
detained
in
the
suspence
of
Indifferency
,
or
Indetermination
,
or
Consultation
,
untill
it
acquiesce
in
its
Election
of
that
Object
,
whose
praesentation
of
Vtility
seems
to
praeponderate
the
others
.
Which
,
aequitably
audited
,
amounts
to
no
more
then
this
;
that
Election
is
nothing
but
the
prosecution
of
an
Object
which
either
really
is
,
or
at
lest
seems
more
Good
;
and
that
a
spontaneous
one
,
without
all
coaction
or
renitency
:
in
respect
that
man
doth
both
spontaneously
affect
,
and
willingly
prosecute
Good
.
And
that
you
may
not
admire
this
bold
assertion
,
viz.
that
both
the
Occasion
and
Consultation
,
and
free
,
or
rather
libent
Election
of
Objects
,
are
all
links
in
the
Chain
of
Fate
,
and
so
comprehended
under
this
Natural
Necessity
,
propugned
by
Democritus
:
the
Stoicks
intercept
your
wonder
,
by
obtruding
another
as
strange
,
viz.
that
it
depends
on
the
same
Concatenation
of
things
,
that
you
now
read
this
our
discourse
of
Fate
;
as
Manilius
(
lib.
2.
)
Hoc
quoque
fatale
est
,
sic
ipsum
expendere
Fatum
.
And
this
,
because
whatever
Action
of
any
man
you
shall
suppose
;
it
can
be
no
difficulty
,
according
to
this
Hypothesis
,
to
find
out
the
proxime
Cause
exciting
him
thereunto
,
and
to
refer
that
Cause
to
the
permotion
of
another
remote
one
,
and
that
third
to
the
permotion
of
a
fourth
,
that
fourth
,
to
the
induction
of
a
fifth
,
&c.
unravelling
the
series
of
Causes
,
so
that
it
must
at
length
be
inferred
,
that
that
supposed
action
could
not
but
follow
upon
those
other
actions
subalternately
praecedent
,
and
consequently
,
that
it
must
be
,
as
Democritus
would
have
it
,
Fatal
,
or
Necessary
.
Which
opinion
Aristotle
ardently
impugneth
(
in
lib.
de
Interpre
.
cap.
8.
)
when
discussing
the
verity
and
necessity
of
Propositions
,
He
contends
to
evince
;
that
though
of
two
opposite
singular
propositions
,
which
concern
a
thing
either
Praeterite
,
or
Praesent
,
one
must
be
true
,
the
other
false
:
yet
the
Canon
holds
not
in
two
Contrary
singular
propositions
,
which
concern
a
thing
Future
;
the
Verity
of
the
one
not
necessitating
the
Falsity
of
the
other
.
For
,
as
He
there
argues
,
if
every
Affirmation
,
or
Negation
concerning
a
thing
to
come
,
were
true
or
false
,
ex
Necessitate
:
then
would
the
Futurity
of
any
thing
include
a
Necessity
of
its
Futurition
,
i.
e.
whatever
is
Future
would
be
Necessary
,
and
on
the
contrary
,
whatever
is
not
Future
,
would
be
Not-necessary
:
and
upon
just
inference
,
nothing
could
remain
either
Fortuitous
,
or
Arbitrary
;
which
to
admit
,
is
an
Incongruity
so
manifest
,
that
the
repugnancy
of
every
mans
Experience
detects
it
;
an
Incommodity
so
intolerable
,
that
it
not
only
disparageth
,
but
confuteth
it self
.
And
this
,
if
there
be
any
Fidelity
in
the
records
of
our
Memory
,
is
the
Summary
of
their
Theory
,
who
have
apprehended
and
asserted
Fate
to
be
a
meer
Natural
Constitution
of
Causes
,
subalternately
connected
;
as
not
dependent
on
any
thing
Divine
,
nor
any
Eternal
Decree
;
so
not
capable
of
any
mutation
or
interruption
,
by
the
intervention
of
any
Impediment
,
purely
Fortuitous
,
or
Counter-activity
of
any
Arbitrary
Agent
.
SECT.
III.
First
,
as
for
Aristotle
;
that
He
held
Fate
,
or
fatal
Necessity
to
be
nothing
but
very
Nature
,
or
(
if
you
like
it
better
)
every
particular
Cause
acting
secundum
suam
naturam
,
naturalémve
ductum
,
according
to
its
proper
or
natural
Virtue
;
is
manifest
from
his
own
words
,
in
sundry
places
of
his
Writings
.
To
particular
;
(1)
He
sayth
(
in
2.
phys.
cap.
6.
)
Eas
generationes
,
acoretiones
,
&
alterationes
,
quae
violentae
sunt
(
ut
dum
ex
arte
,
&
ob
delicias
,
cogimus
plantas
aliquas
praematurè
pubescere
,
adolesceréque
)
esse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
Fatales
,
hoc
est
non
Naturales
;
making
Fatal
Effects
to
be
mee●ly
Natural
.
And
(2)
He
sayth
(
1
Meteorol
.
cap.
ultim
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Fatalibus
temporibus
magnas
quasdam
hyemes
,
imbriúmque
excessus
,
quibus
creentur
diluvia
,
contingere
;
eo
modo
,
quo
&
contingit
hyems
statis
anni
temporibus
:
which
rightly
paraphrased
,
imports
thus
much
;
that
as
Winter
,
the
Sun
receding
from
our
climate
,
at
some
certain
period
of
the
yeer
,
according
to
the
Ecliptick
progress
consigned
unto
it
by
Nature
,
is
the
regular
effect
of
the
Suns
remove
to
larger
distance
;
even
so
are
hard
Winters
,
and
immoderate
rains
,
the
regular
effects
of
some
periodal
Conjunctions
of
the
Planets
,
proceeding
in
their
motions
according
to
the
setled
Constitutions
of
Nature
.
From
whence
we
have
an
advantage
to
observe
,
that
though
Stobaeus
(
Ecl.
Phys.
)
tells
us
;
Aristotelem
non
tam
existimasse
Fatum
esse
Causam
,
quàm
modum
Causae
advenientem
rebus
ex
necessitate
statutis
;
that
Arist.
conceived
not
Fate
to
be
so
much
a
Cause
,
as
the
manner
of
a
Cause
,
advenient
to
things
determined
by
Necessity
:
yet
nevertheless
are
we
so
to
comment
upon
this
his
nice
descant
,
as
that
we
understand
,
Fate
not
to
be
any
new
kind
of
Cause
,
but
Nature
her self
,
which
,
in
respect
to
her
Agency
,
is
called
a
Cause
,
and
in
respect
to
the
certain
,
proper
,
and
necessary
manner
or
way
of
her
acting
,
is
called
Fate
.
And
,
that
He
impugned
the
former
Error
,
viz.
that
all
Agents
,
included
in
this
Universal
Subalternation
,
act
ex
inevitabili
necessitate
,
or
cannot
but
doe
,
what
they
doe
;
is
not
obscurely
intimated
in
this
,
that
He
defined
Fate
to
be
pure
Nature
.
Since
the
Works
of
Nature
are
not
effected
of
inoppugnable
necessity
;
as
may
be
boldly
concluded
from
the
frequent
Experiments
not
only
in
Generation
,
which
is
commonly
impeded
,
by
the
intervention
of
any
indisposition
or
impatibility
of
Matter
,
and
other
resisting
Accidents
;
but
also
in
Generous
and
virtuous
Minds
,
which
easily
subdue
and
countermand
those
strong
inclinations
,
or
propensities
to
Avarice
,
Luxury
,
Audacity
,
Incontinency
&c.
which
may
not
unjustly
be
esteemed
the
genuine
Effects
of
their
very
constitutive
Principles
,
and
branches
that
shoot
up
from
the
root
of
their
Corporeal
Temperament
.
Upon
which
reason
,
we
may
conjecture
,
that
Arist.
reflected
,
when
He
sayd
of
Socrates
,
praeter
naturam
,
ac
fatum
suum
,
continens
evasit
:
He
acquired
an
Habit
of
Continency
,
even
in
spite
of
the
contrary
sollicitation
of
his
individual
Nature
,
and
particular
Fate
.
Secondly
,
as
for
Epicurus
;
that
his
thoughts
made
an
Unison
Non-ineluctable
Fate
,
is
sufficiently
constant
from
hence
;
that
having
admitted
a
certain
Necessity
Natural
in
this
sentence
,
Naturam
à
rebus
,
ipsarúmve
serie
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
doceri
,
cogique
,
sive
necessitate
agi
(
in
Epist.
ad
Herodotum
:
)
He
yet
denied
the
Inevitability
,
or
Absoluteness
thereof
,
in
another
Fragment
of
his
revived
by
Stobaetis
(
in
Ecl.
Phys.
)
where
He
delivers
as
a
general
Canon
,
Omnia
sieri
trium
modorum
aliquo
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Necessitate
,
Consilio
,
Fortuna
.
For
,
in
that
he
makes
Fortune
,
and
Consultation
,
or
mans
Free
will
equal
competitors
in
the
empire
of
the
world
with
Necessity
Natural
,
He
manifestly
excludes
it
from
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sole
Despot
or
Monarch
,
and
reserves
to
the
two
others
an
equal
dominion
.
Which
assurance
may
duely
be
augmented
by
the
superaddition
of
this
also
;
that
Cicero
(
de
Fato
)
introducing
Epicurus
disputing
about
the
verity
of
Future
Events
,
makes
him
deny
,
with
Aristotle
,
that
of
two
contrary
singular
Enunciations
about
a
thing
to
come
,
the
one
must
be
true
,
and
the
other
false
:
subnecting
this
reason
;
Nulla
est
in
natura
talis
Necessitas
.
And
,
certainly
,
as
He
stood
equal
with
Aristotle
,
in
the
denial
;
so
hath
He
outdone
him
,
by
many
degrees
,
in
his
endevours
(
de
Anim.
Solert
.
)
that
the
motion
of
the
Declination
of
Atoms
in
the
Human
Soul
,
was
subtilly
invented
by
Epicurus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Fortune
might
be
brought
on
the
theatre
of
the
world
,
there
to
act
her
part
,
and
the
Arbitrary
power
of
man
might
not
be
abrogated
:
(2)
when
He
declares
(
de
Stoic
.
repub
.
)
that
the
same
Epicurus
(
sese
in
omnem
partem
versare
,
ingeniúmque
contendere
,
in
id
incumbendo
,
ut
quomodocunque
à
motione
sempiterna
liberum
tueatur
Arbitrium
,
ac
pravitatem
esse
inculpabilem
non
patiatur
;
)
rack't
all
the
nerves
of
his
wit
,
to
find
out
a
way
for
the
protection
of
mans
Free
will
;
and
so
that
evil
might
not
praetend
to
inculpability
.
Now
,
though
we
may
not
train
along
the
thoughts
of
our
Reader
,
out
of
the
direct
tract
of
our
praesent
Theme
,
into
a
wide
Digression
concerning
Epicurus
his
whole
Romance
of
the
Declination
of
Atoms
in
the
Soul
;
especially
having
lately
remitted
him
to
Gassendus
his
accomplisht
Comment
thereupon
:
yet
can
we
not
impede
his
progress
along
the
streight
line
of
method
,
here
to
arrest
him
,
while
we
informe
him
briefly
,
How
he
accommodated
that
fiction
to
the
vindication
of
mans
Liberty
from
the
inexorable
Coaction
of
Fate
.
We
conceive
,
that
Epicurus
,
having
observed
3
kinds
of
Motion
in
Animals
,
but
principally
in
Man
,
viz.
Natural
,
Violent
,
and
Voluntary
;
took
it
for
granted
,
that
the
primary
Cause
of
each
was
to
be
deduced
from
Atoms
,
the
Principium
à
quo
of
all
motion
:
and
hereupon
concluded
,
that
the
spring
of
all
Natural
motion
,
was
the
primary
motion
congenial
or
inhaerent
to
Atoms
,
viz.
that
whi●h
physiology
calls
the
motion
of
Gravity
,
whereby
an
Atom
is
praecipitated
ad
lineam
rectam
,
to
a
perpendicular
;
that
the
spring
of
all
Violent
motion
,
was
the
motion
of
Reflexion
,
or
that
which
ariseth
from
occursation
,
arietation
,
or
repercussion
of
one
Atom
by
another
,
whereby
the
Atom
reflected
,
is
carried
ad
lineam
obliquam
;
and
lastly
,
that
the
spring
of
all
Voluntary
motion
was
the
motion
of
Declination
,
to
which
no
region
is
determined
,
nor
time
praefixt
.
But
might
not
Democritus
,
and
other
Defendants
of
Absolute
Necessity
natural
,
have
excepted
against
this
,
as
insufficient
to
Evasory
Freedome
,
by
returning
;
that
because
this
motion
of
Declination
is
no
less
Natural
(
for
it
is
derived
from
no
other
principle
,
but
Atoms
themselves
)
then
that
of
Gravity
;
therefore
doth
it
still
remain
,
that
All
things
are
effected
by
Fate
,
as
well
when
Epicurus
his
Hypothesis
is
conceded
,
as
before
.
Insomuch
as
all
things
,
which
were
to
come
to
pass
,
by
reason
of
those
various
motions
of
Arietation
,
Repuls
,
Declination
&c.
by
an
eternal
series
,
and
kind
of
subalternate
Concatenation
,
are
consequent
one
upon
the
heels
of
another
;
and
particularly
that
event
of
Cognition
and
Appetition
,
to
which
mans
Liberty
appertains
;
and
so
are
brought
to
pass
by
an
equal
Necessity
.
For
,
that
the
Mind
of
man
may
display
,
or
execute
that
Liberty
Elective
,
whereby
it
affects
and
prosecutes
any
object
,
conceive
it
to
be
an
Apple
;
necessary
it
is
,
that
the
Image
or
Species
of
that
Apple
be
first
emitted
from
it
,
and
being
transmitted
through
the
mediatory
organs
of
sight
,
invade
,
percell
,
and
commove
the
Mind
to
know
,
or
apprehend
it
.
Necessary
to
the
Apple
,
before
it
can
transfuse
its
visible
Species
to
the
eye
,
that
it
be
put
in
some
place
convenient
for
adspect
,
by
him
,
who
gathered
it
from
the
tree
or
received
it
elsewhere
.
Necessary
,
that
the
Tree
,
which
bore
that
apple
,
be
first
generated
by
a
seed
,
and
nourished
by
the
moisture
of
the
earth
,
concocted
by
the
heat
of
the
Sun
.
Necessary
,
that
that
Seed
be
derived
from
a
former
apple
,
and
that
from
a
former
tree
,
planted
in
this
or
that
determinate
place
,
at
this
or
that
determinate
time
:
and
so
by
retrogression
to
the
beginning
of
the
world
,
when
both
the
Earth
,
and
all
its
Vegetable
seeds
had
their
origination
from
the
Concursions
and
Complexions
of
Atoms
;
which
could
not
(
being
agitated
by
the
impulse
of
their
own
inhaerent
Faculty
Motive
)
but
convene
and
coalesce
,
and
acquiesce
in
those
Figures
,
those
situations
,
at
that
time
.
Again
,
if
the
Soul
,
or
Mind
be
also
a
Contexture
of
orbicular
Atoms
;
those
Atoms
must
have
bin
contained
in
the
Sperm
of
the
Parents
;
must
have
consluxed
thither
from
certain
meats
and
drinks
,
as
also
from
the
Aer
and
beams
of
the
Sun
;
those
me
at
s
must
have
bin
such
and
no
other
:
and
so
subalternately
successive
from
eternity
,
the
Event
will
be
found
to
come
to
pass
by
the
same
Adamantine
Necessity
,
whatever
of
the
Causes
,
lateral
or
concurrent
(
which
must
run
up
to
an
account
beyond
all
Logarithms
)
you
shall
please
to
begin
at
.
Because
from
Eternity
Causes
have
so
cohaered
to
Causes
,
that
the
last
causes
could
not
but
concurr
;
which
being
deduced
into
act
,
the
Mind
could
not
but
know
,
and
knowing
affect
,
or
desire
that
particular
object
,
viz.
the
Apple
.
And
what
is
here
said
of
Causes
,
the
same
in
all
points
is
to
be
understood
also
of
Atoms
,
which
constitute
those
causes
,
and
from
whose
congenial
motions
the
Causes
derive
those
their
Motions
,
by
which
they
attain
to
be
Causes
.
To
this
Exception
,
that
we
may
compose
some
Response
,
such
Declinant
Atoms
can
break
that
Rigidity
arising
from
other
Atoms
,
and
so
make
its
nature
Flexile
to
any
part
;
in
which
Flexility
,
the
root
of
Liberty
doth
consist
.
And
therefore
,
the
mind
,
being
allected
by
the
Species
of
any
object
,
is
indeed
carried
towards
that
object
;
but
so
,
that
if
another
object
shall
instantly
occurr
,
whose
Attraction
is
aequivalent
,
it
may
again
be
invited
by
,
and
carried
towards
that
object
also
:
so
that
,
deflecting
from
the
first
,
it
may
become
aequilibrated
or
indifferent
to
either
part
;
which
,
doubtless
,
is
to
be
Free
,
or
Arbitrary
.
And
that
the
Mind
,
being
thus
constituted
Flexile
and
Indifferent
,
doth
at
length
determine
it self
rather
to
one
then
the
other
part
;
this
ariseth
from
hence
:
that
the
impression
of
one
Species
is
more
violent
then
of
the
other
;
and
consequently
that
the
Election
succeeds
,
upon
the
Apprehension
of
that
object
,
whose
species
appears
either
positively
good
,
or
comparatively
more
good
.
Finally
,
that
the
Mind
,
when
it
electeth
or
willeth
any
object
,
is
as
it
were
the
principal
Machine
,
or
main
Spring
,
by
whose
motions
all
the
Faculties
,
and
the
members
destinate
to
execution
are
excited
,
and
carried
thither
,
whither
the
Mind
tendeth
:
and
this
by
mediation
of
the
Spirits
discurrent
,
or
rather
transmitted
through
all
parts
of
the
body
.
All
which
Lucretius
fully
expresseth
in
these
Verses
:
Declinamus
item
motus
,
nec
tempore
certo
,
Necregione
loci
certa
;
sed
ubi
ipsa
tulit
Mens
:
Nam
dubio-procul
his
rebus
sua
quoique
voluntas
Principium
dat
;
&
hinc
motus
per
membra
vagantur
.
Again
,
perhaps
Epicurus
will
not
gainsay
,
but
that
the
motion
of
Declination
is
as
much
Natural
as
the
motion
of
Gravity
;
But
yet
will
He
by
no
perswasions
yeeld
,
that
the
Mind
,
being
contemperate
of
Declinatory
Atoms
,
is
so
affected
and
attracted
by
Necessity
toward
one
object
,
that
it
cannot
instantly
be
deflected
to
another
.
For
,
as
a
mixt
Nature
is
made
,
so
is
the
Mobility
of
its
insensible
parts
varied
:
and
from
various
Natural
motions
retused
or
refracted
,
ariseth
a
Third
Nature
,
according
to
which
its
motions
may
be
sayd
to
be
Voluntary
and
Natural
both
;
insomuch
as
they
proceed
à
Natura
libera
,
from
Nature
free
and
uncoacted
.
Nor
will
He
deny
,
supposing
the
Occursation
and
Arietation
of
Atoms
,
that
it
is
pure
Necessity
,
that
Percussions
,
Repulses
,
and
either
Reflexions
or
Cohaesions
should
succeed
among
them
:
but
yet
may
He
refuse
to
allow
a
Necessity
of
such
Occursations
,
as
if
they
could
not
be
impeded
,
nor
their
Consequents
be
diverted
.
Hence
,
concerning
that
eternal
series
of
the
Causes
of
the
Apple
,
and
the
Mind
;
Epicurus
will
grant
,
that
when
things
are
already
effected
,
a
kind
of
Necessity
may
be
attributed
thereunto
,
such
in
respect
whereof
those
things
cannot
be
uneffected
;
since
,
non
datur
jus
in
praeterita
,
there
is
no
countermanding
things
Praeterite
:
but
before
those
things
were
peracted
,
there
was
no
such
Necessity
;
since
both
Fortune
,
or
Contingency
,
and
the
opposing
Liberty
of
mans
Will
might
have
interrupted
,
inverted
,
and
changed
it
.
For
few
are
ignorant
of
the
wide
disparity
between
these
two
Assirmations
,
viz.
What
is
once
done
,
cannot
be
not
done
:
and
what
is
done
,
might
not
have
bin
done
.
Since
,
in
the
Former
,
a
thing
is
considered
as
already
past
;
and
in
the
Later
,
as
yet
to
come
:
and
as
according
to
the
Former
it
is
Necessary
;
so
according
to
the
Later
,
it
,
may
be
or
Contingent
,
or
Voluntary
.
By
which
reason
,
was
it
possible
,
that
the
Apple
might
not
have
bin
praesented
to
the
eye
;
possible
,
that
the
Tree
which
bare
it
might
first
have
withered
;
that
the
Seed
,
of
which
that
tree
was
generated
,
might
either
have
proved
abortive
and
steril
,
or
else
have
bin
sowed
in
some
other
place
;
that
other
of
its
Causes
might
have
bin
divers
ways
praepeded
:
which
also
may
be
affirmed
of
the
Mind
,
and
its
Causes
;
and
consequently
none
of
the
many
Causes
,
which
did
antecede
the
Appetition
of
the
Apple
,
can
be
conceived
to
have
bin
Necessary
,
as
they
might
if
the
Causes
were
of
themselves
uncapable
of
Impediment
,
or
if
there
were
one
Cause
Paramont
to
all
others
in
the
Concatenation
,
which
by
an
absolute
soveraignty
,
or
despotique
power
,
had
directed
and
coacted
them
.
Allbeit
we
concede
,
that
the
Appetition
of
the
Apple
by
the
mind
,
is
the
Consequent
of
the
Minds
Cognition
thereof
,
and
that
Cognition
the
consequent
of
its
Occursation
to
the
eye
,
and
that
the
Consequent
of
its
Position
in
a
place
convenient
for
sight
,
and
that
the
consequent
of
its
Existence
,
and
so
from
link
to
link
retrograde
up
to
eternity
:
yet
notwithstanding
can
no
man
justify
this
Inference
,
that
therefore
the
Mind
is
Necessitated
to
that
Appetition
;
because
still
there
remains
a
Posse
to
the
Mind
of
being
Averted
from
the
Affectation
and
Prosecution
thereof
,
in
case
either
the
Species
of
a
better
object
,
or
a
suspicion
of
poyson
therein
concealed
,
shall
intervene
,
or
a
refrigeration
of
the
Stomach
by
the
dyspeptical
and
slatulent
juice
thereof
be
feared
,
or
any
other
Cause
of
moment
sufficient
to
perswade
the
mind
to
abstain
from
the
use
thereof
,
shall
be
interposed
,
Nor
is
this
Rejoynder
disswasive
;
that
,
when
the
Mind
is
averted
Causes
Antecedent
were
not
such
as
might
induce
the
mind
to
an
Appetition
,
but
such
as
induced
it
to
an
Aversation
;
and
that
these
Averting
,
not
those
Attracting
Causes
were
so
connected
to
the
series
of
Fate
,
that
the
mind
could
not
but
be
averted
from
it
.
well
as
of
those
,
which
Attract
it
to
an
object
,
to
the
eternal
Series
of
Fate
to
overbalance
Epicurus
his
defence
of
mans
Liberty
.
For
,
though
the
Mind
be
contemperate
of
such
a
Contexture
of
Atoms
,
as
that
it
may
be
Commoved
by
the
irruent
Species
of
external
Objects
;
yet
is
the
nature
of
its
contexture
such
also
,
as
that
it
can
derive
from
it self
some
motions
distinct
from
,
nay
contrary
to
those
motions
excited
by
Extradvenient
Images
;
which
motions
being
instituted
by
no
other
Principle
but
it self
,
are
manifestly
Spontaneous
and
Voluntary
,
and
by
which
it
is
empower'd
to
resist
External
motions
,
and
therefore
may
not
so
be
carried
to
one
Object
,
as
not
to
be
,
upon
advantage
,
deflected
to
another
.
And
hence
we
may
Conclude
,
that
the
Mind
is
not
obliged
to
a
necessity
of
any
one
Object
;
but
stands
Free
to
refuse
that
,
and
elect
another
:
and
that
the
Reason
of
a
thing
to
come
,
is
not
a
little
different
from
that
of
a
thing
already
past
;
since
,
in
respect
to
a
thing
Future
,
there
remains
an
Indifferency
to
the
Mind
of
electing
either
of
two
Objects
,
but
in
respect
to
a
thing
Praeterite
,
there
is
a
Necessity
of
its
election
of
one
.
If
this
Solution
be
thought
too
light
,
we
can
superadd
another
of
weight
sufficient
to
counterpoyse
the
Doubt
;
viz.
that
which
Carneades
in
Cicero
insinuated
,
when
he
taught
,
that
the
Epicureans
might
have
defended
the
Liberty
of
mans
Mind
,
without
their
commentitious
Declination
of
Atoms
.
For
having
once
declared
,
that
the
Mind
hath
Voluntary
motions
of
its
own
institution
,
they
needed
no
other
Argument
to
confute
Chrysippus
:
to
whom
when
they
had
conceded
,
that
no
motion
can
be
without
a
Cause
Movent
;
there
remained
no
reason
why
they
should
have
granted
,
that
all
Effects
have
their
Antecedent
Causes
;
since
to
the
will
of
man
no
Causes
are
Antecedent
,
it
being
to
it self
the
Principium
à
quo
of
all
its
motions
Voluntary
.
And
this
is
the
faithfull
Abridgement
of
Epicurus
his
Doctrin
concerning
Fate
,
as
a
Constitution
meerly
Natural
,
and
capable
of
interruption
,
alteration
,
opposition
,
by
either
of
the
Two
other
in
his
Triumvirate
,
viz.
Fortune
or
pure
Contingency
,
and
the
Liberty
of
mans
mind
,
which
He
conceived
Copartners
in
the
Empire
of
the
World
.
¶
.
SECT.
IV.
THere
is
yet
another
Species
of
Fate
,
retaining
to
our
Second
Astrologers
Fate
;
being
a
certain
imaginary
Necessity
Natural
,
imposed
upon
all
Sublunary
Agents
,
and
more
especially
upon
Man
,
as
the
most
analogous
Recipient
,
by
the
inoppugnable
Influence
of
Celestial
Bodies
,
respective
to
their
Motions
,
Positions
,
Connexions
,
Aspects
.
T
is
no
wonder
,
we
confess
,
that
the
Chaldaeans
,
a
Mercurial
Transcriptive
Adbaesion
to
Antique
Traditions
.
and
volatile
Nation
generally
infatuated
with
Astral
Idolatry
,
were
the
Inventors
of
this
Planetary
Destiny
;
since
they
Deified
all
they
understood
not
,
and
advanced
their
observations
of
the
circumvolutions
of
the
Sphears
,
together
with
their
Orbs
of
light
,
to
such
a
height
of
insolence
,
that
they
fancied
the
Hebrew
Alphabet
represented
in
the
Figures
of
the
Asterisms
,
and
praetending
to
the
skill
of
reading
the
Celestial
Ephimerides
,
by
spelling
those
Characters
,
which
the
Planets
in
their
Conjunctions
,
Oppositions
,
and
other
Apparitions
seemed
to
make
,
into
words
and
sentences
perfectly
signifying
,
to
the
exact
and
intelligent
observer
,
the
intent
of
God
concerning
not
only
the
subversion
of
Monarchies
,
mutation
of
States
,
religions
,
&c.
general
Events
,
but
also
the
prosperity
or
adversity
,
the
health
or
sickness
,
life
or
death
of
particular
persons
:
as
Rabbiben
Ezra
,
and
out
of
him
Gassarel
(
without
the
concealment
of
his
strong
inclination
to
the
same
superstitious
Arrogance
)
hath
observed
,
and
by
several
experiments
alleaged
endevour'd
to
patronize
,
in
the
13.
Chap.
of
his
Vnheard
of
Curiosities
.
Nor
is
it
a
wonder
,
that
the
Hebrew
,
and
after
them
the
Graecian
Astrologers
,
with
great
ostentation
of
transcendent
knowledge
,
and
no
less
then
privacy
with
the
three
Fatal
Sisters
,
sedulously
promoted
the
same
splendid
Error
,
of
ascribing
the
Empire
of
the
world
to
a
Heptarchy
of
Erratique
Starrs
:
since
,
upon
the
testimony
of
the
greatest
Antiquaries
,
[
*
](A69728-e112860-b)
*
Rabbi
ben
Ezra
,
in
ductore
dubiorum
.
we
may
justly
assirme
,
that
the
Hebrews
added
to
the
vanities
and
absurdities
of
the
Chaldaean
,
and
the
Graecians
to
the
wild
Romances
of
the
Hebrew
Astrology
;
the
stream
thereof
,
by
long
running
in
the
channel
of
time
,
contracting
more
and
greater
Impurities
.
Which
is
a
chief
reason
,
why
we
inhaerite
so
dark
and
imperfect
a
knowledge
of
the
great
Astronomical
Sagacity
of
the
more
simple
and
upright
times
of
Abraham
and
Moses
.
Though
this
be
no
wonder
,
we
say
,
yet
t
is
a
considerable
one
,
that
even
many
Physiologists
,
who
praetended
the
indagation
and
tradition
of
nothing
but
Verity
,
of
verisimility
at
least
,
have
liberally
contributed
towards
the
diffusion
and
propagation
of
the
same
Delusion
.
Witness
that
peremptory
speech
of
Pliny
(
1
nat.
Histor.
)
singulis
sydera
tributa
sunt
,
clara
divitibus
,
minora
pauperibus
,
obscura
defunctis
,
&
procujusque
sorte
lucentia
ad
munera
mortalibus
.
Nor
can
we
conjecture
,
what
should
occasion
the
Deception
of
so
many
and
so
great
judgements
,
in
this
easy
particular
;
unless
that
grand
Cause
of
Popular
mistakes
,
viz.
Transcriptive
Adhaerence
to
all
,
that
seems
praesented
in
the
reverend
habit
of
Antiquity
,
especially
if
guilded
over
with
the
Estimation
of
Rare
and
Sublime
:
the
Wit
of
man
being
naturally
prone
to
Affect
and
Admire
,
rather
then
Indubitate
and
Examine
those
Transmissions
,
which
concern
the
remotest
Difficulties
in
Nature
,
and
above
all
,
the
Energy
and
Configurations
of
Celestial
Bodies
.
Prodigia
cum
narrantur
,
excipi
solent
favore
mirantium
,
&
quanquam
non
ad
verum
exacti
sint
,
postquam
semel
Scriptorem
invenerunt
,
pluribus
placent
,
veneratione
crescunt
,
vetustate
commendantur
;
was
Nicopompus
his
saying
,
in
Joh.
Barclaii
Argenis
,
lib.
2.
For
,
had
they
devested
their
minds
of
all
traditional
Praejudice
,
and
but
reflected
their
thoughts
,
either
upon
the
Hypothetical
Necessity
of
the
Matter
,
or
Subject
,
whereon
the
Starrs
are
supposed
to
discharge
and
six
their
uncontrollable
influence
;
or
upon
the
extremely
different
Fortunes
of
Twins
,
conceived
and
borne
under
the
same
Constellation
;
or
upon
the
double
Impiety
of
ascribing
to
remote
,
weak
,
and
perhaps
unconcerned
Causes
,
those
Effects
,
which
proclaim
their
designment
by
an
Infinite
Wisedome
,
and
their
Praeordination
to
Ends
above
the
sagacity
of
Human
Providence
;
and
of
charging
all
the
most
nefarious
Villanies
of
sinfull
man
upon
the
innocuous
and
exceeding
both
usefull
and
comfortable
Creatures
of
God
:
had
they
,
we
say
,
but
pondered
any
one
of
these
Reasons
,
that
sufficiently
demonstrate
the
Absurdity
of
Planetary
Necessity
;
doubtless
,
they
had
soon
reclaimed
their
belief
from
this
dishonorable
seduction
,
and
would
no
longer
have
abused
themselves
with
an
opinion
,
that
all
the
Occurrences
of
every
Individuall
mans
life
,
together
with
the
time
and
manner
of
his
death
,
are
the
inevitable
Effects
of
those
Starrs
,
which
were
Lords
of
the
Horoscope
,
either
at
his
Conception
,
or
Nativity
,
or
both
.
The
First
Reason
,
whereby
this
Chaldaean
Fate
may
be
demonstratively
Sydereal
Necessity
evicted
(1)
by
an
Argument
desumed
from
the
Hypothetical
Necessity
of
the
Matter
on
which
Celestial
Impressions
are
to
operate
.
redargued
of
extreme
vanity
,
we
desumed
from
the
Hypothetical
Necessity
of
the
Matter
,
whereon
the
Planets
exercise
their
power
.
For
,
according
to
their
own
Concession
,
Omnis
receptio
est
ad
modum
recipientis
,
All
bodies
ought
to
be
Analogous
,
i.
e.
praedisposed
to
admit
either
the
benigne
,
or
maligne
influences
of
the
Heavens
;
for
Alteration
is
of
necessity
praevious
to
Production
,
and
before
a
body
be
configurate
,
necessary
it
is
that
the
Matter
,
whereof
it
is
composed
,
be
altered
and
variously
praepared
;
and
praepared
it
is
by
Second
Causes
,
but
perfected
by
First
.
Thus
the
Geniture
of
the
Male
,
though
perfect
and
prolisical
in
its
self
,
must
yet
be
frustrated
of
its
end
,
unless
it
meet
with
convenient
and
patible
Materials
whereon
to
actuate
its
Plastick
virtue
,
viz.
the
Blood
and
seminal
infusion
of
the
Femal
,
proportioned
both
in
quantity
and
quality
to
its
Efficiency
.
Thus
the
Aer
of
Aegypt
,
because
Nilus
(
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
doth
yeeld
no
Evaporations
sufficient
to
the
generation
of
Clouds
,
continues
still
serene
and
unobnubilated
;
notwithstanding
the
potent
Attraction
of
the
Sun
,
Moon
,
and
other
Sydereal
Magnets
:
and
though
all
the
Planets
should
convene
in
the
watery
signe
of
Pisces
,
as
before
the
catholique
Deluge
Respice
pag.
143.
,
and
threaten
an
Apertio
portarum
to
that
Climate
;
yet
,
because
the
material
Cause
of
rain
,
Evaporations
,
is
there
wanting
,
must
their
conspiracies
be
defeated
,
and
their
Influences
become
languid
and
ineffectual
.
And
theresore
,
by
equal
reason
,
unless
the
Planet
,
which
is
Lord
of
the
Geniture
,
shall
find
a
Subject
qualified
in
all
points
for
the
admission
and
promotion
of
this
Celestial
Fate
,
which
our
effronted
Genethliacks
have
conceived
it
to
immit
into
Embryons
and
Births
,
all
its
magnified
Influx
must
miscarry
,
and
be
lost
in
an
invalidity
as
absolute
,
as
the
labour
of
that
Statuary
,
who
should
attempt
to
melt
Marble
with
Fire
,
or
mould
sand
into
an
Image
,
without
a
convenient
Cement
.
If
this
be
,
as
it
must
be
true
;
that
the
Praeparation
of
the
Matter
,
on
which
the
Impressions
of
Superlunary
Bodies
are
to
operate
,
doth
depend
upon
Sublunary
and
determinate
Causes
:
then
may
we
,
with
more
honour
,
recurr
to
that
excellent
sentence
of
the
Poet
;
Libera
stat
nobis
mens
,
nulli
subdita
coelo
.
The
Second
praegnant
Argument
,
wherewith
the
more
sober
Experiment
of
Twinns
:
who
,
though
procreated
of
the
same
Seminalities
,
faecundate
in
the
same
Ovarie
or
bed
of
nature
,
and
(
for
ought
even
our
most
perspicacious
Harvey
knows
to
the
contrary
)
conceived
in
the
same
moment
,
and
so
under
the
same
Ascendent
;
are
notwithstanding
many
times
observed
to
differ
in
Sex
,
physiognomy
,
genius
,
condition
of
life
,
and
mostly
in
the
manner
and
time
of
their
death
.
Thus
Esau
and
Jacob
,
who
may
,
without
the
dispensation
of
a
Figure
,
be
sayd
to
have
bin
but
one
and
the
same
Birth
,
the
younger
Midwising
himself
into
the
world
by
holding
fast
his
brothers
heel
,
and
so
if
not
indubitating
the
right
of
Primogeniture
,
yet
at
least
portending
his
future
purchase
and
usurpation
thereof
;
were
yet
so
disparate
n
their
Complexions
,
Dispositions
,
Fortunes
,
course
of
life
,
Age
,
and
dissolution
;
that
our
Secretaries
of
Heaven
must
either
demonstrate
that
the
face
of
the
Heavens
was
varied
in
that
short
moment
that
intervened
betwixt
neer
Nativities
;
or
confess
it
to
be
the
hand
of
Providence
Divine
,
which
distributed
to
each
his
peculiar
Lot
,
not
the
irrational
Starrs
that
caused
that
vast
disproportion
.
And
thus
Proclus
and
Euristhenes
,
Gemini
not
only
in
their
production
,
but
in
the
Crown
of
Lacedaemonia
,
and
so
aequally
disposed
by
their
Fortunes
also
to
the
promotion
of
that
Influence
,
which
the
then
paramont
Conjunction
of
the
Pianets
had
impressed
upon
them
:
did
neither
live
in
equal
glory
,
nor
perish
by
equal
and
synchronical
Fates
.
On
the
Reverse
;
how
many
Myriads
have
proved
Twinns
,
in
their
Decease
,
who
were
utter
Aliens
in
their
blood
,
nativity
,
constitutions
,
professions
,
inclinations
,
fortunes
?
Dare
our
Judicial
Astrologers
assirme
,
that
All
,
who
fall
in
battle
at
once
,
had
one
and
the
same
sydereal
Fate
,
which
necessitated
that
their
Copartnership
in
the
grave
?
unsainedly
,
nothing
acquainted
with
letters
can
be
so
contradictorily
impudent
.
What
excuse
have
they
then
left
them
,
for
stopping
their
ears
against
that
grave
Admonition
of
the
oraculous
Zoroaster
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ne
tu
augeas
fatum
,
Beware
thou
dost
not
aggravate
thy
Fate
.
which
signifies
no
less
then
this
;
in
thy
power
it
is
,
either
to
promote
,
or
frustrate
the
virtues
of
Celestial
Influxes
:
to
promote
them
by
Cooperation
,
to
infirme
and
defeat
them
by
Counter-inclination
or
repugnancy
.
To
which
we
may
accommodate
also
that
memorable
Aphorisme
of
the
Prince
of
Astrologers
,
Ptolemy
;
Potest
is
,
qui
sciens
est
,
multos
stellarum
effectus
avertere
,
quando
naturam
earum
noverit
,
ac
seipsum
ante
illorum
eventum
praeparaveril
.
Our
last
Argument
to
confound
Chaldaean
Fate
,
is
the
Double
Impiety
inferrible
thereupon
.
(1)
If
the
Infelicity
of
aethereal
Mercuries
assirme
:
then
must
it
follow
,
that
those
glorious
orbs
were
created
by
God
more
for
the
harme
and
ruine
,
then
benefit
and
comfort
of
mankind
;
for
whose
sake
only
,
subordinate
to
his
own
Glory
,
the
whole
Creation
was
intended
.
And
(2)
if
all
the
regicides
,
parricides
,
homicides
,
incests
,
rapes
,
rapines
,
blasphemies
,
sacrilegies
,
rebellions
,
proditions
,
&c.
nefarious
acts
of
Miscreants
(
the
very
naming
whereof
will
blister
the
most
innocent
lips
)
be
the
executions
of
those
designes
,
which
the
malevolent
starrs
in
their
Confoederations
have
determined
to
accomplish
by
such
and
such
unhappy
Instruments
:
then
must
it
be
conceded
,
that
no
Malefactor
ought
to
be
accountable
to
justice
,
because
he
can
plead
,
Non
equidem
vellem
,
sed
me
mea
Fata
trahebant
;
as
also
,
that
God
is
the
Author
of
Evil
,
by
giving
to
the
starrs
such
noxious
power
,
and
such
unlimited
Commissions
,
as
doe
autorize
them
to
operate
to
the
Destruction
of
his
Masterpiece
.
To
these
3
Redargutions
of
Astrological
Necessity
,
we
might
have
annexed
as
many
score
,
borrowed
from
Picus
Mirandulanus
,
Bradwardine
B.
of
Canterbury
,
Sixtus
Senensis
,
Mersennus
,
Gassendus
,
All
which
heroical
Champions
of
truth
and
Providence
Divine
,
have
drawn
their
victorious
swords
,
in
this
quarrel
,
against
the
Host
of
Heaven
:
but
,
remembring
that
proverbial
axiome
,
Frustra
fit
per
plura
,
quod
fieri
possit
per
pauciora
,
we
found
our selves
obliged
to
decline
supererogation
,
and
referr
the
unsatisfied
to
these
incomparable
Authors
.
However
,
we
ask
leave
to
insert
the
memorable
and
not
commonly
quoted
Confession
of
Hillarius
Altobellus
Senior
(
in
praefatione
ad
Tabulas
Regias
Divisionum
12.
partium
Coeli
)
in
these
words
.
Cum
igitur
per
tot
secula
fluctuarit
Astronomia
&
mendax
tanto
tempore
peragrarit
totum
orbem
,
quot
modis
,
quot
locis
,
quot
viribus
,
quot
cum
temerariis
vel
ignavis
auctoribus
,
inverecunda
,
fronte
perfricta
,
fornicata
est
?
nunquam
,
nullibi
,
nullis
(
ante
Tychonem
,
&
à
Ptolemaeo
post
aliqua
saecula
)
annuam
veracem
revolutionem
dedit
,
neque
eventuum
verum
tempus
consignavit
,
non
ipsa
,
non
dilectissima
silia
Astrologia
.
Vtraque
enim
pavit
curiosos
mendaciis
&
adulationibus
.
Si
autem
interdummendaces
non
fuere
,
sors
favit
,
vel
casus
,
vel
per
accidens
congruentia
syderum
ad
illa
puncta
,
&
non
docta
ac
naturalis
conjectatio
.
By
which
ingenuous
Confession
of
a
Person
,
whose
assiduous
inquest
into
the
most
recondite
mysteries
of
Astronomy
,
non
only
by
indefatigate
lecture
of
the
choycest
of
Urania's
Secretaries
,
but
also
by
the
most
exact
use
of
Instruments
and
Tables
,
and
frequent
tempestive
Experiments
,
had
enabled
him
to
detect
all
those
pernicious
Frauds
,
which
either
the
Ignorance
,
or
ostentation
of
succeeding
Ages
had
foisted
in
upon
the
simple
and
demonstrable
Vranometrical
observations
and
Axioms
of
Antiquity
;
not
only
to
the
Corruption
,
but
eternal
Defamation
and
contempt
of
that
noble
Science
:
how
much
of
just
Disparagement
is
inferred
upon
Judicial
Astrology
,
which
the
Avarice
of
Divining
Impostors
,
on
one
hand
,
and
the
superstitious
Curiosity
of
abject
minds
,
on
the
other
,
have
exalted
to
the
height
of
Destiny
;
we
should
rudely
derogate
from
our
Readers
Capacity
,
not
wholly
to
entrust
to
his
own
immediate
judgement
.
To
ratifie
and
terminate
this
our
reprobation
of
our
Genethliacal
Schematists
,
we
have
the
like
censure
of
them
from
S●
.
Ambrose
(
in
Hexaemero
)
Nonnulli
tentaverunt
exprimere
Nativitatum
qualitates
,
qualis
futurus
unusquisque
,
qui
natus
sit
,
esset
;
cum
hoc
non
solum
vanum
sit
▪
&
inutile
quaerentibus
,
sed
impossibile
pollicentibus
.
CHAP.
X.
The
Liberty
of
Mans
Will
,
Fortune
,
and
Fate
conciliated
to
Providence
Divine
.
SECT.
I.
THus
long
have
we
exercised
the
Candor
and
Patience
of
our
Reader
,
with
the
prolix
Recitation
,
Free-will
,
Fortune
,
and
Providence
Divine
;
which
we
have
formerly
invited
him
to
expect
,
as
the
grand
scope
at
which
all
our
praevious
Meditations
were
directed
,
and
the
point
in
which
all
these
lines
of
this
small
matter
of
Book
are
concentred
.
First
,
we
are
to
abominate
the
execrable
Opinion
of
Democritus
;
Supreme
Being
alone
:
but
also
because
it
is
è
diametro
repugnant
to
the
evidence
of
that
infallible
Criterion
,
the
Light
of
Nature
;
which
demonstrateth
the
Soul
of
man
to
be
an
Arbitrary
and
uncoacted
Agent
.
For
,
that
man
hath
in
himself
a
power
of
inhibiting
,
or
suspending
his
Assent
unto
,
and
Approbation
of
any
object
,
the
Verity
of
whose
Species
is
not
sufficiently
clear
and
distinct
,
but
Dubious
;
is
a
perfect
Demonstration
of
the
Indifferency
,
or
Liberty
of
his
Intellect
,
and
so
also
of
its
charge
,
the
Will
,
or
Faculty
Elective
:
as
Cartesius
excellently
observes
,
in
Princip.
Philosoph
.
part
.
1.
sect.
6.
Secondly
,
that
opinion
of
Aristotle
and
Epicurus
,
may
,
indeed
,
Providence
Divine
.
And
thirdly
,
as
for
that
more
specious
opinion
of
the
Platonist
Divine
wisdome
▪
but
abandoned
,
in
that
it
detracts
from
Divine
Omnipotence
.
and
Stoick
;
we
can
discover
no
danger
in
our
adhaesion
to
it
,
so
far
as
it
affirmes
the
primitive
Constitution
,
and
continual
Gubernation
of
all
things
in
the
Universe
by
God
;
by
defining
Fate
to
be
that
Method
,
series
,
or
systeme
of
Causes
,
which
the
Divine
Nature
at
first
constituted
,
and
established
,
in
order
to
the
praecise
,
and
opportune
effecting
all
things
praedecreed
by
his
infinite
Wisdome
:
But
yet
we
must
cautiously
abandon
it
in
this
,
that
it
not
only
blasphemously
invades
the
cardinal
Praerogative
of
Divinity
,
Omnipotence
,
by
denying
him
a
reserved
power
,
of
infringing
,
or
altering
any
one
of
those
Laws
,
which
Himself
ordained
,
and
enacted
,
and
chaining
up
his
armes
in
the
adamantine
fetters
of
Destiny
;
but
also
,
in
great
part
,
excludes
the
mind
of
man
from
acting
any
voluntary
part
on
the
theatre
of
the
world
,
and
leaves
no
room
for
the
intervention
of
Contingents
.
Nor
is
there
any
substantial
reason
to
deterr
the
most
scrupulous
Christian
from
admitting
the
use
of
this
term
,
Fate
,
in
a
rectified
sense
;
i.
e.
provided
that
He
thereby
understand
,
not
any
blind
and
unpraemeditate
Necessity
;
but
a
provident
and
well
ordered
Concatenation
of
Causes
,
which
(
like
the
Magnetick
Chain
,
where
all
the
inferior
links
are
dependent
on
the
impraegnating
or
invigorating
Emanations
of
the
First
,
)
was
constituted
by
the
Fiat
of
the
Eternal
Wisdome
,
and
may
be
varied
,
or
inverted
by
the
occasional
Determinations
of
the
same
;
and
this
without
incurring
the
Imperfection
either
of
Inconstancy
or
Improvision
.
For
our
warrant
in
this
we
have
no
less
a
Praecedent
,
then
St.
Austin
;
whose
words
are
these
:
Qui
omnium
connexionem
seriemque
Causarum
,
quâ
fit
omne
,
quod
fit
,
Fati
nomine
appellant
;
non
multum
cum
iis
de
verbi
controversia
certandum
est
:
quandoquidem
ipsum
causarum
ordinem
,
&
quandam
connexionem
summi
Dei
tribuunt
Voluntati
;
ac
proinde
Fati
voce
qui
voluerit
uti
,
sententiam
teneat
,
linguam
corrigat
.
(
in
5.
de
Civit.
Dei
.
cap.
8.
)
¶
.
SECT.
II.
NOw
,
as
for
the
Abolition
of
the
seeming
Enmitie
between
Providence
Divine
.
Fate
and
Fortune
;
t
is
not
obscure
,
that
the
Concession
of
the
one
is
very
far
from
adnihilating
the
other
.
For
,
if
we
admit
Fate
to
be
a
Law
,
by
the
Divine
Will
imposed
upon
Natural
Causes
,
according
to
the
tenor
whereof
all
things
are
done
,
that
are
done
;
and
Fortune
to
be
an
Event
resulting
from
a
concurse
of
Natural
Causes
,
besides
,
above
,
or
contrary
to
the
expectation
,
conjecture
,
and
forecast
of
man
,
though
praecisely
praeordained
by
the
Providence
of
God
▪
and
connexed
to
the
series
of
Causes
,
or
Chain
of
Fate
:
we
cannot
but
soon
perceive
their
Convention
,
Concentration
,
and
Identity
in
the
point
of
Providence
Divine
;
nor
is
there
any
veil
of
Discrepancy
betwixt
them
,
in
their
naked
and
simple
Realities
,
but
that
light
and
thin
one
,
which
either
the
Ignorance
or
Sophistry
of
man
hath
rudely
,
and
perhaps
profanely
drawn
.
When
a
Prince
dispatcheth
two
Posts
to
the
same
place
,
by
several
waies
,
neither
knowing
of
the
others
mission
;
and
they
meet
each
other
in
one
moment
at
their
journeys
end
:
though
we
may
rightly
call
it
Fortune
,
in
respect
to
them
,
who
nevet
thought
of
that
Convention
;
yet
still
is
it
providence
,
in
respect
to
the
Prince
,
who
sent
them
;
and
limited
their
time
of
travell
to
such
an
houre
.
And
undoubtedly
,
by
the
authority
of
no
less
reason
are
we
bound
to
acknowledge
,
that
though
many
Events
hourly
occurring
to
us
,
which
the
highest
Human
Prudence
could
never
so
much
as
suspect
,
may
without
derogation
to
the
sacred
Monarchy
of
God
,
be
styled
meerly
Fortuitous
,
in
relation
to
our
Improvision
:
yet
still
are
they
the
wise
and
convenient
Praedeterminations
of
his
Special
Providence
.
Our
Memory
may
rehearse
,
that
the
Terme
,
Fortune
,
hath
a
double
importance
;
(1)
a
Concurse
of
Causes
;
(2)
mans
praevious
Ignoration
of
the
Event
resulting
from
that
Concurse
:
and
our
Reason
cannot
bur
hence
inferr
,
that
according
to
the
First
,
Fortune
may
be
admitted
in
respect
to
man
,
though
not
of
God
;
and
according
to
the
Last
,
nothing
can
interdict
our
assertion
,
that
Fortune
is
a
part
,
not
only
of
Fate
,
but
also
of
Providence
Divine
,
which
,
as
hath
bin
profusely
demonstrated
,
comprehends
all
occurrences
,
as
well
those
which
are
,
as
those
which
are
not
praevised
by
Man
.
And
in
this
sense
only
are
we
to
interpret
that
sentence
of
Plato
(
Epist.
6.
)
Deum
apparare
Fortunam
;
as
also
that
other
,
(
in
4.
de
Legibus
)
Deum
,
&
cum
Deo
Fortunam
humana
omnia
gubernare
.
This
duely
considered
,
we
cannot
but
conclude
;
that
Fortune
is
consistent
with
Fate
,
by
the
same
interest
,
that
a
Species
doth
consist
with
its
Genus
:
for
that
the
Analogie
is
consimilar
,
is
manifest
from
what
immediately
praecedes
.
Plutarch
,
when
descanting
upon
Plato
his
Distinction
of
Civil
Law
:
and
his
design
therein
.
Providence
into
Supreme
,
Planetary
,
and
Sublunary
;
judiciously
interpreteth
the
supreme
,
to
be
Intelligentia
&
benefica
Dei
voluntas
,
the
Intelligence
and
benefical
Will
of
God
:
and
this
for
two
respects
;
(1)
that
He
might
with
greater
reason
enunciate
,
that
Fate
is
to
be
reputed
subordinate
to
the
Divine
Will
;
(2)
that
He
might
with
greater
auctority
contradict
that
proverbial
error
,
Omnia
Fato
fieri
;
though
he
conceded
,
Omnia
Fato
complecti
,
that
all
things
are
comprehended
in
Fate
.
We
say
All
things
,
not
only
meerly
Fortuitous
,
and
more
General
Contingents
;
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
whose
Event
is
ambiguous
,
and
suspended
on
the
Election
or
Aversation
of
Mans
Free-will
.
And
the
scope
at
which
He
aimed
this
Distinction
;
was
to
insinuate
and
commend
the
Analogie
betwixt
Fate
and
the
Civil
Law
.
For
(
sayth
He
)
as
all
actions
are
not
Legitimate
,
i.
e.
are
not
done
according
●o
the
rule
of
the
Law
,
which
are
under
the
comprehension
of
the
Law
(
for
the
Law
comprehends
Prodition
,
Desertion
,
and
many
offences
of
the
same
kind
,
which
yet
no
man
can
justify
to
be
Legitimate
:
since
that
only
is
Legitimate
,
which
is
praescribed
by
the
Law
;
and
therefore
He
,
who
kills
a
Tyrant
,
doth
not
a
Lawfull
,
(
though
a
Commendable
,
at
least
not
a
punishable
Act
)
but
only
those
,
which
are
enjoyned
and
expresly
praescribed
by
the
Law
:
even
so
,
though
Fate
doth
comprehend
all
Events
,
yet
are
not
▪
all
Events
therein
comprehended
,
Fatal
,
or
the
Designations
and
Effects
of
Fate
;
but
only
those
,
which
follow
upon
Causes
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
the
Divine
Disposition
Antecedent
,
or
Necessary
;
such
as
are
the
motions
of
the
Planets
,
upon
which
their
Rising
and
Setting
follow
of
Necessity
.
SECT.
III.
ANd
finally
,
concerning
the
Enodation
of
that
more
then
Elective
Liberty
,
in
the
point
of
Praedestination
.
Gordian
Knot
,
(
about
which
many
Ancient
Philosophers
have
broken
the
teeth
of
their
Reason
,
and
as
many
Christian
Theologists
bin
driven
to
make
use
of
the
sword
of
Faith
,
to
cut
it
asunder
)
viz.
the
Conciliation
of
Fate
to
its
apparent
Contrary
,
Mans
Free-will
;
we
conceive
the
most
hopefull
way
of
dissolving
the
mighty
Difficulty
to
be
,
with
the
most
penetrating
Thom.
Aquinas
,
to
understand
Fate
,
in
respect
to
man
,
to
be
no
more
but
that
part
of
Providence
Divine
,
which
Theologists
intend
by
the
Term
,
Praedestination
.
For
the
vulgarly
conceived
Antipraxis
between
Providence
Divine
and
Liberty
Human
,
being
once
removed
:
the
Repugnancy
between
Fate
and
Liberty
will
also
vanish
of
consequence
.
This
that
we
have
,
in
the
4.
Sect.
of
our
Chapter
concerning
the
Mobility
of
the
Term
of
mans
life
,
to
more
then
a
small
part
performed
;
the
Memory
of
our
Reader
is
a
sufficient
record
.
However
,
that
we
may
leave
no
stone
unturned
,
under
which
any
the
most
minute
particle
of
Truth
,
to
whose
Explanation
the
concernment
of
our
praesent
Theme
doth
adlige
us
,
may
be
thought
to
lye
neglected
:
we
shall
,
with
permission
from
,
and
due
submission
unto
the
Censure
of
the
Church
(
from
whose
Fundamentals
we
humbly
beseech
the
God
of
Truth
we
may
never
recede
in
the
least
)
make
a
second
attempt
to
expound
the
mysterious
Riddle
of
Praedestination
;
that
so
we
may
with
more
perspicuity
evidence
the
Conciliability
thereof
to
mans
Arbitrary
Agency
.
In
order
hereunto
,
we
are
to
observe
,
that
as
Theology
holds
it
for
viz.
Necessary
,
and
Free
;
the
ground
of
the
Affinity
both
betwixt
the
Difficulties
,
and
and
Solutions
,
on
either
part
:
as
to
the
Abolition
of
the
seeming
Repugnancy
between
Fate
and
mans
Free-will
.
a
maxime
,
that
God
created
two
distinct
orders
of
Causes
,
in
the
General
,
viz.
Necessary
,
and
Free
;
and
that
both
of
these
constantly
and
faithfully
execute
the
commission
of
their
Natures
,
respectively
,
i.
e.
the
Necessary
operate
by
Necessity
,
and
the
Free
by
Liberty
:
so
also
doth
Philosophy
admit
it
for
Canonical
,
that
both
the
Necessary
and
Free
aequally
acknowledge
God
for
their
Author
,
and
are
so
comprehended
in
the
episcopacy
of
Fate
;
that
the
Necessary
operate
Necessarily
,
or
Fatally
,
and
the
Free
not
Fatally
,
but
Freely
.
And
from
this
Consent
comes
it
to
pass
,
that
as
the
Difficulties
,
which
perplex
both
Divines
and
Philosophers
,
are
of
great
Affinity
,
if
not
Identical
,
in
the
main
:
so
also
are
the
Responses
thereto
of
aequal
moment
:
Wherefore
it
must
commend
our
studies
,
to
select
only
those
Two
Cardinal
Doubts
,
to
which
all
others
may
,
in
some
relation
,
either
direct
,
or
collateral
,
be
referred
:
and
,
to
the
perspicuous
solution
of
each
,
accommodate
such
praegnant
Reasons
,
as
may
be
of
correspondent
extent
in
their
importance
.
The
Former
,
being
desumed
from
Divine
Praenotion
,
is
by
the
Theologist
proposed
thus
.
Either
God
knew
definitely
and
Divine
Praescience
;
as
stated
by
Divines
.
certainly
,
that
Peter
would
deny
Christ
:
or
He
did
not
know
it
.
That
he
did
not
know
it
,
cannot
be
affirmed
;
first
,
because
He
praecisely
praedicted
his
Abnegation
;
secondly
,
because
Truth
it self
cannot
lye
:
and
if
He
had
not
known
it
,
He
not
bin
Omniscient
,
and
consequently
not
God
.
Therefore
He
knew
it
definitely
and
certainly
:
and
upon
inference
;
it
was
impossible
to
Peter
,
not
to
deny
.
For
had
it
bin
left
to
his
Election
,
and
he
using
that
Liberty
had
not
denyed
:
then
might
the
Praenotion
of
God
have
bin
argued
of
Fallacity
,
and
his
Praediction
of
Falsity
.
But
if
it
was
not
in
Peters
power
,
not
to
have
denyed
;
't
is
manifest
,
that
he
wanted
the
Liberty
of
Election
.
And
by
the
Philosophers
thus
.
Either
the
Gods
have
a
definite
and
infallible
praescience
of
the
future
events
of
Contingents
(
i.
e.
whether
of
2.
contrary
Events
,
in
possibility
,
shall
be
deduced
extra
Causas
,
or
actually
succeed
)
or
they
have
no
knowledge
at
all
of
future
things
;
or
they
have
an
indefinite
,
and
only
conjectural
cognition
,
such
as
even
Man
may
justly
praetend
to
:
but
neither
the
2.
nor
3.
proposition
can
be
endured
,
without
the
joynt
toleration
of
most
horrid
Absurdities
,
and
inevitable
praecipitation
upon
that
dangerous
rock
,
the
Commensuration
of
the
Infinite
Science
of
the
Gods
,
by
the
Finite
extent
of
mans
capacity
;
and
therefore
the
First
remains
only
to
be
asserted
.
If
therefore
the
Gods
have
a
certain
Praenotion
,
which
of
2.
Contraries
,
whose
Event
is
equally
possible
,
as
to
the
virtues
of
their
Causes
,
shall
come
to
be
effected
:
manifest
it
is
,
that
that
particular
Event
,
whose
Ambiguity
is
determined
to
Certainty
of
Futurition
,
and
is
actually
brought
to
pass
,
is
Fatal
or
Necessary
,
i.
e.
could
not
but
come
to
pass
.
For
,
otherwise
,
the
Gods
must
be
confest
subject
to
Mendacity
.
One
of
the
two
therefore
,
must
be
granted
,
viz.
that
all
things
come
to
pass
,
Necessarily
,
as
they
are
foreknown
and
Praedicted
by
the
Gods
;
and
so
that
the
word
,
Contingens
,
is
excluded
,
as
importing
no
Reality
,
but
a
meer
Chimaera
;
or
,
that
the
Affairs
or
Occurrences
of
man
,
are
neither
praecognite
,
nor
procured
by
the
Gods
;
the
Impossibility
of
which
assertion
,
doth
also
fully
exclude
all
Contingency
.
To
the
Solution
of
this
Difficulty
,
t
is
well
known
,
the
Divines
ex
Suppositione
,
from
that
my
Supposition
.
Now
,
in
respect
t
is
manifest
from
this
Distinction
,
that
the
Necessity
Absolute
of
any
Action
doth
destroy
the
Liberty
of
the
Agent
;
but
the
Suppositional
doth
not
(
for
though
I
journy
,
or
write
,
according
to
my
Supposition
,
yet
was
it
possible
to
me
to
have
done
neither
)
thereupon
doe
they
most
excellently
reason
thus
:
that
Peters
Abnegation
was
foreseen
and
praedicted
by
God
,
as
an
Event
to
come
of
Necessity
,
not
Absolute
,
but
Suppositional
,
by
which
nothing
was
detracted
from
Peters
Liberty
of
not
denying
.
For
,
as
now
in
the
praesent
,
if
He
be
interrogated
concerning
his
Master
,
he
is
intirely
Free
or
to
avouch
,
or
disavow
his
knowledge
of
him
;
so
also
will
He
be
in
the
Future
,
when
He
shall
be
interrogated
.
Wherefore
,
as
,
if
He
now
determine
himself
rather
to
deny
,
then
affirme
,
and
according
to
that
determination
actually
deny
;
He
doth
that
Freely
,
notwithstanding
from
the
moment
he
denied
,
his
denial
is
Necessary
,
insomuch
as
it
is
supposed
that
he
hath
actually
denied
:
so
also
in
the
Future
;
when
He
shall
determine
himself
rather
to
deny
,
then
affirme
,
and
according
to
that
determination
shall
actually
deny
,
shall
his
denial
be
Free
,
or
Arbitrary
;
however
it
cannot
but
be
granted
Necessary
that
He
hath
denyed
;
because
he
hath
already
actually
denied
.
Nor
is
it
paradoxical
,
or
difficult
to
affirme
,
that
this
Suppositional
Necessity
,
and
Peters
Liberty
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Discordant
,
or
Inconsistent
,
in
any
respect
;
because
the
Necessity
is
subsequent
,
not
antecedent
to
the
Determination
of
his
Liberty
;
and
because
it
doth
not
consist
so
much
in
Re
,
vel
Actione
,
in
the
Thing
or
Action
it self
,
as
in
Temporis
Circumstantia
,
the
Circumstance
of
Time
when
't
is
done
.
Since
,
when
we
say
,
t
is
Necessary
that
Peter
hath
denyed
;
that
Necessity
is
not
understood
to
have
bin
any
thing
Antecedently
in
him
,
which
compelled
him
to
deny
:
but
that
it
is
radicated
now
in
Time
it self
,
which
as
it
is
really
past
,
and
cannot
be
not
past
;
so
the
Action
done
in
that
past
time
,
however
it
was
done
,
cannot
be
not
done
.
And
hence
it
is
evident
,
though
no
man
can
justly
assert
,
that
t
was
Necessary
to
Peter
to
deny
,
because
according
to
that
assertion
,
there
must
be
understood
some
Antecedent
Cause
,
by
which
he
was
coated
to
deny
:
yet
justified
it
may
be
that
Now
t
is
Necessary
that
he
hath
denyed
;
because
the
Action
being
once
done
,
and
so
impossible
to
be
not
done
,
all
the
Necessity
falls
upon
the
Praeterition
of
the
Time
.
Now
,
in
respect
that
God
is
Omniscient
,
He
cannot
but
Foresee
that
Peter
will
deny
;
yet
that
Divine
Praenotion
of
Peters
Abnegation
,
is
subsequent
to
the
Divine
Praevision
of
Peters
Free
Determination
:
and
therefore
God
Foresees
that
Peter
will
deny
,
only
because
He
Foresees
,
that
Peter
,
abusing
his
Liberty
,
will
freely
determine
himself
to
a
denial
.
And
hence
comes
it
to
be
embraced
amongst
the
most
judicious
School-men
,
as
a
truth
indisputable
;
That
Peter
will
deny
,
not
because
God
hath
praevised
and
praedicted
that
he
will
deny
:
but
that
,
because
Peter
will
deny
,
when
he
shall
be
examined
,
therefore
and
for
no
other
reason
doth
God
Foresee
and
Foretell
that
he
will
deny
.
For
,
uti
Scientia
,
praeteritam
rem
pro
objecto
habens
,
nullam
rei
praeteritae
,
ut
ita
&
non
alitèr
fieret
,
necessitatem
infert
:
ita
Praescientia
,
rem
suturam
pro
suo
objecto
habens
,
rei
futurae
,
sive
Futuritioni
nullam
potest
inferre
necessitatem
:
utraque
enim
est
extra
rem
,
&
in
Deo
actio
Immanens
;
that
as
Science
having
for
its
object
a
thing
Praeterite
,
doth
induce
no
necessity
thereupon
;
that
it
should
have
bin
so
,
and
no
otherwise
,
so
also
doth
Praescience
,
having
for
its
object
a
thing
Future
,
inferr
no
necessity
upon
its
Futerition
,
that
it
shall
so
and
no
otherwise
come
to
pass
;
for
both
Science
and
Praecience
are
distinct
from
,
and
alien
to
their
Objects
,
and
Actions
Immanent
in
God
,
i.
e.
not
at
all
effluxed
to
the
object
,
to
the
destruction
,
or
alteration
of
its
Nature
:
this
,
we
say
,
is
a
Verity
which
demonstrateth
it self
,
and
which
we
have
more
praecisely
insisted
upon
,
in
the
4.
Articl
.
4.
Sect.
of
our
discourse
of
the
Mobility
of
the
term
of
mans
lifè
.
And
that
all
Cognition
is
a
thing
really
distinct
from
,
and
extraneous
to
its
Object
;
and
that
a
thing
comes
to
be
actually
,
what
it
is
not
from
the
Cognition
thereof
by
an
Idea
in
all
points
consimilar
,
but
from
it self
,
or
its
Efficient
Cause
:
needs
no
other
probation
,
but
the
conviction
of
this
instance
;
that
Snow
is
white
,
not
because
t
is
known
to
be
white
,
but
contrary
,
that
it
is
known
to
be
white
,
because
really
it
is
so
.
To
speak
a
profound
truth
plainly
,
in
few
words
;
herein
consists
the
Disparity
between
Divine
and
Human
Cognition
,
viz.
that
Human
can
be
extended
only
to
Praesent
and
Praeterite
:
but
Divine
doth
extend
it self
,
with
equal
Certitude
,
to
Future
Contingents
also
.
Now
,
insomuch
as
Praeterite
Contingents
were
sometimes
Future
,
and
in
the
same
condition
with
those
,
which
are
yet
Future
;
and
again
,
those
which
are
yet
Future
may
be
understood
to
be
praeterite
in
time
to
come
,
and
in
the
same
condition
with
those
,
which
are
already
Praeterite
:
manifest
it
is
,
that
as
neither
Divine
,
nor
Human
Cognition
is
the
Cause
,
why
Contingents
already
Praeterite
,
are
praeterite
;
but
,
è
contrà
,
they
are
known
as
Praeterite
,
because
really
they
are
so
:
in
like
manner
,
that
those
which
are
Future
,
are
not
therefore
Future
,
because
God
holds
an
exact
praenotion
of
them
,
as
Future
;
but
,
è
contrà
,
because
they
really
are
Future
,
therefore
doth
God
hold
an
exact
praenotion
of
their
Futurition
.
And
upon
this
Basis
was
it
,
that
many
Schooolmen
erected
that
Axiom
,
Praevisionem
Dei
nihil
influere
in
humanas
actiones
;
that
the
Praevision
of
God
hath
no
influence
(
coactive
)
upon
the
actions
of
man
.
Now
,
what
hath
bin
argued
for
the
Praevision
and
Praenotion
of
God
,
is
also
to
be
extended
to
his
Praediction
;
especially
because
t
is
uncontrovertible
,
that
Praediction
is
posterior
or
subsequent
to
the
Praenotion
of
any
Contingent
,
yet
in
the
womb
of
Futurity
:
since
what
is
not
exactly
foreknown
,
can
never
be
certainly
foretold
.
For
which
respect
,
shall
any
urge
upon
us
,
that
the
Divine
Praenotion
and
Praediction
cannot
be
Fallacious
;
we
shall
most
willingly
concede
their
position
,
as
most
indubitate
,
because
nothing
can
be
prognosticate
by
God
,
as
Future
,
which
is
not
really
Future
:
but
,
when
it
shall
be
thence
inferred
,
that
if
Peter
had
once
the
absolute
power
in
his
own
hands
to
have
not
denyed
,
and
rightly
using
that
arbitrary
power
,
had
actually
not
denyed
;
in
that
case
,
the
praenotion
and
praediction
of
his
denyal
by
God
had
proved
Fallacious
;
we
must
reject
the
Illation
,
as
illegal
and
absurd
,
because
had
not
Peters
denyall
bin
realy
Future
,
God
had
neither
praevised
,
nor
praedicted
the
same
.
For
,
it
is
the
Reality
of
its
Futurition
,
that
supports
the
Certitude
of
the
Praediction
of
any
future
Contingent
.
And
therefore
,
in
case
Peter
had
bin
not
to
deny
;
God
had
as
certainly
praedicted
,
that
He
would
not
deny
:
since
so
the
Supposition
had
bin
quite
contrary
,
viz.
that
Peter
,
rightly
using
his
Liberty
of
Election
,
would
determine
it
,
not
to
a
Negation
,
but
Affirmation
.
Whereupon
we
may
safely
conclude
(1)
that
Peters
Abnegation
was
Future
,
and
(2)
that
God
both
praevised
and
praedicted
the
same
,
upon
no
other
Necessity
but
only
this
:
that
Peter
,
when
it
should
be
in
his
own
power
to
determine
himself
to
either
part
,
would
then
actually
determine
himself
rather
to
Disclaim
and
Abjure
,
then
own
and
avow
,
his
Master
.
Thus
the
Divines
.
And
thus
the
Philosophers
.
Non
quia
Dii
definitò
norunt
d●finite
●●anotion
.
Contingentia
,
ideo
illa
eventura
sunt
.
Neque
enim
,
quia
Dii
norunt
,
ideo
necessariò
eveniunt
;
sed
quia
,
cum
naturae
sint
an●ipitis
,
aut
talem
,
aut
talem
exhibebunt
exitum
;
norunt
Dii
necessariò
qualem
,
seu
utrum
obtinebunt
:
adeo
ut
Contingens
,
ex
sua
quidem
natura
indefinitum
sit
,
sed
respectu
tamen
notitiae
Deorum
definitum
.
Quinetiam
constat
,
nostra
quoque
notitia
Contingens
definitò
cognosci
;
cum
,
viz.
propriè
Contingens
deinceps
non
sit
:
sed
necessariò
consequitur
antegressas
,
cur
fiat
,
Causas
:
Saith
Ammonius
(
in
lib.
de
interpret
.
)
The
whole
importance
whereof
is
this
.
That
the
definite
praenotion
of
Contingents
by
God
,
is
in
no
relation
the
cause
of
their
definite
Contingency
;
but
,
their
being
of
themselves
definitely
Future
,
or
their
Ambiguity
being
to
be
determined
to
Definity
of
Futurition
,
is
the
Cause
of
their
praenotion
by
God
.
For
,
though
a
Contingent
be
Indefinite
,
in
respect
to
its
own
nature
,
i.
e.
it
is
equally
determinable
,
by
the
Liberty
of
its
Causes
,
to
either
of
two
contrary
Events
:
yet
,
in
respect
to
the
Praenotion
of
God
,
it
is
Definite
;
because
God
hath
an
infallible
praenotion
,
to
which
of
two
contrary
Events
its
Causes
will
determine
it
.
All
which
may
be
confirmed
à
Minori
,
from
the
Praenotion
of
Man
;
experience
assuring
,
that
Physicians
frequently
prognosticate
and
praedict
the
death
of
their
deplored
Patients
,
even
to
an
hour
.
Not
that
their
Prognosticks
have
any
influence
upon
the
Disease
,
to
determine
it
to
Mortal
,
when
yet
t
is
Dubious
:
but
that
the
determination
of
the
disease
from
Dubious
to
definitely
Mortal
,
by
its
causes
,
is
the
ground
of
their
Prognostick
.
Here
,
lest
we
be
misconceived
to
confound
Divine
and
Human
à
Priori
,
i.
e.
He
foreknows
Contingents
,
while
they
are
yet
only
in
Possibility
,
and
in
the
womb
of
their
Causes
;
nor
to
him
,
who
demands
,
Why
,
or
How
God
foreknows
Events
,
while
they
are
yet
in
the
Dark
,
or
Nothing
of
Futurity
?
can
any
other
response
be
given
,
but
this
,
that
He
is
Omniscient
,
i.
e.
God
:
but
the
Praenotion
,
or
(
rather
)
Praesagitition
of
man
,
is
Fallacious
,
because
desumed
à
Posteriori
,
from
Effects
educed
extra
Causas
,
into
actual
Existence
.
Which
vast
Disparity
may
be
most
adaequately
Exemplified
But
the
Physician
can
only
conjecture
,
that
Peter
may
fall
sick
of
such
a
malignant
Fever
;
why
,
because
He
discovers
that
Peters
praevious
Intemperance
hath
prepared
the
continent
Cause
,
or
Fewell
for
a
putrid
Fever
;
and
that
the
access
of
Malignity
,
either
by
Contagion
communicated
,
or
from
an
intense
Corruption
of
humors
internally
kindled
,
may
,
according
to
the
Aptitude
of
its
nature
,
seise
upon
that
praepared
fewell
,
and
Ferment
it
into
a
pestilential
Fever
:
but
Definitely
He
doth
not
know
,
that
Peter
shall
fall
sick
of
such
a
pestilential
disease
;
in
regard
,
it
transcends
the
maximes
of
his
Art
,
and
the
Capacity
of
his
limited
Reason
,
to
foreknow
,
whether
the
Possibility
of
such
an
Effect
from
such
Causes
,
shall
be
determined
to
Necessity
.
Nor
can
He
praedict
,
that
Peter
being
invaded
with
that
disease
,
shall
certainly
perish
thereby
;
untill
the
Dubiosity
of
the
Fever
be
actually
determined
to
Lethality
:
for
then
,
from
Symptoms
,
that
signify
the
total
Succumbency
or
yeelding
of
Nature
to
the
victorious
fury
of
the
disease
,
he
may
,
with
good
warrant
and
honour
,
praesage
the
imminent
death
of
Peter
.
¶
.
SECT.
IV.
THe
other
Capital
Difficulty
,
being
erected
upon
a
certain
circumventing
Socraticisme
,
or
Interrogatory
Sophisme
unactive
Argumentation
;
because
,
praevailing
upon
the
mind
,
it
stupefies
the
same
to
a
perpetual
Restiveness
,
or
Supinity
,
by
charging
even
the
Thoughts
of
every
man
upon
the
absolute
and
inoppugnable
praeordination
of
Destiny
;
and
consequently
adnihilating
the
use
of
Piety
,
Prudence
,
and
Circumspection
in
all
the
actions
of
our
lives
)
on
that
side
which
respecteth
Theology
,
beareth
this
forme
.
Either
I
am
,
from
Eternity
,
praedestined
and
Elected
to
immarcescible
Glory
;
or
Reprobated
to
interminable
misery
.
If
the
Former
;
then
notwithstanding
all
my
Impieties
,
I
cannot
be
Damned
:
if
the
Later
;
then
notwithstanding
all
my
pious
endeavours
,
I
cannot
be
saved
.
But
one
of
the
two
must
be
true
:
and
therefore
,
since
all
my
Good
or
Evil
actions
are
of
no
avail
,
to
what
end
shall
I
afflict
my self
with
unnecessary
,
because
fruitless
care
in
any
action
of
my
life
?
Better
is
it
for
me
,
to
grant
a
general
Indulgence
to
my
Genius
,
and
provide
for
nought
,
but
the
satisfaction
of
all
my
Sensual
desires
;
since
that
,
nor
ought
else
,
can
neither
countermand
my
Election
,
nor
promove
or
confirme
my
Reprobation
.
And
on
the
otherside
,
which
respecteth
Philosophy
,
it
is
praesented
thus
.
If
the
Decree
of
Fate
be
,
that
I
shall
recover
of
such
a
sickness
;
then
,
whether
I
consult
the
Physician
,
or
not
,
I
shall
however
recover
:
but
if
the
decree
of
Fate
be
,
that
I
shall
not
recover
;
notwithstanding
my
use
,
or
neglect
of
the
Physician
,
I
shall
not
recover
.
And
one
of
the
two
is
necessarily
Future
:
therefore
is
it
vain
and
needless
for
me
to
use
the
Physician
.
In
order
to
our
hoped
Solution
of
this
prodigious
Problem
,
we
begg
leave
to
be
our
Readers
Remembrancer
,
that
among
Arcanum
Divini
imperii
,
commend●d
.
Divines
there
are
two
eminent
Opinions
,
concerning
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
almost
incomprehensible
mysterie
;
in
both
which
they
have
expressed
so
opportune
and
becoming
a
Modesty
,
as
must
extort
from
every
ingenuous
person
not
only
a
worthy
Acknowledgement
,
but
superlative
Commendation
.
For
,
being
reduced
to
an
admission
of
some
kind
of
Necessity
,
and
considering
how
inconsistent
any
the
weakest
Necessity
is
with
Liberty
,
wherein
the
Good
and
Evil
,
and
so
the
Laudability
and
Culpability
of
all
the
Actions
of
man
,
must
be
confessed
to
be
essentially
radicated
:
they
thought
it
the
highest
point
of
Wisdome
to
secure
their
routed
judgements
by
a
mature
retreat
to
the
Sanctuary
of
Ignorance
;
conceiving
it
a
pitch
sublime
enough
for
the
most
aspiring
thoughts
of
man
to
mount
up
to
the
Apostles
ô
Altitudo
!
and
soberly
becalming
the
distractions
of
their
Reason
,
by
the
Laudanum
of
Faith
.
If
so
,
t
is
no
shame
for
us
to
confess
this
Wonder
of
Praedestination
to
be
Arcanum
Divini
Imperii
,
not
only
impervestiga●●le
by
the
acutest
and
profoundest
Speculation
of
Man
,
but
also
too
abstruse
for
the
clearer
intelligence
of
Angels
.
The
Former
opinion
states
the
Abstrusity
thus
.
That
God
,
from
all
eternity
,
did
Praedestinate
,
or
Elect
,
out
of
the
whole
stock
,
or
mass
of
mankind
a
definite
number
of
persons
,
to
whom
,
sine
ullis
eorum
menitis
,
operibusve
bonis
praevisis
,
&
ex
pura
sui
Bonitate
,
without
any
respect
at
all
to
his
Praevision
of
their
Good
works
,
but
meerly
of
his
own
Favour
and
Benignity
,
He
had
decreed
eternal
Felicity
:
and
the
rest
He
decreed
to
Reprobate
,
or
Damne
to
eternal
Infelicity
;
yet
,
ex
praevisis
eorum
malis
operibus
,
in
respect
to
his
praevision
of
their
Future
Evilworks
.
The
other
thus
.
That
God
did
as
well
praedestinate
some
men
to
Glory
,
from
his
praevision
of
their
Good
;
as
others
to
misery
,
from
his
praevision
of
their
Evil
actions
.
Or
thus
.
God
,
from
Eternity
,
decreed
to
create
the
World
,
and
therein
a
certain
number
of
men
,
who
should
be
capable
of
deserving
well
,
or
ill
at
the
hands
of
his
Mercy
,
or
Justice
,
according
to
the
right
use
,
or
abuse
of
that
Liberty
of
their
Understanding
and
Will
,
which
He
was
pleased
to
endow
them
withall
.
And
,
compassionating
the
Deceptibility
of
their
Nature
,
He
also
decreed
to
diffuse
upon
the
souls
of
all
men
,
that
Supernatural
Assistance
,
which
Divines
call
Sufficient
Grace
;
that
so
they
,
who
should
,
by
the
right
use
of
their
Elective
Liberty
,
husband
their
stock
or
portion
of
sufficient
Grace
,
to
empower
them
to
the
performance
of
Good
Actions
,
should
be
Elected
to
Glory
:
but
they
,
who
should
abuse
both
their
Liberty
,
and
his
Auxiliant
Grace
,
to
the
doing
of
Evil
Actions
,
should
be
Reprobated
to
misery
.
And
finally
,
because
He
foresaw
,
that
some
would
rightly
use
his
Auxiliatory
Grace
,
and
constantly
persevere
in
that
state
of
Piety
untill
death
;
and
that
others
would
neglect
,
condemn
,
and
abuse
it
,
and
never
repent
perfectly
,
but
die
in
that
horrid
state
of
Impiety
:
therefore
did
He
decree
everlasting
Glory
to
those
,
and
as
lasting
misery
to
these
.
And
this
we
conceive
to
be
the
most
intelligible
Adumbration
of
this
more
then
Aenigmatical
Subject
.
Now
,
of
these
two
Opinions
,
the
First
seems
as
wholly
incapable
Interrogatory
Sophisme
;
as
the
Absolute
Decree
of
Reprobation
is
of
a
full
Conciliation
to
the
Liberty
of
mans
Will.
For
what
Liberty
can
remain
to
those
men
,
who
are
,
by
a
decree
Antecedent
to
all
praevision
of
their
future
Good
actions
,
praedestinate
to
Glory
?
And
were
there
any
Contrapractical
Liberty
remaining
to
them
,
and
should
their
Will
,
according
to
that
liberty
,
elect
evil
,
and
they
do
such
actions
,
whose
guilt
might
deserve
Damnation
Eternal
,
at
the
tribunal
of
Justice
Divine
:
in
that
case
,
would
the
Decree
of
their
Election
be
eluded
and
countermanded
.
Nor
is
it
less
Contradictory
,
to
reserve
a
Liberty
to
those
,
who
are
Reprobate
;
since
,
for
this
reason
alone
,
that
they
are
not
Elected
,
it
is
impossible
to
them
,
notwithstanding
all
their
Good
inclinations
,
endevours
,
and
performances
,
to
bring
themselves
into
the
number
of
the
Elect.
And
yet
damned
they
shall
be
,
and
justly
too
,
for
their
Evil
works
:
but
how
is
it
possible
for
them
to
doe
Good
,
and
not
Evil
of
Necessity
,
when
the
decree
of
their
Reprobation
is
supposed
Antecedent
to
Gods
Praevision
of
the
future
concurse
,
or
conspiracy
of
their
Will
to
the
tenor
of
that
Decree
;
and
when
they
are
left
such
deplorable
wretches
,
to
whom
Damnation
,
and
so
the
Patration
of
evil
Actions
only
remain
possible
?
To
evade
this
Difficulty
of
Difficulties
,
many
eminent
Doctors
of
the
Chaire
as
well
in
Universities
,
as
Synods
,
have
fabricated
for
themselves
as
many
Sanctuaries
of
Distinctions
.
Some
adscribing
to
God
a
certain
Science
Conditionate
,
or
Hypothetical
(
they
unanimously
phrase
it
,
Scientia
Media
,
and
are
so
immoderately
delighted
with
the
Acuteness
thereof
,
that
,
as
the
more
then
generally
learned
,
Dr.
Prideaux
hath
satyrically
observed
(
in
praelect.
de
Scient.
Media
.
)
de
genuino
ejus
parente
,
haud
segnius
ac
de
Puero
vivo
inter
meretrices
,
1.
Reg.
3.
est
decertatum
,
there
hath
bin
as
passionate
and
sharp
a
conslict
between
Fonseca
,
Molina
,
Leonhardus
Lessius
Lovaniensis
,
&c.
Jesuits
,
for
the
honor
of
its
Invention
,
as
was
betwixt
the
two
Ha●lots
about
the
right
to
the
Living
Child
)
others
requiring
,
if
not
to
the
justification
of
the
Decree
it self
,
yet
at
least
to
justify
the
Execution
thereof
,
the
concurse
of
Good
Works
,
so
necessarily
,
that
no
man
can
ever
attain
to
Glory
,
but
by
the
scale
of
Merits
,
at
least
those
of
our
Saviour
:
and
others
mincing
,
or
extenuating
the
Elective
Liberty
of
man
into
a
meer
and
simple
Libency
(
which
we
have
more
then
once
specified
,
and
as
often
described
)
and
accordingly
attempting
to
salve
the
Repugnancy
thus
;
that
the
Elect
are
therefore
Free
,
because
they
do
their
Good
works
Libently
,
or
Willingly
;
and
likewise
,
that
the
Reprobate
are
also
Free
,
because
they
doe
their
Evil
works
Libently
.
Hereupon
,
to
him
,
who
shall
charge
upon
them
with
this
Vnactive
Argumentation
,
they
instantly
oppose
;
that
there
is
very
great
reason
,
why
every
man
,
endowed
with
this
Libency
,
should
most
strenuously
endevour
the
constant
practise
of
Good
,
rather
then
Evil
:
because
,
though
He
be
uncertain
of
the
Decree
concerning
his
Election
or
Reprobation
;
yet
is
He
certain
of
this
,
that
no
man
shall
ever
be
assumed
into
Glory
,
unless
he
shall
have
done
Good
,
nor
any
be
excluded
the
Celestial
Eden
,
unless
He
shall
have
done
Evil.
To
which
they
add
,
that
it
is
the
main
Duty
of
every
man
,
to
the
utmost
of
his
power
,
to
ascertain
himself
rather
of
Election
,
by
his
perseverance
in
good
;
then
of
Reprobation
,
by
a
debaucht
and
desperate
resignation
of
the
sceptre
of
his
Will
to
all
the
temptations
of
Evil
:
that
so
he
may
praevent
,
or
mitigate
that
Fear
and
Anxiety
,
which
must
otherwise
uncessantly
excruciate
his
mind
,
during
his
whole
life
,
by
acquiring
a
setled
confidence
,
that
from
God
,
who
is
infinitely
Good
and
Just
,
he
hath
no
cause
to
expect
evil
,
while
the
scope
of
all
his
endevours
is
,
to
deserve
well
,
at
least
to
obtain
Mercy
at
his
hand
.
To
conclude
,
lest
man
should
in
the
interim
either
Glory
in
himself
,
as
if
He
ought
,
according
to
justice
,
to
be
Elected
,
for
his
good
works
sake
;
or
Complain
of
the
rigour
of
the
Decree
of
his
Reprobation
,
murmuring
that
it
was
not
his
fault
,
why
his
name
was
not
inscribed
in
the
Book
of
life
:
they
check
his
Glorying
with
this
cooling
card
of
the
Apostle
,
O
Homo
!
quis
te
discernit
?
and
hush
his
Complaint
with
,
Tu
qui
es
,
qui
respondeas
Deo
?
Nunquid
dicet
vas
Figulo
,
quare
me
fecisti
sic
?
Nunquid
sacere
illi
licet
aliud
vas
in
honorem
,
aliud
verò
in
contumeliam
?
(
Roman
.
chap.
9.
ver.
21.
)
And
if
this
satisfy
not
;
they
here
set
bounds
to
Curiosity
,
and
lime
the
wings
of
those
Eagle
Wits
,
who
would
soare
higher
then
the
lower
region
of
the
mysterie
,
with
that
grave
advice
of
the
Canonized
Doctor
:
Quare
hunc
trahat
Deus
,
illum
verò
non
trahat
,
noli
judicare
,
si
non
vis
errare
;
or
that
modest
rule
of
Cornelius
Tacitus
,
Sanctius
&
reverentius
visum
,
de
actis
Deorum
credere
,
quàm
scire
.
But
as
for
the
Second
Opinion
;
to
our
first
inquisition
,
that
I
am
(
says
Adrastus
,
or
the
Fatist
)
either
Elect
to
glory
,
or
Reprobate
to
misery
,
by
an
eternal
Decree
of
God
.
This
we
grant
to
be
most
true
;
but
with
this
additional
qualification
:
that
Himself
is
Now
the
Cause
,
why
He
was
from
eternity
Elect
,
or
Reprobate
.
For
,
He
is
now
in
that
very
state
,
in
which
God
foresaw
that
he
would
be
,
when
educed
into
existence
,
endowed
with
reason
,
and
assisted
with
sufficient
Grace
,
for
the
clear
discernment
of
Good
from
Evil
;
and
it
now
depends
upon
the
Liberty
of
his
Will
,
that
God
hath
praevised
him
operating
good
or
evil
:
so
that
the
Decree
of
his
Election
,
or
Reprobation
,
is
subsequent
or
posterior
to
the
Divine
Praevision
of
his
future
good
,
or
evil
Demerits
.
To
speak
yet
louder
;
God
therfore
Elected
him
to
Glory
,
because
He
Foresaw
that
he
would
use
both
the
Liberty
of
his
Understanding
and
Will
,
and
that
Supernaturall
Light
,
or
Divine
Grace
,
which
the
Compassion
of
God
vouchsafed
for
his
Assistance
,
as
he
ought
,
to
enable
him
to
lead
an
honest
and
pious
life
:
and
therefore
Reprobated
him
to
misery
,
because
He
Foresaw
that
he
would
Abuse
the
Lights
of
Nature
and
Grace
,
in
constantly
and
impenitently
doing
actions
point-blank
repugnant
to
their
frequent
and
importune
Advisoes
.
This
being
inferred
,
the
Fatist
cannot
but
perceive
,
that
it
lyes
on
his
part
,
now
to
doe
well
,
and
with
all
the
nerves
of
his
Mind
to
Cooperate
to
Divine
Grace
:
that
so
God
,
from
eternity
foreseeing
that
his
Conformity
to
the
dictates
of
his
Grace
,
may
have
Elected
him
.
For
if
he
shall
counterinflect
his
Will
to
the
Inclinations
of
Divine
Grace
,
and
pursue
Evil
:
those
Evil
works
shall
be
very
they
,
which
God
from
eternity
having
respect
unto
,
hath
Damned
him
for
the
Guilt
of
them
,
and
impoenitence
for
them
.
Nor
can
He
elude
this
truth
,
by
pleading
;
that
God
doth
Temporany
,
i.
e.
not
that
the
Praescience
of
God
is
posterior
to
his
Decree
;
and
his
Decree
posterior
to
his
Praevision
(
for
those
3.
make
but
one
simple
and
intire
Act
in
the
Divine
Intellect
and
Will
:
and
Eternity
is
but
one
permanent
Now
,
incapable
of
Division
,
because
of
Cessation
)
really
,
but
Anthropopathically
:
i.
e.
that
narrow
and
remote
Man
,
when
he
speculates
the
nature
of
his
own
Free-Will
,
and
that
of
Divine
Justice
,
as
integrally
Consistent
;
is
necessitated
,
for
comprehension
sake
,
to
suppose
some
Momenta
Rationis
,
or
Priority
and
Posteriority
in
Eternity
,
as
we
have
singularly
enunciated
in
the
2.
Articl
.
4.
Sect.
6.
chap.
praecedent
.
the
Subsequence
of
the
Decree
to
Praenotion
,
doth
implicate
the
possibility
of
its
Elusion
and
Mutability
;
praevented
.
Again
,
the
Fatist
can
justly
promise
to
himself
no
greater
protection
by
this
farther
objection
;
that
,
if
the
Divine
Decree
be
subquent
to
Divine
Praevision
:
therefore
is
it
in
his
power
to
stagger
the
Certitude
of
the
Decree
,
and
dissolve
its
rigour
into
an
arbitrary
Mutability
.
Why
?
because
the
Decree
is
not
made
,
nisi
supponendo
,
quide
esset
facturus
,
but
upon
a
Supposition
what
the
future
Actions
of
his
life
would
be
:
and
the
Immutability
thereof
is
established
upon
the
Necessity
Suppositional
,
which
that
the
posteriority
of
the
Decree
of
Election
to
Gods
praevision
of
mans
future
Good
actions
,
doth
make
man
the
Author
of
his
own
Discretion
▪
detected
and
redargued
.
can
diminish
nothing
of
the
Liberty
of
man
,
as
we
have
more
then
once
professedly
evinced
.
And
as
little
solid
reason
hath
He
to
argue
thus
.
If
God
did
therefore
Elect
me
,
only
because
He
eternally
praevised
those
Good
works
,
which
I
now
do
:
then
(
ipse
ero
,
qui
me
discernam
)
shall
I
my self
be
to
my self
the
Author
of
my
Discretion
.
For
,
t
is
not
man
,
who
by
his
own
single
power
can
make
this
Discretion
,
but
the
very
Grace
of
God
alone
;
without
which
no
man
can
ever
attain
so
high
as
the
foot
of
Goodness
.
Conclude
we
,
therefore
;
though
it
be
not
difficult
to
mans
Reason
,
such
was
his
eternal
Will.
to
investigate
the
Cause
,
Why
God
was
pleased
to
ordain
this
vessel
for
Honour
,
and
that
for
Dishonour
;
why
He
,
by
the
vigorous
Magnet
of
his
special
Indulgence
,
doth
Attract
this
,
and
not
that
man
;
still
dispensing
a
sufficient
portion
of
his
illuminating
Grace
to
all
men
:
since
it
is
not
obscure
,
that
the
Concurse
,
Conspiracy
,
and
Cooperation
of
this
mans
Will
to
that
sufficient
Grace
,
may
inoffensively
be
conceived
to
be
the
Cause
,
at
least
a
Cause
,
and
so
è
contra
.
Yet
is
it
(
and
the
Acutest
Wits
have
,
from
the
Flaws
made
in
them
by
the
more
then
Adamantine
Hardness
of
this
Rock
,
had
great
reason
to
conjecture
it
will
always
continue
)
the
most
Desperate
Difficulty
,
that
ere
perplexed
the
Cogitations
of
inquisitive
Mortality
,
to
explore
the
reason
,
why
God
made
men
of
such
a
condition
,
as
that
some
would
be
destinate
to
Honour
,
and
others
to
Dishonour
;
and
not
All
men
such
,
as
that
they
should
willingly
suffer
themselves
to
be
Allected
by
the
Loadstone
of
his
Love
,
or
be
willing
to
cooperate
to
his
Grace
diffused
upon
them
:
when
,
had
it
seemed
convenient
to
his
Wisdome
,
He
might
have
made
All
men
such
,
as
that
they
would
,
with
all
ardency
of
Affection
,
and
force
of
their
Wills
,
have
Cooperated
to
his
Grace
,
and
so
have
bin
Elected
to
Honor.
And
certainly
,
from
hence
alone
,
that
our
Delection
of
Virtue
,
or
Vice
(
conforme
to
which
our
Minds
are
carried
on
with
a
kind
of
infraenable
Tendency
;
and
to
which
the
Praevision
of
God
being
extended
,
He
hath
either
Elected
,
or
Reprobated
)
is
necessarily
dependent
upon
the
Notions
,
or
Species
of
things
objected
to
our
Senses
,
and
traductively
to
our
Cognoscent
Faculty
:
there
remains
to
us
more
then
a
great
occasion
of
applauding
and
admiring
the
Modesty
and
judgement
of
the
Apostles
Exclamation
,
ô
Altitudo
!
especially
when
the
Exhibition
,
or
Praesentation
of
those
Notions
,
and
Species
doth
depend
upon
that
Concatenate
Series
,
or
subalternate
syntax
and
Disposition
of
Causes
and
Effects
,
which
God
,
when
He
Created
the
World
,
according
to
the
Model
of
his
own
imperscrutable
Wisdome
,
thought
good
to
institute
.
And
this
we
have
judged
to
be
a
faithfull
Summarie
of
what
the
Divines
Respons
to
this
Circaean
Charm
,
or
Sophisme
of
Adrastus
containeth
.
The
Remnant
of
our
Assumption
,
is
only
to
contract
those
voluminous
Discourses
of
Philosophers
,
which
perpendicularly
point
at
the
Solution
of
the
same
most
bloody
and
impious
Sophisme
,
into
a
sew
medullary
or
essential
lines
.
Plutarch
(
de
Fato
)
as
Platos
Interpreter
,
insisting
upon
the
praerecited
Adaequation
of
Fate
to
the
Civil
Law
;
hopes
to
that
though
All
effects
are
compr●hended
in
,
yet
all
are
not
caused
by
Fate
.
decide
the
mighty
Controversy
by
distinguishing
thus
:
Tametsi
omnia
,
quae
fiunt
,
Fato
contineantur
;
non
tamen
Fato
omnia
fieri
:
ac
ejusmodi
esse
ea
,
quae
Contingenter
,
sive
Liberè
,
ac
Fortuito
fiunt
.
That
though
all
things
,
which
come
to
pass
,
are
contained
in
Fate
;
yet
are
not
all
things
effected
By
Fate
:
and
particularly
those
Events
,
which
are
meerly
Fortuitous
,
and
those
which
are
effected
by
Arbitrary
Agents
.
Now
,
according
to
this
eminent
Distinction
,
we
may
concede
;
that
it
is
,
indeed
,
comprehended
in
Fate
,
not
only
that
Thou
,
being
cast
upon
the
thorny
bed
of
Sickness
,
shalt
or
recover
,
or
perish
,
but
also
that
thou
shalt
or
Consult
,
or
Neglect
the
Physician
:
But
positively
deny
,
that
therefore
either
thy
Convalescence
,
or
Death
is
Fatal
,
since
t
is
Contingent
;
as
also
,
that
thy
use
,
or
neglect
of
the
Physician
,
is
Fatal
,
since
t
is
Arbitrary
.
Notwithstanding
this
nice
and
specious
Distinction
,
we
connected
to
the
Series
of
Causes
,
and
that
little
less
,
then
to
be
Effected
by
Fate
.
To
palliate
,
not
cure
the
Itch
of
Curiosity
in
this
particular
;
we
ask
leave
,
with
the
sublimest
and
most
daring
Contemplators
of
the
World
,
to
recurr
to
that
General
Asylum
;
Non
debet
Humana
Sapientia
supra
Divinam
illam
gloriari
,
juxta
quam
vetamur
scrupulosiùs
inquirere
,
quamobrem
Deus
sic
ordinarit
.
And
this
the
reason
was
of
our
saying
,
that
the
second
opinion
of
Divines
,
to
our
first
inspection
,
seemed
capable
of
Extrication
from
the
Labyrinth
of
the
Fatists
Vnactive
Argumentation
:
for
our
second
and
more
profounding
meditations
have
found
it
far
otherwise
.
However
,
we
judge
it
worthy
our
Readers
Patience
,
here
to
acquaint
himself
with
the
subtle
Evasions
of
some
Philosophers
;
especially
when
He
shall
survey
them
in
epitome
.
Plato
(
in
10.
de
Repub.
)
sagely
discoursing
about
the
future
Infusion
of
Souls
into
Bodies
,
imagineth
some
certain
Sortes
,
or
Lots
;
which
Lachesis
distibuting
to
souls
,
as
she
pleases
,
thus
inaugurates
them
:
Non
vos
Daemon
excipiet
,
sed
vos
Daemonem
eligetis
;
your
Genius
shall
not
obtrude
it self
upon
you
,
Virtue
is
alone
superior
to
all
servitude
and
compulsion
,
being
absolutely
Free
,
and
nescious
of
subjection
:
of
which
every
man
shall
possess
more
or
less
,
according
to
his
estimation
,
or
neglect
thereof
.
All
blame
is
lodged
on
the
Electors
side
:
and
none
can
be
on
Gods
.
In
both
which
parabolical
praesentations
collated
,
we
need
not
the
opticks
of
Sphinx
to
discover
a
lively
adumbration
of
the
Later
opinion
of
Divines
,
which
is
yet
warme
in
our
memory
;
for
therein
appears
a
shadow
or
pale
description
of
Divine
Praedestination
,
joyned
hand
in
hand
with
the
future
use
of
mans
Liberty
:
and
this
becomes
the
more
visible
by
Virtue
,
which
is
but
the
repraesentative
,
or
succedaneum
of
Divine
Grace
.
And
as
for
the
mythology
of
his
imaginary
Sortes
,
or
Lots
;
Plotinus
(
Enn.
2.
lib.
3.
cap.
15.
)
unriddleth
them
to
be
,
not
only
the
Disposition
of
the
Univers
,
at
what
time
the
Soul
is
immerfed
into
the
body
;
nor
only
the
individual
Temperament
of
the
Body
,
derived
by
traduction
from
the
Parents
;
nor
only
the
condition
of
the
Climate
,
region
and
place
;
but
also
All
other
Extraneous
Insluences
,
by
which
the
Mind
may
be
either
Adjuvated
,
or
Impeded
,
in
its
right
Ratiocination
,
Judicature
,
Election
,
and
Prosecution
of
Good
,
or
Evil.
Seneca
(
in
2.
Nat.
Quest.
35.
)
vindicating
their
Devotion
,
who
fled
to
the
Sanctuary
of
Prayers
,
Vowes
,
and
Expiations
,
And
Chrysippus
(
apud
Agellium
,
lib.
6.
cap.
2.
)
being
pressed
hard
by
the
same
ponderous
Argument
of
the
necessary
Exhibition
Chrysippus
▪
of
the
Species
of
objects
of
the
Mind
;
is
driven
to
assimilate
the
Mobility
of
the
Mind
to
that
of
a
Cylindre
,
or
Bowle
,
which
in
respect
to
both
its
Gravity
and
Figure
,
is
naturally
indifferent
either
to
acquiesce
,
or
be
agitated
,
according
as
it
is
either
permitted
to
its
own
quiet
,
in
plano
,
or
deturbed
from
it
,
by
an
external
impuls
.
And
this
upon
Design
,
by
that
familiar
Comparison
to
illustrate
the
Liberty
of
the
Mind
to
be
of
such
a
constitution
;
that
though
it
cannot
but
be
commoved
by
the
Species
of
Objects
irruent
through
the
gates
of
the
Senses
:
yet
nevertheless
is
it
still
in
its
own
power
to
afford
,
or
deny
its
assent
unto
them
,
i.
e.
or
to
Elect
,
or
Reject
them
.
Which
was
our
only
scope
,
in
our
praecedent
Discourse
concerning
the
First
Motions
of
the
Mind
,
and
their
Consequences
.
The
words
of
Chrysippus
are
these
.
Sicut
(
inquit
)
lapidem
Cylindrum
,
si
per
spatia
terrae
prona
atque
deruta
jacias
;
causam
quidem
ei
,
&
initium
praecipitantiae
facis
;
mox
tamen
ille
praeceps
v●lvitur
;
non
quia
tu
id
jam
facis
;
sed
quoniam
ita
se
modus
ejus
&
formae
volubilitas
habet
:
sic
ordo
,
&
ratio
Necessitatis
Fati
genera
ipsa
,
&
principia
causarum
movet
;
impetus
verò
consiliorum
,
mentiumque
nostrarum
,
actionesque
ipsas
voluntas
cujusque
propria
,
&
animorum
ingenia
moderantur
.
To
which
we
may
consarciate
the
most
plausible
and
promising
Respons
of
a
School-man
.
Voluit
Deus
homines
deliberare
,
But
alas
!
All
this
is
Aer
:
and
Curiosity
is
no
Chamaeleon
.
that
man
hath
a
Freedom
of
Assent
,
but
not
of
Dissent
to
the
Will
of
God
.
For
though
we
extend
these
ductile
Distinctions
to
the
extreme
of
their
capacity
,
and
rack
their
importance
with
all
the
nerves
of
the
strongest
reason
:
yet
will
they
at
length
be
found
so
far
short
of
attaining
so
much
as
to
the
outside
of
the
remote
Mysterie
,
as
Impossibility
is
beyond
Difficulty
,
Infinite
beyond
Finite
,
Omniscience
beyond
Nescience
;
in
a
word
,
as
the
inscrutable
Counsels
of
Divinity
are
above
the
comprehension
of
narrow
,
crass
,
and
frail
Humanity
.
Had
they
sayd
no
more
then
He
,
who
being
assaulted
with
the
same
consternating
Scruple
,
returned
in
short
;
Fata
volentem
ducunt
,
Nolentem
trahunt
:
they
had
contracted
(
but
increased
the
weight
of
)
their
Speculations
.
For
that
rich
and
emphatick
Sentence
comprehends
the
substance
of
all
their
larger
Evasions
;
and
yet
for
all
that
the
summe
there
of
ariseth
to
no
more
then
this
:
Though
man
hath
a
power
of
Non-resistance
,
yet
he
hath
no
power
of
Resistance
;
i.
e.
though
man
hath
such
a
Liberty
,
that
he
may
be
drawn
Not-unwillingly
,
yet
not
such
as
that
he
may
not
be
drawn
Vnwillingly
;
or
,
more
plainly
,
that
man
hath
a
Freedome
of
Assent
,
but
not
of
Dissent
;
for
who
hath
resisted
the
Will
of
God
?
Nor
could
it
have
proved
any
Disparagement
,
but
contrarywise
,
Revealed
Will
of
God
.
the
highest
Honour
,
to
which
the
circumscribed
Intellectuals
of
dark
Mortality
have
any
reason
to
aspire
,
here
to
have
confessed
a
Ne
ultra
,
and
humbly
acquiesced
in
a
becoming
despair
of
other
satisfaction
then
this
:
Deus
,
ab
aeterno
,
Fati
syntaxin
,
causarúmve
naturalium
seriem
subalternatim
sic
ordinavit
,
&
sanxit
;
quia
sic
ordinavit
&
sanxit
,
i.
e.
quia
imperscrutabili
ejus
sapientiae
sic
visum
est
.
When
the
Wit
of
man
,
wanting
the
Ballast
of
Piety
,
bears
too
much
sail
,
it
cannot
escape
oversetting
:
especially
when
it
adventures
upon
the
immens
,
vertiginous
,
and
bottomless
ocean
os
Providence
Divine
;
where
All
that
is
discoverable
,
is
darkness
and
horror
.
What
greater
Prudence
did
the
great
Plato
ever
shew
,
which
might
consecrate
his
Memory
to
the
venerable
esteem
of
inferior
Ages
,
then
that
in
his
introduction
of
Socrates
,
praeparing
his
Auditors
,
when
He
was
to
dispute
about
some
things
which
concerned
the
Attributes
of
the
Divine
Nature
,
with
this
excellent
Allay
,
or
suppressive
of
immoderate
scrutiny
in
such
reserved
mysteries
:
Aequum
est
,
nos
meminisse
,
&
me
qui
disseram
,
&
vos
qui
judicabitis
,
Homines
esse
;
meet
it
is
for
us
to
remember
,
that
both
I
who
am
to
discourse
,
and
you
who
are
to
judge
,
are
but
Men.
The
Arcana
of
Gods
Decrees
are
like
the
meridian
Sun
;
on
which
the
more
we
gaze
,
the
less
we
perceive
:
and
all
we
can
gain
by
our
audacious
inspection
,
will
be
only
Blindness
and
too
late
Repentance
.
When
the
most
Learned
and
Acute
,
whose
monuments
of
Perspicacity
are
the
most
refulgent
Gemms
in
the
embroidered
coate
of
Fame
,
have
found
their
Disquisitions
terminated
in
the
sensible
Mellifice
of
Bees
,
the
contexture
of
Spiders
,
the
spinstry
of
Silkworms
(
not
to
advance
to
those
Giant
Problems
of
the
reciprocal
Afflux
and
Reflux
of
the
Sea
;
the
sensible
torrent
of
the
Aer
from
West
to
East
under
the
Tropicks
;
the
Cause
of
Earthquaks
;
the
motions
and
distances
of
Celestial
or
Quintessential
bodies
;
the
Circumference
and
Diametre
of
the
Globe
Terraqueous
,
and
its
Libration
or
suspension
upon
Nothing
;
the
verticity
and
Alliciency
of
the
Loadstone
;
the
nature
of
the
Soul
,
&c.
)
we
say
,
when
the
most
Eagle-eyed
Indagators
have
found
themselves
discouraged
,
and
at
a
loss
in
these
minute
Mechanicks
of
Nature
:
what
a
distracted
Insolency
is
it
for
us
to
Attach
those
infinitely
more
inexplorable
Abstrusities
of
the
Divine
Praeordination
,
which
are
too
intense
for
the
stronger
Opticks
of
Cherubins
?
What
did
grave
and
modest
Antiquity
design
,
by
their
erecting
of
the
statue
of
that
Monster
,
Sphinx
,
over
the
doores
of
their
Temples
?
only
this
;
by
the
commination
of
imminent
Destruction
,
to
deterr
the
Curious
from
prying
into
the
recluse
and
abscondite
Sanctum
Sanctorum
of
the
Deity
.
This
the
profound
Euclid
more
then
glanced
at
,
when
,
being
interrogated
by
some
Philopragmonist
(
who
hoped
to
confound
the
Mathematicks
with
the
Metaphysicks
)
concerning
the
Nature
and
Politie
of
the
Gods
,
He
made
this
incomparable
answer
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
as
for
other
things
concerning
the
Gods
,
I
know
nought
,
but
this
I
know
full
well
,
that
they
detest
and
abominate
the
profanely
Curious
.
And
this
that
reverend
Father
also
reflected
on
,
when
He
sayd
;
Vt
multò
faciliùs
invenit
syderum
Conditorem
humilis
Pietas
,
quàm
syderum
ordinem
superba
Curiositas
;
ita
firma
stabilique
fide
sciamus
omne
Dei
judicium
justum
esse
,
&
ubi
investigare
non
poteris
quare
ita
judicaret
,
sufficiet
scire
quis
judicaret
.
Since
therefore
it
is
impossible
for
us
to
make
our selves
privy
to
the
Concealed
Will
of
our
Creator
;
all
that
remains
on
our
part
,
is
to
endevour
,
with
all
humility
and
serenity
,
to
conforme
and
cooperate
to
his
Revealed
:
assuring
our selves
,
that
He
,
who
is
All
Wisdome
and
Goodness
,
can
will
nothing
but
what
is
Good
,
nay
infinitely
better
for
us
,
then
what
our
imperfect
and
deceptible
understanding
can
instruct
our
Will
to
desire
for
our selves
.
This
was
the
noblest
resolve
of
the
noble
Epictetus
.
Semper
magis
volo
,
quod
Deus
vult
,
quàm
quod
Ego
:
adjungar
illi
,
velut
minister
&
assecla
;
cum
illo
appeto
,
cum
illo
desidero
,
&
quod
Deus
vult
,
volo
.
And
in
truth
,
this
is
the
only
true
Halcyon
,
that
can
calme
all
the
distracting
tempests
of
our
Cares
;
the
imperturbed
Haven
,
wherein
the
Weather-beaten
vessels
of
our
Minds
may
safely
Anchor
,
and
bid
defiance
to
all
the
impetuous
Gusts
of
Adversity
,
and
Temptations
;
the
Magisterial
Elixir
of
all
virtue
,
and
so
of
all
real
Delight
;
nay
,
Heaven
anticipated
;
and
the
Term
wherein
both
my
Cogitations
and
Pen
shall
acquiesce
.
All
Glory
be
to
God
on
high
,
on
earth
Peace
,
and
Good
Will
towards
men
.